Podcasts about Byzantine Empire

How did Frederick Barbarossa reshape medieval Europe into the romantic legends that endure today?Dr. Eleanor Janega finds out with help from Professor Graham Loud. They explore Barbarossa's dramatic reign, his conflicts with the Lombard League and the Italian city-states, as well as his pivotal role in two Crusades.Hear about the extraordinary lengths Barbarossa went to secure safe passage for his army, his clash with the Byzantine Empire, and his fateful end during the Third Crusade.MOREHoly Roman Empirehttps://open.spotify.com/episode/4eqNlsXu44G54sFUS68C13Teutonic Knightshttps://open.spotify.com/episode/0gUpGPLW74wnhDm7MI5h6VGone Medieval is presented by Dr. Eleanor Janega. It was edited by Amy Haddow, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://uk.surveymonkey.com/r/6FFT7MK

OJ of Byzantine upcoming full length album Harbingers, release on June 13th via Metal Blade Records.Newst Single - The unobtainable sleep.Now a five-piece for the first time ever featuring founding frontman Chris “OJ” Ojeda, alongside former guitarist Tony Rohrbough, bassist Ryan Postlethwait, veteran guitarist Brian Henderson, and drummer Matt Bowles, with Harbingers, BYZANTINE is a crown jewel in their impressive seven-album discography. Notes Ojeda, “After twenty-five years of riding the struggle bus, we're ready to show the rock and metal world what we're truly about.”The album cover, designed by mixed-media artist Ashley Hoey, beautifully depicts Irene of Athens — the mother of Emperor Constantine and the first female empress of the Byzantine Empire. This focus on a maternal ruler eloquently ties into the album's title, Harbingers, which means “ones who usher in great change.”Subscribe to The Adventures of Pipeman at https://www.spreaker.com/podcast/the-adventures-of-pipeman--941822/supportTake some zany and serious journeys with The Pipeman aka Dean K. Piper, CST on The Adventures of Pipeman also known as Pipeman Radio syndicated globally “Where Who Knows And Anything Goes”. Check out our segment Positively Pipeman dedicated to Business, Motivation, Spiritual, and Health & Wellness. Check out our segment Pipeman in the Pit dedicated to Music, Artistry and Entertainment Would you like to be a sponsor of the show?Would you like to have your business, products, services, merch, programs, books, music or any other professional or artistic endeavors promoted on the show?Would you like interviewed as a professional or music guest on The Adventures of Pipeman, Positively Pipeman and/or Pipeman in the Pit?Would you like to host your own Radio Show, Streaming TV Show, or Podcast? Contact the Pipeman:Phone/Text Contact – 561-506-4031Email Contact – dean@talk4media.com Follow @pipemanradio on all socialsVisit Pipeman Radio on the Web at www.linktr.ee/pipemanradio, www.theadventuresofpipeman.com and www.pipemanradio.com. Download The Pipeman Radio APP.The Adventures of Pipeman is broadcast live Mondays, Tuesdays, Wednesdays at 1PM ET and Music & Positive Interviews daily at 8AM ET on W4CY Radio (www.w4cy.com) and replays on K4HD Radio (www.k4hd.com)  – Hollywood Talk Radio part of Talk 4 Radio (www.talk4radio.com) on the Talk 4 Media Network (www.talk4media.com). The Adventures of Pipeman TV Show is viewed on Talk 4 TV (www.talk4tv.com).The Adventures of Pipeman Podcast is also available on The Adventures of Pipeman Podcast, Pipeman Radio Podcast, Talk 4 Media, Talk 4 Podcasting, iHeartRadio, Amazon Music, Pandora, Spotify, Audible, and over 100 other podcast outlets.

In the late 13th century, a coalition of Turkic tribes united under a dynamic leader named Osman, forming a small principality situated between the declining Byzantine and Seljuk Empires.Within generations, it grew into the Ottoman Empire, a global power spanning three continents and controlling key trade routes. This rise ushered in a Golden Age marked by grand architecture, Iznik tiles, calligraphy and illustrated manuscripts, rivalling Europe's finest courts.In this episode we are joined by Dr Lauren Mackay as she takes us on a journey through the centuries of Ottoman history, telling a story of prophecy, divine destiny and myth.Academy Travel is a leading specialist in small-group cultural tours, allowing you to travel with like-minded companions and learn from internationally renowned experts. Like our podcast, our tours are designed to appeal to travellers with a strong interest in history, archaeology, architecture, the visual arts and the performing arts.Learn more here - https://academytravel.com.au/

With the Nika Riots behind them, Justinian and Theodora rebuild Constantinople and pursue a bold new agenda for the Byzantine Empire. Belisarius sails to war against the Vandal Kingdom. John the Cappadocian seeks to drive a wedge between the imperial couple.    SOURCES: Bridge, Antony. Theodora: Portrait in a Byzantine Landscape. 1978. Potter, David. Theodora: Actress, Empress, Saint. 2015. Parnell, David Alan. Belisarius & Antonina: Love and War in the Age of Justinian. 2023. Hughes, Bettany. Istanbul: A Tale of Three Cities. 2017. Sarris, Peter. Justinian: Emperor, Soldier, Saint. 2023. Kaldellis, Anthony. The New Roman Empire: A History of Byzantium. 2023. Cesaretti, Paolo. Theodora: Empress of Byzantium. 2003. Procopius. The Secret History.  Procopius. The Wars of Justinian.  Phillips, Robin. West, Jeff. Who in the World Was The Acrobatic Empress? 2006. Norwich, John Julius. Absolute Monarchs: A History of the Papacy. 2011. Evans, James Allan. The Empress Theodora: Partner of Justinian. 2002.  Holmes, Nick. Justinian's Empire: Triumph and Tragedy. 2024.  Charles Rivers Editors. Justinian the Great: The Life and Legacy of the Byzantine Emperor. 2014. Captivating History. The Byzantine Empire. 2018 Captivating History. The Vandals. 2018 Dahm, Murray. Combat: Byzantine Cavalryman vs Vandal Warrior. 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices

Drs. Jenkins and Moritz are back at it, this week looking at the ancient and honored discipline of Astronomy, and how the ancients were so much closer to reality than so many moderns want to admit. Dr. Moritz on Cambrian Explosion: https://tinyurl.com/MoritzCamb Dr. Jenkins on Byzantine Empire: https://tinyurl.com/LuxchristiByzantium

Christian history has multiple stories of people who felt called by God to separate themselves from the bustle of society and live alone, often in remote places. In the first centuries of Christianity, the desert fathers and mothers went into the wilderness seeking a simple life of spirituality and prayer. In the Byzantine Empire there were the stylites, or pillar-saints, who lived atop columns and practiced extreme asceticism.  Other hermits lived in seclusion within society, sometimes in little cells attached to churches. In the Middle Ages, this practice became more popular, especially among women, some of whom were physically walled up in their cells, with no door or means of exit, representing their death to the world. Known as anchorites or anchoresses (from the ancient Greek ἀναχωρεῖν, meaning “to withdraw”), the most famous of these was the mystic and theologian Julian of Norwich.  The tradition of the hermit vocation has deep roots in pre-Christian practices, too. Hebrew scriptures are filled with stories of people fleeing into the desert to escape society and draw closer to God. In the New Testament, both John the Baptist and Jesus follow their example. And other religions, including Buddhism, Hinduism, and Sufism, also have traditions associated with the eremitic life.  But what about today? What does the life of a Christian hermit look like, in the modern era? On this episode of Glad You Asked, the hosts talk to Brother Christian Matson, a professed hermit in the Diocese of Lexington. Brother Christian professes a rule of life that allows him to support himself financially through his work in the arts while he lives a life of contemplation in a private hermitage. You can learn more about the hermit vocation, and about Brother Christian's work, in these links.  “What is a hermit?” by John Christman What is a hermit? - U.S. Catholic “How To Be Alone,” by Alexander Jusdanis How To Be Alone | Sojourners “Medieval anchoresses found spiritual freedom in tiny cells,” by Ellyn Sanna Medieval anchoresses found spiritual freedom in tiny cells - U.S. Catholic “Sixty Feet Above: The Difficult Sanctity of Simeon Stylites,” by Eric Shuler Sixty Feet Above: The Difficult Sanctity of Simeon Stylites “The Desert Fathers and Mothers” The Desert Fathers and Mothers — Center for Action and Contemplation “Catholic diocesan hermit approved by Kentucky bishop comes out as transgender,” by Jack Jenkins Catholic diocesan hermit approved by Kentucky bishop comes out as transgender | National Catholic Reporter “Theater partnership puts depression, suicide prevention under spotlight,” by Buddy Forbes Theater partnership puts depression, suicide prevention under spotlight Glad You Asked is sponsored by the Claretian Missionaries.

John of Ephesus, a 6th-century Syriac Orthodox bishop, is highlighted as a crucial historian providing a Miaphysite perspective on a turbulent era in the Byzantine Empire. His surviving "Ecclesiastical History" offers eyewitness accounts of religious persecution and wars, contrasting with Chalcedonian viewpoints. Furthermore, his "Lives of the Eastern Saints" illuminates the practices of Miaphysite communities. As a primary source and a voice for a marginalized religious group, John's writings offer invaluable insights into Byzantine society, religious controversies, and the interplay between Syriac and Greek cultures. His works are essential for understanding Late Antiquity and the diversity of early Byzantine Christianity. for more online courses : www.twinsbiblicalacademy.com  

After being crowned Emperor and Empress of the Byzantine Empire, Justinian and Theodora face their first major test as rulers, the deadly Nika Riots of 532 AD.  SOURCES: Bridge, Antony. Theodora: Portrait in a Byzantine Landscape. Potter, David. Theodora: Actress, Empress, Saint.  Parnell, David Alan. Belisarius & Antonina: Love and War in the Age of Justinian Hughes, Bettany. Istanbul: A Tale of Three Cities.  Sarris, Peter. Justinian: Emperor, Soldier, Saint.  Cesaretti, Paolo. Theodora: Empress of Byzantium. Procopius. The Secret History.  Phillips, Robin. West, Jeff. Who in the World Was The Acrobatic Empress?  Norwich, John Julius. Absolute Monarchs: A History of the Papacy Evans, James Allan. The Empress Theodora: Partner of Justinian.  Holmes, Nick. Justinian's Empire: Triumph and Tragedy Charles Rivers Editors. Justinian the Great: The Life and Legacy of the Byzantine Emperor. Captivating History. The Byzantine Empire. 2018 Learn more about your ad choices. Visit megaphone.fm/adchoices

On this first Sunday of Great Lent, we commemorate the restoration of icons centuries ago in the Byzantine Empire. They were banned due to a misguided fear of idolatry, but restored as a proclamation of how Christ calls us to participate in His salvation in every dimension of our existence. The icons convey the incarnation of the God-Man, Who had to be fully human with a real human body in order to be born, live in this world, die, rise from the grave, and ascend into heaven.

7/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024  by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 magine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 1898

8/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024  by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 magine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 1777 SAINT CUTHBERT AT LINDISFARNE

6/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024  by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 magine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 1898

5/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024  by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 magine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 1899 NORWAY

From 527 to 565 AD, Emperor Justinian I and his Empress Theodora ruled over the Byzantine Empire in Constantinople. Together, they reshaped the Mediterranean world, weathering political upheaval, wars of conquest, and an outbreak of bubonic plague. In this first installment of a multi-part series, we explore the early years of New Rome's greatest power couple. Rising from a disreputable background in the brothels of Constantinople, the actress-turned-informant Theodora catches the eye of Prince Justinian, heir to the Byzantine throne... SOURCES: Bridge, Antony. Theodora: Portrait in a Byzantine Landscape. Potter, David. Theodora: Actress, Empress, Saint.  Parnell, David Alan. Belisarius & Antonina: Love and War in the Age of Justinian Hughes, Bettany. Istanbul: A Tale of Three Cities.  Sarris, Peter. Justinian: Emperor, Soldier, Saint.  Cesaretti, Paolo. Theodora: Empress of Byzantium. Procopius. The Secret History.  Phillips, Robin. West, Jeff. Who in the World Was The Acrobatic Empress?  Norwich, John Julius. Absolute Monarchs: A History of the Papacy Evans, James Allan. The Empress Theodora: Partner of Justinian.  Holmes, Nick. Justinian's Empire: Triumph and Tragedy Charles Rivers Editors. Justinian the Great: The Life and Legacy of the Byzantine Emperor. Captivating History. The Byzantine Empire. 2018 Learn more about your ad choices. Visit megaphone.fm/adchoices

1/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024 by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 Imagine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 1777 LINDISFARNE

2/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024 by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 Imagine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate.

