Podcasts about Emperor

The empire was reorganised into two legally distinct states governed from Vienna and Budapest. Each possessed its own parliament and domestic administration, but they shared a single monarch who ruled as Emperor of Austria and King of ...

Marc Hyden returns to the show to discuss the life and times about the second Flavian emperor Titus. The Flavians were the second dynasty of the imperial period extending from 69 CE until the assassination of Domitian in 96 CE. Titus' reign is short, but significant. We sit down with Marc to consider details of Titus' rule of Rome and its impact across the Mediterranean, particularly involving Judaea.Marc's book Emperor Titus: The Right Hand of Vespasian (2025) is out now and explores at lot of the contextual details that helps us appreciate Titus' rule as emperor from 79-81 CE. What's the state of Rome in 68/69 CE?Nero's death leads to a period of political chaos in Rome. If you're keen to delve into the notorious Year of the Four Emperors, we recommend checking out our interview with Dr Rob Cromarty.Once the dust settles, the military general Vespasian ends up as the top dog in Rome. From unlikely beginnings, Vespasian sets up the Flavian family for dominance over the next thirty years and his eldest son, Titus, was his right-hand man.The Flavians and JudaeaIt is impossible to truly understand the Flavians' rise without considering the foothold that they had in Judaea. Military actions in the east were part and parcel of the Roman empire, but the particulars of Vespasian as the Roman general in Judaea when relationships broke down means that Vespasian (and thus the Flavians) are substantially enriched by the sack of the Jewish Temple in Jerusalem. Marc takes us through some of the key details including Josephus' role in the conflict, the riots across the regionTitus and BereniceApparently you can be a Roman a war, but still fall in love with a lady from the local aristocracy. The story of Titus and Berenice is one of the most interesting details of the Flavian era, and we don't know as much about their relationship than we'd like, but there's enough gossip to create something of a historical record! Tune in for the details of their seemingly on-again, off-again liaison. The Busiest Reign and the Most Tragic DemiseTitus comes into full imperial power on the natural death of his father Vespasian and, oh boy, is he busy. He rules over the eruption of Vesuvius, he formally opens the Flavian Amphitheatre (aka the Colosseum), not to mention a pestilence. With all this busyness, we can only wonder how his reign would have gone if he lived for longer. But sadly it is not to be. Titus dies after a short but intense illness opening wide speculation about the cause of death. We explore some here.Things to listen out forQuestions about the reliability of Suetonius (shock! horror!)Titus, the playboy?The marriages of Titus and Arrecina Tertulla and Marcia FurnillaThe role of Praetorian PrefectJosephus' account of the war in JudaeaAn important farm house in Sabine countryFor our full show notes and edited transcripts, head on over to https://partialhistorians.com/Support the showPatreonKo-FiRead our booksRex: The Seven Kings of RomeYour Cheeky Guide to the Roman Empire Hosted on Acast. See acast.com/privacy for more information.

From mass ritual suicide to mass hysteria, unanimous elections to ancient manuscripts that proved the Bible's accuracy, February 4th has a body count — and a weirdness count — that spans centuries and continents. | The Morning Weird Darkness #MWDWeirdDarkness® is a registered trademark. Copyright ©2026, Weird Darkness.NOTE: Some of this content may have been created with assistance from AI tools, but it has been reviewed, edited, narrated, produced, and approved by Darren Marlar, creator and host of Weird Darkness — who, despite popular conspiracy theories, is NOT an AI voice.EPISODE PAGE: https://WeirdDarkness.com/MWD20260204#WeirdDarkness #MorningWD #DarrenMarlar #MarlarInTheMorning #MWD #ThisDayInHistory #February4th #FortySevenRonin #SamuraiHistory #PattyHearst #EiffelTower #FranzReichelt #EmperorNorton #GeorgeRomero #DarkHistory #TrueStories #HistoryPodcast #StrangeHistory #DeadSeaScrolls #BloodyMary

Welcome to the Christmas series! For thousands of years, God followed his people and spoke mightily through heroes, kings, poets, and prophets… But for 400 years, there was silence… What happened in those silent years? Sign up for special devotionals at StoriesoftheMessiah.com. As we dive deeply into iconic Bible heroes' enthralling narratives, we find more than just stories of faith and miracles. We discover a recurrent theme, a spiritual undertone that connects each tale to the grandeur of the Gospel. They're not just standalone legends; they're threads in a divine tapestry, weaving a story that foreshadows Jesus Christ, the ultimate hero, the promised Messiah who brings light to the darkest corners of history. For more Bible stories download the Pray.com app. To learn more about Rabbi Schneider visit https://discoveringthejewishjesus.com/ See omnystudio.com/listener for privacy information.

SUPPORT THE SHOW ON PATREON: https://www.patreon.com/lionsledbydonkeys Constantine has a vision (or not) and takes the Roman throne in an incredibly one-sided battle that may or may not end with a different Emperor being drowned in the river. SOURCES: Lactantius. On the Deaths of the Persecutors. David Potter. Constantine: The Emperor. Ross Cowan. Milvian Bridge AD 312: Constantine's battle for Empire and Faith. Ludwig Heinrich Dyck. The Battle of Milvian Bridge: Battle for the Western Empire. Military Heritage. Feb. 2003. Volume 4, No. 4. http://www.classichistory.net/archives/constantine-christianity https://www.ccel.org/ccel/schaff/npnf201.iii.xv.ix.html https://www.ccel.org/ccel/schaff/npnf201.iv.vi.i.xxviii.html

He was the son of humble, pious parents in Phrygia, and as supported himself keeping geese. At a very early age he was granted the gift of healing illnesses of man and animals, and driving out unclean spirits.   The daughter of the Emperor Gordian (238-244) was possessed by a demon, which no physician or pagan sorcerer had been able to drive away. One day the demon shouted, 'Only Tryphon is able to drive me out!' Gordian sent servants to scour the Empire in search of the unknown healer; eventually their inquiries led them to the teenaged goose-keeper, and they brought him to Rome, where his prayers immediately drove out the demon. The Emperor showered Tryphon with gifts, which he gave away to the poor on his journey homeward.   When the persecution of Christians under Decius (250) broke out, Tryphon was denounced to the regional government as a dangerous promoter of Christianity (though he had continued to live as a humble peasant, his miracles and healings had made him known). His former service to the Emperor was either forgotten or of no account to the governor, who had him viciously tortured, then sent to Nicaea for further interrogation. There, when no torment would persuade him to deny Christ or worship the idols, he was beheaded outside the city gates. His relics were returned to Lampsacus, near his home, where he continued to work many miracles of healing.   Saint Tryphon is especially invoked for the protection of gardens and farmland against locusts, reptiles, and all small pests.

Anthony Everitt and Roddy Ashworth discuss Nero's plot against his mother Agrippina in 59 AD, detailing the theatrical scheme using a collapsing boat that failed, forcing the emperor to send assassins to finish the matricide.J-L DAVID, SABINE WOMENINTERVENTION

I've found Yzma's llama potion, and I'm taking it back to the 13th century!! Yes, beloved, we're going to Emperor's New Groove it in this episode and talk about the history of llamas in the Incan empire. If you were playing Settlers of Catan, you would definitely want to choose llama over iron, because llamas were WAY more useful!! In this episode, we'll learn

He was from the pagan Persian aristocracy, but came to faith in Christ and left his home for the Christian city of Edessa, where he was baptized. He later moved to Antioch, where he lived in prayer and asceticism a short distance from the city. He ate nothing but a small amount of bread until he was extremely old, when he added some greens to his diet. Though he knew very little Greek, he was empowered by the Holy Spirit to win many converts to Christ and to confound the learned Arian heretics who were disturbing the Church in Antioch.   When Aphrahat learned that the Arian Emperor Valens was persecuting Christ's Church, he moved to the city to support the true Faith. One day the Emperor himself met Aphrahat in the city square and asked him why he had left his solitude and come to Antioch. The Saint answered 'Tell me this: if I were a maiden at home in my secluded apartment and saw someone setting fire to my father's house, would you not advise me to put out the blaze as soon as possible? That is what I am doing now, because the Church, the heavenly Father's house, is burning down inthe fire that you have set!' One of the Emperor's attendants threatened Aphrahat with death for this impertinence; but the attendant himself later perished, drowned as he was heating water for the Emperor's bath. This made the Emperor afraid to persecute the holy one, who continued to preach the true Faith and to perform many miracles. He reposed in peace.

To conclude our readings from the Blue Fairy Book, we warmly present the second part of a trilogy of episodes retelling 'A Voyage to Lilliput.Adapted from the first book of Gulliver's Travels by Jonathan Swift, in this one Gulliver goes to war, stealing fifty war ships in a single afternoon of swimming - but trouble soon starts to rear its head.Because Gulliver, unwilling to enslave the Blefuscudians, finds the Emperor of Lilliput now wants to blind him and starve him to death...If you are unfamiliar with the Lang Fairy Tales, these seminal collections were assembled between 1889 and 1913 by a married couple, folklorists and translators Nora and Andrew Lang, with most of the work done to compile them completed by Nora, also known as Leonora Blanche Alleyne.Assembled and published in 12 colour-coded "Fairy Books," the corpus the Langs put together included 798 fairy tales from across cultures, many of which had never before been translated into English.They were amongst the most influential books of their time, changing the course of children's literature - although they're hardly just for children, and often deal with quite challenging concepts.Today, purchasing a complete set of the Lang Fairy Books in good condition costs over £4,000 ($5,000+).Thankfully, the collections are all out of copyright, meaning that we can now tell these stories, in podcast form, many for the first time, and share them with a global audience, for free.Our plan is to release the stories between main series of Three Ravens, performing them straight (though with plenty of silly voices) letting the tales speak for themselves in all their madcap, sharp-edged, often quite bizarre glory.The only edits we have made are to amend some culturally-insensitive epithets, which typically pertain to ethnicity, with any such edits made by Eleanor Conlon.Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?REGISTER FOR THE TALES OF SOUTHERN ENGLAND TOURProud members of the Dark Cast Network.Visit our website Join our Patreon Social media channels and sponsors Hosted on Acast. See acast.com/privacy for more information.

Show Notes Lemuel is in heaven today as we got to watch and get to talk about Dinosaur from 2000. Tippet to Verhoven to Katzenberg it's almost a miracle this movie exists at all. Highly textured dinos against a real world backdrop gives us a post-apocalypse glimpse at an iguanodon and his lemur friends as they join their first herd in an attempt to survive. He makes friends with the old ladies of the bunch, so you know he's a good one. Recommendations: Prehistoric Beasts on Youtube; Wayward (Netflix) Next up: The Emperor's New Groove (2000) Email us at latecomers@gmail.com Our Facebook group is here for those who consent: https://www.facebook.com/groups/1754020081574479/ **

https://www.patreon.com/AdeptusRidiculoushttps://www.adeptusridiculous.com/https://twitter.com/AdRidiculoushttps://shop.orchideight.com/collections/adeptus-ridiculousIt has been 60+ books, nearly two decades of real-world time, but we are finally here. The Horus Heresy is over. ​In this 2 hour+ episode, Bricky and DK are joined by The Remembrancer for the last time (for this month) to tackle the absolute mountain of lore that comprises the final arc of the Siege of Terra: Echoes of Eternity and Dan Abnett's The End and the Death. ​From Sanguinius holding the Eternity Gate against the World Eaters to the moment we've all been waiting for: the Emperor vs. Horus Lupercal. ​Support the show

Few men stood closer to Napoleon Bonaparte than General Jean Rapp — a fearless soldier, loyal aide-de-camp, and hero of some of the Empire's fiercest battles. From Austerlitz to Borodino, Rapp's bravery and devotion made him one of the most respected figures of the Grande Armée.Special guest Jonas de Neef shares how this Alsatian officer rose from humble beginnings to become a Count of the Empire, Governor of Danzig, and one of the Emperor's most trusted commanders. Discover his daring cavalry charges, his near-death encounters, and his loyalty even in defeat.

Gerald Celente doesn't hold back - excellent stuff! Get Trends Journal here, here but don't forget to use EMPEROR to get the 10% discount: https://trendsjournal.com/subscribe/IMPORTANT: Secure yourself and your family against the Reset - by talking to the best experts who cater for clients in USA, Europe and many other regions: https://thepuregoldcompany.co.uk/ivor-cummins/

In the year after the Saint's repose both the Emperor Arcadius and his wife Eudoxia, who had been most responsible for St John's exile, died. Their son Theodosius II succeeded to the throne. Soon most of the exiled supporters of St John were restored to their sees. In 434 St Proclus, a disciple of St John Chrysostom, was made Archbishop of Constantinople, and persuaded the Emperor to have St John's relics solemnly translated from Comana to Constantinople. But all efforts to disinter his remains failed, as if his coffin were sealed in the earth. Learning of this, the Emperor wrote a letter to St John asking forgiveness for his father's persecution, and pleading with him to agree to return to the Imperial City for the benefit of the faithful. As soon as this letter was placed over the Saint's tomb, his coffin was removed with no difficulty and conveyed solemnly to Constantinople.   When the cortege reached Constantinople, the Emperor met it and prostrated himself before it, once again begging the Saint's forgiveness for the sins of the State against him. At last, the relics were deposited beneath the altar of the Church of the Holy Apostles, where they worked many miracles during the celebration of the Liturgy. Since then, the relics have been scattered throughout the world, where they never fail to reveal the Saint's loving presence.

