Podcasts about excavations

Secular archaeologists usually assume that the historical statements found in Scripture are overstatements or simply incorrect. It was with this attitude that archaeologists approached the ruins of Hazor to see if they could tell whether Solomon actually did add to the wall of Hazor and build other structures there, as the Bible says. Hazor was an important city on the primary military and trade routes between Israel and Phoenicia, Syria, Mesopotamia and Egypt.Hazor had been destroyed by Joshua when Israel took possession of the Promised Land. Over the following centuries the site began to be inhabited by Israelites. By Solomon's time, the city reached a size of about 10 acres and was home to between 800 and 1,000 people. Archaeologists found that sometime during the reign of Solomon, the city wall was expanded, doubling the size. Other buildings also were added at this time. Excavations show that at Solomon's time the city was prosperous. The city's six-chambered gate is typical of the gates Israel built at this time. Gates of the same design also exist at Megiddo and Gezer, two other cities named as being fortified by Solomon, according to the same verse that mentions the fortification of Hazor!Again, the Bible has been vindicated as presenting accurate history. We can be equally sure that the Bible's account of creation is accurate because the Bible is God's Word.1 Kings 9:15“And this is the reason for the levy which king Solomon raised: for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.”Prayer: Dear Father, I thank You that Your Word is trustworthy in all things, for it tells me of my salvation in Jesus Christ. Amen.Ref: Biblical Archaeology Review, "Solomon's City Rises from the Ashes." Image: Tel-Hazor-1821, Bukvoed, CC BY 4.0, Wikimedia Commons. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29?v=20251111