3/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024 by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 I a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 2016 LINDISFARNE                                       

4/8: Embers of the Hands: Hidden Histories of the Viking Age Hardcover – August 29, 2024 by  Eleanor Rosamund Barraclough  (Author) https://www.amazon.com/Embers-Hands-Eleanor-Barraclough/dp/1788166744 Imagine a Viking, and a certain image springs to mind: a nameless, faceless warrior, leaping ashore from a longboat, and ready to terrorise the hapless local population of a northern European country. Yet while such characters define the Viking Age today, they were in the minority. This is the history of the other people who inhabited the medieval Nordic world-not only Norway, Denmark and Sweden, but also Iceland, Greenland, parts of the British Isles, Continental Europe and Russia- a history of a Viking Age filled with real people of different ages, genders and ethnicities, as told through the traces that they left behind, from hairstyles to place names, love-notes to gravestones. It's also a history of humans on an extraordinarily global stage, spanning the centuries from the edge of the North American continent to the Russian steppes, from the Arctic wastelands to the Byzantine Empire and the Islamic Caliphate. 1777 CUTHBERT ZLINDISFARNE

He's got an hour. We talk the Byzantine Empire and Christians, Jews Muslims and the Roman Concrete. You will love. He's @guybranum and has shows @lyrichyperion feb 27 and more in March and April. Enjoy. Donate to The Dork Forest if you like the show. The paypal is my email jackie@jackiekashian.com and venmo is jackiekashian. Links to everything is at www.dorkforest.com or www.jackiekashian.com THERE IS NEW MERCH: BEES TSHIRT and BEANIES. I'm Made of BEES. Are you? www.JackieKashianStore.com is the direct. www.jackiekashian.com and www.dorkforest.com have so many other things.  Extra TDF / standup and a storytelling album are available here: https://thedorkforest.bandcamp.com/   Lots of stuff here: https://www.youtube.com/@JackieKashianInc And it's @jackiekashian on all the social mediaz. Audio and Video by Patrick Brady Music is by Mike Ruekberg Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Controversies in Church History, we tackle the subject of iconoclasm in the Byzantine Empire. In the eighth and ninth centuries, Byzantine emperors waged a campaign against the veneration of sacred images, destroying them and persecuting their defenders. Despite this, the practice persisted, and eventually supporters of icons proved victorious and the veneration of images was enshrined in Orthodox and Catholic teaching. In this episode, we will look at the historical context of this important period, discussing the motivation for iconoclasm, the arguments on both sides, and why the eventual triumph of icon veneration is important for the history of Catholicism and Christianity in general.