What even is AI anyway, and how do we harness it for the good of the people? Host Emily talks technology and public power in this episode with Bruce Schneier and Nathan Sanders, authors of Rewiring Democracy: How AI will Transform our Politics, Government, and Citizenship. Find the book at your local library!   Overdueing It is a project funded by the Rhode Island Office of Library and Information Services and is produced by library staff around the Ocean State. We are proud to be a resident partner of the Rhode Island Center for the Book. The views, thoughts, and opinions expressed are the speakers' own and do not represent those of the Overdueing It podcast, its sponsor organizations, or any participants' place of employment. The content of Overdueing It episodes are the property of the individual creators, with permission for Overdueing It to share the content on their podcast feed in perpetuity. Any of the content from the Overdueing It podcast can not be reproduced without express written permission.    Our logo was designed by Sarah Bouvier and our theme music is by Neura-Flow.   Books The Mechanic and the Luddite: A Ruthless Criticism of Technology and Capitalism by Jathan Sadowski A Drop of Corruption by Robert Bennet Age of Wonder by Richard Holmes Lynch on Lynch edited by Chris Rodley Rewiring Democracy: How AI will Transform our Politics, Government, and Citizenship by Bruce Schneier and Nathan Sanders The Light Eaters by Zoe Schlanger The Hidden Language of Trees by Peter Wohlleben The Benevolent Society of Ill-Mannered Ladies by Alison Goodman A Hacker's Mind by Bruce Schneier Automatic Noodle by Annalee Newitz The Hands of the Emperor by Victoria Goddard   Media Zero Dark Thirty Ella McCay Zenon Girl of the Twenty First Century   Other Song - The Arrogant Worms: Carrot Juice is Murder (I've Heard the Scream of the Vegetables) Video - The Fall  

What even is AI anyway, and how do we harness it for the good of the people? Host Emily talks technology and public power in this episode with Bruce Schneier and Nathan Sanders, authors of Rewiring Democracy: How AI will Transform our Politics, Government, and Citizenship. Find the book at your local library!   Overdueing It is a project funded by the Rhode Island Office of Library and Information Services and is produced by library staff around the Ocean State. We are proud to be a resident partner of the Rhode Island Center for the Book. The views, thoughts, and opinions expressed are the speakers' own and do not represent those of the Overdueing It podcast, its sponsor organizations, or any participants' place of employment. The content of Overdueing It episodes are the property of the individual creators, with permission for Overdueing It to share the content on their podcast feed in perpetuity. Any of the content from the Overdueing It podcast can not be reproduced without express written permission.    Our logo was designed by Sarah Bouvier and our theme music is by Neura-Flow.   Books The Mechanic and the Luddite: A Ruthless Criticism of Technology and Capitalism by Jathan Sadowski A Drop of Corruption by Robert Bennet Age of Wonder by Richard Holmes Lynch on Lynch edited by Chris Rodley Rewiring Democracy: How AI will Transform our Politics, Government, and Citizenship by Bruce Schneier and Nathan Sanders The Light Eaters by Zoe Schlanger The Hidden Language of Trees by Peter Wohlleben The Benevolent Society of Ill-Mannered Ladies by Alison Goodman A Hacker's Mind by Bruce Schneier Automatic Noodle by Annalee Newitz The Hands of the Emperor by Victoria Goddard   Media Zero Dark Thirty Ella McCay Zenon Girl of the Twenty First Century   Other Song - The Arrogant Worms: Carrot Juice is Murder (I've Heard the Scream of the Vegetables) Video - The Fall  

Masterpiece Audiobooks: Collection of Chinese Classic Novels

In today's episode, you're going to hear a conversation that will help you find meaning again - especially if you've been feeling lost, stuck, stretched thin, or quietly wondering, “Does any of this even matter?” Joining Mel is Ocean Vuong - one of the most acclaimed writers of our time and the bestselling author of On Earth We're Briefly Gorgeous. His newest book, The Emperor of Gladness, moved Mel so deeply she knew she had to bring him on the podcast - because Ocean has a rare gift: he puts words to feelings you've had, but never knew how to say out loud. Ocean is an award-winning poet, a MacArthur Fellowship “Genius Grant” recipient, and a professor at NYU. He writes and speaks about grief, love, identity, hardship, and hope with an honesty that doesn't just hit… it stays with you. This episode is an invitation to pause, reset, and reconnect with yourself. It will help you stop judging where you are, release the pressure you're carrying, and remember that you don't need to become someone else to be worthy - or to build a meaningful life. Even if you've never read Ocean's work, this conversation will feel like someone finally handed you the words you've been searching for. In this episode, you'll learn: -How to find meaning even when you're behind in life -How to move through grief without shutting down and let beauty exist alongside pain -Why chasing who you “should” be is keeping you stuck and how to come back to yourself -How to reconnect with yourself when you've been in survival mode for too long -How to feel calmer and more grounded when life feels uncertain - How to reprogram your mind for more positive thinking By the end of this episode, you'll feel more hopeful, more centered, and more at peace with where you are - with permission to be exactly who you are, right now. For more resources related to today's episode, click here for the podcast episode page.  If you liked the episode, check out this one next: Why You Feel Lost in Life: Dr. Gabor Maté on Trauma & How to HealConnect with Mel:   Order Mel's new product, Pure Genius ProteinGet Mel's newsletter, packed with tools, coaching, and inspiration.Get Mel's #1 bestselling book, The Let Them TheoryWatch the episodes on YouTubeFollow Mel on Instagram The Mel Robbins Podcast InstagramMel's TikTok Subscribe to SiriusXM Podcasts+ to listen to new episodes ad-freeDisclaimer Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Londinium Winter 92AD. In this dialogue, the "Emperor" (the U.S. President) is chastised by King Charles III for disparaging the British military, leading to a swift reversal by the American leader. Germanicus argues that despite the 18th-century revolution, the U.S. never truly disentangled itself from Great Britain, eventually inheriting its imperial role and institutions. The speakers note that American elites retain a deep, nostalgic reverence for the British monarchy, often viewing the U.K. as a cultural font similar to how Rome viewed Greece, though they observe that modern Britainstruggles to defend its borders and identity.1690 CHARLES II AND JANE LANE

Frankfurt, 1519. Seven prince-electors perform a holy ritual—Latin prayers, incense, sacred oaths.But behind the ceremony is the real mechanism: an auction financed by debt.In this episode of Hidden Forces in History, we trace how Jakob Fugger and his banking network helped decide who would wear the imperial crown—by underwriting bribes, guaranteeing pensions, and turning future imperial revenue into collateral.History books say Charles V was chosen by God. The ledgers say he was installed by the bank. This wasn't an election; it was a liquidation sale of the Holy Roman Empire.What this episode exposes:• How the Fugger network turned loans into political leverage• Why Charles V's victory depended on credibility, not just bloodline• How indulgence money and church finance became a revenue pipeline• What happens when an emperor governs under structural dependence• Why legitimacy had to be purchased after power was boughtIf a throne can be bought, who really rules—the man with the crown, or the man who holds the note?

We air our live conversation with Ocean Vuong from our January Get Lit with All Of It book club event. We spent the month reading his novel, The Emperor of Gladness.  

New Combinations Host and Associate Artistic Director Wendy Whelan is joined by Artist in Residence Alexei Ratmansky this week as the countdown to the choreographer's next world premiere—and the 500th work created on the company—continues. Commissioned by Serge Lifar in 1935, the score, by the little-known neoclassical composer Jean Françaix, adapts Hans Christian Andersen's "The Emperor's New Clothes" for the stage. Among the ballet's unique challenges was the casting of the title character, which Ratmansky shares requires a "fearless" dancer with "charisma and a sense of humor." (23:53) Edited by Emilie Silvestri Music: "Sisyphus" by Andrew Wegman Bird Wixen Music Publishing, Inc. as agent for Muffet Music Co

Masterpiece Audiobooks: Collection of Chinese Classic Novels

This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian).   He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased.   In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop).   In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox.   St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two.   His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.

What if the world's greatest villain was also its most effective leader? In this episode of the Casual Comics Cast, Joe and Eric dive deep into the massive Marvel crossover event, One World Under Doom.We're breaking down the shift from the vampire-infested chaos of Blood Hunt to a new global status quo where Victor Von Doom reigns supreme as Emperor. Whether you're a long-time reader or just a casual comics / MCU movie fan, this episode is your perfect entry point into one of the most provocative storylines in modern comics. We explore the high-stakes politics, the "too good to be true" policies of Emperor Doom, and why the Avengers are suddenly the ones looking like the bad guys.Inside This Episode: The Transition from Chaos: How the conclusion of the vampire-centric Blood Hunt event handed Doctor Doom the mantle of Sorcerer Supreme. The "Benevolent" Dictator: Why Doom's new world order—including universal healthcare, open borders, and free education—is sparking a massive debate among heroes and citizens alike. A New Status Quo: A breakdown of how Doom's hyper-competence makes him a terrifyingly effective ruler compared to traditional villains.

He lived in asceticism in the wild hills outside Antioch. For forty-five years he had no tent or house of any kind, but wandered from place to place, living in caves or in clefts. In his old age, his disciples finally prevailed on him to build a small hut. Altogether he spent seventy years living in solitary ascesis.   Once a hunter met the recluse and asked him what he did in the mountains. The Saint answered 'Like you, I have come to the mountain to hunt. I am hunting for God, whom I long to see. I ardently desire to catch Him and will never tire of so excellent a chase!'   Once the people of Antioch rioted and tore down a pair of statues of the Emperor Theodosius and his wife. Two generals came from Constantinople, planning to inflict a bloody punishment on the people. Saint Macedonian, learning of this, came to the city and sought out the generals, asking them to take a message to the Emperor: that he, being human and subject to weakness like all men, should not be immoderately angry with other men; and that he should not, in return for the destruction of lifeless images, destroy those who are the very image of God.   During his lifetime Saint Macedonian was granted the gifts of spiritual insight and wonderworking, by which he worked many miracles of healing for the people of Antioch and its surroundings. He reposed in peace around 430, and was buried with honor in Antioch.

