Podcasts about Champa

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

Joe and Jacques we're so blown away the first time they saw Tim Champa.  It was at Nick's Comedy Stop June 2023 (with their friend All Star Tommy from LA with his wife and daughter) – we talk getting Jacques 12 year old into Nick's that night and seeing Tim dig out of a massive hole dug by the two … less than stellar comics before him.   Tim's approach to comedy – the writing … the re-writing … the re-re-re-writing-  the finding ways to be great in every room – have him well on his way to being the new regular headlining comic in the New England region but those who know his work, won't be surprised to see him as a national headliner soon.   Smart, relatable comedy with just the right amount of sharp turns and “what, did he just say what I think he said” moments that really makes his comedy stand out.   Tim is @Overweightchamp on IG, BlueSky and TikTok  Give him a follow and check TimChampa.com for upcoming dates.   Thanks to Tim for letting us post his clip at beginning and ending of show.   Follow CPP pretty much just on IG at: Carnival Personnel Podcast Jacques is: JacquesFunny on Tiktok   Opening: Gomer By Beyond Id (The Stovin Years on Spotify)   Closing Song: Sober by Beyond Id (The Stovin Years on Spotify)    

What if the timeline of your favorite Dragon Ball characters wasn't the original at all? Join us on an electrifying journey through the multiverse of Dragon Ball Super, where we promise you'll uncover the layered intricacies of the Universe 6 and the Goku Black arcs. We kick off by unraveling the hilarious antics of the Universe 6 tournament, from Champa's mischievous schemes to Monaka's unexpected role as Goku's motivator. Laugh along with us as we explore the comedic genius behind these arcs, while delving into the mysterious powers of Zeno, the king above all, who remains both charming and terrifying.As the saga unfolds, we spotlight the captivating character dynamics and development, focusing heavily on Goku's and Vegeta's journey. Discover how Vegeta's mentorship of Cabba adds depth to the Saiyan legacy and how Goku's naive charm and relentless pursuit of strength shape his unusual path. We dive deep into the controversial outcomes of the Tournament of Power and Goku's strategic choices that left fans divided. Meanwhile, the complexity of time travel and fusion rules in the Dragon Ball universe gets dissected, offering fans fresh insights and sparking debates about the implications of these evolving narratives.Finally, prepare for a thrilling ride through the Future Zamasu arc, where the stakes are higher and the narrative more twisted. The enigmatic Zamasu challenges our heroes in unexpected ways, as we ponder the ramifications of his zero mortals plan and the role of Trunks' time-traveling heroics. We wrap up with a spirited discussion on Mastered Ultra Instinct and the tantalizing possibilities of future arcs, teasing the potential threats that our beloved characters might face. Tune in for an episode brimming with speculation, humor, and a comprehensive analysis of one of the most dynamic universes ever created.Text us for feedback and recommendations for future episodes!Support the showWe thank everyone for listening to our podcast! We hope to grow even bigger to make great things happen, such as new equipment for higher-quality podcasts, a merch store & more! If you're interested in supporting us, giving us feedback and staying in the loop with updates, then follow our ZONE Social Media Portal!DISCLAIMER: The thoughts and opinions shared within are those of the speaker. We encourage everyone to do their own research and to experience the content mentioned at your own volition. We try not to reveal spoilers to those who are not up to speed, but in case some slips out, please be sure to check out the source material before you continue listening!Stay nerdy and stay faithful,- J.B.Subscribe to "Content for Creators" on YouTube to listen to some of the music used for these episodes!

After a pre-recorded show last week, your SmackDaddies are back with a new episode.    Tonight we have two major themes, Champa is crazy and the various Bloodlines keep making you want to acknowledge them. We get teased for a war games match, with some participants to be determined. And setup next week with two championship matches and the announcement of a new belt.   Check us out at SmackDaddies.ca or on the HUB! You can find us on youtube.com/Smack-Daddies You can follow us on X (Twitter) at x.com/smackdaddiesca You can find us on Instagram at instagram.com/smackdaddiesca/

Our usual round up of news from the world of the History of the World podcast, and some brief discussion on the nature of the medieval societies of Mainland South East Asia.

192 - 1471 - This is the story of the resiliant polity of Champa whose story feels like a story of constant warfare, but interspersed with great piety and temple construction. How did this tribal confederation survive these brutal medieval centuries?

Te contamos más acerca de la nueva película "La viuda de Clicquot": Esta es una historia de lucha y triunfo sobre la mujer detrás de la Champaña Veuve Clicquot. A finales del siglo XVIII, Barbe-Nicole Ponsardin Clicquot desafió las normas de su tiempo para convertirse en la primera empresaria vinícola de su tiempo. Con una determinación inquebrantable, se enfrentó a un mundo dominado por hombres para forjar un imperio con su marca. Con la Revolución Francesa y las Guerras Napoleónicas como telón de fondo, la viuda de Clicquot supo transformar las adversidades para construir los cimientos de una bebida que revolucionó la industria. Además de desafiar al propio Napoleón, en medio de obstáculos políticos, alianzas y traiciones, esta mujer logró trascender su época y convertirse en mito gracias a su champaña sin igual y que -hoy en día- sigue enamorando al mundo. La viuda de Clicquot fue audaz, pionera y visionaria. Una mujer adelantada a su tiempo.

Modelos de belleza, de ciencia, de moda, de cultura, animales, paisajes y naturaleza geográfica ECDQEMSD podcast El Cyber Talk Show - episodio 5868 Portada de Revista Conducen: El Pirata y El Sr. Lagartija https://canaltrans.com Noticias Del Mundo:  Lluvia negra en Argentina y Uruguay - Ni dorada ni púrpura ni ácida - Reforma Judicial en México - Escándalo en Senadores - El debate Trump Harris - Kandinsky Dirá presenta Traslaciones, nuevo EP - La confesión de Dave Grohl. Historias Desintegradas:  Salí en la National Geografic - Fotografías de lectores - Quería ser el Doctor Sócrates - Mi hermano biólogo - Elefante tomando agua - Armado de la escena - Mi amiga Muxe empoderada - Mi Juchitán amado - Vino, uva y varietales - Chip, batería y celular - Para las elecciones - Canciones románticas - Juanga en el bellas Artes - Planeando los 40 - Cascada de Champaña - Cisne de hielo - Biodiversidad colombiana - Día de Catalunya - Conmemoración del 11S y más... En Caso De Que El Mundo Se Desintegre - Podcast no tiene publicidad, sponsors ni organizaciones que aporten para mantenerlo al aire. Solo el sistema cooperativo de los que aportan a través de las suscripciones hacen posible que todo esto siga siendo una realidad. Gracias Dragones Dorados!! NO AI: ECDQEMSD Podcast no utiliza ninguna inteligencia artificial de manera directa para su realización. Diseño, guionado, música, edición y voces son de  nuestra completa intervención humana.

In this week's episode, we had the pleasure of chatting with Champa Magesh, Managing Director of Access Hospitality, who shared valuable insights on the importance of creating lasting memories in the hospitality industry.