In this episode, we trace the final, desperate days of the Byzantine Empire through the eyes of its last emperor, Constantine XI Palaiologos, and his formidable rival, Sultan Mehmet II. As the walls of Constantinople trembled under the relentless bombardment of Ottoman cannons, two vastly different leaders prepared for war—Constantine, a resolute ruler defending his crumbling empire, and Mehmet, a young, ambitious conqueror determined to carve his name into history. Both men knew the battle was inevitable. In Constantinople, fear hung heavy in the air as the people clung to fading hopes of Western aid. In Edirne, Mehmet's forges thundered, casting the largest cannon ever built. Ancient prophecies foretold the city's fall, but history also warned of disaster for any Muslim ruler who dared to seize it. The last battle of the great Christian empire was at hand—and both sides knew it would be a fight to the death. Help support the show on Patreon! Sources and Attributions on our website. Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode we are taking a trip down the Silk Road--or perhaps even the Spice Road--as we investigate references in this reign to individuals from "Tukara" who seem to have arrived in Yamato and stayed for a while. For photos and more, see our podcast webpage:  https://sengokudaimyo.com/podcast/episode-119 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  This is episode 119: The Question of “Tukara”   Traveling upon the ocean was never exactly safe.  Squalls and storms could arise at any time, and there was always a chance that high winds and high waves could capsize a vessel.  Most people who found themselves at the mercy of the ocean could do little but hold on and hope that they could ride out whatever adverse conditions they met with.  Many ships were lost without any explanation or understanding of what happened to them.  They simply left the port and never came back home. And so when the people saw the boat pulling up on the shores of Himuka, on the island of Tsukushi, they no doubt empathized with the voyagers' plight.  The crew looked bedraggled, and their clothing was unfamiliar.  There were both men and women, and this didn't look like your average fishing party.  If anything was clear it was this:  These folk weren't from around here. The locals brought out water and food.  Meanwhile, runners were sent with a message:  foreigners had arrived from a distant place.  They then waited to see what the government was going to do.     We are still in the second reign of Takara Hime, aka Saimei Tenno.  Last episode we talked about the palaces constructed in Asuka, as well as some of the stone works that have been found from the period, and which appear to be referenced in the Nihon Shoki—at least tangentially.   The episodes before that, we looked at the expeditions the court sent to the far north of Honshu and even past Honshu to Hokkaido. This episode we'll again be looking past the main islands of the archipelago to lands beyond.  Specifically, we are going to focus on particularly intriguing references to people from a place called “Tukara”.  We'll talk about some of the ideas about where that might be, even if they're a bit  far-fetched. That's because Tukara touches on the state of the larger world that Yamato was a part of, given its situation on the far eastern edge of what we know today as the Silk Road.  And is this just an excuse for me to take a detour into some of the more interesting things going on outside the archipelago?  No comment. The first mention of a man from Tukara actually comes at the end of the reign of Karu, aka Koutoku Tennou.  We are told that in the fourth month of 654 two men and two women of “Tukara” and one woman of “Sha'e” were driven by a storm to Hiuga.  Then, three years later, the story apparently picks up again, though possibly referring to a different group of people.  On the 3rd day of the 7th month of 657, so during the second reign of Takara Hime, we now hear about two men and four women of the Land of Tukara—no mention of Sha'e—who drifted to Tsukushi, aka Kyushu.  The Chronicles mention that these wayfarers first drifted to the island of Amami, and we'll talk about that in a bit, but let's get these puzzle pieces on the table, first.  After those six people show up, the court sent for them by post-horse.  They must have arrived by the 15th of that same month, because we are told that a model of Mt. Sumi was erected and they—the people from Tukara—were entertained, although there is another account that says they were from “Tora”. The next mention is the 10th day of the 3rd month of 659, when a Man of Tukara and his wife, again woman of Sha'e, arrived.  Then, on the 16th day of the 7th month of 660, we are told that the man of Tukara, Kenzuhashi Tatsuna, desired to return home and asked for an escort.  He planned to pay his respects at the Great Country, i.e. the Tang court, and so he left his wife behind, taking tens of men with him. All of these entries might refer to people regularly reaching Yamato from the south, from a place called “Tukara”.  Alternately, this is a single event whose story has gotten distributed over several years, as we've seen happen before with the Chronicles.  .  One of the oddities of these entries is that the terms used are not consistent.  “Tukara” is spelled at least two different ways, suggesting that it wasn't a common placename like Silla or Baekje, or even the Mishihase.  That does seem to suggest that the Chronicles were phonetically trying to find kanji, or the Sinitic characters, to match with the name they were hearing.   I would also note that “Tukara” is given the status of a “kuni”—a land, country, or state—while “sha'e”, where some of the women are said to come from, is just that, “Sha'e”. As for the name of at least one person from Tokara, Kenzuhashi Tatsuna, that certainly sounds like someone trying to fit a non-Japanese name into the orthography of the time.  “Tatsuna” seems plausibly Japanese, but “Kenzuhashi” doesn't fit quite as well into the naming structures we've seen to this point. The location of “Tukara” and “Sha'e” are not clear in any way, and as such there has been a lot of speculation about them.  While today there are placenames that fit those characters, whether or not these were the places being referenced at the time is hard to say. I'll actually start with “Sha'e”, which Aston translates as Shravasti, the capital of the ancient Indian kingdom of Kosala, in modern Uttar Pradesh.  It is also where the Buddha, Siddartha Gautama, is said to have lived most of his life after his enlightenment.  In Japanese this is “Sha'e-jou”, and like many Buddhist terms it likely comes through Sanskrit to Middle Chinese to Japanese.  One—or possibly two—women from Shravasti making the journey to Yamato in the company of a man (or men) from Tukara seems quite the feat.  But then, where is “Tukara”? Well, we have at least three possible locations that I've seen bandied about.  I'll address them from the most distant to the closest option.  These three options were Tokharistan, Dvaravati, and the Tokara islands. We'll start with Tokharistan on the far end of the Silk Road.  And to start, let's define what that “Silk Road” means.  We've talked in past episodes about the “Western Regions”, past the Han-controlled territories of the Yellow River.   The ancient Tang capital of Chang'an was built near to the home of the Qin dynasty, and even today you can go and see both the Tang tombs and the tomb of Qin Shihuangdi and his terracotta warriors, all within a short distance of Xi'an, the modern city built on the site of Chang'an.  That city sits on a tributary of the Yellow River, but the main branch turns north around the border of modern Henan and the similarly sounding provinces of Shanxi and Shaanxi.  Following it upstream, the river heads north into modern Mongolia, turns west, and then heads south again, creating what is known as the Ordos loop.  Inside is the Ordos plateau, also known as the Ordos Basin.  Continuing to follow the Yellow river south, on the western edge of the Ordos, you travel through Ningxia and Gansu—home of the Hexi, or Gansu, Corridor.  That route eventually takes to Yumenguan, the Jade Gate, and Dunhuang.  From there roads head north or south along the edge of the Taklamakan desert in the Tarim basin.  The southern route travels along the edge of the Tibetan plateau, while the northern route traversed various oasis cities through Turpan, Kucha, to the city of Kashgar.  Both routes made their way across the Pamirs and the Hindu Kush into South Asia. We've brought up the Tarim Basin and the Silk Road a few times.  This is the path that Buddhism appears to have taken to get to the Yellow River Basin and eventually to the Korean Peninsula and eastward to the Japanese archipelago.  But I want to go a bit more into detail on things here, as there is an interesting side note about “Tukara” that I personally find rather fascinating, and thought this would be a fun time to share. Back in Episode 79 we talked about how the Tarim basin used to be the home to a vast inland sea, which was fed by the meltwater from the Tianshan and Kunlun mountains.  This sea eventually dwindled, though it was still large enough to be known to the Tang as the Puchang Sea.  Today it has largely dried up, and it is mostly just the salt marshes of Lop Nur that remain.  Evidence for this larger sea, however, can be observed in some of the burials found around the Tarim basin.  These burials include the use of boat-shaped structures—a rather curious feature to be found out in the middle of the desert. And it is the desert that was left behind as the waters receded that is key to much of what we know about life in the Tarim basin, as it has proven to be quite excellent at preserving organic material.  This includes bodies, which dried out and naturally turned into mummies, including not only the wool clothing they were wearing, but also features such as hair and even decoration. These “Tarim mummies”, as they have been collectively called, date from as early as 2100 BCE all the way up through the period of time we're currently talking about, and have been found in several desert sites: Xiaohe, the earliest yet discovered; Loulan, near Lop Nur on the east of the Tarim Basin, dating from around 1800 BCE; Cherchen, on the southern edge of the Tarim Basin, dating from roughly 1000 BCE; and too many others to go into in huge detail. The intriguing thing about these burials is that  many of them don't have features typically associated with people of ethnic Han—which is to say traditional Chinese—ancestry, nor do they necessarily have the features associated with the Xiongnu and other steppe nomads.  In addition they have colorful clothing  made from wool and leather, with vivid designs.  Some bodies near Hami, just east of the basin, were reported to have blonde to light brown hair, and their cloth showed radically different patterns from that found at Cherchen and Loulan, with patterns that could reasonably be compared with the plaids now common in places like Scotland and Ireland, and previously found in the Hallstadt salt mine in Central Europe from around 3500 BCE, from which it is thought the Celtic people may have originated. At the same time that people—largely Westerners— were studying these mummies, another discovery in the Tarim basin was also making waves.  This was the discovery of a brand new language.  Actually, it was two languages—or possibly two dialects of a language—in many manuscripts, preserved in Kucha and Turpan.  Once again, the dry desert conditions proved invaluable to maintain these manuscripts, which date from between the late 4th or early 5th century to the 8th century.  They are written with a Brahmic script, similar to that used for Sanskrit, which appears in the Tarim Basin l by about the 2nd century, and we were able to translate them because many of the texts were copies of Buddhist scripture, which greatly helped scholars in deciphering the languages.  These two languages were fascinating because they represented an as-yet undiscovered branch of the Indo-European language family.  Furthermore, when compared to other Indo-European languages, they did not show nearly as much similarity with their neighbors as with languages on the far western end of the Indo-European language family.  That is to say they were thought to be closer to Celtic and Italic languages than something like Indo-Iranian.  And now for a quick diversion within the diversion:  “Centum” and “Satem” are general divisions of the Indo-European language families that was once thought to indicate a geographic divide in the languages.  At its most basic, as Indo-European words changed over time, a labiovelar sound, something like “kw”,  tended to evolve in one of two ways.  In the Celtic and Italic languages, the “kw” went to a hard “k” sound, as represented in the classical pronunciation of the Latin word for 100:  Centum.  That same word, in the Avestan language—of the Indo-Iranian tree—is pronounced as “Satem”, with an “S” sound.  So, you can look at Indo-European languages and divide them generally into “centum” languages, which preserve the hard “k”, or “Satem” languages that preserve the S. With me so far? Getting back to these two newly-found languages in the Tarim Basin, the weird thing is that they were “Centum” languages. Most Centum languages are from pretty far away, though: they are generally found in western Europe or around the Mediterranean, as opposed to the Satem languages, such as Indo-Aryan, Iranian, Armernian, or even Baltic Slavic languages, which are much closer to the Tarim Basin.  So if the theory were true that the “Centum” family of Indo-European languages developed in the West and “Satem” languages developed in the East, then that would seem to indicate that a group of a “Centum” speaking people must have migrated eastward, through the various Satem speaking people, and settled in the Tarim Basin many thousands of years ago. And what evidence do we have of people who look very different from the modern population, living in the Tarim Basin area long before, and wearing clothing similar to what we associated with the progenitors of the Celts?  For many, it seemed to be somewhat obvious, if still incredible, that the speakers of this language were likely the descendants of the mummies who, in the terminology of the time, had been identified as being of Caucasoid ancestry.  A theory developed that these people were an offshoot of a group called the Yamnaya culture, which may have arisen around modern Ukraine as an admixture between the European Hunter Gatherers and the Caucasian Hunter Gatherers, around 3300-2600 BCE.  This was challenged in 2021 when a genetic study was performed on some of the mummies in the Tarim basin, as well as several from the Dzungarian basin, to the northeast.  That study suggested that the people of the Dzungarian basin had genetic ties to the people of the Afanasievo people, from Southern Siberia.  The Afanasievo people are connected to the Yamnayan culture. It should be noted that there has long been a fascination in Western anthropology and related sciences with racial identification—and often not in a healthy way.  As you may recall, the Ainu were identified as “Caucasoid” by some people largely because of things like the men's beards and lighter colored hair, which differ greatly from a large part of the Japanese population.  However, that claim has been repeatedly refuted and debunked. And similarly, the truth is, none of these Tarim mummy burials were in a period of written anything, so we can't conclusively associated them with these fascinating Indo-European languages.  There are thousands of years between the various burials and the manuscripts. These people  left no notes stashed in pockets that give us their life story.   And Language is not Genetics is not Culture.  Any group may adopt a given language for a variety of reasons.  .  Still, given what we know, it is possible that the ancient people of the Tarim basin spoke some form of “Proto-Kuchean”, but it is just as likely that this language was brought in by people from Dzungaria at some point. So why does all this matter to us?  Well, remember how we were talking about someone from Tukara?  The Kuchean language, at least, is referred to in an ancient Turkic source as belonging to “Twgry”, which led several scholars to draw a link between this and the kingdom and people called Tukara and the Tokharoi.  This leads us on another bit of a chase through history. Now if you recall, back in Episode 79, we talked about Zhang Qian.  In 128 BCE, he attempted to cross the Silk Road through the territory of the Xiongnu on a mission for the Han court.  Some fifty years earlier, the Xiongnu had defeated the Yuezhi.  They held territory in the oasis towns along the north of the Taklamakan dessert, from about the Turpan basin west to the Pamirs. The Xiongnu were causing problems for the Han, who thought that if they could contact the remaining Yuezhi they could make common cause with them and harass the Xiongnu from both sides.  Zhang Qian's story is quite remarkable: he started out with an escort of some 99 men and a translator.  Unfortunately, he was captured and enslaved by the Xiongnu during his journey, and he is even said to have had a wife and fathered a child.  He remained a captive for thirteen years, but nonetheless, he was able to escape with his family and he made it to the Great Yuezhi on the far side of the Pamirs, but apparently the Yuezhi weren't interested in a treaty against the Xiongnu.  The Pamirs were apparently enough of a barrier and they were thriving in their new land.  And so Zhang Qian crossed back again through Xiongnu territory, this time taking the southern route around the Tarim basin.  He was still captured by the Xiongnu, who spared his life.  He escaped, again, two years later, returning to the Han court.  Of the original 100 explorers, only two returned: Zhang Qian and his translator.  While he hadn't obtained an alliance, he was able to detail the cultures of the area of the Yuezhi. Many feel that the Kushan Empire, which is generally said to have existed from about 30 to 375 CE,was formed from the Kushana people who were part of the Yuezhi who fled the Xiongnu. In other words, they were originally from further north, around the Tarim Basin, and had been chased out and settled down in regions that included Bactria (as in the Bactrian camel).  Zhang Qian describes reaching the Dayuan Kingdom in the Ferghana valley, then traveling south to an area that was the home of the Great Yuezhi or Da Yuezhi.  And after the Kushan empire fell, we know there was a state in the upper regions of the Oxus river, centered on the city of Balkh, in the former territory of the Kushan empire. known as “Tokara”.  Geographically, this matches up how Zhang Qian described the home of the Da Yuezhi.  Furthermore, some scholars reconstruct the reading of the Sinic characters used for “Yuezhi” as originally having an optional reading of something like “Togwar”, but that is certainly not the most common reconstructed reading of those characters.  Greek sources describe this area as the home of the Tokharoi, or the Tokaran People.  The term “Tukhara” is also found in Sanskrit, and this kingdom  was also said to have sent ambassadors to the Southern Liang and Tang dynasties. We aren't exactly certain of where these Tokharan people came from, but as we've just described, there's a prevailing theory that they were the remnants of the Yuezhi and Kushana people originally from the Tarim Basin.  We know that in the 6th century they came under the rule of the Gokturk Khaganate, which once spanned from the Liao river basin to the Black Sea.  In the 7th and 8th centuries they came under the rule of the Tang Empire, where they were known by very similar characters as those used to write “Tukara” in the Nihon Shoki.  On top of this, we see Tokharans traveling the Silk Road, all the way to the Tang court.  Furthermore, Tokharans that settled in Chang'an took the surname “Zhi” from the ethnonym “Yuezhi”, seemingly laying claim to and giving validation to the identity used back in the Han dynasty.   So, we have a Turkic record describing the Kuchean people (as in, from Kucha in the Tarim Basin) as “Twgry”, and we have a kingdom in Bactria called Tokara and populated (according to the Greeks) by people called Tokharoi.  You can see how this one term has been a fascinating rabbit hole in the study of the Silk Roads and their history.  And some scholars understandably suggested that perhaps the Indo-European languags found in Kucha and Turpan  were actually related to this “Tokhara” – and therefore  should be called “Tocharian”, specifically Tocharian A (Kuchean) or Tocharian B (Turfanian). The problem is that if the Tokharans were speaking “Tocharian” then you wouldn't expect to just see it at Kucha and Turpan, which are about the middle of the road between Tokhara and the Tang dynasty, and which had long been under Gokturk rule.  You would also expect to see it in the areas of Bactria associated with Tokhara.  However, that isn't what we see.  Instead, we see that Bactria was the home of local Bactrian language—an Eastern Iranian language, which, though it is part of the Indo European language family, it is not closely related to Tocharian as far as we can tell. It is possible that the people of Kucha referred to themselves as something similar to “Twgry”, or “Tochari”, but we should also remember that comes from a Turkic source, and it could have been an exonym not related to what they called themselves.  I should also note that language is not people.  It is also possible that a particular ethnonym was maintained separately by two groups that may have been connected politically but which came to speak different languages for whatever reason.   There could be a connection between the names, or it could even be that the same or similar exonym was used for different groups. So, that was a lot and a bit of a ramble, but a lot of things that I find interesting—even if they aren't as connected as they may appear.  We have the Tarim mummies, which are, today, held at a museum in modern Urumqi.  Whether they had any connection with Europe or not, they remain a fascinating study for the wealth of material items found in and around the Tarim basin and similar locations.  And then there is the saga of the Tocharian languages—or perhaps more appropriately the Kuchean-Turfanian languages: Indo-European languages that seem to be well outside of where we would expect to find them. Finally, just past the Pamirs, we get to the land of Tokhara or Tokharistan.  Even without anything else, we know that they had contact with the court.  Perhaps our castaways were from this land?  The name is certainly similar to what we see in the Nihon Shoki, using some of the same characters. All in all, art and other information suggest that the area of the Tarim basin and the Silk Road in general were quite cosmopolitan, with many different people from different regions of the world.  Bactria retained Hellenic influences ever since the conquests of Alexander of Macedonia, aka Alexander the Great, and Sogdian and Persian traders regularly brought their caravans through the region to trade.  And once the Tang dynasty controlled all of the routes, that just made travel that much easier, and many people traveled back and forth. So from that perspective, it is possible that one or more people from Tukhara may have made the crossing from their home all the way to the Tang court, but if they did so, the question still remains: why would they be in a boat? Utilizing overland routes, they would have hit Chang'an or Louyang, the dual capitals of the Tang empire, well before they hit the ocean.  However, the Nihon Shoki says that these voyagers first came ashore at Amami and then later says that they were trying to get to the Tang court. Now there was another “Silk Road” that isn't as often mentioned: the sea route, following the coast of south Asia, around through the Malacca strait and north along the Asian coast.  This route is sometimes viewed more in terms of the “spice” road If these voyagers set out to get to the Tang court by boat, they would have to have traveled south to the Indian Ocean—possibly traveling through Shravasti or Sha'e, depending on the route they chose to take—and then around the Malacca strait—unless they made it on foot all the way to Southeast Asia.  And then they would have taken a boat up the coast. Why do that instead of taking the overland route?  They could likely have traveled directly to the Tang court over the overland silk road.  Even the from Southeast Asia could have traveled up through Yunnan and made their way to the Tang court that way.  In fact, Zhang Qian had wondered something similar when he made it to the site of the new home of the Yuezhi, in Bactria.  Even then, in the 2nd century, he saw products in the marketplace that he identified as coming from around Szechuan.  That would mean south of the Han dynasty, and he couldn't figure out how those trade routes might exist and they weren't already known to the court.  Merchants would have had to traverse the dangerous mountains if they wanted to avoid being caught by the Xiongnu, who controlled the entire region. After returning to the Han court, Zhang Qian actually went out on another expedition to the south, trying to find the southern trade routes, but apparently was not able to do so.  That said, we do see, in later centuries, the trade routes open up between the area of the Sichuan basin and South Asia.  We also see the migrations of people further south, and there may have even been some Roman merchants who traveled up this route to find their way to the Han court, though those accounts are not without their own controversy. In either case, whether by land or sea, these trade routes were not always open.  In some cases, seasonal weather, such as monsoons, might dictate movement back and forth, while political realities were also a factor.  Still, it is worth remembering that even though most people were largely concerned with affairs in their own backyard, the world was still more connected than people give it credit for.  Tang dynasty pottery made its way to the east coast of Africa, and ostriches were brought all the way to Chang'an. As for the travelers from Tukhara and why they would take this long and very round-about method of travel, it is possible that they were just explorers, seeking new routes, or even on some kind of pilgrimage.  Either way, they would have been way off course. But if they did pass through Southeast Asia, that would match up with another theory about what “Tukara” meant: that it actually refers to the Dvaravati kingdom in what is now modern Thailand.  The Dvaravati Kingdom was a Mon political entity that rose up around the 6th century.  It even sent embassies to the Sui and Tang courts.  This is even before the temple complexes in Siem Reap, such as Preah Ko and the more famous Angkor Wat.  And it was during this time that the ethnic Tai people are thought to have started migrating south from Yunnan, possibly due to pressures from the expanding Sui and Tang empires.  Today, most of what remains of the Dvaravati kingdom are the ruins of ancient stone temples, showing a heavy Indic influence, and even early Buddhist practices as well.  “Dvaravati” may not actually be the name of the kingdom but it comes from an inscription on a coin found from about that time.  The Chinese refer to it as  “To-lo-po-ti” in contemporary records.  It may not even have been a kingdom, but  more of a confederation of city-states—it is hard to piece everything together.  That it was well connected, though, is clear from the archaeological record.  In Dvaravati sites, we see coins from as far as Rome, and we even have a lamp found in modern Pong Tuk that appears to match similar examples from the Byzantine Empire in the 6th century.  Note that this doesn't mean it arrived in the 6th century—similarly with the coins—but the Dvaravati state lasted until the 12th century. If that was the case, perhaps there were some women from a place called “Shravasti” or similar, especially given the Indic influence in the region. Now, given the location of the Dvaravati, it wouldn't be so farfetched to think that someone might sail up from the Gulf of Thailand and end up off-course, though it does mean sailing up the entire Ryukyuan chain or really running off course and finding yourself adrift on the East China sea.  And if they were headed to the Tang court, perhaps they did have translators or knew Chinese, since Yamato was unlikely to know the Mon language of Dvaravati and people from Dvaravati probably wouldn't know the Japonic language.  Unless, perhaps, they were communicating through Buddhist priests via Sanskrit. We've now heard two possibilities for Tukara, both pretty far afield: the region of Tokara in Bactria, and the Dvaravati kingdom in Southeast Asia.  That said, the third and simplest explanation—and the one favored by Aston in his translation of the Nihon Shoki—is that Tukara is actually referring to a place in the Ryukyu island chain.  Specifically, there is a “Tokara” archipelago, which spans between Yakushima and Amami-Oshima.  This is part of the Nansei islands, and the closest part of the Ryukyuan island chain to the main Japanese archipelago.  This is the most likely theory, and could account for the entry talking about Amami.  It is easy to see how sailors could end up adrift, too far north, and come to shore in Hyuga, aka Himuka, on the east side of Kyushu.  It certainly would make more sense for them to be from this area of the Ryukyuan archipelago than from anywhere else.  From Yakushima to Amami-Oshima is the closest part of the island chain to Kyushu, and as we see in the entry from the Shoku Nihongi, those three places seem to have been connected as being near to Japan.  So what was going on down there, anyway? Well, first off, let's remember that the Ryukyuan archipelago is not just the island of Okinawa, but a series of islands that go from Kyushu all the way to the island of Taiwan.  Geographically speaking, they are all part of the same volcanic ridge extending southward.  The size of the islands and their distance from each other does vary, however, creating some natural barriers in the form of large stretches of open water, which have shaped how various groups developed on the islands. Humans came to the islands around the same time they were reaching the Japanese mainland.  In fact, some of our only early skeletal remains for early humans in Japan actually come from either the Ryukyuan peninsula in the south or around Hokkaido to the north, and that has to do with the acidity of the soil in much of mainland Japan. Based on genetic studies, we know that at least two groups appear to have inhabited the islands from early times.  One group appears to be related to the Jomon people of Japan, while the other appears to be more related to the indigenous people of Taiwan, who, themselves, appear to have been the ancestors of many Austronesian people.  Just as some groups followed islands to the south of Taiwan, some appear to have headed north.  However, they only made it so far.  As far as I know there is no evidence they made it past Miyakoshima, the northernmost island in the Sakishima islands.  Miyako island is separated from the next large island, Okinawa, by a large strait, known as the Miyako Strait, though sometimes called the Kerama gap in English.  It is a 250km wide stretch of open ocean, which is quite the distance for anyone to travel, even for Austronesian people of Taiwan, who had likely not developed the extraordinary navigational technologies that the people who would become the Pacific Islanders would discover. People on the Ryukyu island chain appear to have been in contact with the people of the Japanese archipelago since at least the Jomon period, and some of the material artifacts demonstrate a cultural connection.  That was likely impacted by the Akahoya eruption, about 3500 years ago, and then re-established at a later date.  We certainly see sea shells and corals trade to the people of the Japanese islands from fairly early on. Unlike the people on the Japanese archipelago, the people of the Ryukyuan archipelago did not really adopt the Yayoi and later Kofun culture.  They weren't building large, mounded tombs, and they retained the character of a hunter-gatherer society, rather than transitioning to a largely agricultural way of life.  The pottery does change in parts of Okinawa, which makes sense given the connections between the regions.  Unfortunately, there is a lot we don't know about life in the islands around this time.  We don't exactly have written records, other than things like the entries in the Nihon Shoki, and those are hardly the most detailed of accounts.  In the reign of Kashikiya Hime, aka Suiko Tennou, we see people from Yakushima, which is, along with Tanegashima, one of the largest islands at the northern end of the Ryukyu chain, just before you hit Kagoshima and the Osumi peninsula on the southern tip of Kyushu.  The islands past that would be the Tokara islands, until you hit the large island of Amami. So you can see how it would make sense that the people from “Tokara” would make sense to be from the area between Yakushima and Amami, and in many ways this explanation seems too good to be true.  There are a only a few things that make this a bit peculiar. First, this doesn't really explain the woman from “Sha'e” in any compelling way that I can see.  Second, the name, Kenzuhashi Tatsuna doesn't seem to fit with what we generally know about early Japonic names, and the modern Ryukyuan language certainly is a Japonic language, but there are still plenty of possible explanations.  There is also the connection of Tokara with “Tokan”, which is mentioned in an entry in 699 in the Shoku Nihongi, the Chronicle that follows on, quite literally to the Nihon Shoki.  Why would they call it “Tokan” instead of “Tokara” so soon after?  Also, why would these voyagers go back to their country by way of the Tang court?  Unless, of course, that is where they were headed in the first place.  In which case, did the Man from Tukara intentionally leave his wife in Yamato, or was she something of a hostage while they continued on their mission?   And so those are the theories.  The man from “Tukara” could be from Tokhara, or Tokharistan, at the far end of the Silk Road.  Or it could have been referring to the Dvaravati Kingdom, in modern Thailand.  Still, in the end, Occam's razor suggests that the simplest answer is that these were actually individuals from the Tokara islands in the Ryukyuan archipelago.  It is possible that they were from Amami, not that they drifted there.  More likely, a group from Amami drifted ashore in Kyushu as they were trying to find a route to the Tang court, as they claimed.  Instead they found themselves taking a detour to the court of Yamato, instead. And we could have stuck with that story, but I thought that maybe, just maybe, this would be a good time to reflect once again on how connected everything was.  Because even if they weren't from Dvaravati, that Kingdom was still trading with Rome and with the Tang.  And the Tang controlled the majority of the overland silk road through the Tarim basin.  We even know that someone from Tukhara made it to Chang'an, because they were mentioned on a stele that talked about an Asian sect of Christianity, the “Shining Religion”, that was praised and allowed to set up shop in the Tang capital, along with Persian Manicheans and Zoroastrians.  Regardless of where these specific people may have been from, the world was clearly growing only more connected, and prospering, as well. Next episode we'll continue to look at how things were faring between the archipelago and the continent. Until then thank you 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.  