God is loving and merciful, not judgmental and cruel Welcome back to Gnostic Insights and the Gnostic Reformation on Substack. Last week I began sharing with you what is essentially a book report on the book called That All Shall Be Saved, Heaven, Hell, and Universal Salvation by David Bentley Hart, and he's the translator of the New Testament that I've been using. So, last week we got up to page 21 out of this book, and now I'm all the way up to page 85, so we'll see what happened in this latest round of reading. Now, David Bentley Hart's style of writing may not be for everyone. It's very academic, very high-minded and educated and erudite—difficult to follow if you're not accustomed to reading scholastic writing. But I believe his heart's in the right place, and I agree with pretty much everything he says. I will do my best to reinterpret what he is saying in simpler words, in case you're interested in the content, but not in its delivery method. So, picking it up on page 21, Hart says, And what could be more absurd than the claim that God's ways so exceed comprehension, that we dare not presume even to distinguish benevolence from malevolence in the divine, inasmuch as either can result in the same endless excruciating despair? Here the docile believer is simply commanded to nod in acquiescence, quietly and submissively, to feel moved at a strange and stirring obscurity, and to accept that, if only he or she could sound the depths of this mystery, its essence would somehow be revealed as infinite beauty and love. A rational person capable of that assent, however, of believing all of this to be a paradox concealing a deeper, wholly coherent truth, rather than a gross contradiction, has probably suffered such chronic intellectual and moral malformation that he or she is no longer able to recognize certain very plain truths, such as the truth that he or she has been taught to approve of divine deeds that, were they reduced to a human scale of action, would immediately be recognizable as expressions of unalloyed spite. And he's talking about the idea that most everyone and everything is going to hell and will suffer eternal torment. That is an interpretation or misinterpretation of the word brought about by incorrect translation of the original Coptic. Most of our Bible translations come off of old Latin Vulgate translations, and then they've been modernized. But that's how errors are brought forward. And what Hart has done in his New Testament translation is go back to the original, very oldest transcripts, still in Greek, before they were translated to Latin. And he did what he called a pitilessly accurate translation, where Hart was not trying to make the words that are being translated fit into a predetermined doctrine, like everyone going to hell, or like the Trinity, or eternal damnation. These things we've been taught to believe are in the Scripture, but when you actually go back to the original Scriptures prior to the Latin translations, they are not in the Scripture. And so this book that I'm doing the book report on here, That All Shall Be Saved, this is about universal salvation, and doing away with the idea. And he says in this section I just read you, that it is a malevolent idea, unalloyed spite, unalloyed meaning pure spite on the part of God, that's going to send everyone to hell that doesn't get it. And that we have been commanded by the Church over the last 2,000 years to just nod our heads and say, oh, well, it's God's will, or oh, well, how can I presume to distinguish benevolence from malevolence, good intention from bad intention on the part of God, because God is so great and good. We're supposed to be docile believers, to acquiesce, that is, to go along with, to quietly and submissively accept that we don't get it, that we don't understand the depths of the mystery, and someday we will, and that God is good, and God is just, and therefore everyone's going to hell, except for those few preordained elect from before time began. So this book is entirely against that proposition. So moving on, what I did was I read the book through, and I've highlighted the parts that seem worth sharing or very interesting. Now we're jumping to page 35, where he says that certain people, of my acquaintance who are committed to what is often called an intellectualist model of human liberty, as I am myself, [he says], but who also insist that it is possible for a soul freely to reject God's love with such perfect perpiscuity of understanding and intention as to merit eternal suffering. And we can tell from the context that perpiscuity means you get it. So he's saying, how is it even possible for a soul to freely reject the love of God and consign oneself into eternal torment? It just doesn't work. It's not possible. He says, this is an altogether dizzying contradiction. In simplest terms, that is to say, they, [that is, the intellectualists], want to assert that all true freedom is an orientation of the rational will toward an end that the mind takes in some sense to be the good, and so takes also as the one end that can fulfill the mind's nature and supply its desires. This means that the better the rational will knows the Good, and that's a capital G, Good, for what it is, the more that is that the will is freed from those forces that distort reason and lead the soul toward improper ends. The more it will long for and seek after the true good in itself, and conversely, the more rationally it seeks the good, the freer it is. He says that in terms of the great Maximus the Confessor, who lived from 580 to 660, the natural will within us, which is the rational ground of our whole power of volition, must tend only toward God as its true end, for God is goodness as such, whereas our gnomic or deliberative will can stray from him, but only to the degree that it has been blinded to the truth of who he is and what we are, and as a result has come to seek a false end as the true end. In short, sin requires some degree of ignorance, and ignorance is by definition a diverting of the mind and will to an end they would not naturally pursue. So, in other words, we all want what's best for ourself, even in the most selfish sense, even in the most egoic sense. The ego wants what is best for this person that it is part of, that that is the rational end of the ego's striving, what is best, and that there is a thing called good in the absolute sense, and if we realize that, then we would strive toward the good, by definition. Carrying on, page 37, I'm not saying that we do not in some very significant sense make our own exceedingly substantial voluntary contributions to our estrangement from the good in this life. And, see, he's just saying we all screw up. Even if we are seeking the good, we often fall backwards into the bad, okay? Up to a certain point, [he says], it is undeniable, but past that point it is manifest falsehood. There is no such thing as perfect freedom in this life, or perfect understanding, and it is sheer nonsense to suggest that we possess limitless or unqualified liberty. Therefore, we are incapable of contracting a limitless or unqualified guilt. There are always extenuating circumstances. Well, in a sense, that's true of all of us and all of our circumstances. We are a product of our environment, to some extent. But don't forget that in the Gnostic view, we also contain the pure goodness of God, the capital S Self, that reflects the Fullness of God. So we do know what goodness is, even if we are surrounded by badness. Quoting Hart again, page 40, Here though, I have to note that it is a thoroughly modern and wholly illogical notion that the power of absolutely unpremised liberty, obeying no rationale except its own spontaneous volition toward whatever end it might pose for itself, is either a real logical possibility or, in any meaningful sense, a proper definition of freedom. See? He's saying it's thoroughly modern and wholly illogical to think that we have complete freedom of will, and that we can choose to follow any unethical or immoral end that we wish to, because what's it matter? One choice being pretty much the same as another, you see. He goes on to say, in page 40, A choice made without rationale is a contradiction in terms. At the same time, any movement of the will prompted by an entirely perverse rationale would be, by definition, wholly irrational. Insane, that is to say. And therefore, no more truly free than a psychotic episode. The more one is in one's right mind, the more that is that one is conscious of God as the goodness that fulfills all beings. And the more one recognizes that one's own nature can have its true completion and joy nowhere but in Him, and the more one is unfettered by distorting misperceptions, deranged passions, and the encumbrances of past mistakes, the more inevitable is one's surrender to God, liberated from all ignorance, emancipated from all the adverse conditions of this life, the rational soul could freely will only its own union with God, and thereby its own supreme beatitude. We are, as it were, doomed to happiness, so long as our natures follow their healthiest impulses unhindered. And we cannot not will the satisfaction of our beings in our true final end, a transcendent good lying behind and beyond all the proximate ends we might be moved to pursue. This is no constraint upon the freedom of the will, coherently conceived. It is simply the consequence of possessing a nature produced by and for the transcendent good, a nature whose proper end has been fashioned in harmony with a supernatural purpose. God has made us for Himself, as Augustine would say, and our hearts are restless till they rest in Him. A rational nature seeks a rational end, truth, which is God Himself. The irresistibility of God for any soul that has been truly set free is no more a constraint placed upon its liberty than is the irresistible attraction of a flowing spring to fresh water in a desert place to a man who is dying of thirst. To choose not to drink in that circumstance would not be an act of freedom on his part, but only a manifestation of the delusions that enslave him and force him to inflict violence upon himself, contrary to his nature. Do you follow the reasoning there? That boils down to simply saying it is logical. Even Mr. Spock would find it logical for a human to pursue the good in its own best interests, and that it is illogical, illogical all the way to insanity, to refuse the good, to refuse what is best for you. It's a manifestation of insanity, to refuse the love of God. How's that for laying it out? I really appreciate logic, you know, because this is a logical universe. If the laws of physics and chemistry didn't hold true to logic, and that includes math, you see, 2 plus 2 equals 4, etc., all the way through all the difficult math, the quantum physics, and the string theory, and so forth, this is a logical universe based upon the Aeon known as Logos, logic. And so, therefore, to reject logic, it's not smart, it's not clever, it's not freedom. And, by the way, this is about the level of pushback I see in, for example, YouTube comments that reject the gospel. They're pretty much on the order of, oh, yeah, I can die of thirst if I want to, so F off. Okay, well, good luck with that, right? Carrying on, page 43. None of this should need saying, to be honest. We should all already know that whenever the term justice and eternal punishment are set side by side as if they were logically compatible, the boundaries of the rational have been violated. If we were not so stupefied by the hoary and venerable myth that eternal damnation is an essential element of the original Christian message, and then he says in parentheses, which, not to spoil later plot developments here, it is not, we would not even waste our time on so preposterous a conjunction. From the perspective of Christian belief, the very notion of a punishment that is not intended ultimately to be remedial is morally dubious, and he says in parentheses, and I submit anyone who doubts this has never understood Christian teaching at all. But even if one believes that Christianity makes room for the condign imposition, [and condign means proper or fitting], imposition of purely retributive punishments, it remains the case that a retribution consisting in unending suffering, imposed as recompense for the actions of a finite intellect and will, must be by any sound definition disproportionate, unjust, and at the last, nothing more than an expression of sheer pointless cruelty. And of course, I do find that attitude on the part of Christians I talk to and try to explain the idea of universal salvation being Christ's true mission, that all shall be redeemed, every knee shall bow. They'd much rather send people to hell, and when you see their faces as they're saying it, it's not, oh, you know, I'm so sorry that it's this way and my heart breaks, but I'm afraid they're all going to hell. It's not like that at all. It's like, damn straight, they deserve to go to hell. Now, you take that kind of anger and cruelty when you consider that they are advocating unending, excruciating pain and punishment, and then you try to say that that is God's will, that goodness incorporates unending punishment. And Hart's saying, indeed, especially unending punishment that isn't for remediation, isn't to make them a better person, but simply to make them hurt. And who are you punishing? Finite beings with limited time and intelligence and ability to reason with things that happened in their past. Maybe they were brought up by someone very cruel who taught them cruelty, and so they carry on cruelty. And then that the God of all love and the God of all justice would send them to hell for eternal torment. And up until quite recently, even babies who were unbaptized would be sent to hell for eternal torment. And then someone came up with the idea of a baby purgatory where unbaptized babies never get to go to heaven, but they're not going to be eternally punished either. They're just going to go to a baby land where they're held apart from the rest of the redeemed. Well, really? That's hardly any better. I mean, it's somewhat better, but why shouldn't these pure babies who pretty much incorporate the Fullness of the Self and love of God, why wouldn't God want them back? You see, it doesn't make any sense. And if you're a Christian listening to me today who has had niggling doubts about certain things, and one of them being this idea of grandma being in hell and in the midst of eternal torture now because she wouldn't listen to your preaching, you can relax about it. Because we are the sower of seeds, but we are not the harvester. It is Christ who harvests the souls, who brings them all home. Back to Hart here again. On page 47, he says, Once more, not a single one of these attempted justifications for the idea of an eternal hell actually improves the picture of God with which the infernalist orthodoxy presents us. And he uses the word infernalist for like the infernal torments of hell. So an infernalist is someone who believes folks are going to hell for eternity. So he says, Once more, not a single one of these attempted justifications for the idea of an eternal hell actually improves the picture of God with which the infernalist orthodoxy presents us. And it is this that should be the chief concern of any believer. All of these arguments still oblige one to believe that a benevolent and omnipotent God would willfully create rational beings destined for an endless torment that they could never, in any rational calculus of personal responsibility, earn for themselves. And to believe also that this somehow is essential to the good news Christianity brought into the world. Isn't it true? When you're in church and you hear the preacher preaching a very nice, very good message about relationships or about moral virtue, and then there is a plea and a threat at the end that if you are sitting in the congregation and you have not accepted Christ as your personal Savior, you may go out and die this afternoon and go to hell. It's not right. It's contradictory. It is not the pure will of God. Page 47 goes on to say, In the end, there is only one logical terminus toward which all these lines of reasoning can lead: When all the possible paths of evasion have tapered away among the weeds, one has to stop, turn around, retrace one's steps back to the beginning of the journey, and finally admit that, if there really is an eternal hell for finite spirits, then it has to be the case that God condemns the damned to endless misery not on account of any sane proportion between what they are capable of meriting and how he chooses to requite them for their sins, but solely as a demonstration of his power to do as he wishes. Now, by the way, when I read the Old Testament, I see that that is often the attitude that Jehovah has towards his subjects. He commands things because he can, and he wants obedience because he wants obedience. Remember, the Demiurge controls through strong strings. He does not approve of willpower. Willpower is messy. Willpower means not obeying the will of God, and he wants to be the sayer of our souls. But the God Above All Gods, the Gnostic God, outranks the Old Testament God. The God Above All Gods is the Father who begat the Son. The Demiurge keeps chaos at bay by forbidding free will in his subjects And so when Jesus says, I and my Father are one, he's not talking about the Old Testament God. He's talking about the God Above All Gods, the originator of consciousness, of love, of life, of free will. And we are all fractals of that Father. Through the Son, through the Fullness of God, we are fractals of all of those powers of the Father–stepped down, because we're smaller fractals. So we all have to return to the Father in the end. When we loose these mortal coils and we're no longer bound to the material that deludes us, then we can finally return to the Father again. So onward and upward is not a trap. Onward and upward is freedom. Don't let anyone tell you otherwise. So back to this idea of the Old Testament God enjoying his omnipotent sovereignty. On page 48, Hart is talking about Calvin and predestination. And he says, in book three of Calvin's Institutes, he even asserts that God predestined the human fall from grace, precisely because the whole of everything, creation, fall, redemption, judgment, the eternal bliss of heaven, the endless torments of hell, and whatever else, exists solely for the sake of a perfect display of the full range of God's omnipotent sovereignty, which for some reason absolutely must be displayed. He goes on to say he doesn't know how to respond to that, because, I know it to be based on a notoriously confused reading of Scripture, one whose history goes all the way back to the late Augustine, a towering genius whose inability to read Greek and consequent reliance on defective Latin translations turned out to be the single most tragically consequential case of linguistic incompetence in Christian history. In equal part, however, it is because I regard the picture of God thus produced to be a metaphysical absurdity, a God who is at once supposedly the source of all things, and yet also the one whose nature is necessarily thoroughly polluted by arbitrariness. And no matter how orthodox Calvinists might protest, there is no other way to understand the story of election and dereliction that Calvin tells, which would mean that in some sense he is a finite being, that is God, in whom possibility exceeds actuality, and the irrational exceeds the rational. A far greater concern than either of these theological defects, either the deeply misguided scriptural exegesis or the inept metaphysics of the divine, it is the moral horror in such language. So that's as far as we're going to go today. In next week's continuance of this train of thought, Hart will talk about the difference between the God Above All Gods, essentially, even though Hart's not calling himself a Gnostic. When he speaks of God, or Goodness with capital G, he is speaking of the God Above All Gods. And when he contrasts it with the God of Calvin and Augustine in the Old Testament, that is the Demiurgic God. I've noticed that many modern people seem to think of God as a yin-yang type of completion, that is, where evil balances good, where darkness is necessary to balance light, where the purpose of humanity, or what happens here in humanity, is that we are instantiating strife and struggle and evil for the teaching of God, for the completion of God. That is not right. That's wrong theology, folks. Our God is all goodness, and there is no evil that emanates from God. Well, where did evil come from then? It's merely the absence of good. So evil is the absence of goodness. The archons are the shadows of the Aeons. And when the light fully comes and fills all of space, the shadows will disappear, and the light comes along with the love. And so that's our job, to realize that universal and ethereal love, and to so let our light shine and our lives shine with love, that the Demiurge will be eventually won over. And as for the shadows, every time we bring light into the world, we're diminishing the power of the Demiurge. We're shining light onto a shadow and evaporating it. Next week, we'll pick this up for part three of That All Shall Be Saved by David Bentley Hart. Let me know what you think of this. Send me some comments. Onward and upward. God bless us all. »»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»> Please buy my book–A Simple Explanation of the Gnostic Gospel. In this book you will find the original Christian theology as taught by Jesus before the Catholic Church and the Emperor of Rome got their hands on it. A Simple Explanation of the Gnostic Gospel is for seekers and scholars alike. The language is as simple and accessible as I could make it, even though the subject matter is profoundly deep. The book is available in all formats, including paperback, hardcover, and kindle. The audio book narrated by Miguel Conner of Aeon Byte Gnostic Radio is also available on amazon. And please request that your local library carry the book—it's available to all libraries and independent book sellers. Buy the book! Available in all formats and prices…

He was from Ancyra in Galatia, son of a pagan father and a Christian mother named Euphrosyne. His mother prophesied on her deathbed that he would suffer great torments for Christ over many years. After her death he was adopted and reared by a pious woman named Sophia. From the age of twelve, he began to fast and pray like the monks, so that he was soon ordained a deacon, and became Bishop of Ancyra at the age of twenty. His piety and zeal for the faith attracted the attention of the Imperial Governor of the region, who had him arrested. Thus began Clement's twenty-eight years of almost continuous suffering for the Faith. When he stood firm despite many tortures, he was sent to the Emperor Diocletian in Rome. The Emperor showed him a table set with costly vessels on one side, and another decked with instruments of torture on the other, and bade Clement to make his choice. The Saint replied: "These precious vessels remind how much more glorious must be the eternal good things of Paradise; and these instruments of torture remind me of the everlasting punishments of hell that await those who deny the Lord."   The Saint was viciously tortured, then transported to Nicomedia, where a converted pagan named Agathangelus ('good angel') became his companion. For many years they endured unspeakable torments alternating with long imprisonments, but nothing would move them to deny the precious Faith of Christ. After twenty-eight years of suffering, Agathangelus was beheaded; but Clement was briefly paroled and allowed to celebrate the services of Theophany and to give the holy Communion to his fellow-Christians. A few days later, as he was again celebrating the Divine Liturgy, some pagan soldiers burst into the church and beheaded him at the altar.

Forward momentum doesn't have to roar. This week we lean into Aquarius season's clean, future-facing energy and explore how small, decisive actions can open big space in your life. We explore how to trust instincts, measure nonlinear progress, and embody The Emperor's clean, grounded authority in daily choices. Think clear boundaries, values-led routines, and simple, dated actions that break inertia. Along the way, we invite you to track both linear milestones and nonlinear gains, training your attention to witness progress without perfectionism. Key themes include:• weekly energy points to empowered decisions• guidance to trust instincts without second guessing• image of open space and decisive movement• momentum framed as steady, not explosive• journaling prompt on nonlinear progress• uncovering the deeper why beneath goals• measuring character, resilience, and perspective• tarot focus on The Emperor and sovereignty• practical steps for small, dated actionsIf this resonates, subscribe, share with a friend who needs a nudge, and leave a review with one decision you're ready to make. Your reflection might be the spark someone else needs to move forward.Tune in next week for a new episode to support and empower your light.--Your Heart Magic is a space where heart wisdom, spirituality, and psychology meet. Enjoy episodes centered on mental health, spirituality, personal growth, healing, and well-being. Featured as one of the best Heart Energy and Akashic Records Podcasts in 2025 by PlayerFM and Globally Ranked in the top 5% in Listen Notes.Dr. BethAnne Kapansky Wright is a Licensed Psychologist, Spiritual Educator, and Akashic Records Reader. She is the author of Small Pearls Big Wisdom, the Award-Winning Lamentations of the Sea, its sequels, and several books of poetry. A psychologist with a mystic mind, she weaves perspectives from both worlds to offer holistic wisdom.FIND DR. BETHANNE ONLINE:BOOKS- www.bethannekw.com/books FACEBOOK - www.facebook.com/drbethannekw INSTAGRAM - www.instagram.com/dr.bethannekw WEBSITE - www.bethannekw.com CONTACT FORM - www.bethannekw.com/contact

This week, we discuss Billy Wilder's 1948 Technicolor musical comedy set in the picturesque mountains of turn of the century Austria, The Emperor Waltz.SPOILER ALERT We will be talking about this movie in its entirety, so if you plan on watching it, we suggest you watch it before listening to our takes.A Paramount Pictures production. Released on June 17, 1948. Directed by Billy Wilder. Written by Charles Brackett and Wilder. Starring Bing Crosby and Joan Fontaine. Cinematography by George Barnes. Edited by Doane Harrison. Score by Victor Young.

We continue our look at the opening scenes of each movie in the Skywalker Saga with a stop in the Original Trilogy! This discussion covers where it all began nearly 50 years ago with what is arguably the most iconic opening shot in all of Star Wars! We're thrown into a frenetic escape, rising tensions (not temperatures), and plans for the Emperor's direct involvement! There's a meteor that hit the ground near here. We're going to check it out, it won't take long. Hosted on Acast. See acast.com/privacy for more information.

Pepe Escobar : The Emperor of Chaos Strikes Again!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Episode #229: Reb Leib Sara's Beats The Austrian Emperor Black and Blue

St. Sebastian was the son of Christian parents who was drafted into the Emperor's army. In his position he was able to help Christians who had been arrested during the persecution of the Emperor Diocletian. Fr. Kubicki helps us consider the importance of St. Sebastian's witness on today's reflection

Jacob And Drew Review the 2nd film of 2026's Dragonuary: DragonBall Mystical Adventure

Gaius and Germanicus convene in winter Londinium to debate the American Emperor Trump's bold proposal to purchase Greenland from Denmark, framing this ambition not as mere resource acquisition but as a demonstration of imperial authority in the manner of ancient conquerors. Germanicus argues that NATO's opposition to the scheme reveals deep fractures within the alliance, fractures the Emperor exploits through tariffs and economic coercion to enforce obedience among vassal states. The strategic calculus centers on the "GIUK gap"—the naval chokepoint between Greenland, Iceland, and the United Kingdom—and the opening Arctic passages as polar ice recedes and Chineseambitions expand northward, circumstances they compare to World War II-era occupations designed to protect the Western Hemisphere from hostile powers. Germanicus posits that purchasing Greenland serves primarily as ritualistic display, for the Empire cannot presently risk actual war with major rivals like China or Russia, and must therefore project dominance through economic might and symbolic victories. The debaters conclude that while Denmark publicly resists, a face-saving "condominium arrangement" represents the most likely resolution, permitting the United States to maintain its status as dominant world power through the instruments of economic pressure and theatrical triumph rather than the spilling of legionary blood.1899 GREENLAND

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

Refresh your winter wardrobe with Quince. Go to quince.com/damage for free shipping on your order and 365-day returns. Trump gets his participation Nobel prize. Trump releases his healthcare plan with barely any details. Karoline Leavitt lashes out at having to do her job. Trump is in a panic over how unpopular ICE is. A medical examiner believes a man's death while in custody was homicide. ICE agents arrest workers at a restaurant after they finish eating there.  Host: John Iadarola (@johniadarola) Co-Host: Brett Erlich (@bretterlich) ***** SUBSCRIBE on YOUTUBE TIKTOK  ☞        https://www.tiktok.com/@thedamagereport INSTAGRAM  ☞   https://www.instagram.com/thedamagereport TWITTER  ☞         https://twitter.com/TheDamageReport FACEBOOK  ☞     https://www.facebook.com/TheDamageReportTYT

For the first regular episode of the year (excepting our New Year's recap) we take a look at the New Year Traditions at Temmu's court.  How did the court celebrate the New Year in the late 7th century? For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-141 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 141: Temmu's New Year's Traditions   The chill winter air meant that most of the assembled crowd had donned multiple layers of robes.  Men and women had assembled together, upon the open, rock-covered courtyard, both to see and be seen.  To the north and east of the courtyard were the walls and gates of the buildings that made up the royal palace, the rooves of the buildings just visible beyond the gates. The onlookers stood arrayed around the open lanes that had been created for the event—at one end of the rocky field were targets, while at the other were archers, also arrayed in their finest outfits.  While technically they wore hunting robes, cut to allow greater movement in the arm, many of these fabrics had no business being anywhere near a moor or the dirt of open fields.  After all, this wasn't just some hunt:  They were demonstrating their skills in the center of the State.  At the officials' command, the archers let loose their arrows.  The crowd murmured at the soft crack of the bowstring, the faint whisper of arrow as the fletchings cut through the air, and the thud as the arrows struck their targets.  Looking downrange, approval bubbled through the crowd: the targets were well-struck.  Behind the archers on the field, another group awaited their turn. The events of the day would be the talk of the court, from the lowest clerk to the highest prince , for days to come.   Not just the well-placed shot, but also the grace and poise of the one who had let loose an arrow of particular note.  And heaven forbid an arrow miss its target.  Even kicking up stones or scraping the earth could have negative social consequences.  A particularly good showing could inspire poetry, and beyond the prizes being offered to the winner, could also bring notice to those from more obscure backgrounds. The new year had just started, and a good performance might be just what was needed to help put the rest of the year on a good footing.     Welcome back!  This is the first episode of the new year, 2026, and we are still going through the reign of Ohoama, aka Temmu Tenno, covering the period from 672 to 686. Before we get started, though, a quick shout out to Suzuki for supporting us on Patreon.  It means a lot and helps us keep this thing going.  If you would like to support us or our efforts to maintain the website, where we also have the Armor manual, clothing, and a miscellany on various topics, we have information at Sengokudaimyo.com and we will have more information at the end of this and every episode.  Support is appreciated as I really do want to try and minimize ads—I don't put any into the podcast myself, though some platforms may place ads around the podcast, which I cannot always control.  Now we've covered a lot this reign, but this episode we are going to cover three things in particular.  First off, and perhaps a bit of a tangent, we'll talk about some of the issues with the Chronicles when it comes to reading it,especially in translation.  It seems quite clear to me that even the sources that the Chroniclers were using weren't always in agreement with each other on how they spelled certain things or even in properly recording when things happened. After that we'll cover the major topics of this episode, focusing primarily on the New Year traditions of the court—we'll look at the major events of the first month for each year in the reign, allowing us to see some of the similarities, and differences. Finally, we'll look at the last year of Ohoama's reign, particularly as he grew ill, because it can be a fascinating question:  What did people do when disease struck before we had modern medicine?  Here the Chronicles reveal a lot about not only the beliefs of the time, but of their syncretism: how people were willing to reach out to whatever power they could in order to cure disease.  Whether it was Yin-yang divination, beseeching the local kami, or attempting to make merit, all of these things were on the table when it came to illness and mortality. And so, let's get into it. One of the first things I want to talk about is the problem that we have in trying to read the Chronicles, both in the way they are written and then the translation issue on top of that.  Even in Japanese the Chronicles have to be translated out of an ancient form of kanbun—basically a Japanese version of Chinese, using Sinitic characters.  Like any document written by non-native speakers, the Chronicles have their idiosyncrasies that make it different from what someone in Chang'an might be writing at the same time.  There are times and places where it is clear that something is meant to be read in the Japanese pronunciation, which itself was different from modern Japanese.  Add to this the fact that there are many times that different Sinitic characters sound alike in Japanese—especially in modern Japanese.  So any English translation of the Chronicles which doesn't give the actual characters in the source text can add to the confusion.  This is why I like to consult either the Japanese Historical Text Initiative or an electronic version of the National History series text—though even those have issues at times when the characters used in the text don't exist in modern character sets, though that seems to be less and less of a problem. One example I want to give of the complexities of reading the Chronicles, and the need to dive deeper into the original language and consult multiple versions, is a set of records for Ki no Omi no Abemaro and others.  He is our first mention of a member of the Ki family: on the 9th day of the 8th month of 673, the first year since Ohoama's ascension and one year after the Jinshin no Ran, we are told that Ki no Omi no Abemaro and others were given favors and rewards for their service during the war in Iga province.  Indeed, Ki no Omi no Abemaro is listed prominently in the records of the Jinshin no Ran and appears to have been one of the generals for Ohoama and the Yoshino faction in general.  Less than a year later, on the 28th day of the 2nd month, Ki no Omi no Abemaro died and was posthumously awarded the rank of Daishi, which was 5th from the top in the old system of 26 ranks.  A rather respectable rank, to be sure. Later that same year we get a note that Ki no Omi no KATAmaro—another member of the family, apparently--was appointed, along with a "Prince Mino" as a commissioner for the erection of the Great Temple of Takechi. Two years later, however, we get a record on the 22nd day of the 4th month of 676 that the sovereign, Ohoama, sent an order to the Governor of Mino telling him to let the children of Ki no Omi no Abemaro, resident in the district of Toki, be removed to the East country and become peasants in that country.  On the face of it, this appears to be an incredible fall from grace.  Ki no Omi no Abemaro is basically one of the top generals and heroes of the Jinshin no Ran, but his children are so unruly that they are banished to the East and stripped of their noble status?  There has to be a story there, right? Then in 679, on the 3rd day of the 2nd month, we are told that Ki no Omi no Katamaro died.  For his service in the Jinshin War he received the posthumous rank of Upper Daikin.  That would have been roughly the 7th rank—two below Ki no Abemaro.  So was the Ki family back in the good graces of the court?  What is going on? First off, when we go to the original text, we see that Aston, whose translation of the Nihon Shoki we've been working on Ihas made an apparent error in translation.  Remember, Aston was translating the Chronicles back in 1896, without the aid of modern computers, along with a lot of other research that has happened since then, and I can hardly fault him for missing things here and there.  This is why, if you cannot check the original, you may want to also look at the new translation from John Bentley.  Here we can see that he translates the name not as "Ki no Omi no Abemaro", but rather that of "Ki no Omi no KASAmaro".  And if we compare Ki no Omi no KaSAmaro with the previous entry on Ki no Omi no KaTAmaro we can see that these are actually the exact same names except for a single character.  Which leads us to the question:  Are these the same person, and the scribes simply miswrote one of the characters in the name?  It may not even be on the Chroniclers so much as whatever texts they were, themselves, working on.  This isn't helped by the fact that we later on see another entry for Ki no KATAmaro, but that one uses character for "KATA", meaning "hard", using the kun'yomi, or Japanese reading, rather than using two phonetic characters in the on'yomi reading.  So is this just another way to write "KATAmaro" or is this a different person altogether? Ultimately, we cannot be entirely sure.  It does seem wild that there would be two "Ki no Omi no Katamaro" at court at the same time and nobody otherwise distinguished the two.  The question about KaSAmaro and KaTAmaro, and whose kids were sent into exile, is a bit harder to untangle. And, truth be told, it is ultimately a minor point.  We have only a couple of lines here, and maybe these passages will help illuminate something later in the histories, but for now, they are just fragments of the story of what was happening.  Parts of the tattered tapestry from which the royal history was ripped out and restitched together, the rest of the story largely discarded, unless it made its way to us through other means. The Chronicles may be flawed, but they are still our main source for the period, and while we might challenge individual items, we still get a glimpse at how things operated back at this time.  For instance, if we look at the events happening around the New Year, we can see some common threads. The New Year is an important tradition in many cultures.  Whether it was a solar or lunar cycle—or some combination—the new year indicated a new cycle, and was often accompanied by associated symbols and rituals.  Today in the US it is often celebrated with fireworks and champagne, followed by making resolutions for the new year.  In Japan, people will often go to their local shrine or temple for an important first visit, and temple bells will ring out 108 times. Another tradition is the osechi-ryori, the  traditional new years foods.  This has grown over time from a tradition of eating a large bowl of rice to various other foods that are seen as auspicious or having special properties, such as the hardening of teeth—a major concern before the era of modern dental hygiene!  Then there are traditions such as the Kagami Biraki, or opening of the mirror, and the creation of special mochi, or rice cakes for the purpose.  Of course all of these traditions started somewhere and have evolved over time, so what do we know about the New Year celebrations during the late 7th century? One caveat: in the Chronicles, we only really see what was happening in the court, and the Yamato court at that.  There may have been local traditions that others were following that, unless we find documentation about them, we likely would never know.  But many of the court traditions were passed down to later generations. These traditions appear to include the giving of gifts; large, celebratory banquets; and the annual archery tournament. Banquets are some of the first and most common things we see.  We see a banquet as Ohoama assumed the throne in 673—which probably was the event that overshadowed anything else they might have done that year.  The following year, 674, there doesn't seem to have been much recorded, and I wonder if they were still pulling everything together after the turmoil of Ohoama's ascension.  And so it is that in the first month of 675 we really get to see the annual new year's events in their full form.  On the second day of that year, from the Royal Princes on down, all of the public functionaries presented their respects to the sovereign.  I suspect that this was a large ceremony, where everyone gathered in the courtyard of the palace together or something similar, not that each person individually went up and presented their respects—I doubt Ohoama would have wanted to sit through all of that.  Also, as we've already seen, there were limits on what parts of the palace different functionaries were allowed to enter.  So some of these well-wishers may have been "outside", others in the courtyard, and others in the palace building itself, depending on their rank and importance in the bureaucratic hierarchy. On the following day, all public functionaries, from the initial rank upwards, presented firewood.  Aston notes that this is the first mention of what would become a yearly practice.  Firewood may not seem like much, but it would have likely been important to keeping things running, especially given how early people were supposed to arrive at the palace and administrative complex each day.  This wasn't firewood for a fireplace—they didn't have those—but probably would have been used either for cooking or, I suspect, for the large braziers that burned with wood and pitch to light the darkness, particularly in the winter months.  Firewood could also be processed into smaller pieces of coal for other uses.  It is interesting that for the first ceremony, the Chronicles describe the court from the Royal Princes on down, while for the giving of firewood the order is from the initial—which is to say the lowest—ranks upwards.  This could indicate the order in which things progressed in these cases. Several days after that, on the 7th day of the first month, a banquet was given at court for the Ministers—so only the higher ranking functionaries.  But ten days later, on the 17th, everyone of rank—the Ministers of State; the Daibu, or high officials; and all of the public functionaries from the initial rank upwards had an archery meeting in the Court of the Western Gate. Archery and archery contests had been important to the Yamato people for ages—and the same on the continent.  Confucius, in his day, suggested that archery was a martial skill that even nobles should cultivate.  I believe we've noted before how archery could be used both for warfare and for just feeding your family.  As such, it was considered a particularly useful skill for just about everyone to have.  It probably also helped that it was a martial skill that noblemen and others could use to show off without actually risking any injury to themselves in the process.  I'm just saying.  And as we described at the top of the episode, this particular archery contest would, for both participants and spectators, likely have been a chance to show off the top of their game, whether in martial prowess, clothing, or behavior. And since we are looking at the new year's celebrations, let's keep this going and look at later years in Ohoama's reign. As I go through these you'll start to see the patterns, where the events I've just described will generally recur year after year, but not identically, sometimes with a shuffle in the schedule. In 676, we see that the Ministers and public functionaries pay their respects on the first day of the new year.  On the 4th day, the sovereign granted gifts to the higher level officials, from Royal Prince Takechi, down to the high officials, or Daibu, of Shoukin rank.  Their not so secret Santa gifts included robes, hakama, lined garments, obi for their waist, leg straps, and staves, or walking sticks.  We are also told that everyone above the rank of Shoukin also got an armrest thrown in, as well.  Further gifts or grants were given out several days later, on the 7th, to everyone from Shoukin on up, based on their individual circumstances.  Then, on the 15th, we again see all of the functionaries present firewood and then they were all entertained at a court banquet. The following day they held the annual new year's archery contest, with prizes, at the court of the western gate.  Those who hit the target received prizes of different values.  In his recent translation of the Nihon Shoki, Bentley references Kuroita on Article 41 of Miscellaneous Statutes, saying that this archery event was apparently a regular new year's occurrence, and even the prizes were noted as varying over time. The same day they held the archery contest, that year, Ohoama held a banquet at the Shima Palace.  Shima was the name given to the Soga Prime Minister, back in the day, so I assume that this was at or near the site of the old Soga residence? In 677, by comparison, we don't see nearly as much referenced.  There is archery at the South Gate, vice the west gate, but that is it.  The festivities in 678 similarly only talk about the archery at the south gate.  There is also mention of a preparation for worshipping the kami of heaven and earth, for which a purification was held throughout the state.  In addition, an abstinence palace, or saiguu, was erected on the bank of the Kurahashi river.  Kurahashi appears to refer to a tributary of the Ohara river, in Sakurai.  This feels less like a New Year's celebration, however, and more like a sign of merit-making.  The Saiguu would have likely been to prepare for a trip to Ise shrine, and three months later Ohoama was preparing to go to the Saiguu, but that is when Princess Towochi suddenly died, and they scuttled the plans. In 679, the court greeted the New Year with a new decree.  Ohoama declared that Princes, Ministers, and public functionaries—anyone in service to the government, basically, were to refrain from paying respects during New Years or other ceremonies to anyone except relatives of the grade of elder brother, elder sister, and above, or to the senior members of the Houses.  Princes weren't even to pay respects to their own mothers unless they were, themselves, princesses.  Ministers were likewise not to pay respects to their mothers if they were of "mean" rank.  In other words, if they were commoners. These kinds of statutes are interesting.  First of all, you ask yourself why?  In all likelihood, there were various local traditions and individuals paid respects to their parents as well as to others to whom they owed respect for one reason or another.  Here the State is ordering society such that there is a clear hierarchy, at least among the members of the court.   Since women often found advancement by marrying up, it was usual for one's mother to have been born a lower rank in society than oneself.  And so we see them enforcing the social order. That new order was based on Confucian concepts of hierarchy, and this seems to go along with those same ideas. What we don't really see is how this was enforced—if at all.  The day after that, the yearly archery competition took place at the West Gate of the palace. The next year, 680, we see a New Year's Banquet at the Court of the Great Hall.  Ohoama himself occupied the Mukai-kodono, which appears to refer to one of the smaller wings.  Based on the palace layout that we see in the posthole remains, this probably means that he was set up in the smaller wing, likely in a more intimate space, while most of the other guests were in the large hall, maintaining that crucial separation of sovereign and subjects. This New Year's archery event included Princes of the Blood all the way down to the rank of Shouken—the very lowest rank in the court—and it was held at the South Gate. You may be noticing a pattern, that the archery competition is listed as being held at either the south or west gates.  The south gate probably refers to the main gate of the later Okamoto—aka the Kiyomihara—palace.  The West gate refers to the west gate of the Ebinoko enclosure.   We talked about these and the general layout of the palace back in Episode 134, and you can check out that podcast blog post for some images of what things looked like, as well.  These gates were on the north and east sides of a large, rectangular courtyard, which was likely the actual event location.  So it isn't as if these were separate areas, just a difference of where things were set up in what was otherwise the same relative space. The following year, 681, we see similar ceremonies.  We see offerings made to the kami of Heaven and Earth, and we once again see a note about various functionaries paying their respects at court.  Even though this wasn't mentioned every year, it could have been an annual thing and just wasn't always recorded so the Chroniclers just wrote down what they had records for.  There are certainly other things we don't necessarily witness in the records, such as the annual promotions and promulgations.  We see irregular promotions, of course, such as on someone's passing, but the regular administration of the government and promotions of people to new positions is not something we really see regularly documented, since it doesn't really shed much light on the sovereign and the royal household.  And so we sometimes see things if they get mentioned, but otherwise we only see glimpses.  That would change as records became more administrative and the histories were more about simply recording what was happening—though still from a particular angle.  At this point, however, we aren't dealing with a single court record, but rather with numerous records, stories, and recollections.  That same year, 681, we also see another banquet, with Ohoama situated in the Mukai no Kodono, while the Princes of the Blood and non-royal Princes were both introduced into the inner reception chamber.  Ministers attended in the outer reception chamber.  They all received sake and musical performances, and rank advancements were given out.  Kusakabe no Kihi no Ohogata was graduated from the rank of Upper Daisen to Lower Daikin, and given the title of Naniwa no Muraji.  A few days later, Sakahibe no Muraji no Iwazumi was granted a fief with 60 horses and received presents of coarse silk, floss silk, cloth, and one hundred mattocks—the last one being a rather interesting gift, I have to admit.  Of course, in true Chronicles fashion, we have no idea why these gifts were made—we don't even have another reference to Iwazumi around there, but he must have done something. We are later told that there was the annual archery shoot, and then a decree, possibly unrelated to New Years, that the various provinces were ordered to repair the shrines to the kami of heaven and earth. The year 682 is an anomaly.  There is no mention of a banquet, nor of an archery tournament.  I wonder if this may have to do with some of the sad events of that first month.  While it started fine—Toneri no Miyatsuko no Nukamushi was raised from Daisen to Lower Shoukin—we are told that on the 18th, Lady Higami, one of Ohoama's consorts, died in the palace.  The next day there was an earthquake, and she was buried on the 27th.  A prominent illness and death may have put a pall on the ceremonies, and could explain why we don't see any mention of them for that year. It is also possible that some of this New Year tradition had become so routine that people were no longer commenting on it, and therefore the Chroniclers weren't including references to it. The following year, in 683, we again see the functionaries paying their respects.  We also see the presentation of a three legged sparrow by the Viceroy of Tsukushi, Tajihi no Mabito no Shima, along with others.  A three legged sparrow would have been something: it is reminiscent of the three legged crow, often depicted in the sun.  It is unclear if it was still alive, but that wasn't the point.  They invited the Princes of the Blood down to the Ministers to great hall, the Daigokuden, for a banquet, where the three legged sparrow was displayed. .  Later that month, Ohoama issued a decree in regards to all of the auspicious omens and made presents to everyone, from Shouken rank upwards.  There was also a general amnesty—all crimes were pardoned, from capital offenses on down, and all forced labor was remitted, so that people didn't have to provide the normal service.  The phrasing for this particular entry is intriguing.  Ohoama is mentioned as Yamato Neko Sumera no Mikoto and is specifically called a "God Incarnate".  This is one of the rare times that we see the Chronicles explicitly call out the sovereign as a living deity.  Of course, they trace the royal lineage back to Amaterasu, but there isn't a lot suggesting that the sovereign is necessarily a deity. And in reality, this was probably something that was more honorific than anything else.  Heck, at times in Japanese history we would see sovereigns selling their calligraphy to help keep the royal palace funded while warriors went around actually being in charge of things.  However, this divine language did show up in the 19th and 20th century, especially as the Tennou, now called Emperor in English terminology, once again was recognized as the Head of State, and people would actually pray to him.  Not necessarily like praying at a shrine, but out of respect.  And remember, a lot of time the Tennou was kept out of sight of regular people and hidden, much like the way that the kami were treated.  The concept of the Emperor's divinity was very much tied up in the elevation of the State and the general sense of Nationalism that had gripped Japan in the early half of the 20th century.  And so the allies quite explicitly had Emperor Showa renounce his divinity after Japan  World War II. Those studying Japanese history have probably heard of this concept, and so it is interesting to see evidence of it here, as well as the nature of the royal house, where the sovereign is kept at a distance from those of lower rank, unless they are directly serving him.  But it was not as though the sovereign was a god in the sense of being all powerful.  Even if he were considered a living, visible kami, the kami were not omnipotent, and there was no getting over the fact that our particular sovereign, Ohoama, was getting older.  Only a year or so earlier, he had suffered a rather bad illness, so he clearly was not invincible.  And it is of course possible that this language was simply royal exaggeration, rather than any attempt to define the sovereign as something more than he was.  Still, that concept would continue to play a part throughout Japanese history. The same day in 683 that Ohoama issued the pardons, we are told that there was a special performance at the Woharida Court of dance and music from Goguryeo, Baekje, and Silla—the "Three Countries" of the Korean peninsula, even if only one of them was still going strong.  The Woharida palace is thought to have been north, along the banks of the Asuka River.  It may have been moved over time—there appears to have been a palace in the Furumiya area, near Toyoura, but there is also evidence of a palace by a shared name over by Ikazuchi-no-oka, on the other side of the river.  Excavations at Ikazuchi no oka revealed pottery with the name of the palace, suggesting that this was the site, but even then, that pottery was from the later Tempyo era.  Regardless, it seems that the Asuka valley was just chock full of palaces, new and old, though the older ones were not as regularly used for government functions, one assumes. The following year, 684, we again get told about the annual archery shoot.  It took place in the Eastern court this time, with Ministers in attendance.  Apparently they had men skilled in archery shooting alongside palace attendants and little people—the word used in Japanese is "Shuju" or "Hikihito".  This word is often translated as "dwarf"; it appears to be a derogatory term for anyone considered short of stature, though it is also used to refer more generally to those seen as either lacking wit or to actors and performers. This isn't the first time we see the term.  Back in 675, about 9 years prior, Ohoama had sent orders to a number of regions near the capital, from Awaji to Tamba, to Afumi and to Mino and Wohari, among others, to send as tribute common people who could sing, shuju—or dwarfs—and jugglers.  More generally they seem to be referring to entertainers, and it strikes me that could be what is meant here.  Either way, the entertainment industry was hardly a lucrative one, and we can see that performers are almost more of a commodity, to be "paid" as tribute, rather than a professional who is "hired" to work.  I suspect that, as in many other times and places, individuals who were shorter than average often found work as entertainers in this sense—whether they wished it or not. The year 685 we don't see any mention of archery, though it probably still happened.  Instead the Chronicles focus on the various government officials paying their respects to their sovereign.  The rest of the entries for the month are largely concerned with changes to the rank system as of that year. The year 686, we get the last records of various new years festivals—four months later, the sovereign would grow terribly ill, and he would eventually pass away later that year.  However, for those still celebrating the new year in 686, that was all in the future. The last year of Ohoama's reign started out relatively like others. Ohoama went to the Daigokuden, the Great Hall of Audience, and gave a banquet to the Princes and High Officials.  There he decided to have something of a riddle challenge.  He would ask riddles, and then offer prizes for the correct answer. And no, unfortunately we don't have any of the riddles, at least that I have seen.  Aston calls these "conundrums" and notes that they are specifically nonsensical questions, and provides examples such as "Why does a horse, after a rapid run, listen to the earth? Why does a dog, when he goes slowly, raise his leg?"  Ohoama's son, Prince Takechi, answered correctly, and so did Prince Ise.  Their prizes differed in content, but in both cases were pretty extensive.  The winners received ceremonial robes, brocade or purple hakama, numerous bolts of coarse silk, many pounds of thread, hundreds of pounds of flossed Silk, and hundreds of bolts of cloth. I think that makes it quite a bit more lucrative than any of the quiz nights I've ever been to. Later that month, there was another banquet, this time for nine Buddhist monks of Daikan-daiji. Besides its status as a national temple, this may have also been related to the year before, when Ohoama had fallen ill, and prayers had been offered at Daikandaiji for his recovery.  The courthad likewise provided gifts to the temple in the last month of the previous year, and then, at the banquet, gave to the attending monks silk and cloth, based on their rank. But that wasn't the end of the gifts.  The following day the Princes and High Officials all received upper garments and hakama—likely referring to official garments—each getting one suit, each. Then, on the 13th day of the new year, the court invited 20 exceptional individuals to a banquet.  These were talented people, professors, divination specialists, and physicians.  They were also wined and dined and presented various gifts. On the 16th day, the Princes and High Officials were then invited to a banquet in the Daigokuden.  They were given gifts of silk and cloth, based on their rank.  Then they held another riddle competition, with correct answers rewarded with gifts of coarse and flossed silk. This was only a short time after disaster had struck, though a bit removed—two days earlier, in the evening, the royal storehouse at Naniwa had caught fire, eventually burning the entire Toyosaki palace complex to the ground.  Some claimed that it was actually started at a private residence,  that of Ato no Muraji no Kusuri, and then spread to the Palace.  In the end, only the military storehouse was spared. This would have been quite the tragedy for the government, but it did not halt the festivities happening down in Asuka.  The Naniwa Palace appears to have been a major government center for the administration of the state, but it was not the royal court which had been in Asuka for over a decade.  Indeed, I imagine that the news probably reached Asuka around the time of the Banquet itself. And yet, rather than putting a damper on the festivities, they continued another couple of days – presumably everything was already prepared and there was no point in canceling.  On the 17th, the court sponsored a banquet in the rear palace, presumably for the Queen and members of the imperial family.  Then the following day there was a great revel at the palace.  Ohoama took his place in front of the royal muro and made presents to performers, as well as to the singers.  As before everything varied according to rank. Asuka wasn't the only place to get in on the festivities.  The same month, the court also sponsored a banquet for the Silla envoys in Tsukushi, sending Prince Kawachi and others. Regrettably, that would be the last new year that Ohoama would see.  In the fifth month, he grew ill, and what we see in the Chronicles after that is an interesting look into how people of the time dealt with sickness. First, the court had the Sutra of Yakushi expounded at Kawaradera and held a Buddhist retreat in the palace, inviting monks to come and expound Buddhist teachings.  Yakushi, or Yakushi Nyorai—Bhaisajyaguru in Sanskrit—was known as the Medicine Buddha, and his name in Sinitic characters was basically "Master of Medicine".  It is said that he was responsible for the Eastern Pure Land, and that, as a Bodhisattva, he had made 12 great vows to cure the illnesses of all living beings in the world.  For that reason, Yakushi Nyorai was often called upon to cure illness.  In fact, six years earlier, when the Queen, Uno no Sarara Hime, had taken ill, Ohoama erected an entire temple to Yakushi Nyorai, known as Yakushiji.  He then had 100 people take vows as priests, and they attributed her recovery to this effort. In this case, however, it seems that it didn't have quite such an effect, and Ohoama remained under the weather.  We are also told that the court sent Palace Attendants, the Oho-toneri, to clean the pagodas of various temples and that a general amnesty was announced for all under heaven, emptying the prisons.  All of this points to the idea of making merit in the hope of bringing good karma, and thus healing. But the following month, Ohoama was still ill.  Divination was performed by the Onmyoji, the court diviners, and they claimed that there was a curse from Kusanagi, the sword that is considered one of the three main royal symbols.  This is the sword that was said to have been found by Susanowo in the tale of Yamata no Worochi, and which gained its name, Kusanagi, when used by Yamato Takeru, cutting down the grass to save him when his enemies tried to catch him by setting fire to the field where he was hunting.  For more on that, check out Episodes 34 and 35. Given the importance of Kusanagi, I suspect that the idea of destroying it to remove the curse was out of the question, and so it was sent to Atsuta Shrine, where it was enshrined and would largely stay except when needed for enthronement ceremonies.  And yet, even after the sword was taken away, the illness remained.  Six days later, on the 16th day of the 6th month, the court sent Prince Ise and officials to Asukadera and asked the monks there to make and oath with the Buddha to make Ohoama whole through the power of the Three Treasures of Buddhism.   For their work, the three Buddhist Officers, the Master of the Law, and the Upadhyaya and temple directors, as well as those monks with the rank of "master" each received a donation of one robe and one cover, or "Ohi". Three days later, the court ordered the hundred officials to go to Kawaradera and perfom the ceremony of lighting lanterns and giving offerings to Buddha.  Then they held a great feast and offered repentance for their transgressions.  All of this sounds like a continued attempt to make merit for the state, and thus for Ohoama. We then see the court granting the monks Hounin and Gishou 30 stipend-households to provide for them in their old age, which may be more merit-making, or possibly was related to some of the many other activities so far.  There are a few issues with this entry, and Aston and Bentley don't seem to agree on the actual date.  Bentley has it on the 28th, but that seems odd as it comes before the entry for the 22nd of the same month.  Aston has it as the 20th, but then claimes that there is something odd about the date of the 22nd. On the 22nd, we are simply told that the district kitchen of Nabari caught fire.  Aston notes that this would have been the official government arm in the district gathering food to supply the royal household—rather than being a kitchen in terms of a place to prepare food. Merit-making continued into the 7th month.  We see the Soujou and Soudzu, the primary and secondary prelates of the Asukadera, performing ritual repentance.  The following day there is another general amnesty, and Aston specifically mentions performing a Oho-harai, or cleansing. The day after taxes were halved from the provinces and corvee labor with local conscripted labor was exempted for the year.  Then we see the court presenting paper offerings to the Kunikasu Kami in Ki provinces, as well as the four shrines in Asuka and the Great Suminoe—aka Sumiyoshi—shrine. On the 8th day of the 7th month, 100 monks were invited to the court to read the Golden Light Sutra—Konkoymyou kyou.  And on the 15th there was another court issued amnesty. Despite all of these attempts to make merit and intercede with the Buddha or with various kami, Ohoama's illness continued.  We see that the court issued a decree that all things that should occur, great or small, should be reported to the queen and the crown prince—presumably because Ohoama was no longer in a state to be able to do so. Continuing with their efforts, the court declared that destitute commoners who had been forced to borrow rice seed or money before the 12th month of the previous year would be exempted from repayment.  And then the court changed the name of the year to Akami-tori, or Shuuchou.  They also renamed the palace in Asuka to "Kiyomihara"—again, go check Episode 134 for more on the palace.  "Shuuchou" is the Red Bird, likely referring to Suzaku, though Aston also points out that "Asuka" here is given as "flying bird", as well, and there had been numerous bird-related omens reported throughout the reign. Although these names would not have been used prior to this point—the 7th month of the final year of the reign—the Chroniclers applied the nengo, Shuuchou, to all of the entries for this year, and the name of the palace is often given as "Kiyomihara" is given to distinguish it from the Later Okamoto Palace, even though it was simply the latter palace with the addition of the Ebinoko enclosure. The changing of the era name was likely another attempt to change the seemingly inauspicious year, along with all of the merit-making that the court had been undergoing. And yet they kept going. The court selected 70 people who were diligent in keeping Buddhist laws and had them take the tonsure, and they sponsored a feast—or festival—in the Royal Muro of the Palace. At the same time the various princes had a statue of the Boddhisatva of Compassion, Kannon, made for the sovereign and had the Lotus sutra—the sutra where Kannon is first mentioned—read out at Daikandaiji. Kannon, or Avalokitesvara, was originally seen as a male Boddhisatva, but is often depicted as a woman.  They are also known as Guanyin, from which we get Kannon in Japanese.  Guanyin is also seen as Goddess of Mercy, and is one of the most popular figures across multiple sects of Buddhism and even outside of the Buddhist faith, where she is still seen as a goddess.  In this case, however, it seems clear that the princes were seeking compassion to relieve the sovereign of his affliction. And yet it persisted. They had 80 more people take the tonsure, and then 100 more men and women, placed 100 statues of the Boddhisatva, Kannon, in the palace, and then read out 200 volumes of the Lotus Sutra. And then they made prayers to the kami of Heaven and Earth.  And they dispatched Hata no Imiki no Iwakatsu to present paper offerings to the Tosa great shrine.  Nothing seemed to be working. In the 9th month, we see the royal princes and others, down to the various ministers, all gathered at Kawaradera making oaths for the health of the sovereigns.  This last ditch effort would go unrewarded.  Five days later, and Ohoama would pass away.  Of course, they couldn't just say that he died:  The Chronicles actually say that he divinely departed.  After all, didn't they call him an incarnate kami? Two days later, the court began the ritual of mourning, raising voices in lamentation, and setting up a temporary palace of interment in the courtyard, south of the palace.  Ohoama's body was placed there some thirteen days later, and people mourned his passing. For the rituals, we see monks and nuns performing ritual lamentation in the courtyard between 3 and 5 am, around the time that court officials would normally be waiting at the gates.  Over the next several days, various ceremonies were held and eulogies given.  We are told that the court presented offerings of food for the dead for the first time, and over the next several days monks and nuns would offer their laments and then various individuals would provide their eulogies.  Finally, on the last day of the ninth month, the eulogies concluded with Nyang-u, a Baekje prince, who pronounced a eulogy on behalf of his father, and then the Miyatsuko of various provinces came and did likewise.  There were also performances of all manner of singing and dancing. With that, the reign of Ohoama would come to an end.  The government would continue under his wife, the Queen, and Crown Prince.  We'll get into the succession in a later episode.  For now I'll just say that he was eventually buried in a large tomb in the modern Noguchi area of Asuka, and you can still go see it. And while that does bring us to the end of the reign, we still have a few more things that I want to discuss.   This episode just seemed a good time to talk about all of the various new years ceremonies, and that seemed to lead naturally into the very last year, but there is still more to discuss.  For one thing, we still haven't quite covered the spread of Buddhism and the changes in the structure.  There are also various laws and punishments that are worth covering.  Finally, there are the Chronicles themselves: we've talked about it all along, but the Nihon Shoki and the Kojiki are attributed to this era, as is the start of what would become the capital of Fujiwara-kyo—many works that Ohoama would not live to see to the end, but is largely held responsible for starting. But 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.  

The gang breaks down an incredible Wild Card Weekend featuring thrilling games, coaching changes, and some surprising upsets. Kevin, LJ, Pops, and Uncle Tony dive deep into the Bears' dramatic win over the Packers, Josh Allen's superhuman performance, and why the AFC North's last man standing is somehow Zach Taylor. Plus, college football talk about Indiana's magical run and some gym etiquette debates.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

"The holy Hierarch Hilary was born of pagan parents in Gaul, and was trained in philosophy and rhetoric. At a time when paganism was still strong in Gaul, Saint Hilary understood the falsehood of polytheism, and became a Christian, and a great defender of his new Faith. About the year 350 he was ordained Bishop of Poitiers, when Arles and Milan were in the hands of the Arians and the Arian Constantius was sole Emperor. Like his contemporary Saint Athanasius, Saint Hilary's episcopate was one long struggle against the Arians. As Bishop of Poitiers, Saint Hilary foresaw the future greatness of Martin (see Nov. 12), and attached him to himself. In 355, when required to agree to the condemnation of Saint Athanasius by the Council of Milan, Hilary wrote an epistle to Constantius condemning the wrongs done by the Arians and requesting, among other things, the restoration of the Orthodox bishops, including Athanasius. For this, Hilary was banished to Asia Minor, where he wrote his greatest work, On the Trinity. Saint Hilary returned to his see in 360, where Saint Martin sought him out again. It was at this time that Saint Hilary blessed Martin to found a monastery near Poitiers, where Martin remained until being consecrated Bishop of Tours in 371. In his last years, Saint Hilary strove for the deposition of Auxentius, the Arian Bishop of Milan, but by affecting an Orthodox confession Auxentius retained his see. Saint Hilary reposed in peace about the year 368. Auxentius died in 374 and was succeeded by Saint Ambrose, who continued Saint Hilary's battle against Arianism." (Great Horologion, adapted)

Last time we spoke about the climax of the battle of Changkufeng. A 7–10 August clash near Changkufeng and Hill 52 saw a brutal, multi-front Soviet push against Japanese positions in the Changkufeng–Hill 52 complex and adjacent areas. The Korea Army and Imperial forces rapidly reinforced with artillery, long-range 15 cm and other pieces, to relieve pressure. By 7–8 August, Soviet assault waves, supported by tanks and aircraft, intensified but Japanese defenses, including engineers, machine-gun fire, and concentrated artillery, prevented a decisive breakthrough at key positions like Noguchi Hill and the Changkufeng spine.  By 9–10 August, continued Japanese counterfire, improved artillery neutralization, and renewed defenses kept Hill 52 and Changkufeng in Japanese control, though at heavy cost. The frontline exhaustion and looming strategic concerns prompted calls for intensified replacements and potential diplomatic considerations. It seemed like the battle was coming to an end.   #184 The Lake Khasan Truce Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. The casualties were atrocious for both sides, yet they continued to mobilize more forces to the conflict area. While the Russians appeared uninterested in all-out war, they were not rushing to settle the crisis through diplomacy and, at the front, were launching "reckless" counterattacks at inconvenient locations, presumably to occupy positions useful for bargaining. The local Soviet military, having ceded the hills at the outset, must also have been anxious about its prestige. The Kwantung Army's potential threat to the flank undoubtedly made the Russians nervous. Although the leading echelon of the 104th Division did not reach Hunchun until the evening of 13 August, Japanese intelligence heard that the Red Army Headquarters staff at Khabarovsk had detected movements of Kwantung Army elements around 10 August and had been compelled to take countermeasures: they reinforced positions along the eastern and northern Manchurian frontiers, concentrated the air force, ordered move-up preparations by ground forces in the Blagoveshchensk district, and commandeered most of the motor vehicles in the Amur Province. By shifting its main strength to the eastern front, the Kwantung Army exerted, as intended, a silent pressure. The covert objective was to restrain and divert the Russians and to assist Japanese diplomacy, not to provoke war. Nevertheless, an American correspondent who visited the Changkufeng area in mid-August privately reported that the Kwantung Army was massing large numbers of troops near the border and expected further trouble.  Toward its weak neighbor in Korea the Kwantung Army rendered every support. Apart from its major demonstration in eastern Manchuria, the Kwantung Army promptly sent whatever reinforcements of artillery, engineers, and other units that Seoul had desired. Being also intimately involved in anti-Soviet military preparations, the Kwantung Army understandably wanted the latest and most authentic information on Russian Army theory and practice. The Changkufeng Incident furnished such a firsthand opportunity, and the professional observers sent from Hsinking were well received at the front. Military classmate ties contributed to the working relationships between the armies. As one division officer put it, the teams from the Kwantung Army came as "friends," not only to study the battlefield by their respective branches of service but also to assist the front-line forces; "the Kwantung Army was increasingly helpful to us in settling the incident." Foreign Minister Ugaki felt that the pressure of troop movements in Manchuria played a major part in the Russians' eventual decision to conclude a cease-fire. From Inada's viewpoint, it had been a "fine and useful demonstration against the Soviet Union." Pinned at Changkufeng, the Russians did not or could not choose to react elsewhere, too. Army General Staff officers believed that clear and consistent operational guidance furnished by Tokyo produced good results, although the fighting had been very hard for the front-line Japanese troops because of the insistence on exclusive defense, the curbs on interference by the Kwantung Army, and the prohibition on the use of aircraft. It had been close, however. Only by conscious efforts at restraint had the small war at Changkufeng been kept from spilling over into neighboring areas. Escalation of combat in early August had caused the Japanese government to try to break the diplomatic impasse while localizing the conflict. On 2 August Premier Konoe assured the Emperor that he intended to leave matters for diplomacy and to suspend military operations as soon as possible, an approach with which the government concurred. The Changkufeng dispute had been accorded priority, preceding overall settlements and the creation of joint commissions to redefine the borders. On the 3rd, after coordinating with the military, the Ministry of Foreign Affairs advised Shigemitsu that the front-line situation had become "extremely critical" and that a quick suspension of fighting action should be proposed. Soviet and Japanese troops should be pulled back to the setup as of 30 July.  In the midst of the Changkufeng Incident, the USSR intensified harassing tactics against the last Japanese consulates located within the Soviet Union. Forty-eight hour ultimatums to quit the country were delivered to the consuls at Khabarovsk and Blagoveshchensk on 3 and 4 August, respectively. Although the Japanese government warned that it might retaliate, the Russians were unyielding. The foreign ambassadors, Mamoru Shigemitsu and Maxim Litvinov met on August 4th, whereupon Shigemitsu argued, the best procedure would be to suspend military operations on both sides and to restore the status quo. Litvinov in a long manner explained the stance of the USSR as Shigemitsu put it "the Soviet side had a disposition to cease fighting, provided that conditions were satisfactory."  The Russians were stalling at the very time the Red Army was bending every effort to retake Changkufeng. Coordination between the Army, Navy, and Foreign Ministers produced cease-fire conditions which were rushed to the Japanese ambassador on 6 August. Two alternate lines were proposed, to which both armies would pull back. After the creation of a buffer zone, discussions could begin concerning delineation of boundaries in the region of the incident. The Hunchun pact could be the basis for deliberations, demarcation to be effected by joint investigations on the spot in consultation with documents in the possession of Manchukuo and the USSR; the Japanese would serve only as observers. Shigemitsu conferred once more with Litvinov for three and a half hours on 7 August, but no progress was made. Litvinov insisted that a clash could be averted only if Japanese forces pulled However Litvinov's positive reaction to the idea of a demarcation commission was seen as a good sign.  On August the 10th, both sides seemed to have reached a similar conclusion that a cease-fire needed to rapidly be implemented. At 11pm that night Litvinov called the embassy, asking for Shigemitus to see him as fast as possible. Shigemitsu arrived around midnight whereupon Litvinov showed him a draft of a final accord: 1. Japanese and Soviet forces shall cease all military activities on 11 August at noon local time. Instructions to that effect are to be issued immediately by the governments of the USSR and Japan.  2. Japanese as well as Soviet troops shall remain on those lines which they occupied at midnight local time on 10 August.  3. For redemarcation of the portion of frontier in dispute, there shall be created a mixed commission of two representatives from the USSR and two representatives from the Japanese-Manchurian side, with an umpire selected by agreement of both parties from among citizens of a third state.  4. The commission for redemarcation shall work on the basis of agreements and maps bearing the signatures of plenipotentiary representatives of Russia and China. Shigemitsu agreed to the inclusion of a Japanese commissioner on the Manchukuoan delegation, but he could not assent to the addition of a neutral umpire. Moscow received the news of the truce with gratification mingled with surprise. Few realized that the USSR had taken the step of appeasing or at least saving face for the Japanese even after Shigemitsu had pleaded for and won a cease-fire. The world was told by the Russians only that specific overtures for cessation of hostilities had originated with the Soviet authorities. In general, it was not difficult to guess why the Russian government, distracted by the European political scene and apprehensive about a two-front war, agreed to a cease-fire at Changkufeng.  The slowness of communication across the many miles between Moscow and Tokyo did nothing to alleviate nervousness in the Japanese capital during the night of 10–11 August. Ugaki wrote in his diary that, "after ten days of tension, the struggle between the Japanese and Soviet armies on the USSR–Manchukuo border had reached the decisive brink". Complicating the situation was the fact that, late on 10 August, the president of Domei News Agency conveyed to Konoe a message from one of his Moscow correspondents. Purporting to sum up Shigemitsu's latest outlook, the report stated that success in the negotiations seemed unlikely. The contents of the message were transmitted to Ugaki and Itagaki. Consequently, Konoe and his associates spent a fearful and depressed night. Shigemitsu's own report, sent by telegram, arrived frustratingly slowly.  After definite information had been received from Shigemitsu, Harada happily called Kazami Akira, the prime minister's chief secretary, and Konoe himself. "Until the accord was implemented," Kazami had said, "we would have to be on the alert all day today." Konoe and Kazami seemed "a little relaxed anyhow." Inada had finally retired past midnight on 10–11 August, "agreement or no agreement. I must have been dozing from fatigue when the jangle of the phone got me up. It was a message saying that a truce had been concluded the preceding midnight. Just as I had been expecting, I said to myself, but I felt empty inside, as if it were an anticlimax." The call had to have been an unofficial communication, perhaps the latest Domei news, since the records showed that definitive word from the embassy in Moscow did not reach Tokyo until after 10:00. Attache Doi's report to the Army General Staff came at about 11:00. This was extremely late in terms of getting Japanese troops to cease operations at 13:00 Tokyo time (or noon on the spot); a tardy imperial order might undo the Moscow accord. Complicating this matter of split-second timing was the fact that the first official telegram from Shigemitsu referred to unilateral Japanese withdrawal by one kilometer. At the Japanese high command level, there was agitated discussion when initial word of these arrangements arrived. Inada speculated that on 10 August the Russians had staged persistent close-quarter assaults against Changkufeng and seized the southern edge eventually, although repulsed at all other points. Moscow may have agreed to a truce at that midnight because they expected that the crest of Changkufeng would be in their hands by then and that a fait accompli would have been achieved. Some officers argued that the Russian forces were suffering "quite badly and this caused the authorities' agreeability to a cease-fire." Most exasperating, however, was the provision stipulating a one-sided military withdrawal. Admittedly, such action had been under discussion by the Army General Staff itself, particularly after Terada's sobering appeal of 10 August. It was another matter to have a Japanese withdrawal dictated by the USSR while Russian troops did not have to budge. Initial puzzlement and chagrin began to yield to rationalization. The Japanese side seemed to have made a concession in the negotiations, but there must have been significance to the phrase which said, "the line occupied by Japanese forces has been taken into due consideration." Japanese troops had presumably advanced to the edge of the frontier, while Russian soldiers had not come even close. Thus, it must have been necessary to have the Japanese units withdraw first, to fix the boundaries, since it had been the Japanese who had done the greater advancing. One Japanese office remarked "A pull-back was a pull-back, no matter how you looked at things—and we were the ones who had to do it. But the atmosphere in the command had been far from optimistic on 10 August; so we decided that it was unnecessary to complain about this issue and we approved the agreement in general. Both the senior and junior staff levels seemed to be quite relieved." The 11th of August had been an awkward day to conduct liaison between the Foreign Ministry, the Army, and the Throne, since the Emperor was leaving Hayama to visit naval installations in the Yokosuka area and the navy air unit in Chiba from morning. By the time a conclusive report on the cease-fire could be conveyed to the monarch, he was aboard the destroyer Natsugumo at Kisarazu. Naval wireless facilities in Tokyo had to be used to transmit coded messages to Admiral Yonai, the Navy Minister, for delivery to the Emperor. This was done shortly before 14:45 According to Yonai, the Emperor "was very pleased and relieved when I reported to him… about the conclusion of the truce accord." The appropriate Imperial order was approved promptly. But not until 15:00, two hours after cease-fire time at Changkufeng, did word of Imperial sanction reach the high command.  Japanese soldiers in the lines recalled nothing special on 11 August. "We didn't hear about the truce till the last minute," said one, "and we had become so inured to enemy artillery we hardly noticed any 'last salute.' From Tokyo, on 11 August, it was reported that the Japanese side had suspended operations promptly at noon, as agreed, but that sporadic bursts of fire had continued to come from the Soviet side. Colonel Grebennik, when asked after the war whether the combat did end at noon, replied petulantly: "Yes, but not quite so. The fighting actually ceased at 12:05." According to him, the tardiness was the Japanese side's fault.  The Japanese press told readers that "the cease-fire bugle has sounded—the frontier is cheerful now, 14 days after the shooting began." All was quiet in the area of Changkufeng, where the sounds of firing ceased at noon "as if erased." The most intense period of stillness lasted only a few minutes and was followed by the excited chattering of soldiers, audible on both sides. Korea Army Headquarters spoke of the "lifting of dark clouds [and] return of the rays of peace." In Hongui, a Japanese combat officer told a Japanese correspondent: "Suddenly we noticed the insects making noise; the soldiers were delighted. Once the fighting stopped, Japanese national flags were hoisted here and there along our front. … After the Russians observed what we had done, they broke out red flags also, at various points in their trenches." Some Japanese soldiers were given cookies by Soviet medical corpsmen. At Hill 52, an infantryman remembered, the Japanese and the Russians were facing each other, 50 meters apart, that afternoon. "We just lay there and stared at each other for two hours, waiting grimly. But it was well past cease-fire now, and those same Russians finally started to wave at us. Later that day, when Soviet troops came to salvage their KO'd tanks, we 'chatted' in sign language." After the cease-fire, Ichimoto, whose battalion had seen the most difficult fighting, stuck his head above the trench and waved hello to some Soviet officers. "They waved back. It gave me an odd sensation, for during the furious struggle I had considered them to be barbarians. Now I was surprised to see that they were civilized after all!" A rifleman at Changkufeng remembered swapping watches with an unarmed Russian across the peak. The Japanese front-line troops stayed in their positions confronting the Russians and conducted preparations for further combat while cleaning up the battlefield. Soviet troops also remained deployed as of the time of the cease-fire and vigorously carried out their own construction. The day after the cease-fire went into effect, Suetaka escorted an American reporter to the front. At Changkufeng:  "carpenters were making wooden receptacles for the ashes of the Japanese dead. Funeral pyres still were smoldering. . . . From our vantage point the lieutenant general pointed out long lines of Soviet trucks coming up in clouds of dust [which] apparently were made deliberately in an effort to conceal the trucks' movements, [probably designed] to haul supplies from the front. Soviet boats were pushing across [Khasan] . . . and Soviet soldiers were towing smashed tanks back from no-man'sland. On the Japanese side there was a pronounced holiday spirit. Soldiers, emerging from dugouts, were drying white undershirts on near-by brush and bathing in the Tumen River. The soldiers were laughing heartily. A few were trying to ride a Korean donkey near Changkufeng's scarred slope. The general pointed out three Soviet tanks behind the Japanese advance lines east of Changkufeng. He said the Russians had hauled back seventy others [on the night of 11 August]. . . . The writer was shown a barbed wire fence immediately behind a wrecked village on the west slope of Changkufeng which the general said the Soviet troops built at the beginning of the fighting. Possiet Bay also was pointed out, clearly visible across the swamp." Soviet losses for what became known as the battle of Lake Khasan for the Russians and the Changkufeng incident for the Japanese, totaled 792 killed or missing and 3,279 wounded or sick, according to Soviet records. The Japanese claimed to have destroyed or immobilized 96 enemy tanks and 30 guns. Soviet armored losses were significant, with dozens of tanks knocked out or destroyed and hundreds of "tank troops" becoming casualties. Japanese casualties, as revealed by secret Army General Staff statistics, were 1,439 casualties, 526 killed or missing, 913 wounded; the Soviets claimed Japanese losses of 3,100, with 600 killed and 2,500 wounded. The Soviets concluded that these losses were due in part to poor communications infrastructure and roads, as well as the loss of unit coherence caused by weak organization, headquarters, commanders, and a lack of combat-support units. The faults in the Soviet army and leadership at Khasan were blamed on the incompetence of Blyukher. In addition to leading the troops into action at Khasan, Blyukher was also supposed to oversee the trans-Baikal Military District's and the Far Eastern fronts' move to combat readiness, using an administrative apparatus that delivered army group, army, and corps-level instructions to the 40th Rifle Division by accident. On 22 October, he was arrested by the NKVD and is thought to have been tortured to death. At 15:35 on 11 August, in the Hill 52 sector, high-ranking military delegates bearing a white flag emerged from the Soviet lines and proceeded to Akahage Hill, about 100 meters from the Japanese positions. Cho, as right sector chief, was notified. He sent three lieutenants to converse with the Russians; they learned that the Soviets wanted the Japanese to designate a time and place for a conference. This word was conveyed to Suetaka, who had already dispatched Lieutenant Kozuki to the heights east of Shachaofeng to contact the Russians. Around 4:20, the commander canceled Kozuki's mission and instructed Cho to reply that the delegation ought to convene near the peak of Changkufeng at 18:00 Cho set out promptly with several subordinates; they reached the Changkufeng crest a little before 6. The Russians then said they wanted to meet the Japanese near the Crestline southeast of Changkufeng, the excuse being that the peak was too far for them to go and that they could not arrive by the designated time. Cho took his team to the location requested by the Russians. There, the Japanese found 13 Soviet soldiers and a heavy machine gun on guard, but the Russian delegates had not arrived, although it was 6:18. The irked Japanese clocked a further delay of two minutes before the Russian truce chief, Gen. Grigory M. Shtern, rode up on horseback with a party of eight. Both delegations saluted, the chiefs and team members identified themselves, and all shook hands. The Soviet team was made up of Corps General 3rd rank Shtern, 38, chief of staff, Far East area army; Brigade Commissar Semenovsky political major general, 37 or 38; Colonel Fedotev, 42; and Major Wabilev, about 30. Interpreting for the Russians was Alexei Kim. In Colonel Cho's opinion, "It was always necessary to take the initiative in dealing with the Soviets. So, even in such matters as shaking hands or conversing, he always did things first." During the exchange of greetings, Cho teased Shtern about his bandaged forehead. "A Japanese artillery shell got you, didn't it?" he asked. But Cho began formal discussions on a more dignified note: "Cho: It is very much to be regretted that the Japanese and Soviet armies had to get involved in combat around Changkufeng. Nevertheless, I laud the consummation of the Mos­cow accord on the part of both governments. And, I must say, your forces were quite brave and patriotic. Shtern: I agree with you. The Japanese Army, too, was courageous and strong." Negotiations would go on at the local level and diplomatic level for many days. In Tokyo, on the morning of 13 August, Ugaki had gone to the Meiji shrine to "report" on the cease-fire and to express his gratitude. At 10:00, when received in Imperial audience, he discussed the Changkufeng Incident. "I humbly regret to have troubled Your Majesty so unduly in connection with an unimportant affair on the Soviet-Manchurian frontier" at a time when the monarch was confronted by grave national problems. A long and winding road lay ahead before the incident as a whole was settled, but a good start had been made and "we are going to be even more careful in handling matters, although the Soviet regime  consists of devious, vicious scoundrels." Recognition of the Japanese Army's performance was accorded by the highest authorities in the homeland. As soon as the fighting ceased, Kan'in transmitted a message of appreciation. The day after the cease-fire, the command in North Korea issued a generous communique: "We pay homage to the Japanese for defending themselves against 100 planes, 200 tanks, and 60 pieces of heavy artillery. Our admiration for the bravery of both armies is of the highest." At 14:00 on the 15th, Kan'in was received in audience and reported on the settlement of the crisis. Said the Emperor: "We are gratified by the fact that, during this incident at Changkufeng, Our officers and men achieved their mission fully and manifested prudence and forbearance while confronting difficult circumstances with small forces. Our profound condolences to the casualties. Convey this message to the officers and men." A wire was dispatched promptly to Nakamura. With Imperial use of the wording "Changkufeng Incident," the nomenclature for the affair was fixed in Japan. When the cabinet met on 16 August, the decision was reached officially. After the Changkufeng affair, Japanese officers claimed that the Soviets had dispatched tactical experts "to ascertain why their elite Far Eastern forces had not been able to achieve satisfactory results. They realize the urgency of this investigation in preparation for any great war." Specifically, the AGS heard that on the day of the cease-fire, Blyukher had sent an investigative team of commissars under Romanovsky to the scene. Japanese experts on the USSR speculated that the experience at Changkufeng ought indeed to have impressed the Red Army: "Our forces did seize the hill and hold it. After comparing the strengths involved ... the Russians may well have had to modify their estimates." According to one Japanese commentator, improvements in political leadership were judged imperative by the USSR, gainsaying claims that the Soviet Army had been strengthened through the purge of alleged Japanese tools. Soviet authorities would conclude "As a test of doctrine, the fighting had confirmed the correctness of the basic principles embodied in the 1936 Field Service Regulations." The Soviet infantry had paid dearly for this, as well as for the deficiencies in tactical training. Defense Commissar Voroshilov admitted, "We were not sufficiently quick in our tactics, and particularly in joint operations in dealing the enemy a concentrated blow." In the view of historian Mackintosh: "The Soviet success at Lake Khasan was bought at the cost of heavy casualties and exposed serious defects in the mobilization machinery and the training of troops. There can be little doubt that these factors checked to some extent the Soviet Government's overoptimistic estimate of its own military strength and cast doubt on the effectiveness of its policy of expansion in all fields of military organization". Writing a year and a half after Changkufeng, an Mainichi reporter observed that the greatest harvest from the incident was tangible Japanese experience in determining the fighting strength of the Russians. Purchased with blood, this knowledge could provide valuable evidence for future combat operations. It was a question whether Changkufeng really possessed such strategic significance as was claimed for it, but the Soviet policy of bluff could be interpreted as substantiating the weakness of the defenses of Vladivostok. "The Russians used all kinds of new weapons at Changkufeng and tipped their whole hand. But although mechanization of the Red Army had attained high levels with respect to quantity, their weaknesses in technique and quality were laid bare." Imaoka observed that since the Changkufeng Incident marked the first time that the Japanese and Soviet armies engaged each other in combat involving large strategic elements, divisional and above, Russian fighting strength was studied with keen interest. The Japanese did not rate the capacity of the officers or Soviet quality, in general, as especially high. Still, the Russians did possess quantitative abundance, and Japanese losses had been heavy because the enemy had fired masses of ammunition against fixed targets. Suetaka seemed to have comprehended the scope of tangible Soviet strength in equipment and materiel, as shown by his comment: "I felt deeply that if the gap in manpower went beyond limits, it would be inevitable for our casualties to increase tremendously; this might even cause us danger in specific local areas." Few Japanese officers saw anything new in Soviet tactical methods, although considerations of mass were ever-present. Not only intelligence experts but the whole army worked on ways of coping with Soviet forces that would have the numerical advantage by 3:1. Most awesome was the "fantastic abundance" of hostile materiel, although the Russians could not deploy to surround the Japanese because of the geography. An AGS expert on the USSR summed it up: "We learned that Soviet strength was up to expectations, whereas Japanese arms and equipment had to be improved and reinforced." Worded in a multiplicity of ways, the Japanese conclusion was that patient imperial forces had won a great victory by defending the contested border with flesh vs. steel and by limiting the Changkufeng Incident, till the end, against enemy hordes supported exclusively by planes and tanks. Japanese infantrymen admit that the combat soldiers did not savor their disadvantages. "All our materiel was inferior in quality and particularly in quantity. We had the impression that whereas we relied on muscle power, the enemy used engines. This rendered our fighting particularly hard, but we had full confidence in our spiritual strength [i.e., superiority]."  Nevertheless, the Japanese mode of tactical operation, asserted Iwasaki, the Korea Army senior staff officer, was "the worst possible: fighting with hands tied." This meant that the Russians could fight "to their hearts' content," committing tanks and planes, and striking from all directions. A front-line infantry commander commented: "One's troops ought to be provided meaningful reasons for fighting and for dying happily. It is cruel to ask officers and men to meet masses of steel and to shed their blood without visible cause, and apparently because of inadequate combat preparations." The cease-fire agreement was concluded "at just the right time," General Morimoto admitted. A secret report prepared by AGS analysts sheds light on the larger question of what the army thought it had learned about itself and the Soviet enemy: "In studying Changkufeng, one ought to bear a number of cautions in mind: (1) The incident broke out when we were concentrating on the holy war against China; severe limitations on combat operations were imposed by the necessity to adhere to a policy of nonenlargement. (2) Apparently, the enemy also adopted a policy of localization while continuously attempting to recapture the high ground in the Changkufeng area. (3) Our forces employed units which were on Phase-1 alert from beginning to end; in terms of quality, the personnel were excellent—mainly active-duty types, from key men down. But our numbers were far inferior, and our organization and equipment were not of the best. In addition, we committed no planes or tanks, whereas the enemy used plenty. (4) The 19th Division was thorough, rigorous, and realistic in its combat training prior to the engagement. (5) Battlefield terrain seriously limited the enemy's attacks, especially tank action. But while the Tumen restricted assaults against our flanks and rear, it hampered our own services of supply, notably the provision of position construction materials." The Japanese learned few or erroneous lessons from the Changkufeng affair; the Kwantung Army, for example, was convinced that everything had been handled badly in 1938 by the Korea Army and the high command. When a dispute arose in 1939 at Nomonhan on another border lying between Outer Mongolia and Manchukuo, the staff in Hsinking fostered escalating measures. The USSR, however, learned in 1937 and 1938 that the Japanese Army seemed to respect only force.  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Changkufeng incident or battle of Lake Khasan clash saw a fierce Soviet push against Japanese positions around Changkufeng and Hill 52. The cease-fire ended the incident, but not the conflict. Despite the brutal lessons learned by both sides, a much larger conflict would explode the next year that would alter both nations throughout WW2.   

THE EMPEROR'S IMMUNITY AND MACARTHUR'S SWIFT JUSTICE Colleague Professor Gary J. Bass. Following the surrender on the USS Missouri, General Douglas MacArthur faced the challenge of implementing the Potsdam Declaration's call for justice. A political decision was made to shield Emperor Hirohito from prosecution to utilize his authority for disarming troops and legitimizing the occupation, despite his complicity in the war effort. Conversely, MacArthur pursued swift, vengeful justice against his personal enemies, Generals Homma and Yamashita. Ignoring standard military court procedures, MacArthur established a precedent for the coming trials by rushing their convictions and executions for atrocities in the Philippines, an approach the Supreme Court refused to block. NUMBER 21931 TOKYO

ARRESTING THE CABINET AND DEFINING CLASS A CRIMES Colleague Professor Gary J. Bass. As MacArthur's occupation forces arrived in a ruined Tokyo, they began arresting suspects, including former Prime Minister Tojo Hideki, who botched a suicide attempt. The upcoming International Military Tribunal for the Far Eastcategorized offenses into Class A (aggressive war), Class B (conventional war crimes), and Class C (crimes against humanity). Prosecutors utilized the discovered diary of Kido Koichi, the Emperor's advisor, to map decision-making, though the Emperor himself remained untouched. Notably, while General Matsui was charged for the Nanjing Massacre, the Emperor's uncle, Prince Asaka, who was also commanding troops there, escaped prosecution entirely. NUMBER 31930 TOKYO

DISSENT, EXECUTION, AND THE SHADOW OF IMPERIALISM Colleague Professor Gary J. Bass. Judge Radhabinod Pal of India issued a massive 1,200-page dissent, arguing the tribunal was illegitimate and driven by the racism of colonial powers. Pal viewed Japanese actions as defense against Western encroachment and, controversially, questioned evidence of the Nanjing atrocities. Despite dissents from French, Dutch, and Indian judges, the executions proceeded in December 1948, with Tojo chanting "Banzai" (Long live the Emperor) on the gallows. The US Supreme Court refused to intervene, issuing a narrow ruling that it lacked jurisdiction over an international tribunal, allowing the executions to occur despite the judicial discord. NUMBER 71931 TOKYO

In 1908, a two-year-old boy named Puyi was installed as the 11th Emperor of the Qing Dynasty in China.His life would prove to be radically different from that of any other Chinese emperor who came before him. He would see the end of Imperial China, become a puppet ruler for those who wished legitimacy, wind up in prison, and finally live out his final days as a commoner.  His personal story can be seen as a microcosm of the history of China during the 20th century.  Learn more about Puyi, the last Emperor of China, on this episode of Everything Everywhere Daily.  Sponsors Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Chubbies Get 20% off your purchase at Chubbies with the promo code DAILY at checkout! Aura Frames Exclusive $35 off Carver Mat at https://on.auraframes.com/DAILY. Promo Code DAILY DripDrop Go to dripdrop.com and use promo code EVERYTHING for 20% off your first order. Uncommon Goods Go to uncommongoods.com/DAILY for 15% off! Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

He was born to pious parents in Tarsia in Bithynia. At the age of twenty he entered monastic life at the Monastery of Agaures near his home. There he became a model of prayer, ascesis and zeal for holiness — he possessed nothing but the cloak he wore, and did not even have his own cell, choosing instead to sleep on the bare ground. When he slept he would not lie on his back or his left side, but always on his right side. In church, he stood repeating 'Lord, have mercy!' to himself throughout the services. He was ordained to the priesthood, and in time was made abbot of the community. But just at that time, Leo the Armenian became Emperor and revived the iconoclast heresy. The monks of Agaures, who held to the Orthodox Faith, scattered to caves and forests to escape persecution. Eustratius himself was imprisoned for a time, and was only able to re-gather the community and resume its direction when Leo died and Orthodoxy was restored in 842.   As abbot, Eustratius continued to live as the humblest of the brethren, spending the day sharing in their manual labor, and most of the night in prayer and prostrations. He often traveled among the dependencies of his large monastery to offer counsel and encouragement to the brethren. While traveling he would often give his coat or even his horse to anyone in need whom he met on the way. Once he gave the monastery's only ox to a peasant who had lost his own. Once, on a visit to Constantinople, he was given a large sum of money by the Emperor for the monastery; on the way back he distributed all of it to the poor. Once, on the road, he met a man who had despaired because of his sins and was about to hang himself. The Saint took the man's hand and said 'My child, may the weight of your sins lie on me from now on. On the day of Judgment, I will answer for them instead of you. Only throw away this rope and hope in God.'   During his own life, Saint Eustratius performed countless miracles by his prayers: healing the sick, quenching fires, raising the dead. He reposed in peace in Constantinople at the age of ninety-five, having spent seventy-five years in monastic life.

PREVIEW FOR LATER TODAY EMPEROR MANUEL: CHARISMA WITHOUT SUSTAINABILITY Colleague Professor Ed Watts, Author of The Romans. Professor Ed Watts critiques Emperor Manuel, a 12th-century ruler who prioritized grand gestures, such as jousting, over strategic governance. Although Manuel's conquests looked impressive, his failure to create sustainable systems left the empire superficially powerful but institutionally weak, unlike successful Roman predecessors.457 AMBROSIAN ILLIAD

TRUMP'S MORTALITY, EUROPEAN ALARM, AND THE BEAR TRAP Colleagues Gaius and Germanicus, Friends of History Debating Society, Londinium, 91 AD. Focusing on "Emperor" Trump, the speakers argue his recent threats against Venezuelan leadership display the "mortality" and "incoherence" of age, exacerbated by the office's "transmogrification" of the individual which detaches them from reality. This aggression alarms European allies, who view the extraction operation as "kidnapping" and a crime. The speakers warn that this behavior exposes the US to a "bear trap" set by Russia and China, who can inflict damage without direct escalation. Contrasting Putin's calculated "restraint" and "legalism" with Trump's "bull in a china shop" approach, they suggest the US is rapidly losing international authority. Consequently, the crisis may force a "quid pro quo," where the US might have to trade influence in Ukraine to resolve the situation in the Western Hemisphere, effectively accepting a bargain to escape the "brier patch." NUMBER 2 1953