This is a special episode talking about the newest UNESCO World Heritage cultural site: The Asuka and Fujiwara Ancient Capitals. This is particularly relevant as it is directly related to the history we are currently examining in this podcast. For more information, check out the blogpost at: https://sengokudaimyo.com/podcast/episode-unesco  Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is a special episode on Japan's newest UNESCO world heritage site: the Ancient Capitals of Asuka and Fujiwara. Rarely do I focus too much on current events in this podcast.  After all, we are still dealing with the events of the 7th century, and that is hardly "current" in any sense.  However, just last month, at the end of July 2026, the UNESCO World Heritage Convention met and made a ruling on inducting the Ancient Capitals of Asuka and Fujiwara as one of the newest World Heritage sites. Given the obvious relevance of this to this podcast, I thought it was worth talking about. As such we'll go into a little history of the UNESCO world heritage convention, what it means, and how sites get added—or even removed—from the list.  And then we'll talk about the addition of the Ancient Capitals of Asuka and Fujiwara, what is included in that description, and what part those various locations play in the story of Japan's history, which we've been laying out for the past several years.  Warning up front:  This is probably going to be a longer episode than usual, as there is a lot to cover, but it still didn't seem to make sense to break it up into two parts. Before we get into the background of UNESCO more generally, let's talk briefly about the news.  The Ancient Capitals of Asuka and Fuijwara had been on UNESCO's tentative list since 2007, and following an on-site evaluation in September of 2025, the International Council on Monuments and Sites, or ICOMOS, made a recommendation in June 2026 that the property be inscribed on the World Heritage list. On 26 July, 2026, the UNESCO World Heritage Committee met in Busan, South Korea and accepted the recommendation.  This becomes Japan's 22nd cultural World Heritage site, and the 27th World Heritage property in Japan, since the World Heritage program is also inclusive of natural heritage sites, such as Yakushima, Amami-Ohoshima, the Ogasawara islands, and the mountainous regions of Shirakami-Sanchi, and Shiretoko, in Hokkaido. The recommendation for Asuka and Fujiwara was not just for a single site, but includes 19 individual sites and over 1,100 hectares of "buffer zone".  The individual sites are listed on the UNSECO World Heritage website as follows: •             Asuka Palace Site •             Asuka Pond Garden Site •             Asuka Water Clock Site •             Sakafuneishi Ritual Site •             Asuka-dera Temple Site •             Tachibana-dera Temple Site •             Yamada-dera Temple Site •             Kawara-dera Temple Site •             Hinokuma-dera Temple Site •             Ishibutai Mounded Tomb •             Shobuike Mounded Tomb •             Kengoshizuka Mounded Tomb •             Fujiwara Palace Site •             Daikandaiji Temple Site •             Motoyakushiji Temple Site •             Mounded Tomb of Emperor Temmu and Empress Jito •             Nakaoyama Mounded Tomb •             Kitora Mounded Tomb •             Takamatsuzuka Mounded Tomb So these are the specific locations, that were included in the single designation.   And these are how they are officially listed on the UNESCO World Heritage site in English, so for anyone who is going to comment that saying Asuka-dera Temple is redundant, because "Tera" already means "Temple", let's just not, shall we?  They are all in the Asuka and Kashihara area, and easily accessible, one from the other, so you can go and visit them if you would like.  I suspect that there is going to be a bit of push for that area in the coming tourist season as they now put up official UNESCO world heritage site markers.  And you may have noticed that a lot of these site names may sound very familiar, because the majority of them are places we've already mentioned on the podcast – but more on that later. But first, what does it mean to be a UNESCO World Heritage Site? UNESCO is the "United Nations Educational, Scientific and Cultural Organization".  It was founded in 1945, with the stand-up of the UN itself, as a successor to the League of Nations' International Committee on Intellectual Cooperation.  That said, the idea of a "World Heritage Site" didn't come about until 1975, with the Convention Concerning the Protection of the World Cultural and Natural Heritage, with the first sites being designated in 1978. Prior to this, UNESCO had been involved in various attempts to help preserve various monuments of historical significance.  They begin working with various museums and other organizations, and in 1965 UNESCO created ICOMOS, an international professional association to work towards the conservation and protection of cultural heritage.  A site designated as a World Heritage Site must be considered to be of "outstanding universal value" and can fall under one of two categories.  The first, and perhaps the one that most often comes to mind, are the cultural sites.  The second are natural sites considered of outstanding value.   With the 1975 convention, UNESCO had leaned heavily on ICOMOS as an advisory body regarding sites of particular cultural significance.  A similar body, the World Conservation Union, provides input on sites of natural significance. To be determined a World Heritage site, there is a set of ten criteria, and a site must meet at least one of the ten.  This means that a site must: i.            Represent a masterpiece of human creative genius ii.           Exhibit an important interchange of human values iii.          Bear a unique or at least exceptional testimony to a cultural tradition or to a civilization iv.           Illustrate a significant stage in human history v.            Be an outstanding example of a traditional human settlement, land-use, or sea-use vi.          Be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance; or it must vii.         Contain superlative natural phenomena viii.        Be an outstanding example representing major stages of earth's history ix.          Be an outstanding example representing significant on-going ecological and biological processes in the evolution and development of ecosystems and communities of plants and animals; or it must x.           Contain the most important and significant natural habitats for conservation of biological diversity. I abbreviated that list, but it gives you an idea of what the committee is looking for. To be placed on the list, a site must first be nominated.  Nominations are made by UN member countries and placed on a Tentative List.  From there, they can be selected into a Nomination File, which is then evaluated by the advisory organizations as appropriate.  The World Heritage committee meets once a year, at which time they may determine whether a nominated site will be added to the World Heritage list or if more information is needed. Having a site listed as an UNESCO world heritage site carries prestige and can drive tourism and revenue to help protect the site.  Members can request financial assistance with some conservation projects, and signatory nations are expected to contribute to the conservation of world heritage sites.  At the same time, the host country is expected to provide regular reports on the conditions of the site and efforts being undertaken to conserve it.  Should the situation change so that key aspects of the site's intrinsic value are lost, the World Heritage Committee may choose to revoke a designation.  This has only been done a few times, but it is always a possibility. All of this means that the Asuka and Fujiwara capital sites are now eligible for certain types of financial assistance and international aid to help further preserve and even restore certain aspects, such as the tomb murals in the Takamatsuzuka and Kitora kofun.  But let's talk about the sites that have actually been included, and to do that, we'll go through in roughly chronological order, based on the timeline that was given by Japan in the nomination documents, and what makes the most sense for narrative cohesion.   That said, it is important to note that the dates on the timeline in the UNESCO nominating document are where we first see mentions of the monuments, not necessarily when the temples were first constructed or anything like that.  If you want to learn more, check out the documentation submitted on the UNESCO world heritage website. And speaking of learning more, many of the sites we are about to discuss we have covered in previous episodes—though some more than others.  We'll call out relevant episodes as we can, but you can also find out more by searching on our website, sengokudaimyo.com, for more information about any of these topics. Let's start with Asukadera, or Asuka Temple.  The nominating document notes that it was completed in 596, though it had been started quite a bit earlier.  We discussed Askua-dera and many of the other temples back in episode 142, though Asuka-dera itself has been a part of the story since at least Episode 92, with the rise of Soga no Umako.  Asuka-dera, as you may recall, started off as a private temple for the Soga family, though they were so intertwined with the royal family that it almost didn't make a difference.  For the longest time it was the primary temple site at least in the Asuka region, and defined what Buddhism looked like early on.  Later it would be included as one of the Four Great Temples, and it would eventually move to Nara, though a temple would continue to operate on the site until the modern day.  That said, through fires and reduced patronage, the current temple is much reduced from its former glory.  Still, archeologies have found indications at the site demonstrating the true extent of the temple at the height of its power and influence, and how it truly played a key role in numerous events surrounding the building of a continental style state government. Speaking of the Soga family, the next site on the list, dated to 626, is Ishibutai kofun.  Ishibutai kofun was originally a square kofun, or Houfun, thought to be the resting place of Soga no Umako, the Grand Minister and head of the Soga family who led it to prominence in the age of Kashikiya Hime, aka Suiko Tenno.  We talked about his passing in episode 103.  Excavations have suggested that the tomb took up an area about 85 meters to a side.  This included an outer moat and an inner, platform, about 50 meters square.  The burial chamber is a horizontal stone chamber created with impressive megaliths—a fancy word that just means "big stones".  In this case we are talking about stones that rival or even dwarf those at monuments like the famous Stonehenge, in England.  The stones are part of what give it its name, Ishibutai, or Stone Stage, because unlike in other kofun, these ones are exposed.  There is a theory that after the fall of the Soga family, and the deaths of Soga no Iruka and Soga no Emishi, the tomb was deliberately uncovered as a form of posthumous punishment. Because it is not a tomb under the care of the Imperial Household Agency, Ishibutai kofun has seen extensive excavation from 1933 to 1975.  That said, most of the funerary goods were likely stolen a long time ago.  There were some various bits and pieces found here and there—gilt and bronze implements and earthenware shards, but otherwise nothing truly significant.  They did find evidence of other tombs, nearby.  Perhaps ironically it seems that these other tombs were leveled to make room for Ishibutai kofun, making its own uncovering feel somewhat karmic, in a way. The next site, if we were to follow the timeline, is the Asuka Palace site.  This actually encompasses the site of at least four different palaces, which we discussed back in episode 134, with a blogpost showing the various palace remains, if you want to compare them.  In 630 we have the construction of the Okamoto Palace of Kashikiya Hime.  Then, in 643, we have the Itabuki Palace built for Takara Hime during her first reign as Kogyoku Tenno.  This was the location of the famous Isshi Incident, when Takara Hime's son, Naka no Oe, instituted the coup against Soga no Iruka and his father, killing Iruka in court in front of his mother.  For more on that, check out episode 106.  It was later used when she and Naka no Oe left the Toyosaki Naniwa Palace and returned to Asuka.  It may be during the time of the Itabuki Palace that another one of the monuments was built.  This is the Shobuike Kofun.  The nomination document doesn't give a precise date for this one, and we really only know for certain that it was built in the 7th century, but they place it on the timeline shortly after the events of 643.  Like Ishibutai kofun, it is a hofun, or square kofun, surrounded by a moat with a horizontal burial chamber.  At only 30 meters long, it is not as large or as prominent as Ishibutai Kofun, possibly indicating that the occupants were not as prominent or that kofun building as a whole was falling out of fashion.  Inside, there were two stone coffins, in the "house shape", meaning the lid had a peaked roof appearance.  In addition, the interior of the coffins was lacquered, making these unique in the archipelago.  Finally, perhaps as is the case with Ishibutai kofun, the mound appears to have been deliberately dismantled at some point in the early 8th century, when Fujiwara-kyo was still the capital. We do not know who was buried at Shobuike Kofun, but there are two theories.  One theory proposes that, given the unique features, it may have been a member of the royal family.  Another theory suggests that it may be a tomb for members of the Soga family.  This theory is connected to the idea that Ishibutai is the tomb of Soga no Umako.  Given its shape and similarities, perhaps this tomb is for a relative?  In addition, though not part of the World Heritage Site nomination, there is a nearby square kofun known as Koyamada Kofun.  There is a theory that this other tomb might also have been a royal tomb—perhaps even a first burial for Tamura no Ohokimi, aka Jomei Tenno.  However, there is another theory that these two tombs, together, make up the tombs of Soga no Emishi and Soga no Iruka.  That would explain them both being of similar shapes, and similar to the kofun thought to be that of Soga no Umako.  It could also explain why Shobuike kofun was later destroyed, like with Ishibutai Kofun. Shortly after Shobuike Kofun was thought to have been built, the court moved to Naniwa for a time, before eventually returning to the Itabuki Palace.  Then, in 656, we have the Nochi-no-Okamoto Palace, aka the Later Okamoto Palace, built after the Itabuki palace burned down.  It was repurposed by Ohoama when he brought the court back from Ohotsu, and then expanded with the Ebinoko Enclosure, among other changes, turning it into the Kiyomihara palace, where Ohoama and then Uno no Sarara ruled until the completion of the Fujiwara Palace around 694. Around the same time as the Later Okamoto Palace was the construction of the Sakafuneishi Ritual Site.  This site is located on a hill on the east side of the Asuka valley, overlooking the Asuka palace site.  There they have found stone walls, a strange carved stone with channels for what appears to be water or liquid for some kind of ritual purpose, and, towards the bottom of the hill, a stone turtle basin and water spout that appears to have once been connected to a spring.  Of all of the included sites, this is perhaps the most enigmatic in terms of how it was used and what was going on there.  It is likely that this is what is referred to in the Chronicle as the Tou no Mine site, where it is said that they built an enclosure encircling two tsuki trees, calling the site the Futatsuki Palace.  That said, today the name "tou-no-mine" is applied to a peak some distance further up the valley and into the mountains, and I do not believe that any concrete evidence of a "palace" has been found at either location.  Still, it demonstrates that there was something going on that was important enough to build walls and create intricate stone carvings—not something we necessarily find everywhere, though they are particularly prolific in the Asuka region once you consider all the various stone carvings that have been located there.  Current thinking seems to suggest that it was a site where sovereigns from Kashikiya Hime through Uno no Sarara conducted rites associated with ascension to the throne.  The walls show evidence of being built earlier in the 7th century, which we discussed in Episode 118, and then damaged during the incredibly powerful Nankai earthquake during the Hakuho era.  We talked about this earthquake back in episode 139, along with other natural disasters.  This was an earthquake of immense power, known as a Nankai Megathrust Earthquake, that caused destruction across the archipelago, from Shikoku up through the Kanto region.  Walls show evidence of being repaired in Temmu's time and the site appears to have been in use up through the 9th century.  This means it was still being used in some capacity even after the court had moved up to Heian-kyo, in modern Kyoto, but who knows by whom. By the way, I feel like I should address something here.  Often times there is a bit of an archaeological joke that if you don't know what something is it gets termed a "ritual site" or a "ritual implement".  And, granted, "ritual" does not necessarily mean "religious".  Brushing your teeth each day could be considered a ritual.  So is the inauguration of a new president or prime minister.  It just refers to something that we do regularly, usually as part of a societal tradition.  Often it is symbolic, though sometimes it can have a greater function.  So in all likelihood whatever was happening at the Sakafuneishi site probably was a kind of "ritual", whether it was religious or not, but we just don't have enough info to know what that might have looked like.  The physical evidence does not conform to any other well known practice, so we are left guessing. Compare this to another "ritual" site, the next on our list:  The Mizuochi site.  When it was first discovered in 1972, it was clear that it was important.  There was a large building foundation, in the shape of a square podium, faced with paving stones.  It was also near to Asukadera and the location where various stone figures had been found at the turn of the century.  It would take several more years to discern enough features to come to the realization of what it was for.  This was due to the discovery of highly unusual features and artifacts. For instance, there is the central building, designated SB200.  It had pillars set on base stones, forming a grid pattern in a square—four spans long on each side.  This is unusual compared to other buildings on the site, which had more conventional pillars embedded in the ground.  Each span of the pillars at SB200 was a uniform distance.  The podium on which the building was placed was just under 11 meters on each side, and a little more than a meter in height.  The pillar bases were further strengthened under the floor level, meaning that the resulting structure would have been remarkably sturdy.  In the center of the building was a stone platform, set about a meter below the surface, where they found the remains of a large and small lacquered wooden boxes.  Around the platform were buried wooden culverts and copper pipes, which would have been able to carry water to and from the site. There was nothing else like this discovered anywhere else, but given the nature of everything, it seemed to make sense that this was the site of the clepsydra, the water clock, which Naka no Oe is said to have built.  Pottery shards from around the 650s and 660s seem to back up this identification, and simulations have demonstrated how the water clock may have actually worked.  As such, the site seems to have been fairly well identified, which is really remarkable, and provides an incredible link to that era.  Not only that, but the technology demonstrated was incredibly advanced for its time.  As such, it truly is a remarkable site.  For more, check out Episode 127, where we talked more in depth about the importance of time and direction in Ancient Yamato. The next site on the list is the Kengoshizuka Kofun.  This mounded tomb is said to have been built around 667 CE—around the time that Yamato was supporting Baekje in a failed attempt to stave off that country's destruction at the hands of the Silla-Tang alliance.  This is an octagonal shaped kofun—a shape which is thought to have only been used by members of the royal family.  The academic position is that this is the tomb of Takara Hime—aka Saimei Tennou—who had died just as Yamato was starting to send troops to the Korean peninsula.  This theory is at odds with the Imperial Household Agency, which has designated a different tomb—Kurumaki-Kenno Kofun—as Saimei Tennou's mausoleum The story as it is recounted in the Nihon Shoki goes something like this.  As Yamato was gathering forces to defend Baekje—see episodes 123 and 124 for what happened—Takara Hime passed away at the temporary court set up in Asakura, in modern Kyushu.   With Yamato just about to launch a military campaign, they couldn't also hold a royal funeral, so they had her body taken back to the Nara basin..  Takara Hime's remains were temporarily interred at the plain of the Asuka River—Asuka-gawara.  It wouldn't be until after the conflict was over—a little more than 5 years later—that she would be buried.  At that time, we are told that she was buried together with Royal Princess Hashibito, her sister-in-law, at Wochi Hill—little market hill—and that the royal granddaughter, Princess Ohota, was buried in front.  And indeed, the layout of Kengoshizuka Kofun  has space for two coffins, and the archeologists found evidence of another burial in "front" of the kofun.  So in all ways this  seems to accord with the Chronicles, though the Imperial Household Agency has not chosen to change its designation.  I suspect that if they did it might cause some issues due to the limits of what archaeologists are allowed to do with tombs designated as royal mausoleums. Kengoshizuka Kofun has been remarkably reconstructed, so that you can go and see what it probably looked like when it was first built.  Since it was not designated as an imperial mausoleum by the Imperial Household Agency, archaeologists were able to excavate Kengoshizuka, and they found some remarkable finds, including a particularly spectacular coffin fitting made of cloisonne hexagonal plates with images of flowers that were connected to each other.  There also appears to have been a coffin made with lacquered linen, rather than the stone or tuff coffins found elsewhere.  So that's Kengoshizuka Kofun.  That's #7 on our list.  Moving on to #8, on the timeline at 673, it is Kawara-dera, and I'm going to lump this in with Tachibana-dera, which is noted on the timeline at 680.  In fact, the nominating document proposes a much earlier timeline for the start of Tachibana-dera, starting in the 640s, with Kawara-dera in the 660s, about two decades later. These two temples sit across from one another, and at one time they appear to have been coupled together as a monastery and a nunnery.  In fact, the nominating documents call out Tachibana-dera as Japan's oldest nunnery. The actual founding of these two temples is somewhat in dispute.  Let me start with Tachibana-dera.  Tachibana-dera claims to have been founded by none other than the legendary Shotoku Taishi.  It is said that the land of Tachibana-dera was the area of the palace where Prince Umayado, aka Shotoku Taishi, was born, and that in 606 he had the property turned into a temple.  As such, it claims to be one of seven major temples built by the Prince.  However, we don't have any actual documentation for the temple until it shows up in 680, due to the report of a fire.  We do see it in numerous poems in the Man'yoshu, which is one of the ways we can also tell that it was a nunnery. More information can be gleaned from the archaeological excavations at the site.  The original temple was clearly built on the same Baekje designs as others of that period.  In an interesting twist, it appears as though the temple was not oriented north to south, as others were, but rather it was oriented west to east.  This would have had it facing the royal palace, initially, in a configuration very similar to that of Shitennoji, in Osaka, or Yamadadera, which is also one of the sites included in UNESCO World Heritage designation. The original temple had a middle gate, a pagoda, a main hall—or kondo—and a lecture hall (Koudou).  It was surrounded by a walled corridor.  Some of the roof tiles that have been found appear to be from the first quarter of the 7th century, but there are many more from the mid-7th century, suggesting that full-scale construction wasn't carried out until that period.  None of the original buildings appear to have survived, though there is an Asuka era stone statue, as well as various important cultural properties that have been preserved, and excavations have given us an idea of what it looked like, originally. Compare that to Kawara-dera, which sits to the north of Tachibana-dera.  We've talked about Kawara-dera before, as it was eventually designated one of the four national temples.  It was clearly built at a later date than Tachibana-dera, though when, exactly, is still unclear. There is mention of a Kawara-dera in an entry for 653, but even then, the Chronicles note that may have actually been at Yamada-dera, on the other side of Asuka, indicating that even the Chroniclers weren't entirely sure.  That leaves the first clean mention of the temple at 673, in the reign of Ohoama, aka Temmu Tenno.  There is a note, prior to this, in about 656, which talks about "Kawara no Miya", or the Kawara Palace. This is where Takara Hime briefly moved after the fires damaged the Itabuki Palace, which was rebuilt into the Later Okamoto Palace.  It is thought that Kawara-dera is on the site of that temporary palace, and it is possible that the building of that palace lent something to the eventual creation of Kawara-dera. Kawara-dera has a unique layout, known specifically as the Kawara-dera style temple layout.  Although the overall temple is built on a north-south axis, the west main hall faces east, towards the pagoda, in the southern courtyard.  There was then a central main hall, and then the northern courtyard, with the koudou, or lecture hall, facing south.  There is also evidence that the east gate was sizeable—possibly larger than the south gate.  If so, it may be that this temple, like Tachibana-dera, was also facing east—facing the palace—but it was, at the same time, also on the same north-south access as other buildings and facilities.  This almost seems like they were perhaps compromising between facing the palace and utilizing the continental idea of a north-south alignment.  I almost wonder if the pagoda and western kondou weren't first built and then someone decided to change the orientation mid-way through the building process.  Either way, it is definitely unique. Although Kawara-dera was designated as one of the four national temples, it is the only temple that was not eventually moved up to Heijo-kyo, or Nara, when the capital eventually moved up there.  There are numerous theories as to why, but regardless of that, it stayed in Asuka and was no longer considered a national temple.  Over time it declined, and repairs could not be maintained across the entire complex.  Today, a successor temple, Gufuku-ji, sits on the site, but it is much reduced.  Fortunately, you can still see many of the exposed footings and get an idea for just what this temple was like back in its heyday. Now since we've mentioned it, it is probably worth talking about Yamada-dera, which is also on the list.  Like the others, there is a small successor temple to the north, but most of the ancient Yamada-dera grounds are visible, and if you go out there you can clearly see where all the buildings were.  There are signs and raised platforms depicting where the various buildings were at, so you can easily see what was there.  Furthermore, if you check out the Asuka Historical Museum, they have a remarkably well-preserved section of one of the walls of the gallery from the temple, including some roof elements.  It appears to have fallen down during a fire, and other material must have fallen on top of it so that the fire could not consume that section, leaving it in incredible shape. Yamada-dera is part of the Hosso sect—that is the sect following the teachings of the monk Xuanzang.  We talked about Xuanzang, and the monks who studied with him, back in episodes 120 to 122.  It is said to have been founded by Soga no Kurayamada no Ishikawa no Maro.  He was a relative of Soga no Emishi who supported Prince Naka no Oe in his coup in 645.  Soga no Kurayamada eventually became Udaijin, or Minister of the Right, and he was essential in implementing the Taika reforms.  Long story short, he was slandered, and fled to Yamada-dera, which was still under construction.  Rather than being taken by government forces, he took his own life, as well as that of his wife and eight children.  You can listen to the whole story back in Episode 112.  All of that is said to have happened here at that temple, in the year 649.  Perhaps because of the stain of that incident, the temple construction appears to have been halted for a time.  It wouldn't be completed until 685, when Ohoama and his wife, Uno no Sarara, a direct descendant of Soga no Kurayamada, were on the throne. Finally, there is one more temple from this early period that is mentioned, and that is Hinokuma-dera.  Of all of the temples so far, this one we probably have mentioned the least in the main podcast.  Hinokuma-dera is located to the southwest of the main Asuka valley, south of the famous Takamatsuzuka kofun.  It is first mentioned in a record dated to 686.  That indicates it must have been built some time prior, and archaeological excavations seem to place it at the second half of the 7th century, with the pagoda and main hall being completed in the late 7th century.   The temple continued to be maintained through the 8th century, but declined after the Heian period when the pagoda and lecture hall collapsed.  In the early 20th century a local Shinto shrine was relocated here, and remains, today. Hinokuma-dera was built as a private temple by the Yamato no Aya.  The Yamato no Aya are an intriguing group of people.  The name "Aya" implies a group that was originally employed as weavers, a technology brought over from the continent.  Indeed, they are said to have been largely immigrants who came and brought the technology with them.  The Aya were broken into different groups, with the Yamato no Aya being one of the more powerful.  The name appears again and again in the Chronicles, though in the time of Ohoama they were put on notice as a clan.  We aren't told what they did, exactly.  They seem to have made their way back into the court's good graces over time, however. Hinokuma-dera is interesting in that it is much smaller than the other temples we have discussed, and the form is quite different.  It isn't organized along cardinal directions, but rather with the koudou, or lecture hall, in the northwest and the kondou, or main hall, in the southeast.  The pagoda was between the two, slightly off-center to the northeast, directly across from the main gate, which faced southwest.  This means that you would enter from the southwest into a large, rectangular courtyard.  You could be facing a pagoda near the rear wall, with a lecture hall to your left and the main image hall to your right.  This is compared to Baekje temples that were on the periphery of the Baekje capital, and this may have been in a similar situation.  Based on the surrounding geography, it appears that some of the choices may have been made to conform with local geologic features, such as the ridge that it is on. It is interesting, however, for its uniqueness, especially as a private temple that did not have the resources of the court.  There were probably quite a few of these kinds of temples that we just don't see or hear about in the record.  When the court moved, first up to Heijo-kyo, but later on to Heian-kyo, in modern Kyoto, the head of the Yamato no Aya no doubt moved as well, and that probably led to the temple's decline, over time. Speaking of the court, there is one more part of the Asuka court that we should touch on before we leave the era of the Asuka palace.  At some point, probably related to the Later Okamoto Palace, the court created a pond and garden.  This Asuka Pond Garden site is first mentioned in 685, though it likely existed for some time.  Evidence suggests that it was built around the same time as the later Okamoto Palace, so sometime around 656, and based on excavations, we know that there was a south and north pond, divided by a middle bank.  Water flowed from the south pond to the north pond through a wooden pipe in that middle bank.  The south pond had a pentagonal shape, about 65 meters long, east to west, and 55 meters wide, north to south.  It was only 30 cm at its deepest point, with two islands in the pond itself.  The north pond was 36 meters east to west and 52 meters north to south, and it was up to 4 meters deep.  There was a stone overflow channel that was built for water to flow back into the Asuka river.  There was also a stone fountain, like that found at the Sakafuneishi site, and evidence of buildings and a wall around the site.  There has also been analysis of seed pollen, indicating what kinds of vegetation might have been grown in the garden. This was a lavish area that was purpose-built for entertainments of various kinds.  This is the area that the royal family and various nobles likely adjourned to at the end of the day for relaxation and for various banquets and other such gatherings. Of course, not all the court proceedings were so joyful.  In 686, Ohoama died, and for the next couple of years the court business was taken up with eulogies and memorials.  This is also when they built the next site included in the list: The mounded tomb of Temmu Tennou and, eventually, Jitou Tennou.  The tomb is an octagonal kofun, similar to the Kengoshizuka kofun for Takara Hime.  It is built to the southwest of the Asuka basin, a fair distance from the palace.  However, this positioning also puts it directly south of the site of the new Fujiwara Palace.  As the Fujiwara capital and palace site had already been selected, they would have been able to build this tomb in relation to the future palace, creating a direct north-south link between the two.  It is also along the same ridgeline as the tomb of Kengoshizuka and the tomb attributed to Kinmei Tennou and Princess Kibi no Himemiko. The octagonal tomb was built in five tiers.  It is about 42 meters on a side, built with rammed earth and then covered, originally, with dressed stones, while the surrounding area was paved.  Ohoama was buried in a sealed stone burial chamber in a dry-lacquered linen-made coffin, similar to what was found, again, at Kengoshizuka.  Later, when Uno no Sarara passed away, her urn was added to the tomb. Speaking of that, I cannot believe I didn't mention this in the last episode on Queen Uno no Sarara, but yes, she was cremated.  In fact, she is the first Yamato sovereign to have been cremated in the Buddhist style, rather than to have her body buried intact.  Today, almost cremation is the default in Japan—to the point that it actually has caused some issues with people who, for religious reasons, request a different type of burial.  However, at this point, it was still somewhat new.   Prior to Buddhism, all indications are that bodies were simply buried.  Buddhism brought in the concept of at least four different types of funerary rites.  There is dosou, or earth burial, but there was also suisou, water burial; fuusou, wind—or "air"—burial; and then kasou, fire burial.  Suisou would be committing a body to water, and fuusou generally means leaving the body on a stand, out in the open, to allow the body to decompose while birds, ideally vultures, come and do their work.  Of these, "kasou", fire burial or cremation, is linked to the historical Buddha, whose physical body is said to have been cremated, with the bones and teeth left behind considered holy relics.  That Uno no Sarara requested cremation would seem to indicate her own support of Buddhism and Buddhist institutions. The tomb of Temmu and Jitou has remained largely intact—at least compared to some that we have discussed this episode-- but not inviolate.  Over time, the site was allowed to become overgrown with trees and other vegetation.  In 1235 the tomb was robbed and in 1881 it was officially designated as an Imperial Mausoleum by the Imperial Household Agency, which now manages the site.  You can approach up to a point, but the tomb itself is largely off-limits to the public. Speaking of Uno no Sarara's support of Buddhism, we've already talked about her connections to Yakushi-ji, the next site on our list.  This temple was commissioned by Ohoama when his wife, Uno no Sarara, grew unexpectedly ill in 680.  She did recover, and the temple would eventually be considered one of the four National temples of the Yamato state.  It appears to have been built—possibly shifted slightly—specifically in line with the new avenues being laid out for Fujiwara-kyo, the new capital, and it fits neatly into place, taking up an entire city block.  When the capital moved, the temple was also moved.  The new temple sits up near modern Nara, in the area known as Nishi-no-kyou—the West (side of the) capital.  For the new site, the court may have used some of the materials from the original temple, though there does seem to have been a continued presence at the Fujiwara capital site until the 11th century.  To avoid confusion, the temple in the old Fujiwara capital site is referred to as "Moto-Yakushiji", meaning the Real or Original Yakushi Temple. Yakushiji was commissioned in 680, but work on the temple wasn't completed until 698, four years after the move to the new Fujiwara Palace.  Key features at this time were its size and its double pagodas, rather than just the single pagoda common in earlier temples.  This mimicked temple innovations happening on the continent, and was later adopted by several temples in the new capital of Heijo-kyo. Another national temple from around this time, also included in the nomination letter, is Daikandaiji.  Like Yakushiji, this temple was a grand statement of the Yamato state's ambitions.  Both were large temples that would have stood out, and as national temples they were symbols of state power and authority in matters both secular and spiritual. We discussed all of this in a previous episode, Episode 142, where we covered the four national temples, so I don't want to belabor it too much other than to give a brief overview.  In summary, what we know as Daikandaiji today is very likely the old Kudara Ohodera,  Kudara, in this instance, being spelled with the same kanji as for "Baekje".  Kudara Ohodera was the largest of the Asuka and Fujiwara era temples.  Its pagoda was over 80 meters tall, one of the tallest in Yamato at that time, and the main hall rivaled that of the Daigokuden, the main hall of the Fujiwara palace.   It also appears to have been moved twice.  First it was moved from its original location closer to the Asuka palace.  And then it appears to have been shifted to align with the avenues of the new Fujiwara capital.  The name was also changed.  "Kudara Ohodera" likely referred to the location where the temple was first founded by Tamura, aka Jomei Tennou.  It was then moved to Asuka and took on the name "Takechi Ohodera", given its new location, but then was renamed to Ohotsukasa no Ohodera, the Great Temple of the High Officials, or something like that.  This same name, read with the on'yomi reading, becomes "Daikandaiji". The temple was later moved to Heijo-kyo, where it was renamed to "Daianji", which means something like the Temple of Great Safety or Protection.   There is another story that says that the temple actually originated in the Kumagori dojo created by the legendary Shotoku Taishi, but, like so many such stories, that may have been added later to increase the temple's prestige.  As with so many of these temples, when the move was made to Heijo-kyo, the temple lost its national status, but remained active.  Without the upkeep by the court, it eventually declined, finally disappearing almost entirely.  Remains were rediscovered in the Edo and Meiji period, with major excavations in the 1970s and 80s.  From this, there is evidence of fire, even before construction was completed.  Indeed, there is a record of fire in 711.  The temple was likely under construction for much of the period of the Fujiwara capital's existence. This is probably as good a point as any to talk about the Fujiwara Palace itself.  I would note that the World Heritage site designation only includes the palace site, and not the entire capital city of Fujiwara-kyo.  That is probably for the best, as findings have suggested that the ancient capital was built on a plan far grander that previously thought. Initially, it was believed that the Fujiwara capital was built similar to Heijo-kyo and Heian-kyo, which is to say that it was modeled after the Tang capital of Chang'an.  This model creates a rectangular city with the main palace complex at the far north of the city.  Lower classes are typically housed in the southern regions while upper classes and nobility are provided land in the northern areas of the city.  Part of the reason to believe that the city was laid out like this has to do with the three mountains:  Mt. Unebi, Mt. Miminashi, and Mt. Kagu.  If the palace were located at the northern end of the city, then the city would fit rather nicely in the plains between these three mountains.  However, it appears that the plans for Fujiwara-kyo were much grander, and it appears that the Fujiwara palace sat not at the northern top of the capital, but instead it was in the middle.  This more closely approximates the ideal Confucian model, which created a square city divided into nine districts with the palace in the center.  However, it also means that the city grid is interrupted by the mountains, particularly by Mt. Miminashi, in the north.  To cover all of that land would be untenable, and much of it has been built up or under cultivation for centuries.  Furthermore, it is unclear how built up Fujiwara-kyo ever was.  Imagine trying to just create a city from scratch.  Not only was it about building the temples and the palace, but about all of the other houses, which would have been organized by the individual owners.  One also has to wonder just how many workers there were, and materials, to do all of this.  If much of this was done as traditional wooden buildings, then many of the blocks may not have left any significant remains, though new construction in the area does perform exploratory archaeology just in case.  There are a lot of interesting features that have been found. However, let's focus just on the Fujiwara Palace.  As I've previously pointed out—just back in Episode 152, for example, the Fujiwara Palace was, in many ways, getting back to the type of palace that the Toyosaki Naniwa Palace had tried to be.  This was a massive State complex.  The overall property appears to have been a square, with nine gates—once again, mimicking the geometric perfection suggested in ancient sources.  That wall, which was defined by post-holes in the ground, was also surrounded by a moat.  The south central gate was known as the Suzaku-mon, or Suzaku gate, named for Suzaku, the crimson bird of the south.  This was at the north end of Suzaku Oji, or Suzaku Avenue, the central road of the Fujiwara capital. This road was 24 meters wide, with 4 meter ditches on either side.  The ditches would have carried water throughout the city, while also allowing the city to drain water during large rains.  From the Suzaku gate to the north the palace opened up to the first courtyard, with two building where officials could prepare for the day.  Originally this would have been the place for officials to change into their formal robes, though later they were commanded to show up to work already dressed.  From there, once it opened, they would pass through another gate into the Choudouin, or State Hall.  Here, the 8 bureaus, or ministries, each had a Choudou, or court hall, where they would perform their work.  There were also four other halls for other governmental work. Besides the southern gate, there were gates on the east and west, which led to further government offices to the west and east of the court.  A fourth gate, at the north end of the Choudouin enclosure, would lead to the Daigokuden, the Great Audience Hall.  This was part of a reduced enclosure.  Two buildings have been discovered to the east and west of the enclosure, and north of the enclosure would have led to the private quarters of the sovereign and their family. The government buildings are more obvious than some others—many of the buildings were built in the continental style, meaning with stone footings, leaving a lot of evidence of their existence.  Meanwhile, the buildings of the sovereign's private residence were likely still in the indigenous style—plain wood with posts sunk directly into the ground, and thatched roof.  That would all leave a lot fewer traces, not to say that they haven't ever found anything. Today, the Fujiwara Palace site is a large open area where many of the features that have been found are indicated with modern crimson colored pillars, demonstrating where the various pillars were found.  At the same time, any above-ground reconstructions would have be conjectural, as we don't have enough remaining to know exactly what the palace looked like beyond the pillar locations. This palace and the city was ambitious.  It was huge and clearly meant as a permanent capital.  The fact that it was only occupied until about 710, when the capital moved north, to Heijou-kyou, is something we'll talk about in a later episode.  But still, it was absolutely an incredible move.  Think of how much labor this took and what kind of costs were involved?  This was truly a flex of the state's ability to mobilize labor to be able to do all of this, and generally marks the moment where the Yamato government really came into its own.  It also marks the period where the name "Yamato" is thought to have been officially changed to refer to "Nihon", the "Origin of the Sun", the name by which Japan would be known ever since.  It really is a symbol of Japan's changing state. There are only three more monuments included in the World Heritage Site designation, and they are all tombs. The first is Nakaoyama Kofun.  This is another octagonal kofun, approximately 19.5 meters from one side to the other.  It is only three tiers, as opposed to the five tiers of the tomb of Temmu and Jitou, and similarly covered in stone and surrounded by stone pavement.  The sealed burial chamber is narrow—designed for an urn rather than for a full-body coffin.  This is the first such mound clearly built to accommodate Buddhist style cremation, rather than a coffin.  While the keyhole shaped kofun had stopped being utilized for some time, this appears to put the final seal on the coffin, as it were, of the kofun building period, which had started back in the mid-3rd century.  Certainly, royal tombs continued to be built in the form of mountains, but they would stop having the same kind of artificial mound. It is unclear who was buried in the mound.  It was plundered around the 13th century, and there was considerable damage noted in the Edo period.  However, given Kengoshizuka Kofun and the kofun of Temmu and Jitou Tennou, it seems hard to deny the general consensus that this is the tomb of none other than Karu—that is to say Monmu Tennou.  However, as with Kengoshizuka Kofun, the Imperial Household Agency has named a different kofun, that of Kurihara-tsuka'ana Kofun, slightly to the south of Nakaoyama.  I would note that while this is an octagonal kofun, similar to the others we have seen, the Kurihara kofun, aka the Hinokuma Anko Misasagi, is a round kofun, which, in the consideration of modern scholarship, is not generally thought to have been a shape used for a royal tomb. There are two other tombs on the world heritage list that are round tombs, however—though they are not thought to have been royal tombs.  These are the Takamatsuzuka and Kitora kofun, and both of them have incredible features that are considered of particular importance to the indication of the development of the state.  This is because in both tombs elaborate tomb mural paintings were discovered. The murals of the Kitora kofun are perhaps the simpler between the two.  The Kitora murals have the four directional guardians on the walls of the tomb.  Again, we talked about this back in episode 127.  It was the idea that there was a directional guardian for each of the four cardinal directions.  This includes Genbu, the black tortoise of the north; Byakkou, the White Tiger of the West; Seiryuu, the Blue (or green) Dragon of the East; and Suzaku, the Red Bird of the South.  These descriptions were heavily tied in with various continental ideas of what would be known as "feng shui", including different ideas of color, direction, and concepts of yin and yang.  The Kitora kofun clearly shows these four guardians.  Based on the style of the tomb and the paintings, it is assumed that this tomb was built in the very beginning of the 8th century.  Combined with tomb goods found, while we don't know who was buried there it is very likely that it was either a royal prince or high ranking noble.  It has been suggested that this could have been the tomb for the Minister of the Right, others have suggested that it could be Royal Prince Takechi, who died in the late 7th century, or possibly even a high ranking member of the Baekje nobility living in the archipelago since the fall of their country, given some of the continental features of the tomb and its murals. In addition to the spectacular directional guardians, on the ceiling of Kitora Kofun is a depiction of the stars.  This star chart has been the focus of considerable study, as it depicts the stars in the sky as they might have been seen from the ground.  Though there are some errors, it is remarkably accurate, and it has been heralded as the oldest such star chart in the world.  There are earlier depictions of the sky, like the Nebra Sky Disc, from modern Nebra, in Germany, which dates to about 1800-1600 BCE, but those are more like an astronomical rule, rather than a chart.  It is also interesting that the positions of the stars don't exactly correspond with the sky over the Fujiwara capital: instead, it seems that the latitude better fits with the capital of Pyongyang in Goguryeo.  This opens up lots of intriguing possibilities about how this star chart came to be, and who created it.  It may be that some of the errors we see in the star positions come from taking a star chart possibly from the Tang court, and then localizing it to the Goguryeo capital in Pyongyang.  That chart then appears to have made its way to Japan where it was used in the Kitora kofun.  That means that the artist  wasn't necessarily directly looking at the sky at the time, but rather looking at a depiction, probably drawn on paper which has since been lost.  All of this points to the availability of, and importance placed on, astronomical information at the time.  In the Takamatsuzuka Kofun we similarly have directional animals, although in that case Suzaku, in the south, has been lost.  There is also a depiction of the stars, though it is more based on the zodiac, with constellations depicted in the various "houses" of the sky, rather than a true chart of the sky.  Most significantly in this tomb, however, are depictions of courtiers – groups of male and female attendance - in what appears to be court clothing, and indeed this is the best depiction we have of what court clothing may have looked like at this time.  It very much is in keeping with the clothing we see on the continent.  It is possible that the clothing depicted is not actually what was in use in the court, but possibly clothing from the continent as it was depicted in drawings and the like.   However, the style of clothing does seem to match the continental style clothing we see later in the Nara period, and so it does seem to be our best source for the clothing of the time barring us finding actual garments or further depictions. Both of these tombs are stunning, and have greatly increased our knowledge of the world of the court of 8th century Japan.  However, they are also both extremely fragile and in need of conservation.  Since being opened, humidity levels in the tombs have risen, which has led to the deterioration of the paintings themselves.  Japanese historians and conservators have gone to great lengths to preserve what they could before any more was lost, and there are depictions of what they looked like when they were originally found.  One of the goals of the World Heritage determination appears to be the conservation of these incredible paintings for future generations to be able to see. And there you have it.  Those are the sites  that were recently listed together on the UNESCO World Heritage list as the Ancient Capitals of Asuka and Fujiwara.  I hope that everyone gets a chance to go see them in person some day—it really is a beautiful and rather bucolic area with history strewn all about.  It isn't difficult to walk most of it, either, though to see everything you probably want at least a couple of days, not including various museums and other institutions.  And, of course, the rest of the Nara basin is full of even more treasures, such as Horyuji temple, the Makimuku Palace site, Mt. Miwa, and then the ancient capital of Nara, just to name a few. But that will have to be for another day.  For now, I think I've gone on long enough.  This has been a bit longer than most episodes, so I hope that you enjoyed it.  We'll be back with our regularly scheduled episodes in a couple of weeks. 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 either our Ko-Fi or BuyMeACoffee sites—just look up SengokuDaimyo. For all of that, you can also find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, you may have noticed that there are advertisements running on the podcast—that is so that we can keep this free to everyone, but if you want an ad-free version, we have uploaded our entire back-catalog to Patreon, where we will be releasing early and ad-free episodes for anyone who wants to sign up. Finally, 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.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary SourcesPrimary SourcesAeschylus. Eumenides.Cicero. On Divination.Herodotus. The Histories.Homeric Hymn to Apollo.Pausanias. Description of Greece. Book 10.Pindar. Pythian Odes.Plutarch. Life of Lycurgus.Plutarch. “On the E at Delphi.” In Moralia.Plutarch. “The Obsolescence of Oracles.” In Moralia.Plutarch. “The Oracles at Delphi No Longer Given in Verse.” In Moralia.Strabo. Geography.Official and Reference SourcesArchaeological Site of Delphi, Hellenic Ministry of Culture. “Excavations.”Archaeological Site of Delphi, Hellenic Ministry of Culture. “History of Delphi.”Archaeological Site of Delphi, Hellenic Ministry of Culture. “Mythological Versions of the Foundation of the Oracle.”Archaeological Site of Delphi, Hellenic Ministry of Culture. “The Sphinx of the Naxians.”Archaeological Site of Delphi, Hellenic Ministry of Culture. “The Temple of Apollo.”Archaeological Site of Delphi, Hellenic Ministry of Culture. “The Treasury of the Siphnians.”Encyclopaedia Britannica. “Delphi.”Encyclopaedia Britannica. “Delphic Oracle.”Encyclopaedia Britannica. “Hieromnemon.”Encyclopaedia Britannica. “Python.”Encyclopaedia Britannica. “Pythian Games.”UNESCO World Heritage Centre. “Archaeological Site of Delphi.”Modern ScholarshipChappell, Mike. “Delphi and the Homeric Hymn to Apollo.” The Classical Quarterly 56, no. 2 (2006).de Boer, Jelle Z., John R. Hale, and Henry A. Spiller. “The Delphic Oracle: A Multidisciplinary Defense of the Gaseous Vent Theory.” Clinical Toxicology 40, no. 2 (2002).Etiope, Giuseppe, et al. “The Geological Links of the Ancient Delphic Oracle.”Fontenrose, Joseph. The Delphic Oracle: Its Responses and Operations, with a Catalogue of Responses. Berkeley: University of California Press, 1978.Forrest, W. G. “The First Sacred War.” Bulletin de Correspondance Hellénique 80 (1956).Fragkaki, Maria. “The Great Rhetra.” Rosetta 17 (2015).McInerney, Jeremy. “Parnassus, Delphi, and the Thyiades.” Greek, Roman, and Byzantine Studies 38, no. 3 (1997).Piccardi, Luigi. “Active Faulting at Delphi, Greece: Seismotectonic Remarks and a Hypothesis for the Geological Environment of a Myth.” Geology 28, no. 7 (2000).Scott, Michael. Delphi: A History of the Center of the Ancient World. Princeton: Princeton University Press, 2014.Strolonga, Polyxeni. “The Foundation of the Oracle at Delphi in the Homeric Hymn to Apollo.” Greek, Roman, and Byzantine Studies 51 (2011).Music, Inscriptions, and ArchaeologyArchaeological Museum of Delphi. Museum collections and interpretive materials.The Delphic Hymns to Apollo.École française d'Athènes. Fouilles de Delphes.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. 