In the course of human history wars have been waged primarily over two things, land and religion. Sometimes for both of those reasons at the same time. Sometimes you do it 8 times. The Crusades are the best example of using the "will of god" as an excuse to do what the Europeans did best, conquer and kill. The Church (you know the one) decreed the man up stairs wanted Jerusalem and the Holy Land back and lo and behold, if you went and fought you would be absolved of all your sins. Now for the ruling classes of Europe who were pretty much sin factories, this was music to their ears. Now coincidentally this whole reclamation of one of JC's hangouts also happened to bring the crusader armies through the Byzantine Empire. The Byzantines were kinda like the Holy Roman Empire's hot ex who they fucked it up with and wanted them back. The Pope thought if they could help them out with the issues they were having on their borders with the Islamic peoples in the Middle East, maybe they would see how the H.R.E. had grown and matured and come back to them, and by come back, I mean start sending their money. And thus the Crusades, an almost 200 year mission for christianity to take back their shit when they really didn't have the shit to begin with. This one has it all folks. More Popes that you can shake his pope stick thing at, kings, knights, castles, battles, severe dysentary, friendship, betrayal. Why are you still reading this? Stop, just hit play. Support the show

This holy defender of the One, Holy, Catholic and Apostolic Church labored in the final days of the Byzantine Empire, when, pressed on all sides by the Turks, the Emperor in desperation sought union with (or rather submission to) the Papacy in hopes of obtaining aid from the West. It was St Mark who stood almost alone to prevent such a disaster to the Faith.   He was born in Constantinople in 1392 to devout parents. He received a thorough education and seemed destined for a secular career, but at the age of twenty- six he abandoned all worldly claims and became a monk in a small monastery in Nicomedia. Soon the Turkish threat forced him to return to Constantinople, where, continuing in the monastic life, he wrote a number of treatises on prayer and the dogmas of the Church. In time he was ordained priest, then, at the insistence of the Emperor John VIII Paleologos was made Metropolitan of Ephesus. The Emperor also prevailed on him to join the delegation which traveled to the Council of Florence to consider the reunion of the Orthodox Church and the churches under the Papacy. (Saint Mark went as exarch of the Patriarchs of Jerusalem, Antioch and Alexandria, who were unable to attend.)   The Greek delegation included the Emperor and the Patriarch of Constantinople. All, including Metropolitan Mark, began with great hopes that a true union in faith might result from the Council, but as the sessions proceeded, it soon became clear that Pope Eugenius and his theologians were interested only in securing submission of the Eastern Church to the Papacy and its theology. The Metropolitan spoke forcefully against various Latin dogmas such as the filioque and Purgatory, but the Greek delegation, desperate for western aid, bowed to expediency and agreed to sign a document of Union which would have denied the Orthodox Faith itself. Saint Mark was the only member of the delegation who refused to sign. When the Pope heard of this, he said "The bishop of Ephesus has not signed, so we have achieved nothing!"   When the delegation returned to Constantinople, the signers of the false Union were received with universal condemnation by the people, while Metropolitan Mark was hailed as a hero. The churches headed by Unionists were soon almost empty, while the people flocked to the churches headed by those loyal to Orthodoxy. Saint Mark left the City to avoid concelebrating with the Unionist Patriarch. He was exiled by the Emperor to Lemnos, but was freed in 1442. He continued to oppose the Union until his repose in 1444. In 1452 the Union was officially proclaimed in Constantinople, but the hoped-for Western aid was not forthcoming, and the City fell to the Turks in 1453.