- Sáng nay (28/8) tại Hà Nội, Bảo tàng Lịch sử quốc gia tổ chức lễ công bố kết quả tiếp nhận, hồi hương tượng đồng Nữ thần Dugra- hiện vật tiêu biểu của văn hóa Champa từng lưu lạc sang Mỹ, Anh mới được hồi hương về Việt Nam và khai mạc trưng bày chuyên đề "Báu vật Champa - Dấu ấn thời gian". Sự kiện đánh dấu bước tiến quan trọng trong việc bảo tồn và phát huy giá trị di sản văn hóa Việt Nam. --- Support this podcast: https://podcasters.spotify.com/pod/show/vov1sukien/support

Viajar en primera clase e toda una experiencia para quienes lo hacen por primera vez. Te dan Champaña, cobija, carne importada y todo lo fifi que te imagines, pero hay gente que no se olvida de sus orígenes y sabe ser feliz con poco. Escucha la comida que metió una señora a primera clase y se volvió viral. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

"Princess of Champa" is a theatrical production that celebrates Indonesian history, featuring a diverse ensemble including individuals from Indonesian, Vietnamese, Turkish, and Indian backgrounds. In a recent podcast, Ruchi Sharma, a prominent cast member, and Iwan Wibisono, the producer, discuss how the play explores the intersections of these cultures and emphasises the significance of embracing diversity through artistic expression.

Princess of Champa merupakan pementasan teater dari Perhimpunan Warga Indonesia di Victoria (PERWIRA). Teater tersebut mengangkat kisah sejarah Puteri Champa yang menikah dengan Raja Majapahit.

Vở kịch “Princess of Champa” là câu chuyện về tình yêu và lòng dũng cảm trong thế kỷ 15 ở các vương quốc Đông Nam Á. Là dự án hợp tác có sự tham gia của các cộng đồng đa văn hóa ở Victoria, vở kịch tôn vinh sự đa dạng một cách hài hòa.

PERWIRA (Association of Indonesian in Victoria) will present the Princess of Champa in Melbourne on July 20, 2024. Showcasing the story of Indonesian past history and celebrating diversity. Where the players are not only Indonesian but also those from Vietnamese, Turkish and Indian backgrounds. - PERWIRA (Perhimpunan Warga Indonesia di Victoria) akan menampilkan Putri Champa di Melbourne pada tanggal 20 Juli 2024. Mengangkat kisah sejarah masa lalu Indonesia dan merayakan keberagaman. Dimana pemainnya bukan saja orang Indonesia namun juga mereka yang berlatar belakang Vietnam, Turkiye dan India.

Setelah sukses dengan pentas Ande-Ande Lumut tahun lalu, Perhimpunan Warga Indonesia di Victoria atau PERWIRA, kembali mengadakan pentas teater berjudul Princess of Champa

Tá Niamh ag labhairt ar Gael Champa Léim an tSionnaigh atá ag iarraidh blaiseadh de thaithí na Gaeltachta a thabhairt a fhad lena scoláirí, a bhéas lonnaithe ag Ionad Eachtraíochta Léim a tSionnaigh.

I sat down with Steven to talk about some of his favorite deer stories, trapping, turkeys and more!

Vietnam is a country with a rich (albeit complicated) history. Before communism, it was torn apart by civil strife, pegging northern forces against southern. Prior to that, it was under the colonial yoke, when France claimed it as part of its overseas empire. But before all this, a power known as the Champa Kingdom ruled over the country's southern half, leaving behind the hallmarks of its civilization in the form of temple complexes and palaces. Join me this week for an extensive look at this oft-overlooked Southeast Asian power! --- Support this podcast: https://podcasters.spotify.com/pod/show/historylovescompany/support

This episode we get to kick it with Steven Champa the legend of the northeast. Steven has been getting after it for many years chasing birds all over he is in the middle of his 49. If you want to know anything about the birds in New England this is the podcast for you. Come and take the ride with us here on the outdoor drive. https://www.theoutdoordrive.com/ Sponsors: Huntworth Gear: https://huntworthgear.com/ Nor'easter Game Calls: https://nor-eastergamecalls.com/ Latitude Outdoors: https://www.latitudeoutdoors.com/ Promo Code: Outdoordrive  Bowhunters United: https://bowhuntersunited.com  Learn more about your ad choices. Visit megaphone.fm/adchoices

Nghe trọn nội dung sách nói Miền Tháp Cổ trên ứng dụng Voiz FM: https://voiz.vn/play/2466 Miền Tháp Cổ không phải là kiến thức góp nhặt trong thư phòng mà là câu chuyện điền dã. Tác giả dẫn dắt người đọc từ những ghi chép trong địa bạ về các "man sách" lần tìm về những làng quê hẻo lánh; đến đó nói chuyện với những người già, xem những lòng giếng cổ và nhận ra dòng chảy liên tục của một họ Chế, họ Ma, họ Trà vốn đã từng có những nhân vật lẫy lừng trong lịch sử. Một liên kết lý thú được tác giả nêu ra về khả năng một con đường ngoằn ngoèo của những vị tổ tiên tộc Ông từ đất Chiêm Thành đi ra đồng bằng Bắc Bộ rồi lại trở về khai canh, khai cư tại một xứ đất ở đầu nguồn sông Hàn, xóm Phong Tây của làng cổ Phong Lệ, nơi hiện nay đã phát hiện dấu vết nền móng đền tháp Champa thế kỷ 10 - 12. Những chi tiết đã mòn mờ bởi thời gian, như trường hợp chữ Cố Việt hay Việt Cố được diễn giải thành Đại Cồ Việt trên một bia mộ trùng tu; cách nối kết chuyện xưa, chuyện nay, giữa truyền khẩu và tư liệu lịch sử trong gia phả, thần tích, bài vị tại các nhà thờ tộc họ khá bất ngờ, cho thấy những khúc xạ thú vị giữa văn chương bác học và bình dân. Tại ứng dụng sách nói Voiz FM, sách nói Miền Tháp Cổ được đầu tư chất lượng âm thanh và thu âm chuyên nghiệp, tốt nhất để mang lại trải nghiệm nghe tuyệt vời cho bạn. --- Về Voiz FM: Voiz FM là ứng dụng sách nói podcast ra mắt thị trường công nghệ từ năm 2019. Với gần 2000 tựa sách độc quyền, Voiz FM hiện đang là nền tảng sách nói podcast bản quyền hàng đầu Việt Nam. Bạn có thể trải nghiệm miễn phí đa dạng nội dung tại Voiz FM từ sách nói, podcast đến truyện nói, sách tóm tắt và nội dung dành cho thiếu nhi. --- Voiz FM website: https://voiz.vn/ Theo dõi Facebook Voiz FM: https://www.facebook.com/VoizFM Tham khảo thêm các bài viết review, tổng hợp, gợi ý sách để lựa chọn sách nói dễ dàng hơn tại trang Blog Voiz FM: http://blog.voiz.vn/ --- Cảm ơn bạn đã ủng hộ Voiz FM. Nếu bạn yêu thích sách nói Miền Tháp Cổ và các nội dung sách nói podcast khác, hãy đăng ký kênh để nhận thông báo về những nội dung mới nhất của Voiz FM channel nhé. Ngoài ra, bạn có thể nghe BẢN FULL ĐỘC QUYỀN hàng chục ngàn nội dung Chất lượng cao khác tại ứng dụng Voiz FM. Tải ứng dụng Voiz FM: voiz.vn/download #voizfm #sáchnói #podcast #sáchnóiMiềnThápCổ #VũHùng

Pinto and his colleagues embark on a quest for revenge against a certain pirate, and in the process indulge in quite a bit of piracy themselves along the coasts of Champa and Hainan. Ships are seized, silks are stolen, and brains are squeezed out. If you like what you hear and want to chip in to support the podcast, my Patreon is here. I'm on Twitter @circus_human, Instagram @humancircuspod, and I have some things on Redbubble. Source: The Travels of Mendes Pinto, edited and translated by Rebecca D. Catz. University of Chicago Press, 1989. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Future HOF TE and former Patriot/Buc Rob Gronkowski chats about his time in New England as well as Tampa, how close he was to returning to Tampa, who he thinks can win the Super Bowl and more!