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull Episode BibliographyPrimary SourcesAeschylus. Eumenides. Used for the ancient tradition of succession at Delphi and the mythic movement from older powers to Apollo.Cicero. On Divination. Used for ancient discussion of divination and the tradition of Delphic inspiration connected with breath or exhalation.Herodotus. The Histories. Used for Croesus, the danger of ambiguous prophecy, the Athenian “wooden wall” oracle, Themistocles' interpretation, and Delphi's role in war and public decision-making.Homeric Hymn to Apollo. Used for Apollo's Delphic foundation myth, the serpent, the movement from sacred landscape to Apollonian institution, and the Cretan priests connected with Apollo's dolphin form.Pausanias. Description of Greece, Book 10. Used for later ancient traditions concerning Delphi, foundation myths, Gaia, Themis, Python, Apollo, sacred monuments, and the Delphic landscape.Pindar. Pythian Odes. Used for the Pythian Games, victory poetry, Apollo, prestige, and the transformation of athletic victory into sacred memory.Plutarch. Life of Lycurgus. Used for Lycurgus, the Great Rhetra, and the tradition of Spartan law receiving Delphic sanction.Plutarch. Moralia: “On the E at Delphi.” Used for the mysterious letter E at Apollo's temple and ancient philosophical interpretations of its meaning.Plutarch. Moralia: “The Oracles at Delphi No Longer Given in Verse.” Used for Delphic verse, the change in oracular style, and ancient reflection on why the Pythia no longer gave responses in meter.Plutarch. Moralia: “The Obsolescence of Oracles.” Used for Delphi in the Roman period, the decline of oracular centers, Plutarch's reflections on divine inspiration, and the tradition that Delphi once had multiple priestesses.Strabo. Geography. Used for ancient geographical description of Delphi and the tradition of the oracle's inspiration being connected with a breath or vapor rising from below.Official and Reference SourcesArchaeological Site of Delphi / Hellenic Ministry of Culture. “History of Delphi.” Used for Delphi's geography, Mycenaean background, Apollo's cult, Python, Cretan priests, the Amphictyony, sacred administration, Sacred Wars, Roman history, decline, and excavation.Archaeological Site of Delphi / Hellenic Ministry of Culture. “Mythological Versions of the Foundation of the Oracle.” Used for Gaia, Themis, Phoebe, Apollo, Python, Poseidon, the tripod, Athena Pronaia, the Thriae, and the dolphin/Cretan priest tradition.Archaeological Site of Delphi / Hellenic Ministry of Culture. “The Temple of Apollo.” Used for the sacred center of the sanctuary, the adyton, the temple's rebuilding history, and the architectural setting of the oracle.Archaeological Site of Delphi / Hellenic Ministry of Culture. “The Sphinx of the Naxians.” Used for the Naxian dedication, apotropaic symbolism, civic prestige, and the monument's role in the Sacred Way.Archaeological Site of Delphi / Hellenic Ministry of Culture. “The Treasury of the Siphnians.” Used for the Siphnian Treasury, its sculptural program, caryatids, wealth, painted decoration, and sacred display.Archaeological Site of Delphi / Hellenic Ministry of Culture. “Excavations.” Used for the Great Excavation, the village of Kastri, French archaeological work, and the modern recovery of Delphi.Encyclopaedia Britannica. “Delphic Oracle.” Used for the Pythia, Apollo's oracle, Delphi's high prestige, and the use of Apollo's sanction by lawmakers, colonists, and political leaders.Encyclopaedia Britannica. “Delphi.” Used for the general history and significance of Delphi as a sanctuary, oracle, and pan-Hellenic religious center.Encyclopaedia Britannica. “Python.” Used for Python as the serpent or dragon killed by Apollo at Delphi.Encyclopaedia Britannica. “Pythian Games.” Used for the games at Delphi, their musical and athletic character, their relationship to Apollo, and the laurel wreath.Encyclopaedia Britannica. “Hieromnemon.” Used for the Amphictyony, pylagorai, hieromnemones, treasury supervision, and administration of sacred affairs.UNESCO World Heritage Centre. “Archaeological Site of Delphi.” Used for Delphi's world heritage description, pan-Hellenic importance, sacred landscape, and historical significance.Modern ScholarshipChappell, Mike. “Delphi and the Homeric Hymn to Apollo.” The Classical Quarterly 56, no. 2, 2006. Used for the Homeric Hymn's Delphic foundation narrative and Apollo's Pythian identity.Fontenrose, Joseph. The Delphic Oracle: Its Responses and Operations with a Catalogue of Responses. Berkeley: University of California Press, 1978. Used as a major scholarly backbone for Delphic responses, authenticity problems, categories of consultation, and the operation of the oracle.Forrest, W. G. “The First Sacred War.” Bulletin de Correspondance Hellénique 80, 1956. Used for the First Sacred War, Krisa/Crisa, sacred access, and the political framing of Delphi's early pan-Hellenic importance.Fragkaki, Maria. “The Great Rhetra.” Rosetta 17, 2015. Used for the Great Rhetra as a Delphic oracle and the divine validation of Spartan political order.McInerney, Jeremy. “Parnassus, Delphi, and the Thyiades.” Greek, Roman, and Byzantine Studies 38, no. 3, 1997. Used for Dionysus, the Thyiades, Parnassus, mountain ecstasy, and the fact that Delphi's sacred landscape was not purely Apollonian.Piccardi, Luigi. “Active Faulting at Delphi, Greece: Seismotectonic Remarks and a Hypothesis for the Geological Environment of a Myth.” Geology 28, no. 7, 2000. Used for Delphi's faulted landscape and the modern geological debate around the oracle.de Boer, Jelle Z., John R. Hale, and Henry A. Spiller. “The Delphic Oracle: A Multidisciplinary Defense of the Gaseous Vent Theory.” Clinical Toxicology 40, no. 2, 2002. Used for the modern argument that gases, possibly including ethylene, may have contributed to the Pythia's altered state.Etiope, Giuseppe, et al. “The Geological Links of the Ancient Delphic Oracle.” Used for critique and reassessment of the geological and gaseous explanations of Delphic inspiration.Scott, Michael. Delphi: A History of the Center of the Ancient World. Princeton: Princeton University Press, 2014. Used for the broader historical arc of Delphi as sacred center, political institution, cultural symbol, and archaeological site.Strolonga, Polyxeni. “The Foundation of the Oracle at Delphi in the Homeric Hymn to Apollo.” Greek, Roman, and Byzantine Studies 51, 2011. Used for Apollo's foundation myth and the literary shaping of Delphi's origin story.Music, Inscriptions, and ArchaeologyFouilles de Delphes. École française d'Athènes. Used for the archaeological publication tradition connected with Delphi's excavation, architecture, inscriptions, sculpture, and sanctuary remains.The Delphic Hymns to Apollo. Used for Apollo's musical cult, sacred song, and the role of hymn, inscription, and performance at Delphi.Archaeological Museum of Delphi materials. Used for the Charioteer, Antinous, Kleobis and Biton, the Sphinx of the Naxians, the Siphnian Treasury, and other major finds from the sanctuary.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. 

Professor Lucy Blue speaks to Professor Corine Yazbeck about the rescue excavation of Tabarja Wata Slam located on the coast north of Beirut. It's one of Lebanon's most significant archaeological sites, preserving evidence of human occupation stretching back 10,000 years to the Pre-pottery Neolithic, making it one of the earliest known farming and fishing communities on the eastern Mediterranean coast. Excavations have uncovered Neolithic houses, fishing equipment, masses of stone tools, figurines and burial areas with carefully arranged human remains. Animal remains, including pig and goat, suggest the site may have been a centre for the early domestication. The maritime activity of the site is revealed through the archaeological remains, including fish bones, weights for fish nets and stone anchors, highlighting the site's close relationship with the sea and its importance for understanding the origins of coastal communities.