In this episode of Fortress Comic News, hosts Chris and Mike discuss their recent gaming experiences, including the challenging Black Myth: Wukong and the immersive Baldur's Gate 3. They delve into popular shows like The Sopranos and Squid Games, share thoughts on the Arnold Schwarzenegger documentary, and critique the latest episodes of Creature Commandos. The conversation shifts to movie news, including the anticipated Nosferatu and delays in the Batman sequel. They also cover updates in the DC Universe, Marvel Comics releases. The episode wraps up with reviews of recent comic issues and a discussion on the future of comic storytelling. In this engaging conversation, Douglas A. Burton discusses his journey as a writer, focusing on his works 'Heroines Labyrinth' and 'Far Away Bird'. He explores the differences between screenwriting and novel writing, the evolution of comic books, and the significance of archetypes in storytelling. Burton also delves into the importance of vulnerability in characters, the Mary Sue debate, and the reception of female characters in media. He shares insights on the Byzantine Empire and its representation in literature, as well as the recognition his works have received. Douglas A. Burton's Socials: X – @DouglasABurton FaceBook - @DouglasABurtonAuthor Linkedin - @DouglasABurton https://douglasaburton.com/ https://www.amazon.com/dp/1733022155 https://www.amazon.com/Far-Away-Bird-Douglas-Burton/dp/1733022139/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=&sr= Comics we discuss in this episode: Space Ghost #8 Metamorpho: The Element Man #1 Batman #156 JSA #3 Timeslide #1 The Ultimates #8 Sam Wilson: Captain America #1 West Coast Avengers #2 Hellhunters #1 Batman & Robin: Year One #3 Absolute Wonder Woman #3 Redcoat #8 Geiger #9 Superman #21 Justice League Unlimited #2 Get your Fortress Comics merchandise with the link below https://www.teepublic.com/user/fortress-comics FortressofComicNews.com https://chriscomicscorner.substack.com/ YouTube.com/FortressComics Find Chris: https://bio.site/chrisrundt Mike twitter @fortressricker Patreon.com/FortressComics https://www.tiktok.com/@chriscomicscorner Thanks for Listening! #marvel #marvelcomics #mcu #dccomics #comicbooks #comicnews #podcast #indiecomics #batman

The Byzantine Empire was on the verge of collapse. Surrounded by enemies, Emperor Manuel II faced the daunting task of saving Constantinople from the relentless advance of the Ottoman Turks. Sultan Bayezid "The Thunderbolt" had tightened his grip around the ancient city, and its fall seemed inevitable. Yet, when all hope seemed lost, an unexpected threat to the Ottomans arose, offering the Byzantine Empire a final, fleeting reprieve... Help support the show on Patreon! Sources and Attributions on our website. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today we dig into the history of Istanbul, the city at the crossroads of East and West. Across thousands of years, the city has survived the rise and fall of empires, weathered sieges and Crusades, and remained a centre of world religion, trade and politics.With us is Jonathan Harris, Professor of the History of Byzantium at Royal Holloway and author of 'Constantinople: Capital of Byzantium'. He tells us all about the key moments that transformed the Eastern Roman capital of Constantinople into the modern-day city of Istanbul.Produced by James Hickmann and edited by Dougal Patmore.If you want to learn more about the Byzantine Empire, you could listen to our episode on its most famous leader, Emperor Heraclius - https://shows.acast.com/dansnowshistoryhit/episodes/emperor-heraclius-rome-vs-persia.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.

In this episode, we dive into the turbulent final century of the Byzantine Empire through the eyes of one of its most fascinating figures: John VI Kantakouzenos. A reluctant emperor, John inherited a crumbling empire beset by internal strife and foreign threats. While others dreamed of restoring Rome's former glory, John envisioned a smaller, reformed state that could survive by diplomacy and pragmatism. His alliances with the rising Ottoman Turks, the Italian merchant republics, and the Serbian kingdom reveal the precarious balancing act required to hold the empire together. We also explore the destructive civil wars that fractured the ruling Palaiologos dynasty, the growing dominance of Venice and Genoa in Byzantine politics, and the meteoric rise of the Ottoman Turks—an alliance that would later become the empire's greatest enemy. By the end of this episode, you'll understand why the Byzantine Empire fell—and marvel at how it managed to survive as long as it did. Help support the show on Patreon! Sources and Attributions on our website. Learn more about your ad choices. Visit megaphone.fm/adchoices

"Determined to impose the union of the Churches accepted under pressure at the Council of Lyon (1274) to secure Papal support for the Byzantine Empire, Michael VIII Palaeologos sent troops to Mount Athos, the stronghold of Orthodoxy and centre of opposition to his policy, with orders to take sanguinary measures against monks who would not recognize the false union.   "When the Emperor's soldiers reached Karyes, the capital of Athos, which was organized as a lavra in those days, they seized the Protos of Athos, who had been an example to all of what a steadfast monk should be. They put him to the sword together with many other fathers there, and in their fury ransacked and fired the Church and monastic buildings, leaving rack and ruin behind them. Emerging from the wild places and thick forests where they had taken refuge, the Orthodox monks buried the holy Martyrs at the entrance to the Church of the Protaton. Through the centuries, generations of monks piously lit the lamp each day above the 'tomb of the Protos'; but it was not until 5 December 1981 that his relics were solemnly taken from the earth, and that a service was held in his honour in the presence of a great crowd." (Synaxarion)

An excerpt from Pope Benedict XVI audience 2009: John Damascene, a personage of prime importance in the history of Byzantine Theology, a great Doctor in the history of the Universal Church. Above all he was an eyewitness of the passage from the Greek and Syrian Christian cultures shared by the Eastern part of the Byzantine Empire, to the Islamic culture, which spread through its military conquests in the territory commonly known as the Middle or Near East. John, born into a wealthy Christian family, at an early age assumed the role, perhaps already held by his father, of Treasurer of the Caliphate. Very soon, however, dissatisfied with life at court, he decided on a monastic life, and entered the monastery of Mar Saba, near Jerusalem. This was around the year 700. He never again left the monastery, but dedicated all his energy to ascesis and literary work, not disdaining a certain amount of pastoral activity, as is shown by his numerous homilies. His liturgical commemoration is on the 4 December. Pope Leo XIII proclaimed him Doctor of the Universal Church in 1890 The post St. John Damascene, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

fWotD Episode 2756: Siege of Constantinople (674–678) Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Wednesday, 20 November 2024 is Siege of Constantinople (674–678).The first Arab siege of Constantinople in 674–678 was a major conflict of the Arab–Byzantine wars, and the first culmination of the Umayyad Caliphate's expansionist strategy towards the Byzantine Empire, led by Caliph Mu'awiya I. Mu'awiya, who had emerged in 661 as the ruler of the Muslim Arab empire following a civil war, renewed aggressive warfare against Byzantium after a lapse of some years and hoped to deliver a lethal blow by capturing the Byzantine capital of Constantinople.As reported by the Byzantine chronicler Theophanes the Confessor, the Arab attack was methodical: in 672–673 Arab fleets secured bases along the coasts of Asia Minor and then installed a loose blockade around Constantinople. They used the peninsula of Cyzicus near the city as a base to spend the winter and returned every spring to launch attacks against the city's fortifications. Finally the Byzantines, under Emperor Constantine IV, destroyed the Arab navy using a new invention, the liquid incendiary substance known as Greek fire. The Byzantines also defeated the Arab land army in Asia Minor, forcing them to lift the siege. The Byzantine victory was of major importance for the survival of the Byzantine state, as the Arab threat receded for a time. A peace treaty was signed soon after, and following the outbreak of another Muslim civil war, the Byzantines even experienced a brief period of ascendancy over the Caliphate. The siege was the first major Arab defeat in 50 years of expansion and temporarily stabilized the Byzantine Empire after decades of war and defeats. The siege left several traces in the legends of the nascent Muslim world, although it is conflated with accounts of another expedition against the city in 669, led by Mu'awiya's son, the future ruler Yazid. As a result, the veracity of Theophanes's account was questioned in 2010 by Oxford scholar James Howard-Johnston, and more recently by Marek Jankowiak. Their analyses have placed more emphasis on the Arabic and Syriac sources, but have drawn different conclusions about the dating and existence of the siege. News of a large-scale siege of Constantinople and a subsequent peace treaty reached China, where they were recorded in later histories of the Tang dynasty.This recording reflects the Wikipedia text as of 01:20 UTC on Wednesday, 20 November 2024.For the full current version of the article, see Siege of Constantinople (674–678) on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm long-form Danielle.

Justin Hibbard concludes the series on the Papacy by exploring three questions: Why has the papacy evolved into what it is today? Why was the Pope so political throughout history? And why is the Church headquartered in Rome?Subscribe to Why Catholic? wherever you get your podcasts.Check out the Why Catholic Etsy shop (all proceeds support this podcast).Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.Follow Why Catholic on Instagram.Subscribe to Why Catholic on YouTubeSHOW NOTES:* The Cathedral of Santa Maria of Vitoria* Map of the Roman Empire at the time of Constantine (337 AD)* Map of the Byzantine Empire (520-1204 AD)* Map of Islamic Conquests from the 7th - 9th Centuries* Map of the Expansion of the Ottoman Empire from 1307-1683 Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Send us a textSome journeys end in death, others begin with it. For Laonicus Stratioticus, standard bearer of Emperor Heraclius of the Byzantine Empire, death is the beginning of a thousand years of unlife.    Interested in leaving a rating and review, click here.Check out my Patreon or my ko-fi.Game: Thousand Year Old Vampire by Tim HutchingsIntro & Outro Music: Steve MorrisonGame Music: Epidemic Sound

This week we delve into the transformative period of the Ottomans from Osman to the Battle of Nicopolis. It highlights how Osman, the son of an Anatolian warlord, laid the foundations for what would become one of the world's greatest empires, despite starting as just one of many Turkic beys in a tumultuous landscape. The narrative explores the cultural and military strategies that enabled the Ottomans to expand, emphasizing their approach of gradual assimilation and religious tolerance as they conquered predominantly Christian lands. The episode also recounts the dramatic Battle of Nicopolis in 1396, where a coalition of European knights faced the formidable Ottoman forces, leading to a catastrophic defeat for the crusaders. As the episode unfolds, it illustrates the lasting impact of these events on the geopolitical landscape of Europe and the Ottoman Empire's rise as a dominant power in the centuries to follow.Takeaways: The Ottomans emerged from a small confederation led by Osman, who successfully united various Turkic tribes. Unlike many conquests in history, the Ottomans employed a model of tolerance and integration with conquered populations. The downfall of the Byzantine Empire was marked by its inability to respond effectively to nomadic incursions. Osman's victory at the Battle of Baphis established his reputation and attracted more followers to his cause. Janissaries, elite soldiers of the Ottoman army, were originally recruited from captured Christian boys. The catastrophic defeat of the crusading army at Nikopol in 1396 reshaped the power dynamics in Eastern Europe. The music for the show is Flute Sonata in E-flat major, H.545 by Carl Phillip Emmanuel Bach (or some claim it as BWV 1031 Johann Sebastian Bach) performed and arranged by Michel Rondeau under Common Creative Licence 3.0.As always:Homepage with maps, photos, transcripts and blog: www.historyofthegermans.comFacebook: @HOTGPod Twitter: @germanshistoryInstagram: history_of_the_germansReddit: u/historyofthegermansPatreon: https://www.patreon.com/HistoryofthegermansTo make it easier for you to share the podcast, I have created separate playlists for some of the seasons that are set up as individual podcasts. they have the exact same episodes as in the History of the Germans, but they may be a helpful device for those who want to concentrate on only one season. So far I have:The Ottonians Salian Emperors and Investiture ControversyFredrick Barbarossa and Early HohenstaufenFrederick II Stupor MundiSaxony and Eastward Expansion

