Podcasts about Chronicles

One of the most famous writers of the 20th century, C. S. Lewis was a scholar of medieval literature, an influential Christian thinker and a supremely gifted storyteller. A professor at the universities of Oxford and Cambridge, Lewis is perhaps best known for his Chronicles of Narnia – stories which captured the imagination of millions with their blend of spiritual depth and swashbuckling adventure. But how were the seeds of the magical world of Narnia first planted? How did Lewis' unconventional personal life, and the writers and scholars with whom he spent his days, influence his work? And what part did his complex relationship with faith play in the stories that still enchant adults and children around the world? This is a Short History Of C.S. Lewis. A Noiser podcast production. Hosted by John Hopkins. With thanks to Dr Michael Ward from the Faculty of Theology at the University of Oxford, and author of Planet Narnia: The Seven Heavens in the Imagination of C.S. Lewis. Written by Nicola Rayner | Produced by Kate Simants | Production Assistant: Chris McDonald | Exec produced by Katrina Hughes | Sound supervisor: Tom Pink | Sound design by Oliver Sanders | Assembly edit by Anisha Deva | Compositions by Oliver Baines, Dorry Macaulay, Tom Pink | Mix & mastering: Cody Reynolds-Shaw | Fact check: Sean Coleman Unlock the next two episodes of Short History Of… right now by subscribing to Noiser+. You'll also get ad-free listening and early access to shows across the Noiser podcast network, including Real Survival Stories and Sherlock Holmes Short Stories. Just click the subscription banner at the top of the feed, or head to www.noiser.com/subscriptions to get started. ⁠A Short History of Ancient Rome⁠ - the debut book from the Noiser Network is out now! Discover the epic rise and fall of Rome like never before. Pick up your copy now at your local bookstore or visit ⁠⁠noiser.com/books⁠⁠ to learn more. Learn more about your ad choices. Visit podcastchoices.com/adchoices

To Find Josh Monday's Podcast---> https://open.spotify.com/show/07cJzde2nVA3lOA3W028dl?si=3899d3fb885544e7To find Josh Monday's Youtube---> https://www.youtube.com/@joshmondaymusicandpodcastTo find C.O.C. Clips on YouTube---> https://youtube.com/@cultofconspiracyclips?si=Lb5mdAkjoeTnhYagTo Follow The Cajun Knight on Youtube---> https://www.youtube.com/@CajunknightTo find the Meta Mysteries Podcast---> https://open.spotify.com/show/6IshwF6qc2iuqz3WTPz9Wv?si=3a32c8f730b34e79https://flavorsforest.com/cult/Become a supporter of this podcast: https://www.spreaker.com/podcast/cult-of-conspiracy--5700337/support.

PREVIEW: Chronicles #39 | Macbeth: Part 3 with Harry Robinson by lotuseaters.com

Matthew Vernon Whalan joins the show to discuss Bullock: Chronicles of Deprivation and Despair in an American Prison, an interview-driven, investigative journalistic, and collectively narrated portrait of life inside Bullock Correctional Facility in Alabama. Through the words of incarcerated people themselves, we explore the everyday realities that rarely make it into public view: mental health crisis and predation, sewage and infrastructure collapse, cruel and unusual punishment, sleep deprivation, violence, drugs and overdose, and the informal social orders that take shape when official protection fails. This book is truly an act of witness -- and a demand that we look directly at what incarceration actually does to human beings. Once examined, we can see the U.S. prison system as a disturbing microcosm of the pathologies infecting and eating away at the broader American society.  Support Matthew and his work directly on Venmo @Matthew-Whalan-1 Get 15% off any book at Left Wing Books HERE Check out our previous episode with Project Hope t0 Abolish the Death Penalty HERE   ------------------------------------------------------------------------------- Support Rev Left and get bonus episodes on Patreon Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow RLR on IG HERE Learn more about Rev Left HERE