We open Wednesday with the high-stakes election integrity fallout rocking the region after New Jersey officials admitted to registering over 6,000 non-citizens on state voter rolls. Election integrity attorney Linda Kearns joins Dawn Stensland to break down why calling this issue a mere "software glitch" ignores decades of structural flaws stemming from the 1993 Motor Voter Act. We analyze the Department of Justice stepping in to demand full voter records, how state automatic registration policies dump ineligible people onto voting lists, and why local elections face the greatest risk when voter rolls remain uncleaned. Dawn and the crew dive into the eerie ongoing investigation in Olney, where federal agents and cadaver dogs have taken over a neighborhood property to excavate a massive underground pipe. We walk through the terrifying details surrounding 44-year-old Eugene Horsch, including fake federal credentials, zip ties, handwritten serial killer references, and a suspicious 55-gallon drum tied directly into the water lines. Plus, we highlight local hero Patrolman Dominic Hodson for delivering a baby on the side of the road and share updates on our fundraising efforts for the Families Behind the Badge Children's Foundation ahead of Sunday's Ben to the Shore bike ride. Pennsylvania Attorney General Dave Sunday joins Dawn to address a looming judicial deadline after the state Supreme Court struck down mandatory life sentences without parole for second-degree felony murder. We discuss the potential legal chaos facing over 1,000 incarcerated individuals, how a lack of updated state guidelines leaves resentencing entirely to individual judges, and what this means for victims' families seeking long-term justice. We wrap up by examining the separation of powers, federal election integrity measures, and the urgent necessity of maintaining public trust in both the justice system and the ballot box.

Episode 378 A prototype Stonehenge has been discovered - an even older structure that may have been a first attempt at building the famous megalithic calendar.  A team led by archaeologist Phil Harding, best-known for the TV series ‘Time Team', discovered a range of artefacts at a site near Stonehenge on the Salisbury Plain in Wiltshire.  Excavations at Bulford uncovered pottery, animal bones, flints - and something even more telling. Signs of a structure of wooden poles were found, that line up directly with the summer solstice sun. Phil Harding joins Rowan Hooper and Penny Sarchet to discuss what he found and why it made the hairs on the back of his neck stand up. To read more about these stories, visit https://www.newscientist.com/ Image Credits: Wessex Archaeology - www.wessexarch.co.uk  Marijane Porter Dr Fabio Silva garethwiscombe, CC BY 2.0 https://creativecommons.org/licenses/by/2.0, via Wikimedia Commons Andrew Dunn, CC BY 2.0 https://creativecommons.org/licenses/by/2.0, via Wikimedia Commons Learn more about your ad choices. Visit megaphone.fm/adchoices

Misha Glenny and guests discuss an ancient civilisation who lived over 2000 years ago in the southwest of modern-day Libya. During prehistoric times, the Sahara Desert was greener and even had large lakes, but for the last 5000 years it has been a hyperarid environment. Extreme swings of temperature and limited surface water might make the Sahara seem like an inhospitable place to live, but an ancient people in North Africa known to us as the Garamantes thrived there. Following descriptions of the Garamantes in Roman and Greek texts, the Garamantes have often been seen as pastoral nomads, or as tribal barbarians on the periphery of the Mediterranean world. But the work of archaeologists in recent decades has revealed something different. Evidence suggests a society with flourishing towns and cities, complex underground irrigation systems, a key role in trade routes across the Sahara – and may give us a broader view of ancient history.WithDavid Mattingly Emeritus Professor of Roman Archaeology at the University of LeicesterFarès Moussa Visiting Fellow at the University of Southampton and Cultural Heritage ConsultantAndJosephine Quinn Professor of Ancient History and Fellow of St John's College, University of CambridgeProducer: Martha OwenReading list:C.M. Daniels, The Garamantes of Southern Libya (Oleander Press, 1970)C. Duckworth, A. Cuénod and D.J. Mattingly (eds), Mobile Technologies in the Ancient Sahara and Beyond (Trans-Saharan Archaeology Volume 4, Cambridge University Press, 2020)M.C. Gatto, D.J. Mattingly, N. Ray and M. Sterry (eds), Burials, Migration and Identity in the Ancient Sahara and Beyond (Trans-Saharan Archaeology Volume 2, Cambridge University Press, 2019)R.B. Hitchner (ed.), A Companion to North Africa in Antiquity (Wiley-Blackwell, 2020), especially ‘Beyond barbarians: the Garamantes of the Libyan Sahara' by D.J. MattinglyD.J. Mattingly, Between Sahara and Sea: Africa in the Roman Empire (Michigan University Press, 2023)D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 1, Synthesis (Society for Libyan Studies, 2003) D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 2, Site Gazetteer, Pottery and other Survey Finds (Society for Libyan Studies, 2007) D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 3, Excavations Carried out by C.M. Daniels (Society for Libyan Studies, 2010) D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 4, Survey and Excavations at Old Jarma (Ancient Garama) Carried out by C. M. Daniels (1962–69) and the Fazzan Project (1997–2001) (Society for Libyan Studies, 2013)D.J. Mattingly, V. Leitch, C.N. Duckworth, A. Cuénod, M. Sterry and F. Cole (eds), Trade in the Ancient Sahara and Beyond (Trans-Saharan Archaeology Volume 1, Cambridge University Press, 2017)D. Mattingly, S. McLaren, E. Savage, Y. Fasatwi and K. Gadgood (eds), The Libyan Desert: Natural Resources and Cultural Heritage (Society for Libyan Studies, 2006), especially ‘The Garamantes: The First Libyan state' by D. Mattingly P. Mitchell and P. Lane (eds), The Oxford Handbook of African Archaeology (Oxford University Press, 2013), especially ‘Roman Africa and the Sahara' by A. Leone and F. Moussa M. Sterry and D.J. Mattingly (eds), State Formation and Urbanisation in the Ancient Sahara and Beyond (Cambridge University Press, 2020)Some of these books are available for free from Open Access Books: British Institute for Libyan & Northern African StudiesIn Our Time is a BBC Studios productionSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Misha Glenny and expert guests explore the characters, events and discoveries that have shaped our world.

Misha Glenny and guests discuss an ancient civilisation who lived over 2000 years ago in the southwest of modern-day Libya. During prehistoric times, the Sahara Desert was greener and even had large lakes, but for the last 5000 years it has been a hyperarid environment. Extreme swings of temperature and limited surface water might make the Sahara seem like an inhospitable place to live, but an ancient people in North Africa known to us as the Garamantes thrived there. Following descriptions of the Garamantes in Roman and Greek texts, the Garamantes have often been seen as pastoral nomads, or as tribal barbarians on the periphery of the Mediterranean world. But the work of archaeologists in recent decades has revealed something different. Evidence suggests a society with flourishing towns and cities, complex underground irrigation systems, a key role in trade routes across the Sahara – and may give us a broader view of ancient history.WithDavid Mattingly Emeritus Professor of Roman Archaeology at the University of LeicesterFarès Moussa Visiting Fellow at the University of Southampton and Cultural Heritage ConsultantAndJosephine Quinn Professor of Ancient History and Fellow of St John's College, University of CambridgeProducer: Martha OwenReading list:C.M. Daniels, The Garamantes of Southern Libya (Oleander Press, 1970)C. Duckworth, A. Cuénod and D.J. Mattingly (eds), Mobile Technologies in the Ancient Sahara and Beyond (Trans-Saharan Archaeology Volume 4, Cambridge University Press, 2020)M.C. Gatto, D.J. Mattingly, N. Ray and M. Sterry (eds), Burials, Migration and Identity in the Ancient Sahara and Beyond (Trans-Saharan Archaeology Volume 2, Cambridge University Press, 2019)R.B. Hitchner (ed.), A Companion to North Africa in Antiquity (Wiley-Blackwell, 2020), especially ‘Beyond barbarians: the Garamantes of the Libyan Sahara' by D.J. MattinglyD.J. Mattingly, Between Sahara and Sea: Africa in the Roman Empire (Michigan University Press, 2023)D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 1, Synthesis (Society for Libyan Studies, 2003) D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 2, Site Gazetteer, Pottery and other Survey Finds (Society for Libyan Studies, 2007) D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 3, Excavations Carried out by C.M. Daniels (Society for Libyan Studies, 2010) D.J. Mattingly (ed.), The Archaeology of Fazzan, Volume 4, Survey and Excavations at Old Jarma (Ancient Garama) Carried out by C. M. Daniels (1962–69) and the Fazzan Project (1997–2001) (Society for Libyan Studies, 2013)D.J. Mattingly, V. Leitch, C.N. Duckworth, A. Cuénod, M. Sterry and F. Cole (eds), Trade in the Ancient Sahara and Beyond (Trans-Saharan Archaeology Volume 1, Cambridge University Press, 2017)D. Mattingly, S. McLaren, E. Savage, Y. Fasatwi and K. Gadgood (eds), The Libyan Desert: Natural Resources and Cultural Heritage (Society for Libyan Studies, 2006), especially ‘The Garamantes: The First Libyan state' by D. Mattingly P. Mitchell and P. Lane (eds), The Oxford Handbook of African Archaeology (Oxford University Press, 2013), especially ‘Roman Africa and the Sahara' by A. Leone and F. Moussa M. Sterry and D.J. Mattingly (eds), State Formation and Urbanisation in the Ancient Sahara and Beyond (Cambridge University Press, 2020)Some of these books are available for free from Open Access Books: British Institute for Libyan & Northern African StudiesIn Our Time is a BBC Studios productionSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Misha Glenny and expert guests explore the characters, events and discoveries that have shaped our world.

​Archaeologists recently uncovered a mysterious "anomaly" beneath the Western Cemetery near Egypt's Great Pyramid of Giza. Using ground-penetrating radar and electrical resistivity tomography, they identified two underground structures: a shallow L-shaped feature and a deeper, larger one. Both structures appear man-made due to their distinct shapes and densities differing from the surrounding soil. Researchers speculate that the shallow feature might have served as an entrance to the deeper structure, possibly indicating the presence of a tomb. Excavations are planned to further investigate these intriguing findings. ​ Learn more about your ad choices. Visit megaphone.fm/adchoices

The Norse settlement of Greenland, founded by Eric the Red in approximately 985 AD, provides a poignant and sad look at the final chapters of the Viking Age. Excavations at the Herjolfsness graveyard at the southern tip of Greenlandhave yielded extraordinary organic material preserved by the permafrost, including the clothing of the last inhabitants. These garments, such as a patched and coarse woolen dress, reveal that by the 15th century, the Greenlanders were no longer high-status people and had become increasingly isolated from the broader Norse diaspora. The settlement struggled as the climate cooled, while the Inuit people, who were better adapted to the Arctic conditions, thrived and moved further south. Artifacts like small wooden figures found in the region suggest interactions between the Norse Greenlanders and the Inuit populations. The final historical records of the colony are remarkably personal, documenting a witch burning in 1407 and a wedding in 1408. In the case of the witch burning, a man named Kolgrim was executed for allegedly using witchcraft to seduce a married woman. These events represent the last known activities of the Norse in Greenland before they vanished entirely, leaving behind only ruins and memories in the ice. 8/81630

fWotD Episode 3268: Nynetjer Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Thursday, 16 April 2026, is Nynetjer.Nynetjer (also known as Ninetjer and Banetjer) was the third pharaoh of the Second Dynasty of Egypt during the Early Dynastic Period, prior to the Old Kingdom period. The dates for his reign are uncertain; Egyptologists have proposed that it took place at some point between the late 29th and the early 27th century BC for 35 to 49 years, and most probably lasted around 40 years. Archaeologically, Nynetjer is the best-attested king of the early Second Dynasty and he is also recorded on several king lists dating to the Old Kingdom and the later Ramesside and Ptolemaic periods. There is strong evidence that he succeeded Raneb on the throne. The events at the end of his reign and the identity of his successor are much less clear. Both historical sources and archaeological evidence point to some breakdown or partition of the state along both religious and political lines, most probably seeing concurrent rulers reigning over Upper and Lower Egypt until the country was reunited by Khasekhemwy at the end of the dynasty.Most of the events recorded for Nynetjer's reign on the Palermo Stone, the Old Kingdom royal annals, are regular religious festivals and censuses undertaken for taxation purposes. The probable locations for these events indicate that royal activity was largely confined to the capital Memphis and its vicinity in Lower Egypt, with the possible exception of a military campaign in Nubia. The administrative structure of the state continued on its First Dynasty (c. 3150 – 3000 BC) basis but became more sophisticated, with the earliest evidence for the administrative partition of Egypt into nomes, a regional management system, dating to Nynetjer's reign.Nynetjer had a large gallery tomb dug for himself in Saqqara, now beneath parts of both Djoser's and Unas's pyramid complexes. His tomb comprises a maze of over 150 rooms, some of which are arranged to model a royal palace. Although it was disturbed during Egypt's later periods, the tomb when excavated still housed some of the original funerary equipment of the king. This included hundreds of jars that once held wine, beer and jujube fruits. Excavations have also produced numerous stone tools, some of which seem to have been used in a ritual feast for Nynetjer's burial. The subterranean tomb was probably built with associated superstructures, but these have not survived as they were levelled and overbuilt by subsequent pharaohs.This recording reflects the Wikipedia text as of 02:29 UTC on Thursday, 16 April 2026.For the full current version of the article, see Nynetjer on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Brian.

The earliest evidence of a grouping of iron blooms has been discovered in a shipwreck off the Carmel coast. On today's program, host Brent Nagtegaal interviews lead author Prof. Tsilla Eshel of the School of Archaeology and Maritime Cultures, University of Haifa, about the discovery. https://armstronginstitute.org/1451-israeli-underwater-excavations-reveal-earliest-hoard-of-iron-blooms-from-c-600-bce

For the kings of ancient Egypt, the Sun was much more than just a glowing orb in the daytime sky. It was the god Ra, one of the most important of all the gods. Ra was a creator of life, the king’s father, and a representation of the king as a god himself. So the kings of the Fifth Kingdom, about 4500 years ago, built temples to honor the Sun. Archaeologists have recently excavated about half of the largest one yet discovered – a massive complex that might have been topped by a spot for watching the Sun and stars. The temple is named “Joy of Ra” or “Joy of the Heart of Ra.” It’s at Abu Gorab, about 10 miles from Cairo, near the ancient capital, Memphis. It was built by King Nyuserre, who reigned for two or three decades. At the time, the kings identified themselves with Ra – as eternal gods. So the temple was a place to honor both Ra and the king. Excavations have uncovered two large enclosures. The upper level was discovered 125 years ago, but the lower one was found just recently. The upper level included an altar for making offerings to Ra. And one end featured an obelisk that would have towered high above the courtyard and the surrounding landscape. It had a perfect east-west alignment – the directions of the rising and setting Sun. The recent work also uncovered a stairway to the roof. The rooftop probably served as an observatory – helping Nyuserre follow his “father” across the sky. Script by Damond Benningfield

When people think of craft, certain images might come to mind, like knitting in a rocking chair by a warm fireplace. People often think of it as a quiet, solitary activity— one that doesn’t make much of a public statement. But crafts like knitting can be radical. The rocking chair by the fireplace isn’t just quiet and solitary— it can also be a site of real political change. This hour, we’re listening back to our episode about the power of craft. We’ll hear from a crafter who helped popularize the term "craftivism." It refers to a movement that combines craft with activism. We’ll also talk to a local potter who hopes to spread awareness of the indigenous Wangunk people. They are not recognized as a tribe by the federal or state government. GUESTS: Betsy Greer: writer and maker. She’s editor of the book Craftivism: The Art of Craft and Activism and author of Knitting for Good!: A Guide to Creating Personal, Social, and Political Change Stitch by Stitch. She helped popularize the term "craftivism." Gary Red Oak O'Neil: a Wangunk Elder, potter, and educator. He’s been a member of Wesleyan Potters since 1968. His solo exhibition, Excavations, was on view at the Ezra and Cecile Zilkha Gallery at Wesleyan University in fall 2025, and a current exhibition, The Art of Wangunk Elder Gary Red Oak O'Neil is on view at Wesleyan potters until March 22; This episode originally aired on August 22, 2025.See omnystudio.com/listener for privacy information.

Where in the world am I? In San Diego, talking about Thessoloniki Greece, Part 1 Welcome to the  Dr. Mary Travelbest Guide podcast. I returned from a 90-day journey around the world, and I'm excited to connect with fellow travelers and share experiences for world peace. Here is an FAQ about plane or train travel, Thessoloniki Greece, Part 1, and also about a health issue you don't want when you travel. Give a listen. I guide you to solo travel experiences to bring out your best. The FAQ is: If you could take a plane or a train, which would it be and why? Answer:  If I have the choice between a plane and a train, Most of the time… I choose the train. Now let's be practical. If the distance is extreme — say, cross-country or intercontinental — the plane wins on efficiency. At this stage of life, I value my energy. Six hours in the air may beat twenty hours of transfers. But when are both realistic options? Train. Here's why. First, the train allows me to arrive gently. There's no stripping down at security, no liquid anxiety, no rushing to a distant gate. I walk onto the train. I keep my water. I keep my dignity. That matters. Second, the scenery. At 50+, we understand that the journey is not separate from the destination. On a train, I see villages, farmland, people waiting on platforms, laundry on balconies. I watch life unfold. A plane gives me clouds. Third, ease of movement. I can stand up. Walk. Stretch. Visit the café car. Talk to someone if I choose — or not. For solo women, that flexibility feels empowering. Fourth, arrival point. Trains typically drop you in the center of town. Planes drop you 40 minutes away, followed by taxis, shuttles, and more logistics. Simplicity wins. Now — here's where I get skeptical of my own bias. If I'm exhausted… If connections are complicated… If safety or night travel becomes a concern…Going from Oslo to Bergen this past summer, we had a 7-hour delay, stranded in Voss due to the heated tracks. That was not unusual, I later learned. Side note: I did enjoy my time in Voss and learned to slow down. If I anticipate a delay like this, I will absolutely take the plane. Comfort and safety override romance. So my answer? If time is short and distance is long,,,,, fly. If time is flexible and distance is reasonable, take the train and let the world move past your window. At this stage of life, we're not just getting somewhere. We're experiencing how we get there. And that is the difference.   60-second confidence challenge Your challenge today  Confidence Challenge in Greece and on trains. If you like today's Confidence Challenge, my book series delves deeper into train travel while walking through the 5 steps to solo travel, from easy to more challenging, with foreign-language communication tips. You can find the series at the link in the description.    See Book A for addressing this concern..  Find it on the website​​ at https://www.5stepstosolotravel.com/ or on Amazon. It's a several-part series. Today's destination is Thessaloniki, Greece Part 1 of 2   Greece: my bucket list trip: Arrival, Ancient Echoes, and Modern Reality Welcome to my planned Step 5 travel — the kind where you don't just visit a place… you live inside it. This week and next week, I'm taking you to Thessaloniki, Greece's second-largest city — layered with Roman ruins, Byzantine churches, Jewish history, and modern-day contradictions.    