Send us a textSome journeys end in death, others begin with it. For Laonicus Stratioticus, standard bearer of Emperor Heraclius of the Byzantine Empire, death is the beginning of a thousand years of unlife.    Interested in leaving a rating and review, click here.Check out my Patreon or my ko-fi.Game: Thousand Year Old Vampire by Tim HutchingsIntro & Outro Music: Steve MorrisonGame Music: Epidemic Sound

Send us a textWhat if modern society is hurtling towards decadence just like the Roman Empire, yet we remain blissfully unaware of it? Join us as we embark on a journey with the Regrettable Brothers, Chris and Jason, to explore this possibility and unravel the complexities of societal progress through a Marxist lens. We bring you an insightful discussion that contrasts the lack of unifying structures in today's capitalist excess, with the historical context of the Roman era's Catholic Church. With references to historical thinkers like Jacques Barzun and Giambattista Vico, we challenge the idea that technological advancement equates to moral and societal progress.Our conversation takes a provocative turn as we examine theories of social decay and revival, weaving through Marxist perspectives and historical milestones like the Protestant Reformation and the fall of the Byzantine Empire. We scrutinize the evolution of capitalist theory, delving into the continuity of monopolistic practices and the critiques of Marx's views on capitalism's origins. Alongside our guests, we question the very fabric of modern society, examining economic stagnation, technological decay, and the specter of capitalist decadence. From theories of surplus value to the revolutionary role of the proletariat, we leave no stone unturned in our quest for insight.Finally, we turn our attention to cultural decline, economic stagnation, and the complexities of nationalism in Eastern Europe. Our guests, Jason Moore and Phil Neal, offer perspectives on modern economies, labor rights, and the illusion of meritocracy. We also tackle the intricate tapestry of ethnic identity and nationalism in post-Slavic regions, navigating sensitive topics with a blend of humor and critical reflection. This episode promises a comprehensive exploration of historical transitions and their theoretical underpinnings, providing a rich tapestry of ideas that will leave you questioning the state of our modern world.Sources: Morley, Neville. "Decadence as a Theory of History." New Literary History, Vol. 35, No. 4, Forms and/of Decadence (Autumn, 2004), pp.573-585Decadence: The Theory of Decline or the Decline of Theory?https://libcom.org/library/decadence-aufheben-2Revolution or Decadence?https://monthlyreview.org/2018/05/01/revolution-or-decadence/  Support the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon

Send us a textSome journeys end in death, others begin with it. For Laonicus Stratioticus, standard bearer of Emperor Heraclius of the Byzantine Empire, death is the beginning of a thousand years of unlife.    Interested in leaving a rating and review, click here.Check out my Patreon or my ko-fi.Game: Thousand Year Old Vampire by Tim HutchingsIntro & Outro Music: Steve MorrisonGame Music: Epidemic Sound

Exegi monumentum aere perennius There's a Twitter meme on how men constantly think about the Roman Empire. Some feminist friends objected that women think about Rome a lot too. To settle the matter, I included a question about this on this year's ACX survey, “Have you thought about the Roman Empire in the past 24 hours?” (the Byzantine Empire also counted). Here are responses from 607 cis women and 4,925 cis men: https://www.astralcodexten.com/p/how-often-do-men-think-about-rome 

One of the defining events of the Middle Ages took place in Constantinople on April 12, 1204.  Soldiers of the Fourth Crusade, under orders of the Doge of the Republic of Venice, breached the walls and sacked one of the greatest cities of the era.  The sack wasn't just an orgy of violence and destruction, which it was. It also set into motion events that caused irreparable divisions between the Eastern and Western Christian worlds and, ultimately, the fall of the Byzantine Empire.  Learn more about the 1204 Sack of Constantinople and how it changed the course of Europe on this episode of Everything Everywhere Daily. Sponsors Plan your next trip to Spain at Spain.info! Sign up at butcherbox.com/daily and use code daily to get chicken breast, salmon or ground beef FREE in every order for a year plus $20 off your first order! Subscribe to the podcast!  https://link.chtbl.com/EverythingEverywhere?sid=ShowNotes -------------------------------- Executive Producer: Charles Daniel Associate Producers: Ben Long & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Anthony Kaldellis, a professor of Classics at the University of Chicago, joins Lexie to discuss how we define the Byzantine Empire, the multiple reinventions and conceptions of “Rome” over time, the importance of analyzing historical figures and their choices in their proper historical contexts, and the media reception of the East Roman Empire. So tuck in your togas and hop aboard Trireme Transit for this week's exciting odyssey!  Don't forget to follow us on Twitter, Facebook & Instagram or visit our website www.theozymandiasproject.com! Learn more about Dr. Kaldellis: https://classics.uchicago.edu/people/anthony-kaldellisListen to his podcast Byzantium & Friends: https://byzantiumandfriends.podbean.com/ Buy his new book The New Roman Empire: https://www.amazon.com/New-Roman-Empire-History-Byzantium-ebook/dp/B0CC69PLHQ?ref_=ast_author_mpbCheck out his publications on Academia: https://chicago.academia.edu/AnthonyKaldellis Support us on Patreon: https://www.patreon.com/TheOzymandiasProject Custom music by Brent Arehart of Arehart Sounds and edited by Dan Maday.  Get exclusive bonus content (ad free episodes, early releases, and experimental content) on Patreon! Hosted on Acast. See acast.com/privacy for more information.

For more than four centuries, Muslims, Christians and Jews dwelt side by side on the Mediterranean island of Sicily. For around half of that time—from 827 to 1091—they lived under the rule of Arab Muslims, and for the other half under Norman then Swabian Christian kings, before the Muslims were finally expelled in 1245. Since Sicily had been part of the Byzantine Empire, its Arab conquerors inherited a population who spoke Greek, prompting centuries of linguistic, literary, and wider cultural exchanges that became richer still when the Normans introduced Latin. After sketching the historical background, this episode explores the complex society that developed on Sicily, along with the literature and architecture that emerged from the collusion and shifting hierarchy of cultures. Through the Arabic geographical manual patronized by King Roger II, the translation of classical Greek works to Latin via Arabic, and the Arab-Norman churches of Palermo and Cefalù, Sicily was the lesser-known counterpart to al-Andalus. Nile Green talks to Alex Metcalfe, author of The Muslims of Medieval Italy (Edinburgh, 2009).

Last week we covered the fall of the west and this week we are covering the rise of the east with all the murder, betrayal, and war that it entails Travel to Germany with me here Check out our sister podcast the Mystery of Everything Coffee Collab With The Lore Lodge COFFEE Bonus episodes as well as ad-free episodes on Patreon. Find us on Instagram. Join us on Discord. Submit your relatives on our website Podcast Youtube Channel Learn more about your ad choices. Visit megaphone.fm/adchoices