We're back!Cassie: Lotte Gallagher - Adam get it hereChris: Tasman Keith - Too Many Reds get it hereConnect with Dug By Us on Instagram hereFollow our Songs Only Playlist on Spotify hereGET OUR MERCH, can you believe it?Get it, wear it hereDug By Us is made on the lands of the Wurundjeri people of the Kullin Nation. we pay our respects to elders past, present and emerging.Sovereignty was never ceded.Alway was, always will be Aboriginal Land. Hosted on Acast. See acast.com/privacy for more information.

Es1966 y De Beers está por abandonar una búsqueda de diamantes que duró 11 años en Botswana. Pero el geólogo detrás de esa búsqueda está lejos de darse por vencido. Y De Beers no es el único buscando piedras preciosas. Pronto, el hallazgo de un enorme depósito de diamantes en Australia dejará al monopolio ante un gran dilema: ¿debería buscar controlar o destruir este amenaza australiana?See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This episode, we look at the rise of the Sui Dynasty and the famous interactions between Yamato and the Sui Dynasty, recorded in the histories of each state. For more, check out the podcast webpage:  https://sengokudaimyo.com/podcast/episode-96 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 96: From the Land Where the Sun Rises. Once again, we are still talking about the reign of Kashikiya Hime,   from the late 6th to early 7th century.  This time, though, we are going to take a quick diversion from Yamato and first look at what was going on over on the continent, in the  area of the Yellow and Yangzi River Basins—the area of the so-called “middle country”.  This is, after all, where a lot of the philosophy and other things that the archipelago was importing came from, so what was going on over there? Back in Episode 73, ee talked about the various northern and southern dynasties in the Yellow and Yangzi River Basins.  To sum up, during that period, the eastern area of modern China was split between a variety of dynasties, many of them short-lived, and many of them—especially in the north—were dynasties from outside of the main Han ethnic group. Up through the early 580's, the dynasty in charge of the Yellow River region was the Northern Zhou, one of the many dynasties in the north descended from the nomadic Xianbei ethnic groups.  Though their aristocracy was a mix of multiple ethnicities that had intermarried over the years, the Northern Zhou celebrated their Xianbei roots, often to the detriment of ethnic Han groups.  They had inherited the territory of the Western Wei, including much of the central Yangzi region down to Sichuan.  They then defeated the Northern Qi in 577 and claimed dominion over all of the Yellow River region in the north of modern China.  Their only rival was the Chen dynasty, along the eastern reaches of the Yangzi river, but the Chen themselves were relatively weak, and it was only the power struggles within the Northern Zhou court that kept them from wiping out the Chen completely. In 581, the Northern Zhou suffered a coup d'etat. Yang Jian was a Northern Zhou general, and his family, the Yang clan, had Han origins but had intermarried with the Xianbei as well, creating a truly mixed lineage. Jian also held some sway at court, and was known as the Duke of Sui—his daughter was the Empress Dowager, and her stepson was the young Emperor Jing.  In 581 Yang Jian usurped power from his step-grandson, the child emperor Jing, and placed himself on the throne, taking the name Emperor Wen of Sui, using his previous title as the name of the new dynasty. He killed off fifty-nine princes of the previous Northern Zhou, and began to consolidate his power.  By 587, he had strengthened his position, and by 588 invasion of the Chen territories began under Prince Yang Guang.  By 589, the Chen were defeated and any attempts at rebellion were put down, giving the Sui dynasty full control of northern and southern regions—from the Yellow and Yangzi Rivers down to the Sichuan basin.  Although, as I noted, the Yang family had intermarried with the Xianbei families of the Northern Zhou, they still retained some connection with their Han roots, and Emperor Wen won over the Han Confucian scholars with reforms to the rank system and at least a nod towards getting rid of nepotism and corruption that had taken hold in the Northern Zhou and previous dynasties.  He reinstituted Han dynasty titles and restored the nine rank system.  He also reinstituted a system of impartial judges to seek out talent and moved towards the idea of an examination system—something that would really take hold in later centuries. Furthermore, while he set himself up in the northern capital of Daxingcheng, aka Chang'an, he helped rebuild the southern capital, naming it Dayang.  He also supported Buddhism and Daoism.  He became a patron of southern Buddhist monasteries, and recognized major temples as state-sponsored institutions—a far cry from the suppression attempts in the north in 574 and 578. Emperor Wen also worked on repairing canals along the Yellow River.  These canals, which allowed easy transport of goods, regularly silted up without maintenance, and the dikes on either side could break, flooding the land on either side. They had been neglected during many of the short-lived reigns up to this point, with perhaps a few exceptions when things got really bad.  However, Emperor Wen began work to fix these old canals and thus improve the flow of goods and services. Given all of this - his patronage of Buddhism and Daoism, as well as his attempt to resurrect the Han dynasty and the Confucian principles that underlay its government, as well as the public works that he instituted, Yang Jian, aka Emperor Wen of Sui, is remembered as the Cultured Emperor—despite that fact the had started out as a blood-soaked general who had secured his usurpation with a not inconsiderable amount of murder.  Sima Guang, writing from the Song dynasty, centuries later, praised Emperor Wen for all he did to grow the Sui, uniting north and south, supporting the people, and helping the country to prosper as it rarely has before.  And yet, Sima Guang also says that in his personal life he was mean and stingy and paranoid—afraid that everyone was out to get him.  Given the life he'd lived, that would make some sense.  Still, he seems to have been good for his people, in the long run. But this wasn't to last.  In 604, Emperor Wen fell ill and died.  Or at least that is the official story.  Another says that he had grown angry over some event and was about to disinherit the crown prince, Yang Guang, who sent someone to kill his father.  That is a very abbreviated version of the story, and, as I said, it is not without controversy. However he died, his son, Yang Guang, succeeded him to the throne and became known as Emperor Yang.  Emperor Yang continued to expand the empire, and under his dynasty the Sui would attain their greatest extent yet.  He rebuilt parts of the Great Wall, and expanded the borders south, into modern Vietnam, as well as up to the borders with Goguryeo.  He also continued the work his father had begun on canals, eventually undertaking the creation of the Grand Canal, which would connect the Yellow and Yangzi Rivers.  No longer would the two be separate, forced to send goods out to sea or over treacherous land routes to get from one river basin to another.  Now they could sail ships straight from one river to the other—an impressive feat that you can still see today in parts of modern China.  The project would forever change the landscape of China, both literally and figuratively.  It connected the north and south, leading to greater political, economic, and cultural unity between the two regions.  It would connect the culture and economic resources of the south with the military institutions of the north.   Unfortunately, for all that this expansion may have been good for commerce, it came at a price.  The wars in Champa, in Southern Vietnam, saw thousands of Sui soldiers die from malaria.  And then, in the north, though they continuously pushed against Goguryeo, they were never quite able to overthrow them.  Finally, there was the Grand Canal.  Although it would truly be a wonder of the world, and become a part of the lifeblood of dynasties for centuries to come, it was built at a huge price both monetarily and in human lives.  We can assume a large number of people died as conscript labor working on the canals or on refurbishing the Great Wall, but also we are told that the monetary price largely bankrupted the empire, and for which later historians castigated the Sui dynasty But that was still to happen.  For our purposes, we should rewind a bit, to the very beginning of the 7th century.  As we touched on last episode, Yamato was just adopting their own twelve rank system and a seventeen article constitution shortly after Emperor Wen passed away and Yang Guang took the throne.  Now these 17 articles were almost all based on Confucian or Buddhist philosophy; clearly the Court was looking to the continent more and more for inspiration on how to govern, especially as it further expanded and solidified its grasp across the archipelago.  Up to this point, much of that innovation had come through the Korean peninsula, by way of Silla, Goguryeo, and, most prominently, their ally Baekje.  But no doubt they knew that much of what was influencing those kingdoms had, itself, come from even farther away.  And so, this reign, the Chronicles record that Yamato once again sent envoys beyond their peninsular neighbors all the way to the Middle Country itself.  This is significant as they were making direct contact with the mighty empire, the source of so many of the philosophical and scientific innovations that Yamato was trying to adopt.  This wasn't the first time this had happened, of course—we know of the cases of state of Na contacting the Han court, and then Himiko of the Wa during the Wei period, as well as several missions immediately after Himiko's death.  We also know of the five kings of Wa who reached out to the Liu Song court, though the Chronicles themselves are often silent on actual embassies, making it hard to tell exactly which reigns that occurred in, though it is generally agreed that one of those “Five Kings” was none other than Wakatakiru himself, Yuuryaku Tennou. There may have been other missions.  There seems to be some discussion amongst the Liang dynasty records that may indicate greater contact with Japan, but again, we don't necessarily see that in the records themselves.  Furthermore, with the fractured nature of the various dynasties since the Han period, and the various conflicts on the peninsula and in the archipelago, it would be understandable if there hadn't been much direct diplomatic contact since about the time of Wakatakiru. And so it is a pretty big thing that we not only have an envoy around the year 608, but that there appears to be agreement for it in the Sui history—though there is one glaring mistake: in the Nihon Shoki they clearly say that they sent envoys to the “Great Tang”, and not the Sui.  However, this is fairly easily explained.  By the 8th century, as the records were being compiled, the Tang dynasty was, indeed, in control of the Chinese court.  In fact, the Tang dynasty was so admired by the Japanese of the day that even now the term “Karafu”, or “Chinese style”, uses the character for the Tang dynasty, rather than the Han.  On the one hand it seems as though the scholars of the 8th century would surely have known of the Sui dynasty coming before the Tang, but it is also understandable that anyone would have just thought of the successive courts as a single continuity.  Either way, I'll talk about the Sui dynasty, and it is in the Sui dynasty records that we find the corresponding description of this embassy. It starts on the 3rd day of the 7th month of 607.  The Chronicles tell us that Wono no Omi no Imoko was sent to the Sui court, taking along Kuratsukuri no Fukuri as an interpreter.  You may recall that the Kuratsukuri, or saddle-makers, claimed a descent from Shiba Tattou, himself from the continent.  It would make sense to take someone on this diplomatic exhibition who could actually speak the language or, failing that, read and write it - a peculiar function of the Chinese language, since the various dialects, though often mutually unintelligible, still use the same characters. Imoko, by the way, may have also had important connections, but in this case it was to the Soga.  We are told in the Nihon Shoki that Imoko was known in the Sui Court as “So Imko”, and the “So” character is the same as the first character in the name “Soga”.  It is possible that Imoko was, indeed, a Soga family member, and the name Wono no Omi may have come later.   Or it is possible that he was forgotten for some reason. On the Sui side, we are told that in the year 607 there was an envoy sent with tribute from King Tarashihoko, which may have been another name for Kashikiya Hime, or perhaps it was simply an error caused by the problems with attempting to record foreign names in Sinitic characters. The arrival of the embassy must have been something else, especially as they came upon the capital city.  Wen's capital city, that of Daxingcheng, was a new city, built just southeast of the ancient city of Chang'an, which was in a sad state of decay, despite hosting so many rulers over the centuries, including the Northern Zhou themselves.  Wen had laid out a new plan of a permanent, rectangular city, with the royal palace taking up the northern central district.  Buddhist and Daoist temples were scattered throughout the city.  The city itself was five to six miles a side, and so it would take time to truly build it out.  However, first the walls were set up, and then the palace area, so that Wen effectively moved into an empty city when he arrived in 583.  Many people were forcibly resettled, and members of the new royal family were encouraged to set up their own palaces, but it would take time to truly fill up—by the end of the Sui dynasty, and the beginning of the Tang, the city was still being built, and it wouldn't see its ultimate heyday as a vibrant urban capital until the Tang dynasty. And so when the Yamato delegation arrived in 608, they would have seen the impressive walls and the immense palace, but in all likelihood, much of the city was still being built, and there was likely construction on every block.  Nonetheless, the sheer size would have to have made an impression on them—nothing like this existed in the archipelago in the slightest. On the other hand, the Sui had their own curiosities about Yamato.  The history of the Sui, written only twenty to thirty years afterwards, starts out its account with a description of the Land of Wa.  Some of it is taken directly from the Wei histories, recounting what was previously known about these islands across the eastern sea—we talked about that back in episodes 11 to 13.  The Sui history summarizes these previous historical accounts, including mention of envoys that came over during the Qi and Liang dynasties—between 479 and 556—though little more is said. Then the Sui history mentions an envoy that is said to have arrived in the early part of the Sui—the Kaihuang era, between 581-600.  We are told that this was for a “King” whose family name was Ame and his personal name was Tarashihiko, with the title of Ohokimi—at least, assuming we are transliterating correctly, as the characters used have slightly different pronunciations.  That could easily be attributed to just mistranslations.  Even the family and personal name are familiar, but not exactly attributed in the Chronicles—though we have seen the elements elsewhere in the royal family, and it may be that they were also titles, of a sort.  Also, they mention a King, but that could also just be due to the fact that the Ohokimi was not a gendered title, and as such the Sui simply assumed a male ruler.  There is no evidence of this in the Chronicles for this, however it is said that at that time they looked into the ways of the Wa and they were told that “The King of Wa deems heaven to be his elder brother and the sun, his younger.  Before break of dawn he attends the Court, and, sitting cross-legged, listens to appeals.  Just as soon as the sun rises, he ceases these duties, saying that he hands them over to his brother.” This is likely a misunderstanding, once again, but it rings with some truth.  Even if we discard some of the legends about Amaterasu as later additions, there is plenty of linguistic and cultural evidence that the sun held a special place in Wa culture.  There is also the article in the new constitution about starting early to work that might just be referenced here. We aren't sure when, exactly, the Sui collected this information—though given that it was written within living memory of many of the events, a lot of the information is considered to at least be plausible, if perhaps a bit misunderstood at times. The Sui history specifically mentions the twelve court ranks—in fact, it is possible that the Chronicles, compiled in the 8th century, were actually referencingthis earlier history about the ranks, though we know that ranks continued in one way or another.  It also makes the comment that there were no regulated number of officials in each rank—that would certainly be the case later, and makes sense when the ranks also dictated how much of a salary that one could expect from the court.  Then, outside of the court they mention the “kuni”—the kuni no miyatsuko—and then claimed that each kuni no miyatsuko oversaw about 10 inaki, officials in charge of the royal granaries, who each oversaw 80 families.  It is doubtful that these numbers were that precise, but it gives an interesting concept of scale. The Sui history also tells us about other things that the Chronicles tend to leave out.  We are told that the men wore both outer and inner garments, with small (likely meaning narrow) sleeves.  Their footgear was like sandals, painted with lacquer, which sounds not unlike geta, which we do have evidence for going back into the Yayoi, at least, though this was only for the upper crust—most people just went barefoot, wearing a wide piece of cloth tied on without sewing. We do get a hint at the headgear that was instituted along with the court rank system, by the way, but only a glimpse.  We are told that it was made of brocade and colored silk and decorated with gold and silver inlaid flowers, which does correspond to some of what we know from the Chronicles. As for the women of Yamato, we are told that they arrange their hair on the back of the head, and they wear outer garments and scarves with patterns.  They have decorative combs of bamboo as well.  They also wore tattoos, as did the men.  Much of this, including the tattoos, accords with what we have evidence of in the Haniwa from the 6th century and later. For sleeping arrangements we are told that they weave grass into mattresses—possibly the origin of the later tatami that would originally just be woven mats but eventually turned into a type of permanent flooring.  For covers we are told they used skins lined with colored leather—a curious blanket, and one wonders if this was for everyone or just the upper crust. We are given some discussion of their weapons and armor, including their use of lacquered leather and the fact that they made arrowheads out of bone.  We also know they used metal, but bone was likely the more prevalent material, as losing a metal arrowhead was much more costly than losing a bone one. Interestingly we are told that, though there is a standing army, wars are infrequent—which may have been accurate in relation to what the Sui themselves had gone through and seen, since it seems like they were almost constantly fighting somewhere along their borders.  But Yamato was far from peaceful, and it is telling that the court was accompanied by music and displays of military might. As for the justice system, we talked about this a little bit in previous episodes, based on various punishments we've seen in the archipelago, though the Sui history gives us a slightly more direct description.  It claims that there were some high crimes punished by death.  Others were punished with fines, often meant to make restitution to the aggrieved.  If you couldn't pay you would be enslaved to pay for it instead.  They also mention banishment and flogging.  All of this is in line with some of what we've seen in the Chronicles, though it also seems like some of this may have also depended on other factors, including the accused's social status.  After all, not everyone had rice land that they could just turn over to wipe out their misdeeds. Then there were the various judicial ordeals.  We've mentioned this idea , with the idea that somehow the righteous would be protected from injury.  These included things like pulling pebbles out of boiling water, or reaching into a pot to grab a snake and hoping he doesn't bite you.  There are also various tortures designed to get one to confess. In discussing literacy, the Sui histories mention that the Wa have no written characters—and at this point, the writing would have been some form of Sinic characters, assuming one could read and write at all.  Instead, the Sui anthropologists said that the Wa used notched sticks and knotted ropes as a means of conveying messages.  How exactly that work, I'm not sure, but there are certainly cultures that we know used things like knotted rope for various math and conveying numbers, etc. In regards to religion, the Sui noticed that Buddhism had taken hold, but it had not gotten rid of other practices.  Thus we know they practiced forms of divination and had faith in both male and female shamans. In their free time, people would enjoy themselves.  On New Year's day, they would have archery tournaments, play games, and drink—the Sui said that it was very much like how they themselves celebrated. Coromorant fishing and abalone diving—well, diving for fish—are both noted already.  Again, these are activities that continue into the modern day. At dinner we are told that the people do not eat off of dishes or plates, but instead use oak leaves.  We've seen mention of this kind of practice, and that may have just been a particular ritual or ceremony that made its way back. Finally, there are the rituals for the dead.  We are told people wear white—white is often considered the color of death in Japan, even today.  They would have singing and dancing near the corpse, and a nobleman might lay in state—in a mogari shelter or temporary interment—for three years.  Certainly, we've sometimes seen it take a while, especially if the kofun isn't ready to receive the body, yet.  Commoners apparently would place the body in a boat which was pulled along from the shore or placed in a small palanquin—though what happens after that is somewhat of a mystery. The Sui envoys writing about this also apparently experienced an active period of Mt. Aso—or another mountain so-named—as they said it was belching forth fire from the rocks.  As we've mentioned, the archipelago is particularly active, volcanically speaking, so I'm not surprised that an envoy might have had a chance to get to know a little more about that first hand. Having described the country thus, the Sui Chronicles go on to describe the embassy that came over in the year 607.  According to the history as translated by Tsunoda Ryusaku and L. Carrington Goodrich, the envoy from Yamato explained the situation as such: “The King has heard that to the west of the ocean a Boddhisattva of the Sovereign reveres and promotes Buddhism.  Accompanying the embassy are several tens of monks who have come to study Buddhism.” This is great as we see some of the things that the Japanese scholars left out—that there were Buddhists on this mission.  For many, getting to the monasteries and temples of the Middle Kingdom was almost as good as making the trip all the way to India. Over all, the embassy appears to have been largely successful in their mission.  The ambassador, Imoko, came back with an envoy from the Sui, Pei Shiqing, along with twelve other individuals.  It is thought that this may have been the same embassy that then reported back to the court all of the various details that the later Sui history  captured. According to the Sui dynasty history, the embassy first headed to Baekje, reaching the island of Chiku, and then, after seeing Tara in the south, they passed Tsushima and sailed out in to the deep ocean, eventually landing on the island of Iki.  From there they made it to Tsukushi, and on to Suwo.  They then passed through some ten countries until they came to the shore.  Now, Naniwa no Kishi no Wonari had been sent to bring them to court and they had a new official residence erected for them in Naniwa—modern Ohosaka.  When they arrived, on the 15th day of the 6th month of the year 608, Yamato sent out thirty heavily decorated boats to meet them—and no doubt to make an impression as well.  They met them at Yeguchi, the mouth of the river and they were ensconced in the newly built official residence. Official entertainers were appointed for the ambassadors—Nakatomi no Miyatoko no Muraji no Torimaro, Ohohoshi no Kawachi no Atahe no Nukade, and Fume no Fumibito no Oohei.  Meanwhile, Imoko continued on to the court proper to report on his mission. Unfortunately, for all of the goodness that came from the whole thing, the trip had not been completely flawless.  The Sui court had entrusted Imoko with a letter to pass on to the Yamato court, but the return trip through Baekje proved… problematic, to say the least.  We are told that men of Baekje stopped the party, searched them, and confiscated the letter.  It is unclear whether these were Baekje officials or just some bandits, but the important thing was that Imoko had lost the message, which was a grave offense.  The ministers suggested that, despite all of his success, Imoko should be banished for losing the letter.  After all, it was the duty of an envoy to protect the messages between the courts at all costs. In the end, it was agreed that, yes, Imoko should be punished, but that it would be a bad look in front of their guests.  After all, he had just represented them to the Sui Court, and so Kashikiya Hime pardoned Imoko of any wrongdoing. A couple months later, on the 3rd day of the 8th month, the preparations had been made and  the envoys formally approached the palace.  There were met on the Tsubaki no Ichi road by 75 well-dressed horses—the Sui history says two hundred—and there Nukada no Muraji no Hirafu welcomed them all with a speech. After finally reaching the location of the palace, it was nine more days before the Sui envoys were formally summoned to present themselves and state their reason for coming.  Abe no Tori no Omi and Mononobe no Yosami no no Muraji no Idaku acted as “introducers” for the guests, announcing who they were to the court.  Then Pei Shiqing had the various diplomatic gifts arranged in the courtyard, and then presented his credentials to the court.  Then, bowing twice, he gave his own account of why he had been sent—he announced greetings from the Sui emperor, recognized the work of Imoko, and then provided an excuse that the emperor himself could not make it due to his poor health.  That last bit I suspect was a polite fiction, or perhaps an erroneous addition by the Chroniclers.  After all, it isn't like the Sui emperors were in the habit of just gallivanting off to an unknown foreign land—especially one across the sea. After delivering some polite niceties, Shiqing also provided a detailed list of all of the diplomatic gifts that they had brought. The dance that happened next is telling.  In order to convey Pei Shiqing's letter to the sovereign, it wasn't like they could just hand it.  There were levels of protocol and procedure that had to be observed, and so Abe no Omi took the letter up and handed it to Ohotomo no Kurafu no Muraji, who in turn placed it on a table in front of the Great gate where Kashikiya Hime could then get it.  This setup is similar to the later court, where only certain individuals of rank were actually allowed up into the buildings of the palace, whereas others were restricted to the ground. After that formal introduction, there was a month or more of parties for the envoys, until finally they had to return to the Sui court.  When they departed, they were sent with eight students and Imoko, who was bringing another letter back to the Sui Court.  The students were all scheduled to study various disciplines and bring the knowledge back to the Yamato court. But that wasn't quite so special, or at least we aren't given much more on the specifics of what the students brought back..  What really stands out in the Sui histories is the contents of the formal letter that Imoko was carrying, as it had a phrase that will be familiar to many students of this period of history, and which really connects across the Japanese and Sui histories, despite other inconsistencies.  It read: “The Son of Heaven in the land where the sun rises addresses a letter to the Son of Heaven in the land where the sun sets.  We hope you are in good health.” Or at least, that is how the Sui histories record it.  In the Nihon Shoki they say something similar, “The Emperor of the East respectfully addresses the Emperor of the West.”  Here, rather than using “Child of Heaven”, the author made use of the term “Tennou” when referring to the Yamato sovereign, and then different characters were used for the Sui emperor.  At the same time, that is one of the reasons that I give more credence to the Sui history. Of course, however you slice and dice this thing, there are some major airs being taken by the Yamato sovereign.  Thus it is no wonder that, when the Sui emperor heard this, he was displeased, to say the least, and he told his minister that the letter was discourteous and should never again be brought to his attention.  So that's a whole mood. The reason for this offense may be obvious, as the letter paints the sovereign of Japan as equal to the emperor of the Sui dynasty.  That was indeed a bold claim. As we mentioned towards the top of the episode, the Sui were just about at their zenith.  They had defeated their enemies, taken control of both the northern and southern regions, expanded to their south and north, and they were using their vast reserves on massive public works.  They were a large, established and still growing empire.  Comparatively Yamato had, what, 100,000 households?  No writing system.  They were eating off of oak leaves.  And yet they were taking on airs and claiming that they were equal to the Sui.  That had to garner more than a few eyerolls, and I really wonder at the temerity of the officer who presented it up the chain, especially as they would have seen what the Sui was really like—a reality that most of envoys to the Sui court would have seen firsthand. There is also the fact that they claim to be the land where the sun rises while the Sui are the land where the sun sets, which may have just been referencing east and west in a poetic fashion, but on another level it is almost as if they were talking about the rise of Yamato and the fall, or setting, of the Sui. I would note that we still don't see the term “Land of the Rising Sun”, or “Nihon”, used for the name of the country yet—one of the reasons I continue to refer to Yamato and not just “Japan”.  However, all of this is in keeping with the traditions of the Wa people as we know them—the sun was given a special place in their worldview, as demonstrated linguistically, and not just through the legends curated in the 8th century. By the way, this  exchange is mentioned in both the Sui History and the Nihon Shoki, but they place it in slightly different contexts.  According to the Sui History, this was one of the first things that envoys said, whereas the version in the Nihon Shoki it was actually sent with the second mission.  In either case, however, the content is relatively the same.  Certainly, as Japan continued to take on more and more trappings of the continental courts, they would eventually even take on the term Tennou—also read in Japanese as Sumera no Mikoto—to refer to the sovereign.  This is basically saying that the sovereign is, indeed, a Heavenly Son, and which they would come to translate as “emperor”, in English.  There would be other terminology and trappings that would reinforce this concept, which placed the sovereign of Japan in a position that at least locally seemed to be much more prestigious. Imoko came back from this last diplomatic mission and was well beloved—some later sources even suggest that he may have been promoted for his diplomatic efforts.  Oddly, however, we don't really hear more, if anything, about Imoko, and he fades back into the past. And so that covers much of the story of what Yamato was borrowing from the Sui and others during this period.  Next episode—well, I'm honestly not sure what we'll be covering next, as there is just so much going on during Kashikiya-hime's reign.  But stick around. Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.   

Put on your rubber boots, we're continuing our exploration of Southeast Asia as we excavate the deep jungle ruins of the Classical Age. From the Khmer Empire to Champa to Srivijaya and beyond, the early medieval period of Southeast Asian history is marked by the emergence of incredible states and empires whose histories, though tantalizingly obscure, hint at great narratives of conflict and cooperation. This episode of Gladio Free Europe travels across the kingdoms and trade federations today comprising countries like Indonesia, Cambodia, and Vietnam. Of particular interest is the figure of the deva-raja, the god-king, who could command the ability to construct enormous monuments to Hindu gods and the principles of Buddhism beyond the scope of anything in Europe at this time. Join us to learn about the pirate-kings of Java, the Burmese King Arthur, Malay sea-cossacks, and how the far-reaching journeys of Austronesian merchants led to the introduction of Southeast Asia's most popular religion, Islam.

¡Radioescuchas! Su Martes de Luli y Nabi les viene muy efervescente esta semana, muy lujoso, muy caro y exclusivo… Muramos de sed (o gastritis) aprendiendo todo acerca de este elixir de los Dioses que la mitad de nosotros no podemos pagar ajajaja LOL ¿De dónde viene? ¿Porqué es tan cara? ¿Y quién inventó esas copitas? Aprendan todo acerca de nuestra viuda favorita, todo acerca de escondites en la guerra y de las uvas… Este episodio lo tiene todo, menos la cura pa la cruda que da la champaña LOL NO SE LO PIERDAAA

I am about to take a deep dive into the surprising breakup of popular TikTok influencers, Nicky Champa and Pierre Amaury Crespeau. Can you believe it? After being together for over six years and not even a year of marriage, they've chosen to go their separate ways. Even after this, Champa continues to show his unwavering love and respect for Crespeau, expressing, "He's truly a remarkable person, and that's how he'll always stay in my eyes." So, ready to jump in? Let's get started with today's podcast!Daddy JSupport the showhttps://linktr.ee/sliceoflife.tx210

El maridaje de vino y comida es un arte, y en este episodio junto a Aneley Cáceres fuimos más allá de las combinaciones clásicas para determinar qué vino pega con nuestras comidas favoritas.

This episode is from huntstock 2022 where I sat down with some turkey fanatics to talk everything about turkey hunting. Lots of stories and laughs, some mishaps, and just an all around good discussion. I hope everyone is making the most of the current season, and good luck to all!

En el programa de hoy vamos a realizar un recorrido por la geografía de Francia escuchando algunas de sus músicas. Entre otros lugares viajaremos a París, con música de Perotin. A la ciudad de Reims, en la Champaña, para acercarnos a las obras de Machaut y para poder escuchar unos branles de Champaña. O al Rosellón, donde escucharemos la pieza del Cancionero de Palacio ¿Franceses por qué razón fuisteis del Rosellón?Escuchar audio

EPISODIO COMPLETO Y PARTICIPACION EN VIVO EN https://www.patreon.com/profesorbriceno Las Grabaciones pueden verse en vivo en TWITCH https://www.twitch.tv/profesorbriceno SUSCRÍBETE AL PODCAST POR AUDIO EN CUALQUIER PLATAFORMA SPOTIFY https://open.spotify.com/show/3rFE3ZP8OXMLUEN448Ne5i?si=1cec891caf6c4e03 APPLE PODCASTS https://podcasts.apple.com/es/podcast/que-se-vayan-todos/id676871115 GOOGLE PODCASTS https://www.ivoox.com/en/podcast-que-se-vayan-todos_sq_f11549_1.html FEED PARA CUALQUIER APP DE PODCASTS https://www.ivoox.com/feed_fg_f11549_filtro_1.xml FECHAS DE PRESENTACIONES www.profesorbriceno.com/tour SOLO PARA SUSCRIPTORES. PROHIBIDA SU REPRODUCCIÓN. HUMOR NEGRO NO APTO PARA MENORES NI ESPIRITUS SENSIBLES. GRABADO EN FECHA FEB 2023 Cuándo tu tema de discusión es que Netflix no es históricamente preciso cuando pone una Cleopatra de color, el problema eres tú no Netflix https://www.bbc.com/mundo/noticias-65328939.amp https://twitter.com/elbarroquista/status/1646520999725387777 Y si de discutir por pendejadas se trata el Real Madrid y el Barca juegan a la cancelación retroactiva por franquitas https://www.larazon.es/deportes/8-frases-demoledoras-video-real-madrid-que-unen-barcelona-franco_20230417643dade62f8deb00015536c5.html Elon quita el check azul pero no tu capacidad de hacerte pasar por otro. https://www.theguardian.com/technology/2023/apr/21/elon-musk-pays-stephen-king-lebron-james-keep-twitter-blue-ticks https://www.enriquedans.com/2023/04/reflexionando-sobre-la-verificacion-en-twitter.html El próximo hombre araña vendrá de Argentina y será un mosquito https://www.reuters.com/world/americas/argentina-battles-major-dengue-outbreak-with-atomic-radiation-2023-04-17/ Europa recibe su primer submarino de drogas , es decir el primero que vieron https://www.bbc.com/news/world-europe-65337215 No diga que el cohete explotó, diga Rápido Desmantelamiento no agendado https://www.morningbrew.com/daily/stories/2023/04/20/portrait-of-a-rocket-on-fire Y en nuestro juego semanal de a quién dejó sin trabajo esta semana la IA tenemos un empate entre corredores de bolsa y escritores kenianos de tareas para gringos https://restofworld.org/2023/chatgpt-taking-kenya-ghostwriters-jobs/ Primera regla del Club de Lectura de Libros prohibidos, se le habla a todo el mundo del club de lectura de libros prohibidos https://www.bbc.com/mundo/noticias-65347639 Resulta que el lugar donde ChatGPT es menos bolsa es precisamente en la Bolsa https://www.bloomberg.com/news/articles/2023-04-17/chatgpt-can-decode-fed-speak-predict-stock-moves-from-headlines Igual por lo menos un elemento de carne y hueso va a hacer falta https://venturebeat.com/ai/how-reinforcement-learning-with-human-feedback-is-unlocking-the-power-of-generative-ai/ Ni la epidemia del COVID ha durado tanto como la de Odebrecht https://www.aljazeera.com/news/2023/4/23/ex-president-toledo-returns-to-peru-after-us-extradition La cerveza no es Champaña y eso lo tienen claro en Bélgica https://cnnespanol.cnn.com/2023/04/22/belgica-destruyecerveza-estadounidense-eslogan-el-champan-de-las-cervezas-trax/ Supermariobros demuestra que la crítica cinematográfica ha muerto https://hipertextual.com/2023/04/super-mario-bros-la-pelicula-exito-audiencia La mujer no es un órgano reproductivo ni el cerebro tiene dos colores https://www.bbc.com/mundo/noticias-65325711 ¿Cómo reaccionar a Qué pasó el 14 de Abril en Venezuela sin caerse a cuentos en el intento? https://www.youtube.com/watch?v=2m_bMKUfejQ https://www.youtube.com/watch?v=IIfRor-z-b4 Zuckerberg se baja de su metacaballo y vuelve a vender publicidad hablando bajito https://www.businessinsider.com/meta-zuckerberg-stopped-pitching-advertisers-metaverse-focus-reels-ai-report-2023-4 Sudan Serbia y Ukrania, digo para que no se nos olvide que hay cosas que no se acaban EXTRA Cuándo a la expresión uno no sabe para quién trabaja le metes esteroides Y nos hace falta más cadenas https://www.bbc.com/mundo/noticias-65343228 https://www.bbc.com/mundo/noticias-6523392 https://www.rtve.es/play/videos/premio-cervantes/rafael-cadenas-premio-cervantes-discurso/6872292/

#97 El arte Champa - Historia del arte con Kenza Un podcast dedicado al arte Champa, un arte de una serenidad absoluta. Historia del arte con Kenza - Obras que encienden el asombro. Una serie sobre el arte a través de la historia y las culturas. Se presentarán obras que trascienden el tiempo por su belleza y por lo que nos cuenta. Nos puedes seguir a través de la cuenta Instagram Historia.del.arte.con.kenza, para descubrir las obras del podcast y muchas más. Producido por @RojoVenado #historiadelarte #historiadelarteconkenza #podcastdearte #podcastenespañol Hosted on Acast. See acast.com/privacy for more information.

Comienza el año y junto con la usuariada revisamos cómo fueron sus celebraciones. Para la suerte, nos visitó Javiera Mena quien nos contó de su concierto en a blondie y nos adelantó un poco cómo será su verano en Chilito

1996 - Windsor, Connecticut. On March 21st, 1996, 32-year-old Anita Patel stopped by her mother, Champaben Patel's home, to drop off her toddler while she took her 4-year-old daughter, Rani, to school. She had no idea that just behind the doors of the home, was a man attacking her mother. Anita yelled at Rani to take her brother and run. When police arrived to the Patel home, they walked into one of the worst crime scenes they'd ever encountered. Both Champa and Anita had been killed; tortured and set on fire. This was a brutal and awful crime. The Patel family sought comfort in one another in the immediate aftermath, mourning the loss of these two important women. But as time went on, the cracks in the family dynamic began to show, and they started questioning if somebody close knew more than they were letting on, asking themselves one important question: What if the killer was right there with them in the room? There is currently a $50k being offered in this case. If you have any information about the murders of Champaben and Anita Patel, please contact the Connecticut Cold Case Unit's tip line at 860-548-0606, or email a tip to cold.case@ct.gov Detailed sources can be found on murdershetold.com Connect on Instagram @murdershetoldpodcast Support the show here Learn more about your ad choices. Visit megaphone.fm/adchoices

The Collective recap their day watching Tom Brady engineer a fake comeback against fraud McVay.

This week on a very special episode of our Anime Death Ray side-show, Dragonball The Filler Saga we are talking about the two of humanity's favorite past times: Baseball and YAMCHA. Ah Yessirrrr, it's some sort of baseball/dragonball fever dream! Seriously tho, we talk about Yamcha a lot and we sort of hit our stride with analyzing content for babies. Rate review like subscribe and follow us in your hearts @animedeathray on all your inoffensive social media sites.

Ending Season 3 with a bang! Thank you Womxn Co! Thank you Songe, Alysia and Adrianna for sharing parts of your stories. I can't wait to sit down and talk with you all! Thank you to The Commons on Champa for gifting us with your space. It's been an amazing season and I'm excited to see what Season 4 has in store! Tune in to get a sneak peek! XO --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/edna-lugo/message Support this podcast: https://anchor.fm/edna-lugo/support

Mike and Steve interview classmate Amanda Champa (Wesolowski) and they discuss having mullet, meeting Meb Keflezighi, the story of her husband losing his job and then starting his own business, her unexpected career change to working in healthcare sales, and shoe sets. (recorded Oct 12 2022).

Stage Fright is a story about Champa, a little girl who loves to sing, but is terrified of singing in front of a crowd. Listen in to find out if Champa is brave enough to sing on stage at her school's Annual Day. Stage Fright is written by Yamini Vijayan. © Pratham Books, 2018. Some rights reserved. Released under CC BY 4.0 license. Reproduced in an audio format for this podcast with permission from the author. Champa's voice is by 7-year-old Nandita Gautam. Basant's voice is by 6.5-year-old Orion Kapoor. Narrated by Nidhi Gupta. Cover art "Girl singing in front of animals" by Somesh Kumar, © Pratham Books, 2018, under a CC BY 4.0 license on StoryWeaver.

Derrick Grissom/Hargray Fiber Hargray Fiber is a broadband fiber technology company that offers extremely fast internet services to its customers. They are proud to service several metro Atlanta communities to include Gwinnett cities such as Peachtree Corners, Norcross, and Lawrenceville, as well as Conyers and Covington.   Steven Champa/J. Galt Finance Suite The mission at […] The post Derrick Grissom with Hargray Fiber and Steven Champa with J. Galt Finance Suite appeared first on Business RadioX ®.

Like any other city, Denver also boasts a thriving entrepreneurial spirit. As a matter of fact, we celebrate it annually during Denver Startup Week. This one-week celebration shines light on local economies across the world and the inherent role that remittances play in boosting local innovation and entrepreneurship globally. It's a great way to meet like-minded individuals who share the same business interests and passion as you. Speaking of which, our guest Susana González is here in The Commons on Champa. The Commons runs on shared ownership. This incredible community continues to give expertise, time, funding, and volunteerism to build and support Denver's entrepreneurial circle. Suzana is spending her time getting involved and continuing her quest to bring Denver's rich entrepreneurial community to her hometown back in Venezuela. Let's hear from her in today's episode.   --- Listen to the podcast here: Energizing The Spirit of Entrepreneurship in Local Communities Worldwide with Susana González Welcome to Action's Antidotes, your antidote to the mindset that keeps you settling for less. In a recent episode, we talked with Jodi Fischer of the Adelante Foundation about the entrepreneurial spirit in Honduras. The entrepreneurial spirit can be found in a lot of different cities. Blessed to live in Denver where we have a really strong entrepreneurial spirit. My guest today, Susana González, is here in Denver at The Commons on Champa, which is Denver's entrepreneurial hub and a place that anyone with that spirit can come drop in and work and talk with other like-minded individuals. Susana is here to talk about her quest to bring the entrepreneurial spirit to her town in Venezuela, where there's a lot of interest in starting businesses.   --- Susana, welcome to the program.   Thank you very much for having me. It's a pleasure to be talking here with you and getting to know the Denver side scenes and the community that I think is very lovely and I like it very much.   Yeah, I love our community here too. I've said before in other episodes, one of my favorite weeks here is our Startup Week, which is in the fall every year and we have tons of people and it's the place where you see people that are doing stuff about their problems as opposed to people that are just complaining, which there's plenty of that elsewhere in the world.   I think this is the first time I hear somebody saying that entrepreneurs are those who do instead of complain and I love it.    Yeah, for sure.    I think you have said something mind blowing to me. That's the spirit.   Now, Susana, you notice this spirit in your hometown. Explain the observations that led you to the path that you're on right now.   Well, the thing about Venezuela is that we are culturally in this type of mindset that we like to do things, like if there's something wrong in the office, we will clean it, we will fix it, we will just do it, it doesn't matter that it's not our job to do it but it's the mindset that people take responsibility of things that are happening around. And then we have this strange political situation, economical decline, and people decided that they needed to do things to fix the reality and I think those two things together created this very entrepreneurial mindset, where everybody wants to start a business, everybody has an idea, because everybody needs money, and seems attractive enough.   So you're observing, and I think most people listening are probably familiar with what the situation in Venezuela is like, this spirit of people, the average Venezuelan, as you're observing, is someone that's saying, “Okay, we're in this tough situation, we had all this stuff happen over the past couple decades, now, I wanna do something about it. Now, I wanna help build everything back, I wanna build something that's gonna make what I see around me better.” Is that accurate?   It is kind of in a way.

The Liner Notes Podcast with Crimson Calamity. Audiocapsules: Deep-dive interviews, reviews, and live tunes from your new favorite artists. We used to read the liner notes. Now? We Listen. Drink of the week: Martini & Rossi champagneEpisode 7A - LISTENER'S LOUNGE AUGUST 2022SONIC SOUNDOFF Welcome to the Liner Notes' Listening Lounge. Our fans weigh in, make suggestions and ask questions. It's always a good hang. If you have a question, suggestion, or recommendation PLEASE reach out to us at linernotespodinfo@gmail.com or join THE LISTENER'S LOUNGE on FB!ICYMI be sure to stream our EP  WildCard Drop us a line on socials and let us know what you think. Stay tuned, see you next week, thanks for listening! ______________________________________________________________________Subscribe to this podcast AND our mailing list for a free download of our song Fool's Gold - we're a band too! Follow us on Instagram, Facebook, YouTube, Spotify, and Twitter - we wanna be friends with y'all! 

Welcome to Dragonball Super - Chapter 5 Beerus and ChampaHere you will have the chance to listen to the audio of us reading the manga.Also if you'd like seeing the manga as we read it you can subscribe to our Youtube channel were we post every weekYoutube: https://www.youtube.com/channel/UCJ7efvEaXbDXi6OL6qhuuLgFacebook: https://www.facebook.com/mangaanimegods

Desde mediados del siglo XII hasta finales del XIII, el movimiento cátaro se alzó por Occitania, el norte de Italia, Flandes, Champaña y Cataluña como una auténtica iglesia alternativa a la de Roma, con su propia organización, su doctrina y un curioso rito iniciático, el consolament. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Steve Champa joins the podcast to talk about everything from his hunting strategies in the suburbs as the de facto "Cul De Sac King" to still hunting the big woods. We discuss our evolution as hunters from shooting anything legal to enjoying passing young bucks and focusing on more mature animals. This one is full of strategies, laughs, and free flowing conversation. Enjoy! GET HUNTSTOCK TICKETS HERE: https://www.eventbrite.com/e/huntstock-tickets-222933689667?aff=ebdssbdestsearch

Uppy is posted up in Aspen and Obs is holding it down in the studio as the fellas break down another exciting week in the National League! Our guest today is back-to-back Stanley Cup Champion, Head Coach of the Tampa Bay Lightning, Jon Cooper (@CoopersLaw)! Coop sat down with Obs and Updogg at the Tin Roof in Nashville during the Fella Tour to talk about winning back to back Stanley Cups, starting the Coops Catch for Kids Charity, and getting to meet former Tampa Bay Devil Rays head coach, Joe Maddon. But first, the Fellas snap some topics around:- Playing 18 with Zegras - TPC Sawgrass Picks - National League Milestones - NHL's new deal with TNT - The Mile High Beat Down - And Much More!Then, a back to back Stanley Cup Winner and longest tenured coach in the NHL, Jon Cooper, joins the fellas to discuss drinking out of the Cup, surviving the Stadium Series, coaching players with confidence, and more!

This week on Pride, we're embracing the Valentine season and chatting with a TikTok power couple who have the ability to make their followers swoon with the press of one upload button. TikTok superstars Nicky Champa and Pierre Boo have amassed an audience of nearly 24 million across their platforms. But being in a same-sex relationship in the public's eye comes with its challenges. Today, Nicky and Pierre share with us their love story, their highs and lows, and how they navigate the pressure to be perfect online.  Be sure to follow Nicky & Pierre on TikTok! Your host is Levi Chambers, co-founder of Gayety. Follow the show and keep up with the conversation @Pride. Want more great shows from Straw Hut Media? Check out or website at strawhutmedia.com. Your producers are Levi Chambers, Maggie Boles, Ryan Tillotson and Edited by Silvana Alcala Have an interesting LGBTQ+ story to share? We might feature U! Email us at lgbtq@strawhutmedia.com. *This podcast is not affiliated with Pride Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this week's episode, we welcome another guest, our cousin, Sapna!We talk to her about some of the taboo topics we have already discussed including her dating life, mental health, and smoking!Support the show (https://www.buymeacoffee.com/SariNotSorry)