Welcometo Pastor's Chat today. I'm very excited about today's chat because we're goingto be talking about what I believe to be the real key to joy in the Christianlife—the true joy in life itself. I believe we find the clue in the very firstverse, where the apostle Paul, in his introduction to the letter he wrote tothe Philippians, said, “Paul and Timothy.” He is referring to bothhimself and his son in the faith, who were ministering there at Philippi whenthe church was founded. He says, “bondservants of Jesus Christ, toall the saints in Christ who are in Philippi, with the bishops and deacons.” Sothe very first word he mentions is bondservants—bondservants of JesusChrist. A slave to Jesus Christ. That is so important, because as you studythrough the Scripture, you find that every great leader was a servant leader.He did not put himself on a pedestal and say, “Look at me. God has made mespecial—more special than you—and you better listen to what I say or you're introuble.” Moses did have some conflict with people questioning his authority.But when God spoke about Moses, He would always say, “My servant Moses.” Youread this in Numbers 12:7–8 and other passages in the Pentateuch. Also,when God spoke of Abraham, the father of the Israelite nation—the father of ourfaith—we find in Genesis 26:24 that God referred to him as “My servantAbraham.” When God talked about Caleb in Numbers 14:24, He said, “Myservant Caleb.” When speaking of King David, God would refer to him as “Myservant David”. This is really important, because you find it mentioned somany times in the books of 2 Samuel, 1 and 2 Kings and the Chronicles. David isreferred to by God in this way some 13 times in the historical books. Itis also interesting to note that the apostle Peter, when he was speaking of theLord Jesus Christ in prayer, called Him “Your holy servant Jesus.” Thatreminds me of what Jesus Himself said in Mark 10:44–45: “Whoever of youdesires to be first shall be slave of all. For even the Son of Man did not cometo be served, but to serve, and to give His life a ransom for many.” Jesussaid, “I didn't come to be served.” Remember, He is the Son of God. Heis God in the flesh. He is the Creator of the heavens and the earth. He is theOne who sustains you and gives you the breath of life every second. Yet Hesays, “I didn't come to be served, but I came to serve and to give My life aransom.” TheBible tells us in the book of 1 Peter 2:21, that Jesus set an example for us, andthat we should follow in His steps. The great example He gives us is found evenhere in the book of Philippians, where the apostle Paul wrote in Philippianschapter 2:5-7, “Let this mind be in you which is also in Christ Jesus, who,being in the form of God, did not consider it robbery to be equal with God, butmade Himself of no reputation, taking the form of a bondservant, and coming inthe likeness of men.” Jesusin some of His last words to His disciples in the Gospel of John, said, “Asthe Father has sent Me, even so I also send you” (John 20:21). God did notsend us to be big-shot preachers or big-shot people. He sent us to beservants—servants like His Son, Jesus Christ. “Let this mind be in you whichis also in Christ Jesus.” One of the major issues we have today is thatpeople think they're entitled. They believe they have a right to a certainsalary or a certain position because they worked for it. But I love what itsays about Jesus in 2 Corinthians 8:9: “Though He was rich, yet for yoursakes He became poor, that you through His poverty might become rich.” Thatis the way we should live—a life focused on being a servant of Jesus Christ,and a servant to others, serving them. That is servant leadership, and itbrings tremendous joy into your life as you serve and have the mind of Christ. Itrust we will take these words to heart today and live as the Lord would haveus to live. Today,do you have the heart of a “servant leader”?

1 Chronicles 4:9-10 talks about Jabez. ******* By the way, if you haven't bought a copy of my new book yet, check it out here: https://www.amazon.com/Dreams-Visions-Stories-Faith-Pastor/dp/161493536X

This is a Grave Talks CLASSIC EPISODE!For Reverend Shawn Whittington, confronting the supernatural has been part of life since childhood.An ordained exorcist and Deliverance Minister, Shawn comes from a family deeply involved in spiritual warfare. Since the age of ten, he says he has encountered spirits and developed the abilities that would eventually lead him into ministry focused on confronting dark entities and helping those facing paranormal disturbances.In his book God, Ghosts and the Paranormal Ministry 2: Chronicles of an American Exorcist, Shawn shares the experiences that shaped his journey—from early encounters with the supernatural to the cases that placed him on the front lines of spiritual warfare.On this episode of The Grave Talks, Reverend Whittington discusses exorcisms, the realities of paranormal ministry, and the investigations that brought him face-to-face with forces many people never imagine encountering.#TheGraveTalks #Exorcist #SpiritualWarfare #ParanormalMinistry #Exorcism #HauntedCases #DarkEntities #ParanormalPodcast #GhostStories #SupernaturalEncounters #DeliveranceMinistryLove real ghost stories? Want even more?Become a supporter and unlock exclusive extras, ad-free episodes, and advanced access:

This is a Grave Talks CLASSIC EPISODE! PART TWOFor Reverend Shawn Whittington, confronting the supernatural has been part of life since childhood.An ordained exorcist and Deliverance Minister, Shawn comes from a family deeply involved in spiritual warfare. Since the age of ten, he says he has encountered spirits and developed the abilities that would eventually lead him into ministry focused on confronting dark entities and helping those facing paranormal disturbances.In his book God, Ghosts and the Paranormal Ministry 2: Chronicles of an American Exorcist, Shawn shares the experiences that shaped his journey—from early encounters with the supernatural to the cases that placed him on the front lines of spiritual warfare.On this episode of The Grave Talks, Reverend Whittington discusses exorcisms, the realities of paranormal ministry, and the investigations that brought him face-to-face with forces many people never imagine encountering.#TheGraveTalks #Exorcist #SpiritualWarfare #ParanormalMinistry #Exorcism #HauntedCases #DarkEntities #ParanormalPodcast #GhostStories #SupernaturalEncounters #DeliveranceMinistryLove real ghost stories? Want even more?Become a supporter and unlock exclusive extras, ad-free episodes, and advanced access:

God, may I never forget how big that battle felt and how you met me there.Scripture: 2nd Chronicles 32:25Keywords: Intervention; help; war; trust; deliverance; forgetful; victory. “Best of”

William/Shani: GM; The Zodiac System: Ygraine Bonechewer, Hexblood Witch; Jeremy: Astra - Gepettin Warlock; Yare: Morgan Thompson - Human Paladin; Drev: Yngrid von Rider - Awakened Undead Rogue; Katie: Molly Malone Clemens - Human Investigator; -----Thanks to all of our supporters at patreon.com/fsfilms for making this possible!Especially our $25+ Donors:Drevian AlexanderL ★ Support this podcast on Patreon ★

It was a pleasure to meet Eddie Ramohlale in person and learn more about the rich history of filmmaking in South Africa, what he's working on now, and the impact that SA Film Chronicles has had in only a few short years.Connect with Eddie Ramohlale!Eddie on Instagram: https://www.instagram.com/eddie_ramohlale/SA Film Chronicles IG: https://www.instagram.com/safilmchronicle/SA Film Chronicles on YouTube: https://www.youtube.com/@SAFilmChroniclesSA Film Chronicles Podcast: https://podcasts.apple.com/za/podcast/sa-film-chronicles/id1607671216___Let's connect!Get early access to videos, VIP uploads, and more on my Patreon!Patreon: https://www.patreon.com/cw/josiahsvoice___

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On this episode of Culture & Compliance Chronicles, Amanda Raad and Nitish Upadhyaya from Ropes & Gray's Insights Lab, and Richard Bistrong of Front-Line Anti-Bribery, are joined by neuropsychologist Sarah Zheng to explore the human factor in cybersecurity. The conversation delves into the psychology behind hacking, the role of emotions and context in falling for scams, and the evolving risks posed by emerging technologies like AI and brain-computer interfaces. Sarah shares insights from her research at the Dawes Centre for Future Crime and her book, The Psychology of Cybersecurity, highlighting the importance of operational resilience and creative approaches to cyber awareness. Listeners will learn practical strategies for building a culture of psychological safety and reporting, as well as actionable steps to enhance organizational cyber resilience. 

Historian Ibram X. Kendi says that in order to understand the rise of authoritarianism, we need to understand great replacement theory. It's the racist idea that “powerful elites are enabling peoples of color to steal the lives, livelihoods, cultures and electoral power and freedoms of white people,” Kendi writes in his new book, “Chain of Ideas: The Origins of Our Authoritarian Age.” We talk to the National Book Award-winning author about how politicians are using great replacement theory to justify authoritarian power and how it has moved from the fringes to the mainstream. Guests: Ibram X. Kendi, professor of history, Howard University; author, "Chain of Ideas: The Origins of Our Authoritarian Age," "How to Be an Antiracist," "Stamped from the Beginning: The Definitive History of Racist Ideas in America" Learn more about your ad choices. Visit megaphone.fm/adchoices

What if your biggest barrier is designed to lead you to your greatest breakthrough? On today's installment of The Rod Parsley Podcast, Pastor Rod Parsley and Ashton Blaire unpack 2 Chronicles 20:20 - the Lord YOUR God with whom you can have a personal relationship.  Our hosts also discuss how to find hidden treasures in the Word, the difference between faith and trust, and the ways your problem actually has a divine purpose.  If you're experiencing resistance that's making you feel stagnant, this episode will encourage your faith and propel you through your “stuck season."

In this episode of The Leader's Notebook (Ep. 304), I walk through the extraordinary and complicated life of King David, beginning in Ruth 4 and 1 Samuel 16. David was not an ordinary man—shepherd, musician, warrior, king, poet, and prophet—yet Scripture still calls him a man after God's own heart. We explore his calling, his courage, his failures, and his fierce pursuit of God's purpose through every season of change. From the anointing at Bethlehem to the cave of Adullam, from kingship to repentance in Psalm 51, David teaches us how to keep our eyes on God's destiny even when we fall. His sin does not excuse us—but his repentance instructs us. His Psalms still speak, still heal, still point us to Christ. There is deep encouragement here for anyone who refuses to quit and keeps falling forward toward grace.– Dr. Mark Rutland Chapters (00:00:03) - The Leaders Notebook(00:00:31) - The extraordinary life of King David(00:09:23) - David the Book of Life(00:14:13) - David the King of Israel(00:20:56) - David the Conqueror(00:24:47) - The Story of David and the Capital(00:26:01) - The Story of David and Bathsheba(00:30:56) - David's Sin (Psalm 51)(00:33:10) - Why is David Called a Man After God's Own Heart?(00:34:40) - The Psalms

We've all had times where we wished God would make His will clearer. Today, we're looking at 1st Samuel 28 where Saul wanted to know what to do, but sought guidance from a witch. This is a stunning passage that helps us connect the dots on God's judgment of Saul. Join us in another key study in the Key Chapters of God's Word!  DISCUSSION AND STUDY QUESTIONS: 1.    What is the overall context of 1st Samuel 28? Where are we at in the timeline of Saul's life?  2.    What was in Saul's heart in verse 5? How do you think this impacted Saul's decisions in this chapter?  3.    Why was the Lord silent of Saul in verse 6? How did Saul's actions bring him to this place with the Lord?  4.    What insight does the podcast give us from 1st Chronicles 10:14 into Saul's lack of seeking the Lord? How can this help us know how to seek the Lord when we're not sure what to do? 5.    As this chapter unfolds, we find out that Saul seeks the help of a witch. How does this whole situation give us a clearer window into Saul's heart?  6.    The podcast gave some reasons why God prohibits His people from seeking the counsel of mediums/fortunetellers, etc. What were they? What light does Leviticus 19:31 and 20:27 shed on this?  7.    The podcast discussed the nature of this witch so conjuring of Samuel. What do you think happened here? Was Samuel really conjured?  8.    The podcast listed some ways that God guides His people. What were some of those ways that were discussed? How has the Lord led you through things like those that were suggested?  Check out our Bible Study Guide on the Key Chapters of Genesis! Available on Amazon just in time for the Genesis relaunch in January! To see our dedicated podcast website with access to all our episodes and other resources, visit us at: www.keychapters.org. Find us on all major platforms, or use these direct links: Spotify: https://open.spotify.com/show/6OqbnDRrfuyHRmkpUSyoHv Itunes: https://podcasts.apple.com/us/podcast/366-key-chapters-in-the-bible/id1493571819 YouTube: Key Chapters of the Bible on YouTube. As always, we are grateful to be included in the "Top 100 Bible Podcasts to Follow" from Feedspot.com. Also for regularly being awarded "Podcast of the Day" from PlayerFM. Special thanks to Joseph McDade for providing our theme music.   

Today on the CityLight Podcast, Pastor Bo calls believers to cultivate the discernment of the “sons of Issachar”—those who understood the times and knew what God’s people should do. Drawing from 1 Chronicles, he challenges the church to recognize the cultural and ideological currents shaping society and to respond not with fear or reaction, but with wisdom grounded in Scripture. Addressing topics such as critical theory, globalism, and modern cultural ideologies, Pastor Bo frames these shifts within a broader spiritual lens. He reminds listeners that the church’s primary identity is not political or ethnic, but rooted in Christ.  The message calls believers to stay spiritually alert, think critically about cultural messaging, and prioritize biblical truth above every competing narrative. (00:00) Understanding the times like the sons of Issachar(03:30) Discernment and recognizing cultural shifts(07:00) Spiritual blindness and media influence(12:00) Cultural division and the danger of ethnic rivalry(17:00) Immigration, national identity, and unity in Christ(22:00) Ethnic conflict as a sign of the times(27:00) Globalism and concerns about centralized authority(34:00) Media messaging and cultural programming(41:00) National identity and teaching history(47:00) Feminism, family structure, and cultural changehttps://citylightnyc.com/ 

SERMON: "Me First" | TEXT: 2 Chronicles 34-35 | DATE: 3/8/2026 | SPEAKER: Jake Brown | www.Liberty-Christian.com

Some mornings the show has a plan.Today was not one of those mornings.The episode kicks off with Rizz dealing with every traveler's worst nightmare after his wife gets stranded mid-trip thanks to a canceled flight and the mysterious black hole known as airline baggage handling. The crew swaps horror stories about delayed luggage, gate-checked bags that disappear for a week, and why seasoned travelers say never surrender your carry-on unless you absolutely have to.From there, the conversation veers straight into one of the most chaotic segments of the day: Sexy Time Fun Facts.The question seems harmless at first: How many people have you kissed in your lifetime? But once the numbers start coming out, the studio turns into a full-blown investigation. Some of the crew claim modest totals… while others reveal totals that sound like they might require a spreadsheet.Naturally this launches a hilarious debate about high school make-out culture, spin-the-bottle parties, first kisses that went terribly wrong, and the awkward reality that a lot of us learned how to kiss through trial, error, and very patient teenage partners.And then things get even stranger.The show discovers a bizarre new study ranking which states in America are the most “well-endowed.” The crew attempts to guess the winners, defend their home states, and question the extremely suspicious math behind self-reported statistics. Let's just say the results lead to a lot of Midwest pride, a lot of skepticism, and a lot of jokes that probably shouldn't be taken seriously.Somewhere along the way the gang also debates why 80% of men give their anatomy nicknames, what the weirdest ones are, and how a medical campaign is trying to use those names to get men to actually pay attention to their health.It's another unpredictable ride full of weird news, embarrassing stories, and the kind of chaotic conversations that somehow make perfect sense on a morning comedy podcast.If you enjoy ridiculous debates, awkward personal stories, and the kind of sarcastic humor that only happens when friends with microphones start oversharing, this comedy podcast episode delivers exactly that.Welcome back to your daily dose of chaos from The Rizzuto Show — the comedy podcast where nothing stays on topic for long.Follow The Rizzuto Show → https://linktr.ee/rizzshow for more from your favorite daily comedy show.Connect with The Rizzuto Show Comedy Podcast online → https://1057thepoint.com/RizzShowHear The Rizz Show daily on the radio at 105.7 The Point | Hubbard Radio in St. Louis, MO.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this series, we highlight the privateers — the riders grinding it out without factory backing. They're building their own programs, growing their brands, and working their way into the sport's top ranks. In Episode 12, host Brent Bowser catches up with AEO Powersports KTM rider Avery Long to talk about how year two has started, what's surprised him most since turning pro, his expectations for the season, and more.

Sunday Morning WorshipThe Loving Support of Mighty Men - 2 Samuel 23:8–39; 1 Chronicles 11:10–25Dr. Paul ThompsonMarch 15, 2026Notes | https://calvarydothan.com/wp-content/uploads/2026_03_15_1.pdf

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

William/Shani: GM; The Zodiac System: Ygraine Bonechewer, Hexblood Witch; Jeremy: Astra - Gepettin Warlock; Yare: Morgan Thompson - Human Paladin; Drev: Yngrid von Rider - Awakened Undead Rogue; Katie: Molly Malone Clemens - Human Investigator; -----Thanks to all of our supporters at patreon.com/fsfilms for making this possible!Especially our $25+ Donors:Drevian AlexanderL ★ Support this podcast on Patreon ★

This week Dr. Gregg Mays shares a part of a conversation he had with his friend Joe Ellis. Joe mentioned the importance of repentance and Gregg took it and ran with what God placed on his heart.Foundation Scripture: 2 Chronicles 7:13-14How can Agape Leaders serve you?  Please find us at:         Website:  http://www.agapeleaders.org/    LinkedIn:  https://www.linkedin.com/in/gregg-mays/      Facebook:  https://www.facebook.com/agapeleaders.org     Instagram:  https://www.instagram.com/agapeleaders10/    Bible Break With Agape Leaders: http://www.agapeleaders.org/daily-devotionTik Tok: https://www.tiktok.com/@greggmaysYouTube: https://youtube.com/channel/UCmM7ETR652mLtDSKSjda-pwGet Your Copy of the A Word Wednesday Devotion: https://www.amazon.com/s?k=A+Word+Wednesday+Devotion&ref=nav_bb_sbRead Dr. Mays' book Practical Leadership: https://www.amazon.com/s?k=practical+leadership+lessons+from+an+average+leader&crid=259U5RNS5J5W5&sprefix=Practical+Leadership%2Caps%2C102&ref=nb_sb_ss_ts-doa-p_4_20Give to ALCFM: http://www.agapeleaders.org/store/p15/Agape_Leaders_Christian_Fellowship_Ministry_Support.html

Here is your Daily Disney News for Monday, March 16th, 2026 - Disneyland Tokyo celebrates spring with "Sakura Festival," featuring cherry blossoms, themed treats, exclusive merchandise, and parades with beloved characters in sakura-themed outfits. - Disneyland Anaheim's Haunted Mansion is adding new ghostly characters and cutting-edge technology for a fresh and spookier experience. - Walt Disney World introduces a "Virtual Queue" system at the Magic Kingdom for Space Mountain and Seven Dwarfs Mine Train, allowing guests to book spots via the My Disney Experience app. - Disney+ announces "The Chronicles of Arendelle," an original series exploring untold stories in the "Frozen" universe with stunning animation and captivating plotlines. Have a magical day and tune in again tomorrow for more updates.

To Find Josh Monday's Podcast---> https://open.spotify.com/show/07cJzde2nVA3lOA3W028dl?si=3899d3fb885544e7To find Josh Monday's Youtube---> https://www.youtube.com/@joshmondaymusicandpodcastTo find C.O.C. Clips on YouTube---> https://youtube.com/@cultofconspiracyclips?si=Lb5mdAkjoeTnhYagTo Follow The Cajun Knight on Youtube---> https://www.youtube.com/@CajunknightTo find the Meta Mysteries Podcast---> https://open.spotify.com/show/6IshwF6qc2iuqz3WTPz9Wv?si=3a32c8f730b34e79https://flavorsforest.com/cult/Become a supporter of this podcast: https://www.spreaker.com/podcast/cult-of-conspiracy--5700337/support.

“He did it with all his heart and prospered.” — 2 Chronicles 31:21 This is no unusual occurrence; it is the general rule of the moral universe that those men prosper who do their work with all their hearts, while those are almost certain to fail who go to their labour leaving half their hearts […]

This message traces the tragic decline of King Saul and answers a crucial question: if David sinned just as badly as Saul, why was Saul rejected by God and David called “a man after God's own heart”? Drawing from 1 Samuel 10–16 and 28, as well as Deuteronomy and 2 Chronicles, Pastor Allen walks through three major failures in Saul's life:- Offering sacrifices his own way instead of God's way  - Partially obeying God's command to destroy the Amalekites  - Turning to a forbidden necromancer when God stopped answering him  We see how Saul's disobedience, excuses, blame-shifting, and refusal to fully submit to God's authority led to the Spirit departing from him and God choosing David instead.

Taking a moment to reconcile their concerns and plans for the future, our party finally made their move. Traveling back to Senai, they hope to convince Baron Asher to lend his assistance in translating the stolen ledger. Support Us:Please consider contributing to the production of the podcast.Patreon: https://patreon.com/missingrollplayerfoundAbout:The Gate Chronicles (aka TGC) is an actual play RPG run in the Pathfinder RPG system. It is the second series running concurrently with Sword Art Online: AOD.Contact Us:Email: info@missingrollplayerfound.comFollow Us:Website: https://missingrollplayerfound.com/Linktree: https://linktr.ee/rollfoundMusic Attribution: Michael Ghelfi StudiosLink: https://www.youtube.com/user/MichaelGhelfiMonument StudiosLink: https://www.monumentstudios.net/Other Music and Sounds by Syrinscape Link: https://syrinscape.com/?att_missing_roll_player_foundBecause Epic Games Need Epic Sounds Support this podcast at — https://redcircle.com/missing-roll-player-found2852/donations

Send a textResistance Chronicles, Part 2: Belonging Mindset™ In this episode, I explore belonging as one of the most overlooked drivers of resistance in schools. Resistance does not always show up as pushback. It often appears as silence, surface-level agreement, avoidance, or polite compliance.These behaviors frequently signal uncertainty about relational safety. When educators are not sure they will still be respected, supported, or valued if they disagree or struggle, they protect themselves by staying quiet.This episode covers:• What resistance looks and sounds like when belonging feels uncertain • Why compliance should not be mistaken for connection or buy-in • How “nice” cultures can still suppress honesty and risk-taking • The leadership moments that either strengthen or weaken trust • Practical language leaders and coaches can use to lower threat and invite real dialogueThe core idea: resistance tied to belonging is rarely loud. It is quiet, protective, and easy to misread without a relational lens.Resources MentionedThe Resistance PlaybookThe Resistance Starter BundleBoth available at

3/15/2026 | Today's evening devotional by C. H. Spurgeon on SermonAudio: Title: Spurgeon's Morning & Evening - Mar 15 PM Subtitle: Spurgeon's Daily Devotional Speaker: C. H. Spurgeon Broadcaster: Prince of Preachers Event: Audiobook Date: 3/15/2026 Bible: 2 Chronicles 31:21 Length: 3 min.

Teachers: Kerry & Karen BattleAhava ~ Love AssemblyLeviticus 17 establishes one of the most foundational principles in the Torah.Life belongs to Yahuah.Blood represents life.Because life belongs to Yahuah, it cannot be treated casually.This chapter governs how sacrifice must be brought, how blood must be handled, and how the people of Israel must acknowledge the life of every creature. What appears to be slaughter regulations reveals a much deeper covenant reality: worship must remain under the authority of Yahuah and life must always be treated as sacred.Leviticus 17 stands between the purification laws of chapters 11–16 and the moral commands beginning in chapter 18. It establishes the governing principle that explains why the coming commands carry life-and-death weight.This is not ritual instruction alone.This is covenant government for a people living near the presence of Yahuah.────────────────────WHAT WE COVER IN THIS MESSAGECentralized Sacrifice Protects the CampLeviticus 17:1–7Animals sacrificed for food or offering must be brought to the entrance of the tent of meeting. Private slaughter that ignores the altar is treated as bloodguilt because life was taken without honoring the One who gave it.Precepts:Deuteronomy 12:5Deuteronomy 12:13–14Joshua 22:16–29Unauthorized Sacrifice Brings Covenant JudgmentLeviticus 17:8–9Sacrifice offered outside the place Yahuah appointed becomes rebellion, even if it appears sincere. Worship cannot be separated from obedience.Precepts:Numbers 15:30–311 Samuel 13:8–142 Chronicles 26:16–21The Life Is in the BloodLeviticus 17:10–12The Torah explains why blood cannot be consumed. The life of the flesh is in the blood, and Yahuah assigned blood to the altar. Life belongs to Him and must be returned to Him.Precepts:Genesis 9:4Deuteronomy 12:23Deuteronomy 12:24Hunting Must Acknowledge the Life TakenLeviticus 17:13–14Even outside the sanctuary system, the taking of life must be treated with reverence. The blood must be poured out and covered with dust.Precepts:Genesis 3:19Ecclesiastes 3:20Contact with Death Requires CleansingLeviticus 17:15–16Contact with death brings contamination. The Torah provides a cleansing process so the people may remain within covenant order.Precepts:Leviticus 11:39–40Numbers 19:11────────────────────WHY THIS MESSAGE MATTERSLife belongs to Yahuah.Blood represents life.Worship must remain under divine authority.When life is treated casually, worship becomes corrupted.When worship becomes corrupted, a nation drifts into idolatry.Leviticus 17 protects Israel from returning to the spiritual systems of the nations.This chapter teaches the people of Yahuah to treat life with reverence and to keep worship governed by His command.────────────────────SCRIPTURE REFERENCES FOR STUDYGenesis 9Deuteronomy 12Leviticus 11Numbers 19Joshua 221 Samuel 132 Chronicles 26Precept upon precept.Law interpreting law.Scripture reinforcing Scripture.────────────────────ABOUT AHAVA ~ LOVE ASSEMBLYWe teach the Pure Word of Yahuah.No religion.No denominational systems.No theological overlays.Our teaching follows the Sovereign Blueprint:Law | Precept | Example | Wisdom | Understanding | Prudence | Conviction | Fruit of the Ruach | Final Heart Check────────────────────SUPPORT THE WORK — GIVE VIA ZELLEZelle QR at: ahavaloveministry.comZelle only.No CashApp.No PayPal.────────────────────FINAL WORDLife belongs to Yahuah.Blood represents life.Worship belongs under His authority.Leviticus 17 reminds Israel that life must never be treated casually.Final Heart Check:Do you treat life as something you control,or do you recognize that life belongs to Yahuah?

In this episode of Chronicles, Luca and Harry continue their discussion of Macbeth by William Shakespeare. They explore the murder of Duncan, Macbeth's tyranny, and adaptations of the play.

Amazing Spider-Man ChroniclesEpisode 086: March & April 1982Issues: Amazing Spider-Man #230, Uncanny X-Men #159AMAZING SPIDER-MAN CHRONICLES gives you a choice of who you'd wanna get hit by or bit by: JUGGERNAUT or DRACULA! Or just listen to our show. Much safer option!Let us know what you think!Leave a comment by sending an email to: contact@longboxcrusade.comThis podcast is a member of the LONGBOX CRUSADE NETWORK:LINKTREE: https://linktr.ee/longboxcrusadeVisit the WEBSITE: https://longboxcrusaderchronicles.blogspot.com/ or http://www.longboxcrusade.com/Follow on TWITTER: https://twitter.com/LongboxCrusadeLike the FACEBOOK page: https://www.facebook.com/LongboxCrusadeSubscribe to the YOUTUBE Channel: https://goo.gl/4LkhovSubscribe on APPLE PODCASTS at: https://itunes.apple.com/us/podcast/longbox-crusade-crusader-chronicles/id1271614264?mt=2Or the main Longbox Crusade podcast on APPLE PODCASTS at:https://itunes.apple.com/us/podcast/the-longbox-crusade/id1118783510?mt=2Thank you for listening and we hope you have enjoyed this episode of Amazing Spider-Man Chronicles.Please join us for the next episode as we continue on the crusade to "Read Them All!"All songs, sound clips, and characters discussed are copyright of their respective copyright holders, and no infringement is intended, it is for entertainment purposes only.#amazingspiderman #spiderman #spidey #peterparker #xmen #marvelcomics #marvel  #uncannyxmen #uncanny #comics #comic #comicbooks #comicbook #comicreviews #comicreview #review #reviews

We know we put on our socks before our shoes, and our shirt before our jacket. We all know that the order of things is important. Pastor Greg Laurie says a spiritual awakening will come to our culture after a spiritual revival comes upon the Church. God described that dynamic in 2 Chronicles 7:14. Today on A NEW BEGINNING, we’re learning about the components that lead to revival among God’s people. It’s a part of Pastor Greg’s enlightening series called Jesus Revolution. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

We know we put on our socks before our shoes, and our shirt before our jacket. We all know that the order of things is important. Pastor Greg Laurie says a spiritual awakening will come to our culture after a spiritual revival comes upon the Church. God described that dynamic in 2 Chronicles 7:14. Today on A NEW BEGINNING, we’re learning about the components that lead to revival among God’s people. It’s a part of Pastor Greg’s enlightening series called Jesus Revolution. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

The book of 2 Chronicles gives us God's formula and His purpose in sending periodic revivals. We are eager for one now.

 Portland resident Kelli Caldwell’s mother suffers from severe mental illness and episodes of psychosis. She also had access to multiple firearms and other weapons. As her mother's mental illness progressed, the responsibility fell on Caldwell and her family to remove the weapons so her mother wouldn't harm herself or others. Caldwell tried appealing to law enforcement, social services, healthcare agencies and courts for help in removing weapons from her mother’s possession. But help has rarely become available to her.   Caldwell recently wrote about her decades-long journey navigating systems of law enforcement, social services and healthcare agencies for The Marshall Project. She joins us for more details. 3/11 A recent essay in The Marshall Project chronicles a Portland resident’s decadeslong struggle navigating legal systems to remove firearms and other weapons from her mother, who suffers from severe mental illness and psychosis. The author joins us to share more.

Actually, that's just what today is:)  King David sets up the Levites and priest to continually worship and offer up thanks giving to the one True God

It's that time once again…gather around the campfire, freedom pioneers. It's time for P.A.Z.NIA Folklore Storytime with Grandma Helen. In this installment, we get the backstory of Willy2, before he led self-liberators to Victory during The Great Battle of P.A.Z.NIA and how he became forever intertwined with The Nigerian Goat… The post The Chronicles of Willy2 [P.A.Z.NIA Folklore Storytime] appeared first on The Vonu Podcast.

Welcome to episode 296, where we will be discussing chapter 4 of Lord of Shadows, A Wild Weird Clime Join the discussion in our FB group! https://www.facebook.com/groups/286288765619887 Follow us on Instagram @Downworlderdishpodcast  E-mail us: downworlderdish@gmail.com Intro Music - The Gatekeepers by Shane Ivers Music from https://filmmusic.io Outro Music - "Ice Flow" by Kevin MacLeod (https://incompetech.com)  License: CC BY (http://creativecommons.org/licenses/by/4.0/)

For fans of Dilla Time and The Chronicles of DOOM, a culturally connected celebration of the groundbreaking hip-hop group De La Soul, and how they changed the look, sound, and feel of Black America. Music artists and trends come and go, but every once in a while, a moment arrives that genuinely changes everything. In 1988, De La Soul, three young men from Amityville, Long Island, did exactly that. Their always innovative work pulled inspiration from artists of the past and popularized cutting-edge music sampling techniques to blend jazz, R&B, and rap as they created a sound unlike any the world had heard before. But the De La Soul experience didn't end there. These weren't just musicians—they were game-changers in so many ways. From the way they dressed, to the words they spoke, to the day-glo colors of their breakout 3 Feet and Rising, De La Soul rejected convention, refused to be talked back into the box, and left the door open for everyone behind them. Now, in Living in a D.A.I.S.Y. Age: The Music, Culture, and World De La Soul Made (Atria/One Signal, 2026), West Virginia University history professor Austin McCoy explores how De La Soul not only defined a new era of hip-hop, but also American and Black culture at the same time. Through his eyes, ears, and well-studied recall of ‘80s, ‘90s, and 2000s America, McCoy takes us on a journey through the world this innovative musical act made. One of the few hip-hop groups of their era to stay together long term, De La Soul lived astonishing highs and lows, from forming the Native Tongues collective to influential fights with their publishers to assert the artist's right to control their creations. And after a lifetime left out of music's digital revolution, in 2023 they finally hit streaming services just as it lost founding member David Jolicoeur too soon to see his work reach a brand-new generation of fans. Living in a D.A.I.S.Y. Age will connect with DLS fans, ‘80s babies, and students of the rap game alike, in a beautifully rendered and deeply researched tome that places this group atop the pedestal it deserves. Guest: Austin McCoy is an assistant professor of history at West Virginia University, specializing in African American History, labor history, social movements, and hip-hop culture. His work has appeared in numerous outlets including CNN, The Baffler, The Washington Post, Black Perspectives, and Truthout. He lives in West Virginia. Host: Michael Stauch (he/him) is an associate professor of history at the University of Toledo and the author of Wildcat of the Streets: Detroit in the Age of Community Policing, published by the University of Pennsylvania Press in 2025. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In "Old Bones," strange hyena creatures come to life in the Wildlands of Malifaux. Read By: Ian Travis Announced by: Julian Smith Music: "Terror Theme" by Hakan Eriksson

God entered into covenant with the nation of Israel at Mount Sinai in 1440 BC, soon after God rescued Israel from slavery in Egypt. In this Covenant, God promised Israel bountiful blessings of success, prosperity, biological fertility, security and peace in the rich land of Canaan, and the #1 ranking among all the nations on earth, on one big condition; if Israel would faithfully obey the terms of the Covenant. If however, Israel would not obey the covenant terms, God would to send horrific curses of punishment upon His chosen people. The important question now, that we answer in this episode, is: How will Israel respond to their Covenant with God? Scripture referenced: Genesis 12:1-7, Exodus 19:1-8, Exodus 20:1-21, Exodus 24:1-18, Exodus 32:1-14, Exodus 33:1-3, Exodus 34:12-17, Leviticus 20:22-26, Leviticus 26:1-46, Numbers 14:1-11, Numbers 21:4-5, Numbers 25:1-3, Deuteronomy 12:30-31, Deuteronomy 28:1-68, Joshua 1:1-9, Joshua 3:1-17, Judges 2:6-15, Judges 3:7, Judges 21:25, 1 Samuel 8:1-8, 1 Samuel 9:15-16, 1 Samuel 10:1-2, 1 Samuel 16:1-13, 1 Samuel 17:1-54, 2 Samuel 5:1-10, 2 Samuel 6:1-4, 12-15, 2 Samuel 11:1-27, 1 Kings - 2 Kings, 1 Kings 11:4-8, 1 Kings 18:17-40, 1 Kings 19:9-10, 18, 2 Chronicles 33:1-10, Psalm 2:12, Psalm 16:11, Psalm 23:1-6, Isaiah 1:2-5, Isaiah 5:20, Isaiah 8:11-19, Jeremiah 2:4-32, Jeremiah 3:1-11, Jeremiah 4:22, Jeremiah 5:1-31, Jeremiah 7:8-26, Jeremiah 10:12-16, Jeremiah 11:1-10, Ezekiel 36:16-23, Malachi 1:1-14, Malachi 2:11, Romans 1:16-17, Ephesians 6:10-20, Colossians 1:9-14, Revelation 20:10-15

When you don't know what to do, start by remembering who God is. In this message, Pastor Jeff Schreve walks through King Jehoshaphat's powerful prayer in 2 Chronicles 20, showing how real faith begins with praise. Discover how praying Scripture back to God builds confidence, renews perspective, and invites His power into your circumstances.

I stumbled into a place of leadership, almost by accident, after surviving an out-of-the-blue stroke and becoming a beacon of hope for a lot of people. I wanted to rise to the occasion of encouraging those people and pointing them to Jesus, but I quickly learned that leadership isn't automatic. It's a skill to develop. I wish I'd had a guide like Jo Saxton…which is exactly why I'm sharing her genius with you!Jo is a speaker, author, podcast, and leadership coach who has given her life to helping women find their God-given places of leadership so they can thrive in their families, communities, and workplaces. Whether you're a woman or not…whether you see yourself as a leader or not…this conversation has something for you. What we mentioned:Ezer Collective The Dream of You: Let Go of Broken Identities and Live the Life You Were Made For by Jo SaxtonScriptures we referenced:Genesis 1:27Genesis 2:18Psalm 121:1–2Psalm 46:1Judges 4–52 Kings 22:14–201 Chronicles 4:9–10Acts 16:14–15Romans 16Psalm 139:1–6, 13–14Joel 2:25Matthew 5:13–16 Jeremiah 29:7Where to find more on Jo Saxton:www.josaxton.comInstagram: @josaxtonFor more messages of hope, free resources, and opportunities to connect with me: https://hopeheals.com/Follow me on Instagram: https://www.instagram.com/hopeheals/⁠Subscribe to The GoodHard Story Podcast!Apple Podcasts: https://podcasts.apple.com/us/podcast/good-hard-story-podcast/id1496882479Spotify:https://open.spotify.com/show/0OYz6G9Q2tNNVOX9YSdmFb?si=043bd6b10a664bebWant a little hope in your inbox? ⁠⁠Sign up for the Hope Note⁠⁠, a monthly digest of only the good stuff, like reflections from me and a curated roundup of the Internet's most redemptive content: http://eepurl.com/gGUnlfGet to know us:⁠⁠Hope Heals⁠⁠: https://hopeheals.com/spaces⁠⁠Hope Heals Camp⁠⁠: https://hopeheals.com/camp⁠⁠Mend Coffee⁠⁠: https://www.mendcoffee.com/Instagram⁠: https://www.instagram.com/hopeheals/

Episode 175: Sergeant Reckless - Faithful, One Step at a Time (a special episode for Ike Bailey) The the new 250 years of liberty projects coming soon. On March 13th, pre-orders will be opening for the new edition of My Country, My State, My Responsibility! And for the all new The Chronicles of Liberty book 1! Visit angelaodell.com to find out more!

In these interview segments, James M. Scott discusses his book *Black Snow*, which chronicles the American air campaign against Japan during World War II. (9)In these interview segments, James M. Scott discusses his book *Black Snow*, which chronicles the American air campaign against Japan during World War II. (9)1923 TOKYO AFTER THE EARTHQUAKE