“It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens... It comes from somebody being ripped out from their home.” Syrian Jewish Playwright Oren Safdie, son of world-renowned architect Moshe Safdie, who designed Habitat 67 along with much of modern Jerusalem, knows loss, regret, and longing. Oren and his father explore their Syrian heritage and their connection to the Jewish state that has developed since Moshe's father left Aleppo, Syria and moved, in the mid-20th century, to what is modern-day Israel. Oren also knows that being Jewish is about stepping up. Describing his frustrations with modern anti-Israel sentiments and protests that harken back to 1943, Oren is passionately combating anti-Israel propaganda in theater and academia.  Abraham Marcus, Associate Professor Emeritus at University of Texas at Austin, joins the conversation with historical insights into Jewish life in Syria dating back to Roman times. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Al Fadimem, Bir Demet Yasemen, Fidayda; all by Turku, Nomads of the Silk Road Aleppo Bakkashah  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Arabic (Middle Eastern Music)”: Publisher: Pond5 Publishing Beta (BMI), Composer: Andrei Skliarov, Item ID #152407112 “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Middle Eastern Dawn”: Publisher: Victor Romanov, Composer: Victor Romanov; Item ID #202256497 “Ney Flute Melody 01”: Publisher: Ramazan Yuksel; Composer: Ramazan Yuksel; P.R.O. Track: BMI 00712367557 “Uruk”: Publisher: Pond5 Publishing Beta (BMI); Composer: Marcus Bressler; Item ID: 45886699 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: OREN SAFDIE:  I've sort of wanted to shine a light on North American Jews being hypercritical of Israel. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not.  This is The Forgotten Exodus. Today's episode: leaving Aleppo. MANYA: Playwright and screenwriter Oren Safdie has had just about enough of the anti-Israel sentiments on stage and screen. And what irks him the most is when it comes from Jewish artists and celebrities who have never spent time in the Middle East's one and only democracy. Remember film director Jonathan Glazer's speech at the 2024 Academy Awards? JONATHAN GLAZER: Right now, we stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people. Whether the victims of October the … [APPLAUSE] MANYA: Yeah, Oren didn't much appreciate his own Jewishness being hijacked in that moment. Drawing a moral equivalence between the Nazi regime and Israel never really sits well with him. OREN: I do feel like they're very selective in their criticism of Israel. You know, it's very easy to say, ‘Oh, well, they didn't do that. They don't do this.' But it's a complicated situation. And to simplify it, is just to me beyond, especially if you're not somebody who has spent a lot of time in Israel. MANYA: Oren Safdie has penned more than two dozen scripts for stages and screens around the world. His latest film, Lunch Hour, starring Alan Cumming, is filming in Minnesota.  Meanwhile, The Man Who Saved the Internet with A Sunflower, another script he co-wrote, is on the festival circuit. And his latest play Survival of the Unfit, made its North American debut in the Berkshires this summer, is headed to Broadway. And by the way, since an early age, Oren Safdie has spent quite a bit of time in Israel. His father Moshe Safdie is the legendary architect behind much of modern Jerusalem, Ben-Gurion International Airport, and the Yad Vashem Holocaust History Museum.  Oren's grandfather, Leon, emigrated from Syria. OREN: I'm sort of a synthesis of the two main parts that established Israel because my mother came from Poland, escaped the Holocaust. And my father's family came from Syria. So, I'm a half breed.  I've never been asked about my Sephardic side, even though that was really the dominant side that I grew up with. Because my mother's family was quite small. I grew up in Montreal, it was much more in the Syrian tradition for holidays, food, everything like that. My grandfather was from Aleppo, Syria, and my grandmother was from Manchester, England, but originally from Aleppo. Her family came to Manchester, but two generations before, had been from Aleppo. So, they're both Halabi Jews.  MANYA: Halabi refers to a diverse group of Jews from Aleppo, one of the oldest continuously inhabited cities in the world that has gone by several names. The oldest? Haleb.  Halabi Jews include Mizrahi Jews -- the name for Jews who call the Middle East or North Africa home; and Sephardi Jews, who fled to the region after being expelled from Spain in the 15th Century.  Jews are believed to have been in what is now Syria since the time of King David and certainly since early Roman times. ABRAHAM MARCUS: It's a community that starts, as far as we can record, in the Greco-Roman period. And we see the arrival of Islam. So the Jews were really the indigenous people when Arabs arrived. MANYA: Abraham Marcus, born to parents from Aleppo, is an internationally renowned authority on the city. He served as director of the Center for Middle Eastern Studies at the University of Texas at Austin. For the past 16 years, he has been working on a book about the history of Aleppo's Jews that goes well beyond what has been previously published. As part of his research, he examined thousands of documents from the Syrian national archive and the Ottoman archive in Istanbul. He also did extensive fieldwork on the ground in Aleppo, documenting the synagogues, cemeteries, residential districts, and workplaces.  MARCUS: One of the synagogues, the famous ancient synagogue of Aleppo, which dates to the 5th Century, meaning it predates the arrival of Arabs. It is a remarkable structure. Unfortunately, what is left of it now is really a skeleton. MANYA: Abraham is referring to the Great Synagogue or Central Synagogue of Aleppo, which functioned as the main house of worship for the Syrian Jewish community for more than 1,600 years. For 600 of those years, its catacombs safeguarded a medieval manuscript believed to be the oldest, most complete, most accurate text of the Hebrew Bible, known as the Aleppo Codex. The codex was used by Maimonides as a reference for his magnum opus, the Mishneh Torah, or Jewish religious legal code. In the 7th Century, Aleppo was conquered by Arab Muslims and a Great Mosque was built. For the next four centuries, the Byzantine Empire, Crusaders, and various Muslim rulers fought to gain control of Aleppo and the surrounding region. A savage Mongol invasion, a bout of the Black Death and another invasion took its toll on the city, and its Jews.  For most of this time, Muslim rulers treated them as dhimmis, or second-class citizens.  MARCUS: There were restrictions on dress, which were renewed time and again. They could not carry arms. They could not ride horses. MANYA: After half of Spain's Jews converted to Christianity following the pogroms of 1391, the Catholic monarchs issued the Alhambra Decree of 1492 – an edict that expelled any remaining Jews from the Iberian Peninsula to ensure their descendants didn't revert back to Judaism.  As Jews fled, many made their way to parts of the Ottoman Empire. In 1516, Aleppo became part of that empire and emerged as a strategic trading post at the end of the Silk Road, between the Mediterranean Sea and Mesopotamia, or modern-day Iraq. As was the case in other parts of the Ottoman Empire, Jews lived relatively comfortably, serving as merchants and tax collectors.  MARCUS: The policy of the Ottoman Empire was to essentially welcome the Sephardic Jews. The Sultan at the time is reputed to have said, ‘I don't understand the King of Spain. But if he's thinking at all, giving up all this human capital, essentially, we can take it.'  Many of the successful Jews in Aleppo and Damascus–in business, as leaders, as rabbis–were Sephardic Jews. They revived these communities, they brought new blood and new energy to them, a new wealth. MANYA: This was not always the case throughout Ottoman Syria as persecution and pogroms erupted at times.  By the mid-19th Century, Aleppo's Jewish population was slightly smaller than that of Baghdad, by about 2,000. In 1869, the opening of the Suez Canal shifted trade away from the route through Syria. Aleppo lost much of its commercial edge, motivating many Jews to seek opportunity elsewhere. MARCUS: The story of Aleppo is one of a society gradually hemorrhaging, losing people. They went to Beirut, which was a rising star. And Egypt became very attractive. So they went to Alexandria and Cairo. And many of the rabbis from the 1880s began to move to Jerusalem where there were yeshivot that were being set up. And in effect, over the next several decades, essentially the spiritual center of Aleppo's Jews was Jerusalem and no longer Aleppo.  MANYA: Another turning point for Aleppo came in World War I when the Ottoman Empire abandoned its neutral position and sided with the Central Powers–including Bulgaria, Austria-Hungary and Germany.  Many wealthy Jews had acquired foreign nationalities from countries that were not allies. Now considered enemy citizens, they were deported and never came back. In addition, Jews and Christians up to that point could pay a special tax to avoid serving in the army. That privilege ended in 1909. MARCUS: Because of the Balkan Wars, there was a sense that the empire is going to collapse if they don't essentially raise a large force to defend it. And there was a kind of flight that really decimated the community by 1918, when the war ended. MANYA: Besides those two wartime exceptions, Abraham says the departure of Jews from Syria was almost always motivated by the promise of better opportunities. In fact, opportunity might have been what drew the Safdie family to and from Aleppo. MANYA: Originally from Safed, as their name suggests, the Safdie family arrived in Aleppo sometime during the 16th or 17th centuries. By that time, the Jewish community in Safed, one of the Four Holy Cities in Judaism located in modern-day Israel, had transformed it into a lucrative textile center. So lucrative that the sultan of the ruling Ottoman Empire ordered the forced deportation of 1,000 Jewish families to Cyprus to boost that island's economy.  It's not clear if those deportations or the decline that followed pushed the Safdie family north to Aleppo. Most of them stayed for roughly three centuries–through World War One and France's brief rule during the Interwar period. But in 1936, amid the Great Depression, which affected Syria as well, Leon Safdie, the ninth of ten children born to textile merchants, moved to Haifa and set up his own trading business. Importing textiles, woolens, and cottons from England and fabrics from Japan and India.  A year later, he met his wife Rachel who had sailed from Manchester to visit her sister in Jerusalem. She spoke English and a little French. He spoke Arabic and French. They married a month later. OREN: My grandfather lived in Haifa, he was a merchant like many Syrian Jews were. He imported textiles. He freely went between the different countries, you know, there weren't really so many borders. A lot of his people he worked with were Arab, Druze, Christian, Muslim. Before independence, even though there was obviously some tension, being somebody who is a Syrian Jew, who spoke Arabic, who spoke French, he was sort of just one of the region. MANYA: Moshe Safdie was born in 1938. He says the onset of the Second World War created his earliest memories – hosting Australian soldiers in their home for Shabbat and making nightly trips into air raid shelters. Every summer, the family vacationed in the mountain resorts of Lebanon to visit aunts and uncles that had moved from Aleppo to Beirut. Their last visit to Lebanon in the summer of 1947 culminated with all of the aunts, uncles, and cousins piling into three Chrysler limousines and caravanning from Beirut to Aleppo to visit their grandmother and matriarch, Symbol. MOSHE: I remember sort of the fabric of the city. I have vague memories of the Citadel of Aleppo, because it was an imposing structure. I remember her – a very fragile woman, just vaguely. MANYA: While most of Moshe's memories of Aleppo are vague, one memory in particular is quite vivid. At that time, the United Nations General Assembly was debating the partition plan that would divide what was then the British Mandate of Palestine between Jews and Arabs. Tensions ran high throughout the region. When Moshe's uncles noticed Moshe wearing his school uniform on the streets of Aleppo, they panicked.  MOSHE: They were terrified. We were walking in the street, and we had khaki shirts and khaki pants. And it had stitched on it, as required in our school, the school badge, and it said, ‘Thou shalt be humble' in Hebrew. And they saw that, or at least they noticed we had that, and they said: ‘No, this is very dangerous!' and they ripped it off.' MANYA: It would be the first and last time Moshe Safdie visited Aleppo. On the 29th of November, the UN voted on a resolution to divide Palestine into two states, one Arab and one Jewish. The news arrived in Aleppo the following morning. MARCUS: This was New York time, in the evening, when the decision was made. So already, people started planning demonstrations for the next day, in support of the Palestinians. And that next day began with what was a peaceful demonstration of students, and then all kinds of people joined in and before long it became an attack on Jewish property. The synagogues were set ablaze. Many Jewish homes were burned, businesses were looted. And so the day ended with the Jews really in a state of fright.  MANYA: The mob looted the Jewish quarter and burned the Great Synagogue, scattering and desecrating the pages of the Aleppo Codex. The caretaker of the synagogue and his son later returned to the ashes to salvage as much as they could. But most of the community's leadership took a train to Beirut and never looked back.  Of course, as previously mentioned, Aleppo had already witnessed a steep decline in its Jewish population. The numbers vary widely, depending on the source, but by 1947, on the eve of the Jewish exodus from Syria, Iraq, and other Arab countries, Aleppo had anywhere between 6,000 and 15,000 Jews, whereas Baghdad had between 75 and 90,000. MARCUS: More than half the population left within a month. The community after that, in the next two, three weeks, was in a situation in which some people decided that was the end.  They took possessions that they could, got on buses and left for Beirut. That was the safe destination to go to. And there was traffic between the two areas.  Some people decided to stay. I mean, they had business, they had interest, they had property that they didn't want to leave. You can imagine the kind of dilemmas face people suddenly, the world has changed, and what do I do? Which part of the fork do I go?  MANYA: Those who left effectively forfeited their property to the Syrian government. To this day, the only way to reclaim that property and be allowed to sell it is to return and become Syrian citizens. Those who stayed were trapped. Decimated and demoralized, Aleppo's Jews came under severe travel restrictions, unable to travel more than four kilometers from their homes without permission from the government, which tracked their comings and goings. MARCUS: The view was that if they leave, they'll end up in what's called the Zionist entity and provide the soldiers and aid to the enemy. So the idea was to keep them in.  So there's a reality there of a community that is now stuck in place. Unable to emigrate. That remained in place until 1970, when things began to relax. It was made possible for you to leave temporarily for a visit. But you have to leave a very large sum as a deposit. The other option was essentially to hire some smugglers to take you to the Turkish or the Lebanese border, and basically deliver you to another country where Jews had already networked. The Mossad had people who helped basically transfer them to Israel. But that was very risky. If you were caught, it's prison time and torture.  Over the next 45 years, many of the young left gradually, and many of them left without the parents even knowing. They will say ‘I'm going to the cinema and I'll come back'. MANYA: On May 14, 1948, Israel declared independence. But the socialist politics of the new Jewish state did not sit well with Leon Safdie who much preferred private enterprise. He also felt singled out, as did many Sephardi and Mizrahi Jews in Israel at the time.  OREN: In some ways, it almost created some tension for him on several fronts, right? First of all, between him and his clients, who he had been doing business with in the Arab world, for many years. All of a sudden, those relationships are called into question. And as my grandfather was an importer of textiles, it was considered a luxury good. And when you're in wartime, there were rations.  The high tariffs really killed my grandfather's business. So, he wanted to stay in Israel. He helped with the war effort. He really loved the country and he knew the people, but really for three years, he sat idle and just did not have work. He was a man that really needed to work, had a lot of pride. MANYA: In 1953, Leon and Rachel sought opportunity once again – this time in Montreal – a move Moshe Safdie would forever resent. When in 1959 he married Oren's mother Nina, an Israeli expat who was trying to return to Israel herself, they both resolved to return to the Jewish state. Life and phenomenal success intervened. While studying architecture at McGill University, Moshe designed a modern urban apartment building [Habitat 67] that incorporated garden terraces and multiple stories. It was built and unveiled during the 1967 World's Fair in Montreal, and Moshe's career took off.  OREN: It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens. And it's something that has sort of preoccupied him for his whole career. It comes from somebody being ripped out from their home. Those kinds of things I think stay with you. MANYA: Eventually, in 1970, Moshe opened a branch of his architecture firm in Jerusalem and established a second home there. Oren recalls visiting every summer – often with his grandfather Leon.   OREN: And I remember going with him when he'd come to Israel when I was there, because we used to go pretty much every summer. He would love to go down to Jericho. And we'd sit at the restaurants. I mean, there was a period of time, you know, when it was sort of accepted that Jews could travel to the West Bank, to Ramallah and everything. And he loved to just speak with the merchants and everything, he loved that. He felt so at home in that setting. It was not dangerous, as it is today, obviously. I think everyone back then thought it was a temporary situation. And obviously, the longer it goes, and the more things happen, it feels more permanent. And of course, that's where we are today. But that time, in my head, sort of just is a confirmation that Jews and Arabs have a lot more in common and can get along … if the situation was different. MANYA: As the son of an Israeli citizen, Oren is considered an Israeli citizen too. But he concedes that he is not fully Israeli. That requires more sacrifice. In 1982, at the age of 17, he signed up for Chetz V'Keshet, at that time a 10-week program run in conjunction with the Israel Defense Forces for American and Canadian teens and designed to foster a connection to Israel. The program took place during the First Lebanon War, Israel's operation to remove terrorists from southern Lebanon, where they had been launching attacks against Israeli civilians. OREN: So this was a mix of basic training, where we trained with artillery and things and did a lot of war games. And from there, you know, their hope was that you would join the military for three years. And I did not continue.  I guess there's a part of me that regrets that. Even though I'm an Israeli citizen, I can't say I'm Israeli in the way that Israelis are. If the older me would look back, then I would say, ‘If you really want to be connected to Israel, the military is really the only way. I'd say at that young age, I didn't understand that the larger picture of what being Jewish, what being Israeli is, and it's about stepping up. MANYA: Now in his early 50s, Oren tries to step up by confronting the anti-Israel propaganda that's become commonplace in both of his professional worlds: theater and academia. In addition to writing his own scripts and screenplays, he has taught college level playwriting and screenwriting. He knows all too often students fall prey to misinformation and consider anything they see on social media or hear from their friends as an authoritative source.  A few years ago, Oren assigned his students the task of writing a script based on real-life experience and research. One of the students drafted a script about bloodthirsty Israelis killing Palestinian children. When Oren asked why he chose that topic and where he got his facts, the student cited his roommate.  Oren didn't discourage him from pitching the script to his classmates, but warned him to come prepared to defend it with facts. The student turned in a script on an entirely different topic. OREN: You know, there were a lot of plays that came up in the past 10 years that were anti-Israel. You'd be very hard-pressed to find me one that's positive about Israel. No one's doing them. MANYA: Two of his scripts have come close. In 2017, he staged a play at the St. James Theatre in Old Montreal titled Mr. Goldberg Goes to Tel Aviv– a farce about a gay Jewish author who arrives in Tel Aviv to deliver a blistering attack on the Israeli government to the country's left-leaning literati.  But before he even leaves his hotel room, he is kidnapped by a terrorist. Investors lined up to bring it to the silver screen and Alan Cumming signed on to play Mr. Goldberg. But in May 2021, Hamas terrorists launched rockets at Israeli civilians, igniting an 11-day war. The conflict led to a major spike in antisemitism globally.  OREN: The money people panicked and said, ‘We can't put up a comedy about the Middle East within this environment. Somebody is going to protest and shut us down,' and they cut out. MANYA: Two years later, an Israeli investor expressed interest in giving the movie a second chance. Then on October 7 [2023], Hamas launched a surprise attack on 20 Israeli communities -- the deadliest attack on the Jewish people since the Holocaust. More than 1,200 Israelis have been killed, thousands of rockets have been fired on Israel, and more than 100 hostages are still in captivity. OREN: Mr. Goldberg Goes to Tel Aviv collapsed after October 7th. I don't think anybody would have the appetite for a comedy about a Hamas assassin taking a left-wing Jew hostage in a hotel room. MANYA: Another play titled “Boycott This” was inspired by Oren's visit to a coffee shop in Oaxaca, Mexico in 2011. The walls of the cafe were plastered with posters urging boycotts of Israel and accusing it of blood libel. Oren and his daughter created their own posters and stood outside the coffee shop calling on customers to boycott the cafe instead. But the father and daughter's impromptu protest is just one of three storylines in the play, including one about the 1943 boycott of Jews in Poland–where his mother spent part of her childhood in hiding during the Holocaust.  The third storyline takes place in a post-apocalyptic world where Iran has succeeded in wiping Israel off the map. A Jewish woman has been forced to become one of the enemy's wives – a threat some hostages taken on October 7 have reported hearing from their captors.  OREN: It was really my attempt to try and show how the boycotts of Israel today, in light of, you know, 1943, were really not different.  MANYA:  Even now, Oren has not been able to convince a college or theater to stage “Boycott This,” including the Jewish museum in Los Angeles that hosted his daughter's bat mitzvah on October 7, 2023.    OREN: I've sort of wanted to shine a light on North American Jews being hypercritical of Israel, which I guess ties into BDS. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA: When Presidents George Bush and Bill Clinton finally secured a legal way for Syrian Jews to leave between 1992 and 1994, most did. The last Jews of Aleppo were evacuated from the city in October 2016. MARCUS: They took all the siddurim and everything, put them in boxes. It was just essentially closing shop for good. They knew they're not coming back. MANYA: The food, liturgy, music, the traditions of hospitality and social welfare endure, but far from the world of which it was part. Walk into any synagogue in the Aleppo tradition after sundown on Shabbat and be treated to a concert until dawn – a custom called baqashot. MANYA: Before Oren's grandmother Rachel passed away, his cousin Rebecca did a piece for Canadian Broadcast News featuring their 95-year-old grandmother in the kitchen.  RACHEL SAFDIE: When we were children, we used to love all these dishes. My mother used to make them all the time and it's very, very tasty. Anything made, Middle East food, is very tasty. OREN: It's 10 minutes for me to see my grandmother again, in video, cooking the mehshi kusa, which is sort of the stuffed eggplant with the apricots and the meat. And there's really a great moment in it, because they're doing it together and they put it in the oven, and at the end of this 10-minute movie, they all come out of the oven, and like they're looking at it and they're tasting, and my grandmother points … RACHEL: I know which ones you did. You did this one.  CBN INTERVIEWER: How do you know?  RACHEL: I know. And this recipe has been handed down from generation to generation. OREN: It's so much like my grandmother because she's sort of a perfectionist, but she did everything without measuring. It was all by feel. The kibbeh, beans and lamb and potatoes and chicken but done in a different way than the Ashkenaz. I don't know how to sort of describe it.  The ka'ake, which were like these little pretzels that are, I'd say they have a taste of cumin in them. MARCUS: Stuffed aubergine, stuffed zucchini, tomatoes, with rice, pine nuts and ground beef and so forth. Meatballs with sour cherries during the cherry season. MANYA: Oren would one day like to see where his ancestors lived. But according to Abraham, few Aleppo Jews share that desire. After the Civil War and Siege of Aleppo in 2012 there's little left to see. And even when there was, Aleppo's Jews tended to make a clean break. MARCUS: People did not go back to visit, the second and third generations did not go back. So you see, for example, here Irish people of Irish origin in the United States, they still have families there. And they go, and they take the kids to see what Ireland is like. Italians, they do the same, because they have a kind of sense, this is our origin.  And with Aleppo, there wasn't. This is a really unusual situation in terms of migrations of people not going back to the place. And I think that probably will continue that way. MANYA: Syrian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Oren and Moshe for sharing their story. You can read more in Moshe's memoir If Walls Could Speak: My Life in Architecture. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