Mankind's Beginnings have been the most guarded and tampered with secret and is binding us in a spell of institutionalized superstition.  The True Makers of Civilization were a fair and just class of noble leaders and guardians of mankind.  Very bad people have poisoned our legacy and co-opted our achievements. This series and this channel is an effort to restore our identity and break the spell cast over us. We are not to be subjugated. We are the representatives on Earth of the benevolent Creator.  Adam-Thor knew this.  He led with fairness and protected people from the dark sorcerers who were terrorizing lands in Ancient times.  It's time we remembered who we are and our noble purpose.  The Eda/Edda or Knowledge ie the History of Civilization is the greatest tool for Breaking the Spell over mankind. Even if the Nordic Goths are not your ancestors, they benefitted and protected all people that they held dominion over. They improved the lives of those they civilized with their innovations in agriculture, science, mechanics, metal work, art, and defense. They were fair and just and worthy of the role of guardian and protectors over their territories. Who better to lead?Some of us hear the war drum in our hearts, and know exactly what our role is, our purpose, our destiny. Are you one as well? Are you this era's DOOMERS?Become a top tier member for only 10:https://patreon.com/c/KristosCastYou can get our AWESOME Hot Sauces here: https://SemperFryLLC.comand right now you can use code: Foodstar for 6% Off.Many thanks for the channel campaign help. We're still a ways away from the goal. See the links below to help get the stuff we need. Thank You!Use Code BB5 here: https://SemperFryLLC.comClick Picture on the Right for the AZURE WELL products and use code BB5 for your discount.Find clickable portals to Dr Monzo and Dr Glidden on Dan's site.Join Dr. Glidden's Membership site here:https://leavebigpharmabehind.com/?via=pgndhealth⁠Code: baalbusters for 25% OFFMake Dr. Glidden Your DoctorPods & Exclusives AD-FREE!https://patreon.com/c/KristosCasthttps://buymeacoffee.com/BaalBustershttps://paypal.me/BaalBustershttps://GiveSendGo.com/BaalBustersTwitter Account: https://x.com/KristosCasthttps://open.spotify.com/show/0vtEmTteIzD2nB5bdQ8qDRBecome a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

This episode, we talk about two monumental projects that were started in this reign.  One was the historiographical project that likely led to the creation of the Kojiki and the Nihon Shoki.  And then there was the start of the first permanent capital city:  the Fujiwara Capital. Listen to the episode and find more on our website:  https://sengokudaimyo.com/podcast/episode-143   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 143: Temmu's Monumental Projects     Ohoama sat astride his horse and looked out at the land in front of him.   He could still see the image of the rice fields, now long fallow, spreading out on the plain.  To the north, east, and west, he could see the mountains that would frame his vision.  As his ministers started to rattle off information about the next steps of the plan, Ohoama began to smile.  He thought of the reports his embassies to the Great Tang had brought back, about the great walled cities of the continent.  In his mind's eye, Ohoama envisioned something similar, rising up on the plain in front of him. There would be an earth and stone wall, surrounding the great city.  The gates would be grand, much like the temples, but on an even greater scale.  Houses would be packed in tight, each within their own walled compounds.  In the center painted red and white, with green accents, would be a palace to rival any other structure in the archipelago.  The people would stream in, and the city would be bustling with traffic. This was a new center, from which the power of Yamato would be projected across the islands and even to the continent.   Greetings everyone, and welcome back.  This episode we are still focused on the reign of Ohoama, aka Temmu Tennou, between the years 672 and 686. Last episode we talked about the Four Great Temples—or the Four National Temples.  Much of this episode was focused on the rise and spread of Buddhism as we see in the building of these national temples, but also on the changes that occurred as the relationship between Buddhism and the State evolved.  This was part of Ohoama's work to build up the State into something beyond what it had been in the past—or perhaps into something comparable to what they believed it to have been in the past.  After all, based on the size of the tomb mounds in the kofun period, it does seem that there was a peak of prosperity in the 5th century, around the time of Wakatakeru, aka Yuryaku Tennou, and then a decline, to the point that the lineage from Wohodo, aka Keitai Tennou, seemed to have come in during a time when they were rebuilding Yamato power and authority. This episode we are going to talk about two projects that Ohoama kicked off during his reign.  He wouldn't see the completion of either one, since both took multiple decades to complete, but both focused on linking the past and the future.  The first we'll talk about is a new attempt to gather historical documents and records—the last time that was done was in the time of Kashikiya Hime, over 50 years ago.  That was during the height of Soga power.  Since then a lot had changed, and presumably there were even more stories and records that had been written down.  Plus the tide had changed.  So they needed to update—and maybe even correct—the historical record. But beyond that, there was a greater goal: Ohoama and his court also needed to make sure that the past was something that they wanted to go back to, among other things. The other thing we are going to discuss is the start of a project to build a brand new capital city.  And when we talk a bout city, we really mean a city.  This was a massive undertaking, likely unlike anything that we've seen so far.  Sure, there had been monumental building projects, but this was something that was going to take a lot more work - how much more monumental could you get than a new city?  And it would create a physical environment that would be the embodiment of the new centralization of power and authority, and the new state that Ohoama was building, with his administration—and Yamato—at the center.   Let's start with the big ones.  First and foremost, we have the entry from the 17th day of the 3rd month of the 681.  Ohoama gave a decree from the Daigokuden to commit to writing a Chronicle of the sovereigns and various matters of high antiquity.  Bentley translates this as saying that they were to record and confirm the Teiki, which Aston translated as the Chronicle of the Sovereigns, and various accounts of ancient times.  This task was given out to a slew of individuals, including the Royal Princes Kawashima and Osakabe; the Princes Hirose, Takeda, Kuwada, and Mino; as well as Kamitsukenu no Kimi no Michichi, Imbe no Muraji no Kobito, Adzumi no Muraji no Inashiki, Naniwa no Muraji no Ohogata, Nakatomi no Muraji no Ohoshima, and Heguri no Omi no Kobito.  Ohoshima and Kobito were specifically chosen as the scribes for this effort.  We aren't told what work was started at this time.  Aston, in his translation of the Nihon Shoki, assumes that this is the start of the Kojiki.  Bentley notes that this is the first in a variety of records about gathering the various records, including gathering records from the various families, and eventually even records from the various provinces.  And I think we can see why.  Legitimizing a new state and a new way of doing things often means ensuring that you have control of the narrative.  Today, that often means doing what you can to control media and the stories that are in the national consciousness.  In Ohoama's day, I'd argue that narrative was more about the various written sources, and how they were presented.  After all, many of the rituals and evidence that we are looking at would rely on the past to understand the present.  The various family records would not only tell of how those families came to be, but would have important information about what else was going on, and how that was presented could determine whether something was going to be seen as auspicious, or otherwise.  Even without getting rid of those records, it would be important to have the official, State narrative conform to the Truth that the state was attempting to implement. Ultimately, there is no way to know, exactly, how everything happened.  If the Nihon Shoki had a preface, it has been lost.  The Kojiki, for its part, does have a preface, and it points to an origin in the reign of Ohoama—known as the sovereign of Kiyomihara.  In there we are told that the sovereign had a complaint—that the Teiki and Honji, that is the chronicles of the sovereigns and the various other stories and legends, that had been handed down by various houses had come to differ from the truth.  They said they had many falsehoods, which likely meant that they just didn't match the Truth that the State was trying to push.  Thus  they wanted to create a so-called "true" version to pass down. This task was given to 28 year old Hieda no Are.  It says they were intelligent and had an incredible memory.  They studied all of the sources, and the work continued beyond the reign of Ohoama.  Later, in 711 CE, during the reign of Abe, aka Genmei Tennou, Oho no Yasumaro was given the task of writing down everything that Hieda no Are had learned.  The astute amongst you may have noticed that this mentions none of the individuals mentioned in the Nihon Shoki.  Nor does the Nihon Shoki mention anything about Hieda no Are.  So was this a separate effort, or all part of the same thing?  Was Are using the materials collected by  the project? As you may recall, we left the Kojiki behind some time ago, since it formally ends with the reign of Kashikiya hime, aka Suiko Tennou, but realistically it ended with Wohodo, aka Keitai Tennou—after that point there are just lists of the various heirs.  As such, there is some speculation that this was originally built off of earlier histories, perhaps arranged during the Soga era. The general explanation for all of this is that Hieda no Are memorized the poems and stories, and then Yasumaro wrote them down.  Furthermore, though the language in the Kojiki does not express a particular gender, in the Edo period there was a theory that Hieda no Are was a woman, which is still a popular theory. Compare all of that to the Nihon Shoki.  Where the Kojiki was often light on details and ends with Suiko Tennou, the Nihon Shoki often includes different sources, specifically mentions some of them by name, and continues up through the year 697.  Furthermore, textual analysis of the Nihon Shoki suggests that it was a team effort, with multiple Chroniclers, and likely multiple teams of Chroniclers.   I have to admit, that sounds a lot more like the kind of thing that Ohoama was kicking off. We have an entry in the Shoku Nihongi, the work that follows the Nihon Shoki, that suggests 720 for the finished compilation of the Nihon Shoki.  So did it take from 681 to 720 to put together?  That is a really long project, with what were probably several generations of individuals working on it. Or should this be read in a broader sense?  Was this a historiographical project, as Bentley calls it, but one that did not, immediately, know the form it would take?  It isn't the first such project—we have histories of the royal lineage and other stories that were compiled previously—much of that attributed to Shotoku Taishi, but likely part of an earlier attempt by the court.  In fact, given that the Kojiki and Sendai Hongi both functionally end around the time of Kashikiya hime, that is probably because the official histories covered those periods.  Obviously, though, a lot had happened, and some of what was written might not fit the current narrative.  And so we see a project to gather and compile various sources.  While this project likely culminated in the projects of the Kojiki and the Nihon Shoki, I doubt that either work was necessarily part of the original vision.  Rather, it looks like the original vision was to collect what they could and then figure things out. It would have been after they started pulling the accounts together, reading them, and noticing the discrepancies that they would have needed to then edit them in such a way that they could tell a cohesive story.  That there are two separate compilations is definitely interesting.  I do suspect that Oho no Yasumaro was working from the efforts of Hieda no Are, either writing down something that had been largely captured in memory or perhaps finishing a project that Are had never completed.  The Nihon Shoki feels like it was a different set of teams, working together, but likely drawing from many of the same sources. And as to why we don't have the earlier sources?  I once heard it said that for books to be forgotten they didn't need to be banned—they just needed to fall out of circulation and no longer be copied anymore.  As new, presumably more detailed, works arose, it makes sense that older sources would not also be copied, as that information was presumably in the updated texts, and any information that wasn't brought over had been deemed counterfactual.  Even the Nihon Shoki risked falling into oblivion; the smaller and more digestible Kojiki was often more sought after.  The Kojiki generally presents a single story, and often uses characters phonetically, demonstrating how to read names and places.  And it just has a more story-like narrative to it.  The Nihon Shoki, comparatively, is dense, written in an old form of kanbun, often relying more on kanbun than on phonetic interpretations.  It was modeled on continental works, but as such it was never going to be as easy to read.  And so for a long time the Kojiki seems to have held pride of place for all but the most ardent scholars of history. Either way, I think that it is still fair to say that the record of 681 was key to the fact that we have this history, today, even if there was no way for Ohoama, at the time, to know just what form it would take. Another ambitious project that got started under Ohoama was the development of a new and permanent capital city. Up to this point we've talked about the various capitals of Yamato, but really it was more that we were talking about the palace compounds where the sovereign lived.  From the Makimuku Palace, where either Mimaki Iribiko or possibly even Himiko herself once held sway, to the latest palace, that of Kiyomihara, the sovereigns of Yamato were known by their palaces.  This is, in part, because for the longest time each successive sovereign would build a new palace after the previous sovereign passed away.  There are various reasons why this may have been the case, often connected to insular concepts of spiritual pollution brought on by the death of an individual, but also the practical consideration that the buildings, from what we can tell, were largely made of untreated wood.  That made them easier to erect, but also made them vulnerable to the elements, over time, and is probably one of the reasons that certain shrines, like the Shrine at Ise, similarly reconstitute themselves every 20 years or so. Furthermore, we talk about palaces, but we don't really talk about cities.  There were certainly large settlements—even going back to the Wei chronicles we see the mention of some 70 thousand households in the area of Yamateg.  It is likely that the Nara basin was filled with cultivated fields and many households.  Princes and noble households had their own compounds—remember that both Soga no Umako and Prince Umayado had compounds large enough that they could build temples on the compounds and have enough left over for their own palatial residences, as well.  However, these compounds were usually distributed in various areas, where those individuals presumably held some level of local control. It is unclear to me how exactly the early court functioned as far as housing individuals, and how often the court was "in session", as it were, with the noble houses.  Presumably they had local accommodations and weren't constantly traveling back and forth to the palace all the time.  We know that some houses sent individuals, men and women, to be palace attendants, even though they lived some distance away.  This was also likely a constraint on the Yamato court's influence in the early days. We do see the sovereign traveling, and various "temporary" palaces being provided.  I highly doubt that these were all built on the spot, and were likely conversions of existing residences, and similar lodging may have been available for elites when they traveled, though perhaps without such pomp and circumstance. What we don't really see in all of this, are anything resembling cities.  Now, the term "city" doesn't exactly have a single definition, but as I'm using it, I would note that we don't see large, permanent settlements of significant size that demonstrate the kind of larger civil planning that we would expect of such a settlement.  We certainly don't have cities in the way of the large settlements along the Yangzi and Yellow rivers. We talked some time back about the evolution of capital city layouts on the continent.  We mentioned that the early theoretical plan for a capital city was based on a square plan, itself divided into 9 square districts, with the central district constituting the palace.  This design works great on paper, but not so much in practice, especially with other considerations, such as the north-south orientation of most royal buildings.  And then there are geographic considerations.  In a place like Luoyang, this square concept was interrupted by the river and local topography.  Meanwhile, in Chang'an, they were able to attain a much more regular rectangular appearance.  Here, the court and the palace were placed in the center of the northernmost wall.  As such, most of the city was laid out to the south of the palace. In each case, however, these were large, planned cities with a grid of streets that defined the neighborhoods.  On each block were various private compounds, as well as the defined markets, temples, et cetera. The first possible attempt at anything like this may have been with the Toyosaki palace, in Naniwa.  There is some consideration that, given the size of the palace, there may have been streets and avenues that were built alongside it, with the intention of having a similar city layout.  If so, it isn't at all clear that it was ever implemented, and any evidence may have been destroyed by later construction on the site.  Then we have the Ohotsu palace, but that doesn't seem to be at the same scale as the Toyosaki palace—though it is possible that, again, we are missing some key evidence.  Nonetheless, the records don't really give us anything to suggest that these were large cities rather than just palaces. There is also the timeline.  While both the Toyosaki palace and the Ohotsu palace took years to build, they did not take the time and amount of manpower that would be needed to create a true capital city.  We can judge this based on what it took to build the new capital at Nihiki. This project gets kicked off in the 11th month of 676.  We are told that there was an intent to make the capital at Nihiki, so all of the rice-fields and gardens within the precincts, public and private property alike, were left fallow and became totally overgrown. This likely took some time.  The next time we see Nihiki is in the 3rd month of 682, when Prince Mino, a minister of the Household Department, and others, went there to examine the grounds.  At that point they apparently made the final decision to build the capital there.  Ohoama came out to visit later that same month. However, a year later, in the 12th month of 683, we are told that there was a decree for there to be multiple capitals and palaces in multiple sites, and they were going to make the Capital at Naniwa one of those places.  And so public functionaries were to go figure out places for houses.  So it wasn't just that they wanted to build one new, grand capital.  It sounds like they were planning to build two or three, so not just the one at Nihiki.  This is also where I have to wonder if the Toyosaki Palace was still being used as an administrative center, at the very least.  Or was it repurposed, as we saw that the Asuka palaces had been when the court moved to Ohotsu? This is further emphasized a few months later, when Prince Hirose and Ohotomo Yasumaro, at the head of a group of clerks, officials, artisans, and yin yang diviners were sent around the Home Provinces to try and divine sites suitable for a capital.  In addition, Prince Mino, Uneme no Oni no Tsukura, and others were sent to Shinano to see about setting up a capital there as well.  Perhaps this was inspired by the relationship between the two Tang capitals of Chang'an and Luoyang.  Or perhaps it was so that if one didn't work out another one might. Regardless, Nihiki seemed to be the primary target for this project, and in the third lunar month of 684 Ohoama visited the now barren grounds and decided on a place for the new palace.  A month later, Prince Mino and others returned with a map of Shinano, but there is no indication of where they might want to build another capital. After that, we don't hear anything more of Shinano or of a site in the Home Provinces.  We do hear one more thing about Naniwa, which we mentioned a couple of episodes back, and that is that in 686 there was a fire that burned down the palace at Naniwa, after which they seem to have abandoned that as a palace site.  And so we are left with the area of Nihiki. This project would take until the very end of 694 before it was ready.  In total, we are looking at a total of about 18 years—almost two decades, to build a new capital.  Some of this may have been the time spent researching other sites, but there also would have been significant time taken to clear and level.  This wasn't just fields—based on what we know, they were even taking down old kofun; we are later told about how they had to bury the bodies that were uncovered.  There was also probably a pause of some kind during the mourning period when Ohoama passed away.  And on top of it, this really was a big project.  It wasn't just building the palace, it was the roads, the infrastructure, and then all of the other construction—the city gates, the various private compounds, and more.  One can only imagine how much was being invested, especially if they were also looking at other sites and preparing them at the same time.  I suspect that they eventually abandoned the other sites when they realized just how big a project it really was that they were undertaking. Today we know that capital as Fujiwara-kyo, based on the name of the royal palace that was built there, and remarkably, we know where it was.  Excavations have revealed the site of the palace, and have given us an idea of the extent of the city:  It was designed as a square, roughly 5.3 kilometers, or 10 ri, on each side.  The square itself was interrupted by various terrain features, including the three holy mountains.  Based on archaeological evidence, the street grid was the first thing they laid out, and from what we can tell they were using the ideal Confucian layout as first dictated in the Zhouli, or Rites of Zhou.  This meant a square grid, with the palace in the center. Indeed, the palace was centered, due south of Mt. Miminashi, and you can still go and see the palace site, today.  When they went to build the palace, they actually had to effectively erase, or bury, the roads they had laid out.  They did the same thing for Yakushi-ji, or Yakushi-temple, when they built it as part of the city; one of the reasons we know it had to have been built after the roads were laid out.  We will definitely talk about this more when we get to that point of the Chronicles, but for now, know that the Fujiwara palace itself, based on excavations of the site, was massive.  The city itself would surpass both Heijo-kyo, at Nara, and Heian-kyo, in modern Kyoto.  And the palace was like the Toyosaki Naniwa palace on steroids.  It included all of the formal features of the Toyosaki Palace for running the government, but then enclosed that all in a larger compound with various buildings surrounding the court itself.  Overall, the entire site is massive.  This was meant as a capital to last for the ages. And yet, we have evidence that it was never completed.  For one thing, there is no evidence that a wall was ever erected around it—perhaps there was just no need, as relations with the mainland had calmed down, greatly.  But there is also evidence that parts of the palace, even, were not finished at the time that they abandoned it.  Fujiwara-kyo would only be occupied for about 16 years before a new capital was built—Heijo-kyo, in Nara.  There are various reasons as to why they abandoned what was clearly meant to be the first permanent capital city, and even with the move to a new city in Nara it would be clear that it was going to take the court a bit of time before they were ready to permanently settle down—at least a century or so. Based on all the evidence we have, and assuming this was the site of the eventual capital, Nihiki was the area of modern Kashihara just north of Asuka, between—and around—the mountains of Unebi, Miminashi, and Kagu.  If these mountains are familiar, they popped up several times much earlier in the Chronicles--Mostly in the Age of the Gods and in the reign of the mythical Iware-biko, aka Jimmu Tennou.  Yet these three mountains help to set out the boundaries of the capital city that was being built at this time. There is definitely some consideration that they were emphasized in the early parts  of the Chronicles—the mythical sections, which were bolstering the story of Amaterasu and the Heavenly Grandchild, setting up the founding myths for the dynasty.  Even though the Chronicles  were not completed until well after the court had moved out, the Fujiwara capital is the climax of the Nihon Shoki, which ends in 697, three years into life at the new palace.  And so we can assume that much of the early, critical editing of the Kojiki and Nihon Shoki were done with the idea that this would be the new capital, and so it was woven into the histories, and had it continued as the capital, the very landscape would have recalled the stories of the divine origins of the Royal family and the state of Yamato itself.  This was the stage on which Ohoama's state was built.  He, and his successors, didn't just change the future path of the Yamato government.  They rearranged the physical and temporal environment, creating a world that centered them and their government.  I suspect that Ohoama didn't originally consider that these wouldn't be finished during his reign.  That said, he came to power in his 40s, only slightly younger than his brother, who had just died.  He would live to be 56 years old—a respectable age for male sovereigns, around that time.  From a quick glance, Naka no Oe was about 45 or 46 years old, while Karu lived to about 57 or 58.  Tamura only made it to 48.  The female sovereigns seem to have lasted longer, with Ohoama's mother surviving until she was 66 or 67 years old, and Kashikiya Hime made it to the ripe old age of 74.  That said, it is quite likely that he thought he would make it longer.  After all, look at all the merit he was accruing!  Still, he passed away before he could see these projects fully accomplished.  That would have to be left for the next reign—and even that wasn't enough.  The Fujiwara Capital would only be occupied for a short time before being abandoned about two reigns later, and the histories as we know them wouldn't be complete for three more reigns.  So given all of this, let's take another quick look at Ohoama himself and where he stands at this pivotal moment of Yamato history.When we look at how he is portrayed, Ohoama is generally lionized for the work he is said to have accomplished.  I would argue that he is the last of three major figures to whom are attributed most of the changes that resulted in the sinification of the Yamato government.  The first is prince Umayado, aka Shotoku Taishi, who is said to have written the 17 article constitution, the first rank system, and the introduction of Buddhism.  To be fair, these things—which may not have been exactly as recorded in the Chronicles—were likely products of the court as a whole.  Many people attribute more to Kashikiya Hime, aka Suiko Tennou, as well as Soga no Umako.  Of course, Soga no Umako wasn't a sovereign, or even a member of the royal family, and Kashikiya Hime, aka Suiko Tennou, seems to have likewise been discounted, at least later, possibly due to the fact that she is thought to have come to power more as a compromise candidate than anything else—she was the wife of a previous sovereign and niece to Soga no Umako.  Many modern scholars seem to focus more on the agency of Kashikiya Hime and suggest that she had more say than people tend to give her credit for.  That said, Shotoku Taishi seems to have been the legendary figure that was just real enough to ascribe success to.  That he died before he could assume the throne just meant that he didn't have too many problematic decisions of his own to apparently work around. The next major figure seems to be Naka no Oe, aka Tenji Tennou.  Naka no Oe kicks off the period of Great Change, the Taika era, and is credited with a lot of the changes—though I can't help but notice that the formal sovereign, Naka no Oe's uncle, Karu, seems to have stuck with the new vision of the Toyosaki Palace and the administrative state while Naka no Oe and his mother moved back to the traditional capital.  And when Naka no Oe moved the capital to Ohotsu, he once again built a palace more closely aligned to what we see in Asuka than the one in Naniwa, which brings some questions about how the new court was operating.  But many of his reforms clearly were implemented, leveraging the new concepts of continental rulership to solidify the court's hegemony over the rest of the archipelago. Ohoama, as represented in the Chronicles, appears to be the culmination of these three.  He is building on top of what his brother had implemented through the last three reigns.  Some of what he did was consolidate what Naka no Oe had done, but there were also new creations, for which Ohoama is credited, even if most of the work was done outside of Ohoama's reign, but they were attributed to Ohoama, nonetheless.  Much of this was started later in Ohoama's reign, and even today there seem to be some questions about who did what.  Nonetheless, we can at least see how the Chroniclers were putting the story together. There are a lot of scholars that point to the fact that the bulk of the work of these projects would actually be laid out in the following reigns, and who suggest that individuals like the influential Uno no Sarara, who held the control of the government in Ohoama's final days, may have had a good deal more impact on how things turned out, ultimately.  In fact, they might even have been more properly termed her projects—there are some that wonder if some of the attributions to Ohoama were meant to bolster the authority of later decrees, but I don't really see a need for that, and it seems that there is enough evidence to suggest that these projects were begun in this period. All of this makes it somewhat ironic that by the time the narrative was consolidated and published to the court, things were in a much different place—literally.  The Fujiwara capital had been abandoned.  The court, temples, and the aristocracy had picked up stakes and moved north.  Fujiwara no Fuhito had come on the scene, and now his family was really taking off.  This was not the same world that the Chronicles had been designed around. And yet, that is what was produced.  Perhaps there is a reason that they ended where they did. From that point on, though, there were plenty of other projects to record what was happening.  Attempts to control the narrative would need to do a lot more.  We see things like the Sendai Kuji Hongi, with its alternative, and perhaps even subversive, focus on the Mononobe family.  And then later works like the Kogoshui, recording for all time the grievances of the Imbe against their rivals—for all the good that it would do.  With more people learning to write, it was no longer up to the State what did or did not get written down. But that has taken us well beyond the scope of this reign—and this episode, which we should probably be bringing to a close.  There are still some things here and there that I want to discuss about this reign—so the next episode may be more of a miscellany of various records that we haven't otherwise covered, so far.  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.  

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Bayeux Museum. https://www.bayeuxmuseum.com/en/the-bayeux-tapestry/ Binswanger, Julia. “These Delicate Needles Made From Animal Bones May Have Helped Prehistoric Humans Sew Warm Winter Clothing.” Smithsonian. Dec. 11, 2024. https://www.smithsonianmag.com/smart-news/these-delicate-needles-made-from-animal-bones-may-have-helped-prehistoric-humans-sew-warm-winter-clothing-180985601/ Britannica Editors. "Scythian art". Encyclopedia Britannica, 27 May. 2018, https://www.britannica.com/art/Scythian-art “Chasuble (Opus Anglicanum).” The Met. https://www.metmuseum.org/art/collection/search/466660 Chung, Young Yang. “Silken Threads: A History of Embroidery in China, Korea, Japan, and Vietnam.” Abrams. 2005. Daniels, Margaret Harrington. “Early Pattern Books for Lace and Embroidery.” Bulletin of the Needle and Bobbin Club. https://www2.cs.arizona.edu/patterns/weaving/articles/nb33_lac.pdf “DMC.” Textile Research Center Leiden. https://trc-leiden.nl/trc-needles/organisations-and-movements/companies/dmc “Dragon Robe Decoded.” Sotheby’s. May 23, 2019. https://www.sothebys.com/en/articles/dragon-robe-decoded Embroiderers’ Guild. https://embroiderersguild.com/ Embroiderers’ Guild of America. https://egausa.org/ “Embroidery Techniques from Around the World: Crewel.” Embroiderer’ Guild of America. Oct. 28, 2024. https://egausa.org/embroidery-techniques-from-around-the-world-crewel/ Francfort, H.-P., 2020, “Scythians, Persians, Greeks and Horses: Reflections on Art, Culture Power and Empires in the Light of Frozen Burials and other Excavations”, in: , Londres, British Museum, p. 134-155. https://www.academia.edu/44417916/Francfort_H_P_2020_Scythians_Persians_Greeks_and_Horses_Reflections_on_Art_Culture_Power_and_Empires_in_the_Light_of_Frozen_Burials_and_other_Excavations_in_Londres_British_Museum_p_134_155 “Girlhood Embroidery.” Pilgrim Hall Museum. https://www.pilgrimhall.org/girlhood_embroidery.htm Gower, John G., and G.C. Macaulay, ed. “The Complete Works of John Gower.” Clarendon Press. 1901. https://www.gutenberg.org/files/71162/71162-h/71162-h.htm#Page_1 “Introducing Opus Anglicanum.” Victoria and Albert Museum. https://www.vam.ac.uk/articles/about-opus-anglicanum?srsltid=AfmBOor2pOTddjxaPC9AXHvvQuGXD4Tyx9N3zBeISzMSDHX1KnaUnfnL “Introducing the Scythians.” British Museum. May 30, 2017. https://www.britishmuseum.org/blog/introducing-scythians Nazarova, Yevhenia. “Ukraine's Ancient 'River Guardians.'” Radio Free Europe. Oct. 17, 2021. https://www.rferl.org/a/scythian-dig-ukraine-river-guardians-discovery/31507187.html "Ancient Peruvian Textiles." The Museum Journal XI, no. 3 (September, 1920): 140-147. Accessed December 22, 2025. https://www.penn.museum/sites/journal/843/ “Embroidery – a history of needlework samplers.” Victoria & Albery Museum. https://www.vam.ac.uk/articles/embroidery-a-history-of-needlework-samplers “History of The Broderers.” The Worshipful Company of Broderers. https://broderers.co.uk/history-broderers “The History of Britain's Bayeux Tapestry.” Reading Museum. https://www.readingmuseum.org.uk/collections/britains-bayeux-tapestry/history-britains-bayeux-tapestry Kennedy, Maev. “British Museum to go more than skin deep with Scythian exhibition.” The Guardian. May 30, 2017. https://www.theguardian.com/culture/2017/may/30/british-museum-skin-scythian-exhibition-tattoo-empire Lattanzio, Giaga. “Byzantine.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/byzantine/ Leslie, Catherine Amoroso. “Needlework Through History: An Encyclopedia.” Greenwood Press. 2007. Libes, Kenna. “Beetle-Wing Embroidery in Nineteenth-Century Fashion.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/beetle-wing-19thcentury/ Liu Y, Li Y, Li X, Qin L. The origin and dispersal of the domesticated Chinese oak silkworm, Antheraea pernyi, in China: a reconstruction based on ancient texts. J Insect Sci. 2010;10:180. doi: 10.1673/031.010.14140 “Mrs. Jacob Wendell (Mary Barrett, 1832–1912).” The New York Historical. https://emuseum.nyhistory.org/objects/68658/mrs-jacob-wendell-mary-barrett-18321912 Muntz, Eugene and Louisa J. Davis. “A short history of tapestry. From the earliest times to the end of the 18th century.” London. Cassel & Co. 1885. Accessed online: https://archive.org/details/shorthistoryofta00mntz/page/n3/mode/2up Pohl, Benjamin. “Chewing over the Norman Conquest: the Bayeux Tapestryas monastic mealtime reading.” Historical Research. 2025. https://academic.oup.com/histres/advance-article/doi/10.1093/hisres/htaf029/8377922 Puiu, Tibi. “Pristine 2,300-year-old Scythian woman’s boot found in frozen Altai mountains.” ZME Science. Dec. 29, 2021. https://www.zmescience.com/science/scythian-boots-0532/ Razzall, Katie. “Bayeux Tapestry to return to UK on loan after 900 years.” BBC. July 8, 2025. https://www.bbc.com/news/articles/c14ev1z6d5go Royal School of Needlework. https://royal-needlework.org.uk/ Salmony, Alfred. “The Archaeological Background of textile Production in Soviet Russia Territory.” The Bulletin of the Needle and Bobbin Club. Volume 26. No. 2. 1942. https://www2.cs.arizona.edu/patterns/weaving/periodicals/nb_42_2.pdf “Sampler.” Victoria & Albert Museum. https://collections.vam.ac.uk/item/O46183/sampler-jane-bostocke/ Schӧnsperger, Johann. “Ein ney Furmbüchlein. 1525-1528. Met Museum Collection. https://www.metmuseum.org/art/collection/search/354716 Schӧnsperger, Johann. “Ein new Modelbuch … “ 1524. https://www.metmuseum.org/art/collection/search/354660 Shrader, Dustin. “Embroidery Through the Ages.” Impressions. July 28, 2023. https://impressionsmagazine.com/process-technique/embroidery-through-the-ages/39234/#:~:text=The%20Age%2DOld%20Beginning&text=We%20tend%20to%20typically%20think,to%20generation%20across%20the%20millennia. “Silk Roads Programme.” UNESCO. https://en.unesco.org/silkroad/silkroad-interactive-map Sons of Norway's Cultural Skills Program. “Unit 8: Hardanger Embroidery.” 2018. https://www.sofn.com/wp-content/uploads/2018/11/unit8hardanger_rev8.11.pdf “Suzhou Embroidery.” Smithsonian National Museum of Asian Art.” https://asia-archive.si.edu/learn/for-educators/teaching-china-with-the-smithsonian/videos/suzhou-embroidery/ Teall, John L., Nicol, Donald MacGillivray. "Byzantine Empire". Encyclopedia Britannica, 5 Dec. 2025, https://www.britannica.com/place/Byzantine-Empire Warner, Pamela. “Embroidery: A History.” B.T. Bedford, Ltd. 1991. Watt, James C. Y., and Anne E. Wardwell. “When Silk Was Gold: Central Asian and Chinese Textiles.” Metropolitan Museum of Art. Harry N. Abrams. New York. 1997. https://cdn.sanity.io/files/cctd4ker/production/d781d44d3048d49257072d610034400182246d3e.pdf Watt, Melinda. “Textile Production in Europe: Embroidery, 1600–1800.” The Met. Oct. 1, 2003. https://www.metmuseum.org/essays/textile-production-in-europe-embroidery-1600-1800 See omnystudio.com/listener for privacy information.

The first installment of this two-parter covers ancient embroidery around the world, and then focuses on European embroidery, Chinese dragon robes, and the Bayeux Tapestry. Research: Абильда, Айжан. “Scythians are creators of embroidery art.” Qazaqstan Tarihy. May 24, 2019. https://e-history.kz/en/news/show/7178#:~:text=Embroidery%20is%20a%20traditional%20East,a%20wedding%20or%20a%20party. Angus, Jennifer. “Nature’s Sequins.” Cooper Hewitt. Sept. 14, 2018. https://www.cooperhewitt.org/2018/09/14/natures-sequins/ “The art of printing textile.” Musee de L’Impression sur Etoffes. https://www.musee-impression.com/en/the-collection/ Badshah, Nadeem. “Bayeux tapestry to be insured for £800m for British Museum exhibition.” The Guardian. Dec. 27. 2025. https://www.theguardian.com/world/2025/dec/27/bayeux-tapestry-to-be-insured-for-800m-for-british-museum-exhibition “Bayeux Tapestry.” UNESCO. https://www.unesco.org/en/memory-world/bayeux-tapestry “The Bayeux Tapestry.” La Tapisserie de Bayeux. Bayeux Museum. https://www.bayeuxmuseum.com/en/the-bayeux-tapestry/ Binswanger, Julia. “These Delicate Needles Made From Animal Bones May Have Helped Prehistoric Humans Sew Warm Winter Clothing.” Smithsonian. Dec. 11, 2024. https://www.smithsonianmag.com/smart-news/these-delicate-needles-made-from-animal-bones-may-have-helped-prehistoric-humans-sew-warm-winter-clothing-180985601/ Britannica Editors. "Scythian art". Encyclopedia Britannica, 27 May. 2018, https://www.britannica.com/art/Scythian-art “Chasuble (Opus Anglicanum).” The Met. https://www.metmuseum.org/art/collection/search/466660 Chung, Young Yang. “Silken Threads: A History of Embroidery in China, Korea, Japan, and Vietnam.” Abrams. 2005. Daniels, Margaret Harrington. “Early Pattern Books for Lace and Embroidery.” Bulletin of the Needle and Bobbin Club. https://www2.cs.arizona.edu/patterns/weaving/articles/nb33_lac.pdf “DMC.” Textile Research Center Leiden. https://trc-leiden.nl/trc-needles/organisations-and-movements/companies/dmc “Dragon Robe Decoded.” Sotheby’s. May 23, 2019. https://www.sothebys.com/en/articles/dragon-robe-decoded Embroiderers’ Guild. https://embroiderersguild.com/ Embroiderers’ Guild of America. https://egausa.org/ “Embroidery Techniques from Around the World: Crewel.” Embroiderer’ Guild of America. Oct. 28, 2024. https://egausa.org/embroidery-techniques-from-around-the-world-crewel/ Francfort, H.-P., 2020, “Scythians, Persians, Greeks and Horses: Reflections on Art, Culture Power and Empires in the Light of Frozen Burials and other Excavations”, in: , Londres, British Museum, p. 134-155. https://www.academia.edu/44417916/Francfort_H_P_2020_Scythians_Persians_Greeks_and_Horses_Reflections_on_Art_Culture_Power_and_Empires_in_the_Light_of_Frozen_Burials_and_other_Excavations_in_Londres_British_Museum_p_134_155 “Girlhood Embroidery.” Pilgrim Hall Museum. https://www.pilgrimhall.org/girlhood_embroidery.htm Gower, John G., and G.C. Macaulay, ed. “The Complete Works of John Gower.” Clarendon Press. 1901. https://www.gutenberg.org/files/71162/71162-h/71162-h.htm#Page_1 “Introducing Opus Anglicanum.” Victoria and Albert Museum. https://www.vam.ac.uk/articles/about-opus-anglicanum?srsltid=AfmBOor2pOTddjxaPC9AXHvvQuGXD4Tyx9N3zBeISzMSDHX1KnaUnfnL “Introducing the Scythians.” British Museum. May 30, 2017. https://www.britishmuseum.org/blog/introducing-scythians Nazarova, Yevhenia. “Ukraine's Ancient 'River Guardians.'” Radio Free Europe. Oct. 17, 2021. https://www.rferl.org/a/scythian-dig-ukraine-river-guardians-discovery/31507187.html "Ancient Peruvian Textiles." The Museum Journal XI, no. 3 (September, 1920): 140-147. Accessed December 22, 2025. https://www.penn.museum/sites/journal/843/ “Embroidery – a history of needlework samplers.” Victoria & Albery Museum. https://www.vam.ac.uk/articles/embroidery-a-history-of-needlework-samplers “History of The Broderers.” The Worshipful Company of Broderers. https://broderers.co.uk/history-broderers “The History of Britain's Bayeux Tapestry.” Reading Museum. https://www.readingmuseum.org.uk/collections/britains-bayeux-tapestry/history-britains-bayeux-tapestry Kennedy, Maev. “British Museum to go more than skin deep with Scythian exhibition.” The Guardian. May 30, 2017. https://www.theguardian.com/culture/2017/may/30/british-museum-skin-scythian-exhibition-tattoo-empire Lattanzio, Giaga. “Byzantine.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/byzantine/ Leslie, Catherine Amoroso. “Needlework Through History: An Encyclopedia.” Greenwood Press. 2007. Libes, Kenna. “Beetle-Wing Embroidery in Nineteenth-Century Fashion.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/beetle-wing-19thcentury/ Liu Y, Li Y, Li X, Qin L. The origin and dispersal of the domesticated Chinese oak silkworm, Antheraea pernyi, in China: a reconstruction based on ancient texts. J Insect Sci. 2010;10:180. doi: 10.1673/031.010.14140 “Mrs. Jacob Wendell (Mary Barrett, 1832–1912).” The New York Historical. https://emuseum.nyhistory.org/objects/68658/mrs-jacob-wendell-mary-barrett-18321912 Muntz, Eugene and Louisa J. Davis. “A short history of tapestry. From the earliest times to the end of the 18th century.” London. Cassel & Co. 1885. Accessed online: https://archive.org/details/shorthistoryofta00mntz/page/n3/mode/2up Pohl, Benjamin. “Chewing over the Norman Conquest: the Bayeux Tapestryas monastic mealtime reading.” Historical Research. 2025. https://academic.oup.com/histres/advance-article/doi/10.1093/hisres/htaf029/8377922 Puiu, Tibi. “Pristine 2,300-year-old Scythian woman’s boot found in frozen Altai mountains.” ZME Science. Dec. 29, 2021. https://www.zmescience.com/science/scythian-boots-0532/ Razzall, Katie. “Bayeux Tapestry to return to UK on loan after 900 years.” BBC. July 8, 2025. https://www.bbc.com/news/articles/c14ev1z6d5go Royal School of Needlework. https://royal-needlework.org.uk/ Salmony, Alfred. “The Archaeological Background of textile Production in Soviet Russia Territory.” The Bulletin of the Needle and Bobbin Club. Volume 26. No. 2. 1942. https://www2.cs.arizona.edu/patterns/weaving/periodicals/nb_42_2.pdf “Sampler.” Victoria & Albert Museum. https://collections.vam.ac.uk/item/O46183/sampler-jane-bostocke/ Schӧnsperger, Johann. “Ein ney Furmbüchlein. 1525-1528. Met Museum Collection. https://www.metmuseum.org/art/collection/search/354716 Schӧnsperger, Johann. “Ein new Modelbuch … “ 1524. https://www.metmuseum.org/art/collection/search/354660 Shrader, Dustin. “Embroidery Through the Ages.” Impressions. July 28, 2023. https://impressionsmagazine.com/process-technique/embroidery-through-the-ages/39234/#:~:text=The%20Age%2DOld%20Beginning&text=We%20tend%20to%20typically%20think,to%20generation%20across%20the%20millennia. “Silk Roads Programme.” UNESCO. https://en.unesco.org/silkroad/silkroad-interactive-map Sons of Norway's Cultural Skills Program. “Unit 8: Hardanger Embroidery.” 2018. https://www.sofn.com/wp-content/uploads/2018/11/unit8hardanger_rev8.11.pdf “Suzhou Embroidery.” Smithsonian National Museum of Asian Art.” https://asia-archive.si.edu/learn/for-educators/teaching-china-with-the-smithsonian/videos/suzhou-embroidery/ Teall, John L., Nicol, Donald MacGillivray. "Byzantine Empire". Encyclopedia Britannica, 5 Dec. 2025, https://www.britannica.com/place/Byzantine-Empire Warner, Pamela. “Embroidery: A History.” B.T. Bedford, Ltd. 1991. Watt, James C. Y., and Anne E. Wardwell. “When Silk Was Gold: Central Asian and Chinese Textiles.” Metropolitan Museum of Art. Harry N. Abrams. New York. 1997. https://cdn.sanity.io/files/cctd4ker/production/d781d44d3048d49257072d610034400182246d3e.pdf Watt, Melinda. “Textile Production in Europe: Embroidery, 1600–1800.” The Met. Oct. 1, 2003. https://www.metmuseum.org/essays/textile-production-in-europe-embroidery-1600-1800 See omnystudio.com/listener for privacy information.

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.  

Edition 427 of Sounds That Can Be Made is now available as a podcast! Playlist: Darwin’s Radio – The Illusion Is Freedom (from Template For A Generation)Sky Architect – Deep Chasm (from Excavations of the Mind) Ryo Okumoto – The Myth of the Mostrophus (from The Myth of the Mostrophus)King Crimson – Moonchild (including The Dream and […]

SHOW 12-29-25 CBS EYE ON THE WORLD WITH JOHN BATCHELOR UR THE PRINCESS'S MUSEUM AT THE DAWN OF HISTORY Colleague Moudhy Al-Rashid. Moudhy Al-Rashidintroduces Ennigaldi-Nanna, a princess and high priestess of the moon god in the ancient city of Ur. Excavators discovered a chamber in her palace containing carefully arranged artifacts from eras much older than her own, effectively serving as a museum. A clay cylinder found there acted as a museum label, preserving the history of ancient kings to lend legitimacy to her father, King Nabonidus, and his dynasty. NUMBER 1 THE STORIES TOLD BY MESOPOTAMIAN BRICKS Colleague Moudhy Al-Rashid. Moudhy Al-Rashidexplains how millions of mud bricks reveal the history of ancient Mesopotamia, from the construction of massive temples to the 9-kilometer wall of Uruk. These bricks were often stamped with the names of kings to ensure their deeds were known to the gods. Beyond royal propaganda, bricks preserve intimate moments, such as the accidental paw prints of dogs or footprints of children left while the clay dried in the sun. NUMBER 2 GILGAMESH AND THE BIRTH OF WRITTEN LEGEND Colleague Moudhy Al-Rashid. Al-Rashid discusses Cuneiform, a writing system used for over 3,000 years to record languages like Sumerian and Akkadian. She details the Epic of Gilgamesh, a tale of a tyrannical king who finds wisdom and friendship with the wild man Enkidu. While Gilgamesh was likely a real historical figure, his story evolved into high poetry about mortality and leadership. The segment notes that kingship was believed to have descended from heaven. NUMBER 3 HOMEWORK AND HEARTACHE IN ANCIENT SCHOOLS Colleague Moudhy Al-Rashid. Excavations of a "schoolhouse" in Nippur revealed thousands of practice tablets, showing the messy first attempts of children learning to write. These artifacts include literary accounts of school life, complaints about food, and even teeth marks from frustrated students. The curriculum was rigorous, covering literacy and advanced mathematics like geometry, which was essential for future scribes to calculate field yields and manage the bureaucracy. NUMBER 4 THE ALCOHOLIC TYRANTS OF THE WEST Colleague Professor James Romm. James Romm introduces Syracuse as a dominant power in the 4th century BCE under the rule of Dionysius the Elder, who rose from clerk to autocrat. Dionysius fortified the city's geography to create a secure military base and adopted the Persian custom of polygamy, marrying two women on the same day. This created a rivalrous, "unhappy family" dynamic in a court notorious for heavy drinking and "Syracusan tables" of excess. NUMBER 5 PLATO'S FAILED FIRST MISSION TO SICILY Colleague Professor James Romm. Professor Romm details Plato's background, including his connection to the Thirty Tyrants in Athens and his philosophy of "forms." Plato was invited to Syracuse by Dion, who hoped the philosopher could reform the tyrant Dionysius the Elder. However, this first visit was a disaster; Plato attempted to lecture the ruler on ethics and moral behavior, resulting in the philosopher being dismissed from the court with dishonor. NUMBER 6 THE BANISHMENT OF DION Colleague Professor James Romm. Plato returned to Syracuse to tutor Dionysius the Younger, hoping to create an enlightened monarch, but found a court defined by drunkenness and immaturity. The experiment failed when Dion, Plato's ally, sent a letter to Carthage that the tyrant interpreted as treason. Dionysiusbanished Dion and kept Plato under a form of house arrest to maintain the appearance of an alliance, while the tyrant solidified his power. NUMBER 7 A PHILOSOPHER OBSERVES A COMING WAR Colleague Professor James Romm. At the Olympic Games, Plato met the exiled Dion and learned that the tyrant had confiscated Dion's property and given his wife to another man. Despite the growing tension, Plato visited Syracuse a third time in 361 BCE to attempt reconciliation. Romm argues that Plato's harsh description of the "tyrannical man" in The Republic was directly inspired by his personal observations of living under the roof of the Syracusan tyrant. NUMBER 8 REVOLUTION, ASSASSINATION, AND CHAOS Colleague Professor James Romm. Dion launched an invasion to liberate Syracuse, but the revolution unleashed chaotic populist passions he could not control. After ordering the assassination of a rival, Dion fell into a depression and was eventually assassinated by a faction of his own army. Rommnotes that ancient historians, including Plutarch, largely protected Dion's reputation to safeguard the prestige of Plato's Academy, despite Dion's failure to become a true philosopher king. NUMBER 9 THE TYRANT WHO BECAME A SCHOOLTEACHER Colleague Professor James Romm. Professor James Romm discusses the surprising fate of Dionysius II, the tyrant of Syracuse. After the Corinthian leader Timoleonarrived to liberate the city, Dionysius surrendered and was allowed to retire to Corinth rather than facing execution. There, the former absolute ruler became a music teacher, leading to the proverb "Dionysius is in Corinth," a saying used for centuries to describe the unpredictability of fortune and the fall of the powerful. NUMBER 10 PHILOSOPHER KINGS AND THE RIVER OF HEEDLESSNESS Colleague Professor James Romm. James Romm explores Plato's Republic, arguing that philosophers make the best kings because they perceive the true "forms" of justice rather than earthly shadows. The discussion turns to the "Myth of Er," a story of the afterlife where souls travel for a thousand years before choosing their next life. Plato warns that drinking too deeply from the River of Heedlessnesserases memory, whereas philosophers strive to recall the forms. NUMBER 11 PLATO'S LETTERS AND THE WHITEWASHING OF DION Colleague Professor James Romm. The conversation examines Plato's thirteen letters, specifically the five Romm believes are genuine regarding the Syracuse affair. Platoviewed himself as a wise lawgiver capable of reforming a tyrant, though he was naive about practical politics. In the seventh letter, Plato attempts to rehabilitate the reputation of his associate Dion, spinning the narrative to portray Dion as a virtuous victim of evil rather than admitting his political failures. NUMBER 12 THE RETURN OF THE NOBLE MONARCH Colleague Gregory Copley. Gregory Copley argues that the world has reached "peak republicanism," where republics have become inefficient political battlegrounds. He defines nobility not as a class structure, but as a quality of honorable leadership that embodies the state's values. Copley suggests modern monarchies, like that of King Charles III, are reinvigorating this role by acting as apolitical symbols of unity and diplomacy, unlike elected leaders who only represent their voters. NUMBER 13 THE DANGERS OF TRANSACTIONAL NATIONALISM Colleague Gregory Copley. Copley warns that suppression in republics often leads to uncontrollable demands for liberty, citing the collapse of the Shah's Iran and the USSR. He distinguishes between "tribal nationalism," based on shared history, and "state nationalism," which is often transactional. Copley argues that transactional systems eventually fail because the state runs out of resources to trade for support, leading to corruption and the potential fracturing of society. NUMBER 14 CONSTITUTIONS, BELIEF, AND THE EMPIRE Colleague Gregory Copley. Copley describes the US Constitution as the "de facto crown" holding the American empire together, though it faces challenges from populist movements. He argues that a "faith-based electorate" or a "belief in beliefs" is essential for social unity, noting that when people stop believing in God, they will believe in anything. Monarchy utilizes mysticism and continuity to maintain this unity, a quality difficult for republics to replicate. NUMBER 15 THE REASSERTION OF ANCIENT EMPIRES Colleague Gregory Copley. Copley contends that China is reasserting its identity as an empire, with the Communist Party seeking legitimacy by connecting with imperial history despite previous rejections of the past. Similarly, he views Vladimir Putin as a nationalist attempting to restore the memory and grandeur of the Russian Empire. The segment concludes by suggesting the US might "lease" the symbolic nobility of King Charles III during state visits to borrow necessary leadership prestige. NUMBER 16

HOMEWORK AND HEARTACHE IN ANCIENT SCHOOLS Colleague Moudhy Al-Rashid. Excavations of a "schoolhouse" in Nippur revealed thousands of practice tablets, showing the messy first attempts of children learning to write. These artifacts include literary accounts of school life, complaints about food, and even teeth marks from frustrated students. The curriculum was rigorous, covering literacy and advanced mathematics like geometry, which was essential for future scribes to calculate field yields and manage the bureaucracy. NUMBER 4 1896 UR

THE HEADQUARTERS ON MOUNT ZION Colleague James Tabor. Tabor describes excavations on Mount Zion, identifying a first-century house foundation as the "upper room" and headquarters of the early movement. He visualizes Mary as the matriarch in this courtyard, welcoming pilgrims and apostles like Paul, and establishes James as the leader of this house synagogue. NUMBER 5

We would like to thank our advertisers for our podcast: This episode is brought to you by Gold Co! Get up to $10,000 in FREE silver when you go to https://DineshGold.com. Don’t wait - The time to invest in gold and silver is now! In this special episode Dinesh welcomes Scott Tripling, the Director of Excavations for the Associates for Biblical Research, to join him in studio to talk about the latest discoveries of biblical archeology taking place today in Israel. Get ready to discover how science meets the Bible!See omnystudio.com/listener for privacy information.

News items read by Laura Kennedy include: Excavations confirm lost Indigenous settlements described by John Smith (details) Earliest known intentional fire was set in England about 400,000 years ago (details) Botanical art from 8000 years ago shows early mathematical thinking (details)(details Ancient stone structures found beneath the waters off Brittany (details)(details

About the Lecture: "Our democracy is getting self-destroyed, for it abused the rights of freedom and of equality; for it taught the citizens to regard insolence as a right, illegality as freedom, impertinence as equality, and anarchy as happiness." Isocrates, Athenian orator (436-338 BC) Democracy first emerged in ancient Athens in 507 BC following a long turbulent period of aristocracy and tyranny, when a nexus of intertwined geopolitical, sociopolitical, economic, and cultural developments led to the morphogenesis of this new political constitution. Athenian Democracy formulated the political ideology and fundamental principles that were later canonized by modern democracies, formalized defensive mechanisms against undue concentration of power and employed innovative integrative mechanisms to propagate its ideology and educate the citizens. Pathogenic traits-catalysts, however, such as the extreme polarization between mass and elite, demagogy, populism, failure of justice, apathy, and poor education caused extensive political ankylosis. Internal corrosion and changing historical conditions caused the decline and fall of Democracy three centuries later.Isocrates' aphorism, therefore, rings alarmingly all too pragmatic and relevant today, 250 years since the resurgence of Democracy in the modern era. Are we running a similar cycle, repeating old mistakes, standing at the same juncture, heading towards the same dead end? To navigate forward, find solutions, and shape our future, we need first to study our past. About the Speaker: With over 35 years of experience in archaeology, teaching, and administration, Prof. Christofilis Maggidis is a faculty member at the Institute of World Politics in Washington, D.C., President of the Mycenaean Foundation, and Field Director of Excavations at Mycenae and Lamia. Throughout his career, Prof. Maggidis has combined academic leadership with a commitment to innovative teaching and interdisciplinary research. He earned the BA at the University of Athens, the Ph.D. at the University of Pennsylvania, and completed postdoctoral research at Brown University. Prof. Maggidis taught at Campus College and the University of Indianapolis, Athens, Greece, and held the distinguished Christopher Roberts Chair in Archaeology at Dickinson College for two decades, where he created and chaired the Department of Archaeology, designed the archaeology academic curriculum, and directed study abroad programs. In 2022 Prof. Maggidis joined the Institute of World Politics in Washington D.C. where he teaches at graduate level and directs "Hermes," the Institute's study abroad program in Greece. His research focuses on Minoan and Mycenaean archaeology, Classical Greek art and architecture, and archaeological methodology. With 40 years of field experience, Prof. Maggidis has led excavations at prominent sites in Greece, including Mycenae, Glas, and the Spercheios Valley, making significant discoveries and directing acclaimed field schools that trained over 450 students from 44 universities worldwide. Maggidis has secured substantial external and institutional funding for his research and fieldwork ($2.8million), and his findings have been widely disseminated in scholarly publications and international media. His scholarly publications comprise 26 articles, numerous field reports, one book submitted for publication and three forthcoming books. Furthermore, Prof. Maggidis has presented 45 international conference papers and delivered 42 invited lectures at prestigious universities and institutes worldwide.

Pastor opens by sharing that he is convinced the New Testament is genuine and true. Having read the Bible over 90 times in the last 15 years and having read original sources and the writings of scholars over the centuries, he is convinced the New Testament is trustworthy. To answer today's question, Pastor takes us on a journey through other common questions regarding the New Testament:     ⁃    Who wrote the New Testament and when? This is a controversial subject. Modern skepticism says it has late dating and anonymous authorship. But this view ignores the latest scholarship which shows in recent research that the New Testament books have early dating before 70A.D. and that it was written by eyewitness authors who knew Jesus and were willing to risk their lives to proclaim Jesus and His resurrection.     ⁃    How do I know it wasn't tampered with?  There is manuscript evidence with over 5,800 Greek manuscripts showing the accuracy of the transcripts plus there are over 20,000 Latin, Coptic, Syriac and other translations that are also accurate when compared to each other. The variants are textual having only minor variation in spelling and word order but all with no doctrinal deviations.     ⁃    Is there any evidence supporting its claims?  Non-Christian sources like references to persons in Acts and the local cultural peculiarities show that the Book of Acts matches up with what is said in the non-christian writings and sources from that time. Acts jives with what is written in the other non-christian sources. Archaeological discovers support the truth of the New Testament and Acts in particular. Excavations match the details found in Acts with some amazing artifacts showing that what we find buried in the ground bears new testimony to the very things we read in Acts. Pastor shares many of the recent artifacts and discoveries. What we see is that the New Testament is not just made up but the words of eyewitness who were there and saw what took place.     ⁃    Isn't it just pious "feel good" religious fiction?  Truthfully, the New Testament is not a "feel good" book. The New Testament is and has been culturally and morally unpopular - it says things people do not want to hear., things that make them uncomfortable. At the heart of the New Testament is a scandal - a crucified Messiah, humiliated before the eyes of all. Why write such a not "feel good" story…. Plus the New Testament calls people to radical discipleship with self denial as a lifestyle. It calls people to have love for their enemies. It is not feel good religious fiction - it is a powerful testimony to the very plan and character of God and the actions of God in history.     ⁃    Is it too old to be relevant for modern times? In answer Pastor shares a personal story exemplifying the relevancy of the New Testament's effect on his life and he shares how the New Testament continues to impact his life and the lives of others because it is relevant for all. Pastor shares that there is nothing more important than surrendering our lives to Jesus Christ. Just because the New Testament is old doesn't mean it doesn't speak to our day. It is still valuable and essential.  Old things are not worthless.  Pastor continues with a challenge to read the New Testament and to see for ourselves, because to ignore the New Testament is to make the most serious mistake we can make. He passionately encourages us to read the New Testament allowing God to speak into our hearts and to mold and shape our lives, destinies, families, communities and the culture. Pastor closes with:      ⁃    What do you think are the consequences of ignoring reading the New Testament if it is true?      ⁃    Will you act on what you sense the Holy Spirit is telling you? Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. Check out this video series from our website: https://www.awakeusnow.com/whats-the-answer Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

INTRODUCTION When the disputed structure of Babri Masjid fell on December 6, 1992, the Congress was terrified. It feared it would permanently lose its Muslim vote bank. The Archeological Survey of India began the court-mandated excavations of the site. Each finding only increased the desperation of the Congress. That is when former HRD Minister Arjun Singh stepped in to do damage control. In an overnight order to K.V. Ramesh, former Joint Director General of the ASI, Arjun Singh effectively blocked the Ayodhya excavations and further delayed the rebuilding of the Ram Mandir. Learn the full details of this evil order and its disastrous consequences for the faith and devotion of millions of Hindus. Support our Podcasts!If you enjoyed this episode, please consider supporting The Dharma Dispatch podcast so we can offer more such interesting, informative and educational content related to Indian History, Sanatana Dharma, Hindu Culture and current affairs. It takes us months of rigorous research, writing and editing and significant costs to offer this labour of love.Ways you can support: 1. UPI Id: ddispatch@axl * Click the button below for other Payment Modes: * Take a paid subscription Get full access to The Dharma Dispatch Digest at thedharmadispatch.substack.com/subscribe

In the first installment of what will be a two-part feature, we'll talk about the archaeological discoveries at the Liulihe site, which have unveiled the origins of the Western Zhou Yan capital, revealing its royal tombs, dual city walls, and the influential role of the Duke of Shao in establishing this early urban center.

Long perceived as a young state with little past, Kuwait intends to write its own history. In this Gulf emirate of 4 million inhabitants, archaeology has become a national priority, accounting for a quarter of the cultural budget. Excavations are being carried out throughout the country, including at Christian sites. This is a way for Kuwait to assert its identity and show the world that it's not just an oil state. FRANCE 24's Léa Delfolie and Jules Pilorge report.

Excavations at Rathgurreen Ringfort Dig into the Story in Amplify Archaeology Podcast Episode 48 with Dr Michelle Comber In this episode of Amplify Archaeology Podcast, Neil chats with Dr Michelle Comber about her exciting recent excavations at Rathgurreen Ringfort in the Maree Peninsula of County Galway The [...] The post Excavations at Rathgurreen Ringfort Amplify Archaeology Podcast appeared first on Abarta Heritage Home.

When people think of craft, certain images might come to mind, like knitting in a rocking chair by a warm fireplace. People often think of it as a quiet, solitary activity— one that doesn’t make much of a public statement. But crafts like knitting can be radical. The rocking chair by the fireplace isn’t just quiet and solitary— it can also be a site of real political change. This hour, we’re talking about the power of craft. We’ll hear from a crafter who helped popularize the term "craftivism." It refers to a movement that combines craft with activism. We’ll also talk to a local potter who hopes to spread awareness of the indigenous Wangunk people. They are not recognized as a tribe by the federal or state government. GUESTS: Betsy Greer: writer and maker. She’s editor of the book Craftivism: The Art of Craft and Activism and author of Knitting for Good!: A Guide to Creating Personal, Social, and Political Change Stitch by Stitch. She helped popularize the term "craftivism." Gary Red Oak O'Neil: a Wangunk Elder, potter, and educator. He’s been a member of Wesleyan Potters since 1968, and his solo exhibition, titled Excavations, will be on view at the Ezra and Cecile Zilkha Gallery at Wesleyan University from September 9th to November 16th. See omnystudio.com/listener for privacy information.

A villain which is literally just flying bandages.In this episode of the Mummy Movie Podcast, we review Tale of the Mummy, from 1998!Patreon: patreon.com/MummyMoviePodcastEmail: mummymoviepodcast@gmail.comBibliographyAston, D and Hankey, V. (1995). Mycenaean Pottery at Saqqara: Finds from Excavations by the Egypt Exploration Society of London and the Rijksation van Oudheden. Leiden 1975-1990. In Carter, J, B and Morris, S, P (Eds). The ages of Homer: A Tribute to Emily Townsend Vermeule. PP. 67-91. University of Texas PressKelder, J, M. (2010). The Kingdom of Mycenae: A Great Kingdom in the Late Bronze Age Aegean. CDL PressMaggidis, C. (2007). Mycenae abroad: Mycenaean foreign policy, the Anatolian frontier, and the theory of overextension: reconstructing an integrated causal nexus for the decline and fall of the Mycenaean world. In Kousoulis, P and Magliveras, K (Eds). Moving Across Borders: Foreign Relations, Religion and Cultural Interactions in the Ancient Mediterranean. PP. 70-98. Uitgeverij Peeters en Department Oosterse Studies. Hosted on Acast. See acast.com/privacy for more information.

The Archaeology Show is taking a break this week, so please enjoy this episode of The Past Macabre, another excellent show on The Archaeology Podcast Network.In this first of a two-part series, The Past Macabre travels back to Late Iron Age Britain before the Roman conquest to explore the world that shaped one of history's most famous warrior queens: Boudica. Her story has been told many times for nearly two millennia, but what is the truth behind the Celtic warrior queen who stood against Rome? Uncover the archaeology of her tribe the Iceni, from sacred sites, workshops, and homesteads. We'll explore the first contacts between Rome and Britain as early as the 2nd century BCE to Caesar's failed invasion in 54 BCE and the uneasy alliances that turned native leaders into Roman client-kings. Then we'll look at how growing disunity amongst the Celts paved the way for Emperor Claudius' invasion in 43 CE.Learn about the hoards of treasure, settlements, burials, and hillforts found across England and what they can tell us about the world Boudica was born into at a time of rapid social, economic, and political change.TranscriptFor a rough transcript LinksSee photos related to episode topics on InstagramLoving the macabre lore? Treat your host to a coffee!University of Warwick Teaching Resources - BoudicaEast Anglian Archaeology Report on Excavations in Thetford 1980–82New Discovery of Horse Gear Hoard in North YorkshireExperimental Archaeology Video: What did Iron Age women wear?ContactChris Websterchris@archaeologypodcastnetwork.comRachel Rodenrachel@unraveleddesigns.comRachelUnraveled (Instagram)ArchPodNetAPN Website: https://www.archpodnet.comAPN Discord: https://discord.com/invite/CWBhb2T2edAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetAPN ShopAffiliatesMotion

The government's announced a trade deal with Egypt which it says could be worth £250 million in dairy exports ports over the next five years. As part of the deal, new regulations around the Halal certification of dairy produce going into Egypt will not be applied, avoiding what would have been a costly trade barrier. Finding a market for every part of an animal, not just the popular cuts like bacon and steak, is known as carcass balance and it's something we're talking about all this week. We visit Redhill Farm in Lincolnshire to see how they find out how they manage it. The auroch is regarded as the wild ancestor of the modern day cattle we see on farms today. They were huge and used to roam Europe through to the Bronze age. Excavations in the Yorkshire Dales have unearthed what may be the last recorded aurochs in the UK. We speak to farmer Tom Lord who lives in the area and is a passionate archaeologist. He's often called on to advise potholers who find auroch bones when they're exploring underground caves. Presenter = Caz Graham Producer = Rebecca Rooney

The Bible records that King David's grandson, King Rehoboam, fortified 15 cities in the kingdom of Judah almost 3,000 years ago. The biggest of these was Lachish, recognized as Judah's second most important city after Jerusalem. Prof. Yosef Garfinkel of Hebrew University is currently excavating at Tel Lachish. Two days before the end of the excavation, Let the Stones Speak host Brent Nagtegaal sat down with Professor Garfinkel to view the massive city wall his team is unearthing. https://armstronginstitute.org/1257-new-excavations-king-rehoboams-fortifications-at-lachish

We're taking a short detour from our "Echoes of Ararat" series with Nick Liguori to bring you an exciting update from Dr. Scott Stripling about ABR's recent dig season at Biblical Shiloh. Hear about the powerful discoveries at Shiloh affirming the Bible, as well as the amazing evacuation story of the ABR team due to the conflict between Israel and Iran.         ➡️ HELP US FUND THE NEXT FILM!

Excavations at a ring fort overlooking Galway Bay have revealed that it was home to some of the most prominent members of ancient Irish society.So, what does it tell us exactly?Joining Seán to discuss is Michelle Comber, Head of Archeology at University of Galway.Image: @DiscoveryProgramme on Facebook

It was so much fun to welcome Kate Myers to Books are Chic for her latest, Salty. A perfect beach read with a little bit mystery, little drama and a whole lot of sisterhood. Think a triple mix of Schitt's Creek, Below Deck and Downton Abby- I know, dreamy. Kate and I chatted her start in writing, how she wrote her first novel- Excavations and what the future holds. Hint, hint it includes Peacock and Amy Poehler.

In this first of a two-part series, The Past Macabre travels back to Late Iron Age Britain before the Roman conquest to explore the world that shaped one of history's most famous warrior queens: Boudica. Her story has been told many times for nearly two millennia, but what is the truth behind the Celtic warrior queen who stood against Rome? Uncover the archaeology of her tribe the Iceni, from sacred sites, workshops, and homesteads. We'll explore the first contacts between Rome and Britain as early as the 2nd century BCE to Caesar's failed invasion in 54 BCE and the uneasy alliances that turned native leaders into Roman client-kings. Then we'll look at how growing disunity amongst the Celts paved the way for Emperor Claudius' invasion in 43 CE.Learn about the hoards of treasure, settlements, burials, and hillforts found across England and what they can tell us about the world Boudica was born into at a time of rapid social, economic, and political change.TranscriptsFor transcripts of this episode head over to: https://archpodnet.com/tpm/17LinksSee photos related to episode topics on InstagramLoving the macabre lore? Treat your host to a coffee!University of Warwick Teaching Resources - BoudicaEast Anglian Archaeology Report on Excavations in Thetford 1980–82New Discovery of Horse Gear Hoard in North YorkshireExperimental Archaeology Video: What did Iron Age women wear?ArchPodNetAPN Website: https://www.archpodnet.comAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetAPN ShopAffiliatesMotion

Augusta talks about the new excavations at Nippur. What are the goals of the new work, and how does she manage the long history of excavations at the site? What are the long term plans for the site? She reveals the first results, including news about the city walls, a huge Neo-Babylonian villa, and a Parthian cemetery. She reflects on how the archaeological situation has changed since she was a student. And she discusses plans for sharing the results of the work.3:13 why Nippur?5:26 project goals8:11 working around previous excavations12:09 first results15:39 a Neo-Babylonian villa19:40 searching for Ur III22:18 Kassite Nippur24:06 the dig team27:14 Neo-Babylonian graves29:18 challenges35:19 long term plans39:11 publicationMusic by Ruba HillawiWebsite: http://wedgepod.orgYouTube: https://www.youtube.com/channel/UCSM7ZlAAgOXv4fbTDRyrWgwEmail: wedgepod@gmail.comPatreon: http://Patreon.com/WedgePod

A community archeology project in north Co. Dublin has made a number of remarkable discoveries over the past month or so, including a Roman era pot and a playing dice made from antlers and bones. But, how do community and volunteer excavation actually work?Joining Seán to discuss is Christine Baker, Heritage Officer with Fingal County Council and Director of the Drumanagh Excavation...

Excavations begin in a rice paddy near the village of An Thủy. But after years of digging, Karoni Forrester wonders whether the government has the right spot.Audio subscribers to Texas Monthly can get early access to episodes of the series, plus exclusive interviews and audio. Visit texasmonthly.com/audio to join.

Following excavation at Weathertop (Amon Sûl), a range of post-excavation analyses was undertaken to better understand the site's history and use. Archaeobotanical analysis revealed evidence of plant remains, shedding light on past diets and the environment surrounding the tower. Illustrations of key artefacts and features were produced to aid in visual interpretation and documentation. Find processing involved the cleaning, cataloguing, and detailed recording of artefacts, including pottery, tools, and weapons. Additionally, flotation techniques were employed to recover small organic remains, such as seeds and charcoal, offering further insight into the site's past occupation and use.TLDR: Tilly and Ash discuss the post-excavation analysis of their six week dig on Weathertop!LinksEuropean Association of Archaeologists (EAA), 2025. EAA 2025 Annual Meeting. [Accessed 24 March 2025].The Archaeologist's Teacup, 2025. Microscopes and Magnifications [Accessed 24 March 2025].The Ness of Brodgar Trust, 2025. Degrees of Separation: A Brief Guide to the Flotation Process. [Accessed 24 March 2025].Wessex Archaeology, 2025. Artefact Publication Illustration. [Accessed 24 March 2025].Jigsaw Archaeology, 2025. Introduction to Archaeological Report Writing. [Accessed 24 March 2025].ContactEmail: andmytrowel@gmail.comInstagram: @‌and.my.trowelArchPodNetAPN Website: https://www.archpodnet.comAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetAPN StoreAffiliatesMotion

Excavations at Rathgall Hillfort Dig into the Story in Amplify Archaeology Podcast Episode 46 with Dr Katharina Becker In this episode of Amplify Archaeology Podcast, Neil is joined by Dr Katharina Becker to dig into the story of Rathgall Hillfort and the groundbreaking excavations by Professor Barry Raftery. [...] The post Excavations at Rathgall Hillfort Amplify Archaeology Podcast appeared first on Abarta Heritage Home.

Excavations at Weathertop (Amon Sûl) have uncovered significant evidence of its role as a Númenórean watchtower and the later decline of Arnor. Artefacts including weapons, pottery, and tools reflect the site's military importance before its destruction by Angmar's forces. Remains of battle and burnt structures provide insight into the final assault on the tower, while later finds suggest sporadic use by travellers and the Dúnedain. This report examines the site's stratigraphy and the material culture uncovered, offering a glimpse into the history and symbolic decline of Weathertop as part of Middle-earth's broader narrative.TLDR: Tilly and Ash excavate the fantastical site of Weathertop as found in Tolkien's Lord of the Rings.Links/BibliographyBintliff, J., ed., 2012. Archaeology: Theories, Methods, and Practice. 5th ed. London: Thames & Hudson. Available at: https://archive.org/details/ArchaeologyTheoriesMethodsAndPracticeTheoriesMethodsAndPractice [Accessed 24 March 2025].Tolkien, J.R.R., 1954. The Fellowship of the Ring. London: George Allen & Unwin. Chapter 10 ("A Knife in the Dark").Tolkien, J.R.R., 2001. The Lord of the Rings: Appendices. In: The Return of the King. London: HarperCollins.LOTRO Wiki, 2025. Weathertop. Available at: https://lotro-wiki.com/wiki/Weathertop [Accessed 24 March 2025].Tolkien, C., 1996. The History of Middle-earth, Vol. 10: The Peoples of Middle-earth. London: HarperCollins. Appendix A (The Tale of Years).ContactEmail: andmytrowel@gmail.comInstagram: @‌and.my.trowelArchPodNetAPN Website: https://www.archpodnet.comAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetAPN ShopAffiliatesMotion

In this episode, we sit down with Dr. Scott Stripling to discuss the fascinating and complex realm of Biblical archaeology. Dr. Stripling is the Director of Excavations for the Associates for Biblical Research at ancient Shiloh and serves as Provost and Director of the Archaeology Institute at The Bible Seminary in Katy, Texas. From directing ABR excavations at Khirbet el-Maqatir to serving as Field Supervisor at Tall el-Hammam in Jordan, his work has taken him across the globe – in search of uncovering the mysteries of the past…  Dr. Stripling has been published in peer-reviewed journals, popular magazines, and books. He is also a popular speaker at churches and conferences worldwide and has guest appearances on numerous television programs and documentaries.  Want to know how Dr. Stripling fulfills his passion for connecting the material culture of the Holy Land with the Biblical text? Hit play now to dive in! Join us as we cover:  How Dr. Stripling's work has influenced his faith.  The importance of having a productive dialogue about the relationship between archaeology and Biblical texts.  Shocking archaeological finds and how they inform the human story as a whole. Fascinating information regarding the Shiloh excavation project.  You can follow along with Dr. Stripling and learn more about his current research by clicking here! Episode also available on Apple Podcasts: http://apple.co/30PvU9

Famine and resilience. Around 2060 BCE, the Overlord Ankhtyfy was riding high. Then, a crisis hit southern Egypt. Drought, food shortages, and starvation swept through the region. From sites like Elephantine, Edfu, and historical texts, we get a picture of Egypt in difficulty. But also, a sense of communities perservering and rebuilding... The tomb of Ankhtyfy at el-Mo'alla by Merja Attia https://flickr.com/photos/130870_040871/albums/72157676972946976/. Logo image: Apophis from the tomb of Inerkhau at Deir el-Medina (Dynasty 19). Photo by Chris Ward. Excavations at Edfu: Nadine Moeller and Gregory Marouard The Origins of Two Provincial Capitals in Upper Egypt (2017) https://www.youtube.com/watch?v=JPUPQabHL04. Intro music by Ihab. Music and interludes by Keith Zizza www.keithzizza.net. Music and interludes by Luke Chaos www.chaosmusick.com. Website: www.egyptianhistorypodcast.com. Support the show via Patreon www.patreon.com/egyptpodcast. Make a one-time donation via PayPal payments. Learn more about your ad choices. Visit megaphone.fm/adchoices