The fall of Rome was completed in 476, when the German chieftain Odoacer deposed the last Roman emperor of the West, Romulus Augustulus. The East, always richer and stronger, continued as the Byzantine Empire through the European Middle Ages. But here we will tell the story of the fall of the west and the rise of the east Learn more about your ad choices. Visit megaphone.fm/adchoices

Merriam-Webster's Word of the Day for August 31, 2024 is: Byzantine • BIZ-un-teen • adjective Something described as byzantine (or Byzantine) is very complicated, secret, and hard to understand. In its most literal (and always capitalized) sense, Byzantine describes that which is "of, relating to, or characteristic of the ancient city of Byzantium." // The company's byzantine accounting practices have gotten it into trouble with the government. // Works of Byzantine art filled the gallery's walls. See the entry > Examples: "Consider that California has among the strongest state privacy laws, yet tech giants such as Meta and Google, which make their homes here, are still accused of some of the most egregious privacy violations. A powerful and universal federal law is required to rein them in. It would also be more effective than the status quo of a byzantine patchwork of state laws." — Mark Weinstein, The Los Angeles Times, 29 Apr. 2024 Did you know? Today, the city that lies on the Bosporus Strait in Turkey is named Istanbul, but it was once known as Constantinople (a name given to it when it became the capital of the Byzantine Empire, aka the eastern half of the Roman Empire), and in ancient times, it was called Byzantium. Its history is legendary—filled with mystics, wars, and political infighting—and over time the word Byzantine (from the Late Latin word Byzantinus, the name for a native of Byzantium) became synonymous in English with anything characteristic of the city or empire, from architecture to intrigue. The figurative sense used to describe that which is intricately involved and not easily understood first appeared in the early 20th century.

The Byzantine Empire, also known as the Eastern Roman Empire, was a force from the 5th century to the 15th century AD. Historian Anthony Kaldellis comes on to talk all things Byzantium.

Powerful women have always had to play the game a little differently than their male counterparts, but the story of Irene of Athens, who played politics with enough dexterity to become Empress of the Byzantine Empire for about 20 years in the 8th century, is extraordinarily complicated. The daughter of a prominent Greek family, she was brought to Constantinople as a possible bride for the future Emperor Leo IV. The marriage happened, a son was produced, but religious factionalism ultimately tore the marriage apart. Upon Leo IV's death, Irene - as one would - stepped in as regent for their young son, the future Constantine VI. She outwitted Leo's half-brothers who were attempting to install the eldest to the throne by having them ordained as priests, and then took unusual steps to unify her kingdom's faith and pursue friendlier relations with the Carolingian empire in Europe. New conflicts emerged when Constantine VI came of age, a situation that Irene met by undermining his rule and eventually ensuring he met an untimely and painful end. Irene was eventually deposed in 802 and was exiled to the Isle of Lesbos. She spent her final year spinning wool to support herself. Listen ad-free at patreon.com/trashyroyalspodcast. To advertise on this podcast, reach out to info@amplitudemediapartners.com. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Emperor Heraclius took the Byzantine Empire from its lowest ebb to its greatest heights. After years of turmoil at the hands of invading Persian armies, Heraclius led lightning counter-offensives that swept into Mesopotamia and devastated the Sassanid Empire. His battlefield exploits became the stuff of legend, but his success was not to last - in the Arabian Peninsula, a new religion was on the rise that would mark the end of one era and the beginning of another.Jonathan Harris, Professor of the History of Byzantium at Royal Holloway, explains how Heraclius reinstated the empire as a regional superpower, and why the rise of the Arab Muslims brought it all tumbling down.Produced by Mariana Des Forges and James Hickmann and edited by Max Carrey.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off for 3 months using code ‘DANSNOW'.We'd love to hear from you - what do you want to hear an episode on? You can email the podcast at ds.hh@historyhit.com.You can take part in our listener survey here.

146 BCE - 1204 CE - This is the story of the Balkan Peninsula from its post Classical Greek and Hellenistic period when it was conquered by the Roman Republic, through to the defeat of the Byzantine Empire by the Latins of the Fourth Crusade. --- Send in a voice message: https://podcasters.spotify.com/pod/show/historyoftheworldpodcast/message

In 972AD a princess of the Byzantine Empire was sent by her uncle, the Roman emperor in Constantinople, to marry the son of Otto the Great - Emperor of the Latin West. A tantalising and formidable figure, Theophanu became a major player in one of the most tumultuous and mysterious periods of history. At the end of the 10th century, the world was still reeling  from the cataclysmic implosion of the Roman Empire. Into the vacuum it left, three great powers reared their heads: the Empire of Islam, the Byzantines, and a Latin West in which barbarian kingdoms tussled to build themselves up over the rubble of Rome. It was also a time in which women had never wielded greater power, from behind the throne and even, before it. Following the death of her father-in-law, therefore, Theophanu - as the anointed wife of an emperor - became an Imperatrix Augusta, and in this capacity carved out a mighty new role for herself. As Rome's heir's battled for supremacy, Theophanu, with her competence and sophistication, would fight to see her son named the final, and much mythologised Emperor of Rome. Would she succeed? Join Tom and Dominic as they discuss Theophanu: empress of the apocalypse. From clashing empires, warring queens, and lascivious Popes, to court politics and the invention of the fork; all in a time of armageddon.   EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! *The Rest Is History LIVE in 2024* Tom and Dominic are back onstage this summer, at Hampton Court Palace in London! Buy your tickets here: therestishistory.com Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices