Podcasts about five kings

Silver Quintette - "Sinner's Crossroads" - No LP [0:00:00] Thomas White and the Messiah Gospel Singers - "There Must Be a Reason" - No LP [0:04:36] Taylor Brothers - "God Will Bless Us" - No LP [0:06:34] Ensley Jubilee Singers - "On Mount Olive" - No LP [0:12:05] Five Kings of Harmony of Sylacauga, AL. - "Don't Let Nothing Separate Me" - I'll Let Nothing Separate Me From His Love [0:14:50] Southern Tones - "I'm Going On In His Name" - No LP [0:19:09] Suggs Brothers - "Jesus, My Best Friend" - No LP [0:21:40] Heavenly Five - "Do All I Can For the Lord" - No LP [0:24:42] Female Nightingales - "More and More Like Him" - No LP [0:28:05] Rev. Eddie James and Family - "Storm Is Passing Over" - I'm Glad About It: The Legacy of Gospel Music in Louisville, 1958-1981 [0:34:40] Rev. Cornelius James and Family - "Time is Winding Up" - I'm Glad About It: The Legacy of Gospel Music in Louisville, 1958-1981 [0:39:42] Saginaw Travelers - "Never Leave You Alone" - No LP [0:43:08] Gospelaires of Ripley, Miss. - "Sleep on Mother" - No LP [Reverend Louis Wallace Prather was born to the late Andy Clinton Prather and Junie (Edgeston) Prather on September 13, 1941. Louis W. Prather laid down his cross and picked up his crown on August 19, 2016. He was one of eleven children. Later on in life he formed “The Gospelaires” of Ripley, MS along with his brothers and very dear friends. After singing for many years, he was called to preach the Word of God. He obtained his Theology degree from Jackson Tennessee Seminary School. Throughout his ministry, he pastored Piney Grove MBC (Chalybeate, MS), New Salem MBC (Pontotoc, MS), and Pleasant Grove MBC (Grand Junction, TN). During that time he worked tireless providing for his family at Carrier Corporation in Collierville, TN for 35 years. He was a father figure and mentor to a host of community and church children.] [0:46:43] Jackson Goldenaires - "I Can Tell the World" - No LP [0:50:54] Sacred Four - "Hymn Books and Bibles" - I'm Glad About It: The Legacy of Gospel Music in Louisville, 1958-1981 [0:54:02] https://www.wfmu.org/playlists/shows/148661

Overcoming Five Kings

Game of Thrones Season 3 delves deeper into the chaos of the War of the Five Kings, with Robb Stark's campaign facing dire challenges. As tensions rise, the season culminates in the shocking Red Wedding, a brutal betrayal that alters the course of the Stark family forever. Meanwhile, Daenerys Targaryen strengthens her forces in Essos, liberating slaves and amassing a formidable army. In the North, Jon Snow grapples with his loyalties while infiltrating the Wildlings. The season is marked by pivotal alliances, tragic losses, and the relentless pursuit of power.Unlock an ad-free podcast experience with Caloroga Shark Media! Get all our shows on any player you love. For Apple users, hit the banner on your app. For Spotify or other players, visit caloroga.supportingcast.fm. Subscribe now for exclusive shows like 'Palace Intrigue,' 'Daily Comedy News,' and '5 Good News Stories.' Plans start at $4.99 per month, or save 20% with a yearly plan at $49.99. Find the link in the show notes or go to caloroga.supportingcast.fm. Join today and support the show! See the full list of shows and sign up for our newsletter for more great news from Caloroga Shark Media.

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Agincourt is one of the most famous battles in English history, a defining part of the national myth. This groundbreaking study by Michael Livingston presents a new interpretation of Henry V's great victory. King Henry V's victory over the French armies at Agincourt on 25 October 1415 is unquestionably one of the most famous battles in history. From Shakespeare's “band of brothers” speech to its appearances in numerous films, Agincourt rightfully has a place among a handful of conflicts whose names are immediately recognized around the world. The English invasion of France in 1415 saw them take the French port of Harfleur after a long siege, following which Henry was left with a sick and weakened army, which he chose to march across Normandy to the port of Calais against the wishes of his senior commanders. The French had assembled a superior force and shadowed the English Army before finally blocking its route. The battle that followed was an overwhelming victory for the English, with the French suffering horrific casualties. Agincourt opened the door for Henry V's further conquests in France. Agincourt: Battle of the Scarred King (Bloomsbury, 2023) provides a new look at this famous battle. Livingston goes back to the original sources, including the French battle plan that still survives today, to give a new interpretation, one that challenges the traditional site of the battlefield itself. It is a thrilling new history that not only rewrites the battle as we know it, but also provides fresh insights into the men who fought and died there. An acclaimed conflict analyst, Michael Livingston has twice won the Distinguished Book Prize from the international Society for Military History (2017, 2020) and is the author of numerous popular history books, including Never Greater Slaughter and Crécy: Battle of Five Kings. He serves as Distinguished Professor at The Citadel. Daniel Moran earned his B.A. and M.A. in English from Rutgers University and his Ph.D. in History from Drew University. The author of Creating Flannery O'Connor: Her Critics, Her Publishers, Her Readers and articles on G. K. Chesterton and John Ford, he teaches research and writing at Rutgers and co-hosts the podcast Fifteen-Minute Film Fanatics, found here on the New Books Network and on X. You can also find his writing about books and films on Pages and Frames. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Send us a textOn the heels of all of Israel hearing the Law of Moses, the people, led by Joshua himself, break the Law by covenanting with the crafty Gibeonites. However, God still fights for Israel.Support the Show.Stay engaged with new and up-to-date content, including newsletters, articles, podcasts, etc. Download the Teach Me the Bible App from any app store or Apple TV/Roku device.

The Four Kings vs the Five Kings

Five Kings and Some Romans 513 to 552 CE Putting on the afterburners to get through about fifty years of Visigothic history, as the Balt dynasty runs out into the sand, and uncertainty and internal division opens the door to outside powers. Webpage for this Episode https://darkagespod.com/2024/07/21/50-five-kings-and-some-romans/ This episode sponsored in part by manscaped.com, enter discount code DARKAGES at checkout for 20% off and free shipping! Buy me a coffee with ko-fi.com/darkagespod Title Music: "The Britons" by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/ Sound effects from freesound.com And https://www.chosic.com/free-music/all/  

We are studying the Bible to understand and apply God's Wisdom to our daily lives. YouTube: https://www.youtube.com/@findinggodswisdom BitChute: https://www.bitchute.com/channel/GYMxeD3Xn8FB/ Rumble: https://rumble.com/c/c-2051564 Facebook: https://www.facebook.com/ricky.killen/ Spotify: https://open.spotify.com/show/1nUbCJXCSiDiEWUDavwNKC Odysee: https://odysee.com/@FindingGodsWisdom:a Instagram: https://www.instagram.com/killenricky/ YouTube Handle: @findinggodswisdom Please like and subscribe! Join in our study with comments below. God bless you and have a wonderful day! #God #Jesus #Bible

Game of Thrones Season 2 continues the power struggles in the wake of King Robert Baratheon's death, as multiple claimants to the Iron Throne emerge. Stannis Baratheon, Renly Baratheon, and Joffrey Baratheon each assert their right to rule, leading to battles and shifting alliances. In the North, Robb Stark wages war against the Lannisters to avenge his father's death, while beyond the Wall, Jon Snow encounters the mysterious and dangerous Wildlings. Daenerys Targaryen, now a khaleesi, seeks to build an army to reclaim her birthright, solidifying her path toward the throne.Unlock an ad-free podcast experience with Caloroga Shark Media! Get all our shows on any player you love. For Apple users, hit the banner on your app. For Spotify or other players, visit caloroga.supportingcast.fm. Subscribe now for exclusive shows like 'Palace Intrigue,' 'Daily Comedy News,' and '5 Good News Stories.' Plans start at $4.99 per month, or save 20% with a yearly plan at $49.99. Find the link in the show notes or go to caloroga.supportingcast.fm. Join today and support the show! See the full list of shows and sign up for our newsletter for more great news from Caloroga Shark Media.

In this episode, Jackson speaks to Historian and Author Michael Livingston all about his book with Osprey, 'Crecy: Battle of Five Kings'. In this episode, Michael discusses the misconceptions that many of us have about this battle and his working theory of where the battle might have been fought! To grab a copy of 'Crecy' head to crécy-9781472847065To keep up to date with Michael head to:His websiteHis X/TwitterHis Instagram If you want to get in touch with History with Jackson email: jackson@historywithjackson.co.ukTo support History with Jackson to carry on creating content subscribe to History with Jackson+ on Apple Podcasts or become a supporter on Buy Me A Coffee: https://bmc.link/HistorywJacksonTo catch up on everything to do with History with Jackson head to www.HistorywithJackson.co.ukFollow us on Facebook at @HistorywithJacksonFollow us on Instagram at @HistorywithJacksonFollow us on X/Twitter at @HistorywJacksonFollow us on TikTok at @HistorywithJackson Hosted on Acast. See acast.com/privacy for more information.

In this sermon from Joshua chapter 10, Pastor Stephen examines the importance of surrendering to God, rather than fighting against Him or trying to hide from Him.

** VIDEO EN NUESTRO CANAL DE YOUTUBE **** https://www.youtube.com/watch?v=TYKVAT2e1zI +++++ Hazte con nuestras camisetas en https://www.bhmshop.app +++++ #historia #historiamilitar #medieval #hundredyearswar Agosto de 1356. Tras una larga y sangrienta marcha desde la Península de Cotentin, Eduardo III y su ejército de 12.000 hombres se retiran hacia el Paso de Calais tras haber amenazado a la misma París. Persiguiéndole, un gran ejército bajo el mando directo del rey de Francia, Felipe VI, que suma más de 30.000 hombres. Tras pelear el paso a través del río Somme, los ingleses toman posición sobre las lomas cercanas a dos localidades: Crécy y Wadicourt. Uno de los choques más trascendentales de la Guerra de los Cien Años estaba a punto de tener lugar. Analizamos las campañas desde 1341 hasta 1347. Nos detendremos especialmente en algunos choques de armas como la Batalla de Morlaix o el Sitio de Calais, sin olvidar el plato fuerte de esta etapa de la guerra: Crécy. Hombres, armas, panoplias, tácticas y el desarrollo de la batalla. ¿Te lo vas a perder? ----------------------------------------------------------------------------------- La Guerra de los Cien Años es una serie original de Bellumartis Historia Militar Presentada por Juan Molina y David Nievas (el dúo de Flandes), junto a José Luis Costa Si quieres ayudarnos a mejorar nuestro contenido, o agradecernos estos programas, puedes darnos un extra a través de: https://paypal.me/davidnievas --- Créditos de la composición de la portada --- The free company of Aquitaine (https://www.facebook.com/FreeCompanyO...) --- Agradecimientos por las fotografías a los grupos de recreación histórica --- Lífthrasir, Genz D'Armes 1415, Viri Armati, Toxophilus.net, La Guerre des Couronnes, Recreating history with Andrea, Projekt 14, The free company of Aquitaine, Bob Degreef y Compañía de Bellomonte --- BIBLIOGRAFÍA RECOMENDADA --- ALLMAND, C. "The Hundred Years War: England and France at War c.1300–c.1450", Cambridge University Press, 2012 CURRY, A. "The Hundred Years War. 1337-1453", Osprey, 2002 CAPWELL, T. "Armour of the English Knight 1400 - 1450", Thomas Del Mar ltd, 2015 LIVINGSTON, M. "Crécy: Battle of Five Kings", Osprey, 2022 HARDY, R. "Longbow: A Social And Military History", Sutton Pub Ltd, 2006 SUMPTION, J. "Hundred Years War Vol 2: Trial by Fire", Faber & Faber, 2001 ----------------- BELLUMARTIS PREMIUM ------------------------ Código descuento "BELLUMARTISHM" para acceder a todos los servcios de @elrinconmilitar407 en Enlace de suscripción: https://rinconmilitar.com/cuenta-de-membresia/pago-de-membresia/?level=1 ----------------------------------------------------------------------------------- COMPRA EN AMAZON CON EL ENLACE DE BHM Y AYUDANOS ************** https://amzn.to/3ZXUGQl ************* Si queréis apoyar a Bellumartis Historia Militar e invitarnos a un café o u una cerveza virtual por nuestro trabajo, podéis visitar nuestro PATREON https://www.patreon.com/bellumartis o en PAYPALhttps://www.paypal.me/bellumartis o en BIZUM 656/778/825 No olvidéis suscribiros al canal, si aún no lo habéis hecho. Si queréis ayudarnos, dadle a “me gusta” y también dejadnos comentarios. De esta forma ayudaréis a que los programas sean conocidos por más gente. Y compartidnos con vuestros amigos y conocidos. SIGUENOS EN TODAS LAS REDES SOCIALES ¿Queréis contactar con nosotros? Puedes escribirnos a bellumartispublicidad@hotmail.com como por WHATSAP o en BIZUM 656/778/825 Nuestra página principal es: https://bellumartishistoriamilitar.blogspot.com ¿Quieres anunciarte en este podcast? Hazlo con advoices.com/podcast/ivoox/618669

Sermon: A Tale of Five KingsThe Feast of EpiphanyMatthew 2:1-12January 6, 2024

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

For more see: https://www.sengokudaimyo.com/podcast/episode-95 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 96: From the Land Where the Sun Rises. We are still talking about the reign of Kashikiya Hime, aka Suiko Tenno, from the late 6th to the early 7th century.  We've been covering discussions of the continental influences on the archipelago, especially as they adopted more and more continental practices—both religion and government.  This episode we are going to continue the discussion regarding Yamato's interactions, specifically a notably famous trip to the continent and Yamato's apparent assumption of equality between their ruler, the Ohokimi, and the Emperor of the Sui dynasty—the Son of Heaven.  We'll also touch on the changes Japan was adopting in their own government as a result of greater adoption of continental philosophy.  These are largely seen as a Sinification—a trend towards a more “Chinese” style system—but I want to emphasize that a lot of this was filtered through the lens of the states on the Korean peninsula: Baekje, Goguryeo, and Silla.  This is one of the reasons I hesitate to just call it “Chinese”, as Yamato was really blending aspects of several cultural influences, as well as adding their own spice to the sauce.   Hence, last episode we talked about Yamato's contact with the continent—specifically the Korean Peninsula—and the various diplomatic gifts, often put in terms of “tribute”, that came over.  Besides a small menagerie of exotic animals and Buddhist statues, there were learned monks and various books conveying continental teachings.  At the same time that Yamato was starting to experiment with a new, foreign religion—Buddhism—they began to experiment with other foreign concepts as well.  They had members of the court studying specific disciplines, and presumably passing those on to others.  I want to go more in depth into just what Yamato did and how they trans (Touch on the Rank System and the 17 Article Constitution once again) Now these 17 articles were almost all based on Confucian or Buddhist philosophy; clearly the Court was looking to the continent more and more for inspiration on how to govern, especially as it further expanded and solidified its grasp across the archipelago.  Up to this point, much of that innovation had come through the Korean peninsula, by way of Silla, Goguryeo, and, most prominently, their ally Baekje.  But no doubt they recognized that much of what was influencing those kingdoms had, itself, come from even farther away.  And so, this reign, the Chronicles record that Yamato once again sent envoys beyond their peninsular neighbors all the way to the Middle Country itself.  This is significant as they were making direct contact with the mighty empire, the source of so many of the philosophical and scientific innovations that Yamato was trying to adopt.  This wasn't the first time this had happened, of course—we know of the cases of state of Na contacting the Han court, and then Himiko of the Wa during the Wei period, as well as several missions immediately after Himiko's death.  We also know of the five kings of Wa who reached out to the Liu Song court, though the Chronicles themselves are often silent on actual embassies, making it hard to tell exactly which reigns that occurred in, though it is generally agreed that one of those “Five Kings” was none other than Wakatakiru himself, Yuuryaku Tennou. There may have been other missions.  There seems to be some discussion amongst the Liang dynasty records that may indicate greater contact with Japan, but again, we don't necessarily see that in the records themselves.  Furthermore, with the fractured nature of the various dynasties since the Han period, and the various conflicts on the peninsula and in the archipelago, it would be understandable if there hadn't been much direct diplomatic contact since about the time of Wakatakiru. And so it is a pretty big thing that we not only have an envoy around the year 608, but that there appears to be agreement for it in the Sui history—though there is one glaring mistake: in the Nihon Shoki they clearly say that they sent envoys to the “Great Tang”, and not the Sui.  However, this is fairly easily explained.  By the 8th century, as the records were being compiled, the Tang dynasty was, indeed, in control of the Chinese court.  In fact, the Tang dynasty was so admired by the Japanese of the day that even now the term “Karafu”, or “Chinese style”, uses the character for the Tang dynasty, rather than the Han.  On the one hand it seems as though the scholars of the 8th century would surely have known of the Sui dynasty coming before the Tang, but it is also understandable that anyone would have just thought of the successive courts as a single continuity.  Either way, I'll talk about the Sui dynasty, and it is in the Sui dynasty records that we find the corresponding description of this embassy. It starts on the 3rd day of the 7th month of 607.  The Chronicles tell us that Wono no Omi no Imoko was sent to the Sui court, taking along Kuratsukuri no Fukuri as an interpreter.  As you may recall, the Kuratsukuri, or saddle-makers, claimed a descent from Shiba Tattou, himself from the continent.  It would make sense to take someone who could actually speak the language or, failing that, read and write it.  This was a peculiar function of the Chinese language, since the various dialects, though often mutually unintelligible, still use the same characters. Imoko, by the way, may have also had connections, but in this case it was to the Soga.  We are told in the Nihon Shoki that Imoko was known in the Sui Court as “So Imko”, and the “So” character is the same as the first character in the name “Soga”.  It is possible that Imoko was, indeed, a Soga family member, and the name Wono no Omi may have come later.   Or it is possible that he was forgotten for some reason. In the Sui history, we are told that in the year 607 there was an envoy sent with tribute from King Tarashihoko, which may have been another name for Kashikiya Hime, or perhaps it was simply an error caused by the problems with attempting to record foreign names in Sinitic characters. According to the history as translated by Tsunoda Ryusaku and L. Carrington Goodrich, the envoy from Yamato explained the situation as such: “The King has heard that to the west of the ocean a Boddhisattva of the Sovereign reveres and promotes Buddhism.  Accompanying the embassy are several tens of monks who have come to study Buddhism.” This is great as we see some of the things that the Japanese scholars left out—that there were Buddhists on this mission.  For many, getting to the monasteries and temples of the Middle Kingdom was almost as good as making the trip all the way to India. Over all, the embassy appears to have been largely successful in their mission.  The ambassador, Imoko, came back with an envoy from the Sui, Pei Shiqing, along with twelve other individuals. According to the Sui dynasty history, they first headed to Baekje, reaching the island of Chiku, and then, after seeing Tara in the south, they passed Tsushima and sailed out in to the deep ocean, eventually landing on the island of Iki.  From there they made it to Tsukushi, and on to Suwo.  They then passed through some ten countries until they came to the shore.  Now, Naniwa no Kishi no Wonari had been sent to bring them to court and they had a new official residence erected for them in Naniwa—modern Ohosaka.  When they arrived, on the 15th day of the 6th month of the year 608, Yamato sent out thirty heavily decorated boats to meet them—and no doubt to make an impression as well.  They met them at Yeguchi, the mouth of the river and they were ensconced in the newly built official residence. Official entertainers were appointed for the ambassadors—Nakatomi no Miyatoko no Muraji no Torimaro, Ohohoshi no Kawachi no Atahe no Nukade, and Fume no Fumibito no Oohei.  Meanwhile, Imoko continued on to the court proper to report on his mission. Unfortunately, for all of the goodness that came from the whole thing, the trip had not been completely flawless.  The Sui court had entrusted Imoko with a letter to pass on to the Yamato court, but the return trip through Baekje proved… problematic, to say the least.  We are told that men of Baekje stopped the party, searched them, and confiscated the letter.  It is unclear whether these were Baekje officials or just some bandits, but the important thing was that Imoko had lost the message, which was a grave offense.  The ministers suggested that, despite all of his success, Imoko should be banished for losing the letter.  After all, it was the duty of an envoy to protect the messages between the courts at all costs. In the end, it was agreed that, yes, Imoko should be punished, but that it would be a bad look in front of their guests.  After all, he had just represented them to the Sui Court, and so Kashikiya Hime pardoned Imoko of any wrongdoing. A couple months later, on the 3rd day of the 8th month, the preparations had been made and  the envoys formally approached the palace.  There were met on the Tsubaki no Ichi road by 75 well-dress horses—the Sui history says two hundred—and there Nukada no Muraji no Hirafu welcomed them all with a speech. After finally reaching the location of the palace, it was nine more days before they were formally summoned to present themselves and state their reason for coming.  Abe no Tori no Omi and Mononobe no Yosami no no Muraji no Idaku acted as “introducers” for the guests, announcing who they were to the court.  Then Pei Shiqing had the various diplomatic gifts arranged in the courtyard, and then presented his credentials to the court.  Then, bowing twice, he gave his own account of why he had been sent—he announced greetings from the Sui emperor, recognized the work of Imoko, and then provided an excuse that the emperor himself could not make it due to his poor health.  That last bit I suspect was a polite fiction, or perhaps an erroneous addition by the Chroniclers.  After all, it isn't like the Sui emperors were in the habit of just flouncing off to an unknown foreign land—especially one across the sea. After delivering some polite niceties, Shiqing also provided a detailed list of all of the diplomatic gifts that they had brought. The dance that happened next is telling.  In order to convey Pei Shiqing's letter to the sovereign, it wasn't like they could just hand it.  There were levels of protocol and procedure that had to be observed, and so Abe no Omi took the letter up and handed it to Ohotomo no Kurafu no Muraji, who in turn placed it on a table in front of the Great gate where Kashikiya Hime could then get it.  This setup is similar to the later court, where only certain individuals of rank were actually allowed up into the buildings of the palace, whereas others were restricted to the ground. After that formal introduction, there was a month or more of parties for the envoys, until finally they had to return to the Sui court.  When they departed, they were sent with eight students and Imoko, who was bringing another letter to the Sui Court.  The students were all scheduled to study various disciplines and bring the knowledge back to the Yamato court. But that wasn't quite so special, or at least we aren't given much more on the specifics of what the students brought back..  What really stands out in the Sui histories is the contents of the formal letter that Imoko was carrying, as it had a phrase that will be familiar to many students of this period of history, and which really connects across the Japanese and Sui histories, despite other inconsistencies.  It read: “The Son of Heaven in the land where the sun rises addresses a letter to the Son of Heaven in the land where the sun sets.  We hope you are in good health.” Or at least, that is how the Sui histories record it.  In the Nihon Shoki they say something similar, “The Emperor of the East respectfully addresses the Emperor of the West.”  Here, rather than using “Child of Heaven”, the author made use of the term “Tennou” when referring to the Yamato sovereign, and then different characters were used for the Sui emperor.  At the same time, that is one of the reasons that I give more credence to the Sui history..  Of course, however you slice and dice this thing, there are some major airs being taken by the sovereign.  Thus it is no wonder that, when the Sui emperor heard this, he was displeased, to say the least, and he told his minister that the letter was discourteous and should never again be brought to his attention.  So that's a whole mood. The reason for this may be obvious, as the letter paints the sovereign of Japan as equal to the emperor of the Sui dynasty.  That was indeed a bold claim.  There is also the fact that they claim to be the land where the sun rises while the Sui are the land where the sun sets, which may have just been referencing east and west in a poetic fashion, but on another level it is almost as if they were talking about the rise of Yamato and the fall, or setting, of the Sui. I would note that we still don't see the term “Land of the Rising Sun”, or “Nihon”, used for the name of the country yet—one of the reasons I continue to refer to Yamato and not just “Japan”.  However, all of this is in keeping with the traditions of the Wa people as we know them—the sun was given a special place in their worldview, as demonstrated linguistically, and not just through the legends curated in the 8th century.  The Nihon Shoki mentions this letter, but not for this first Certainly, as Japan continued to take on more and more trappings of the continental courts, they would eventually even take on the term Tennou—also read in Japanese as Sumera no Mikoto—to refer to the sovereign.  This is basically saying that the sovereign is, indeed, a Heavenly Son, and which they would come to translate as “emperor”, in English.  There would be other terminology and trappings that would reinforce this concept, which placed the sovereign of Japan in a position that at least locally seemed to be much more prestigious. Imoko came back from this last diplomatic mission and was well beloved—some later sources even suggest that he may have been promoted for his diplomatic efforts.  Oddly, however, we don't really hear more, if anything, about Imoko, and he fades back into the past. And so that covers much of the story of what Yamato was borrowing form the Sui and others during this period.  Next episode—well, I'm honestly not sure what we'll be covering next, as there is just so much.  But stick around. Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

We've all been raised on heroes and politicians and athletes that feign perfection. But in the Old Testament, the characters are all flawed. They are also all limited, because they are human, not divine. Some do awful things. In fact, they are just like real people. Thus, we all have our limitations, in that the specs of our design cannot exceed various parameters. We may feel ten feet tall but no one has ever been near that height. We may feel bulletproof but every king who has ever lived has passed away into death. This is going to take me a while to get to it, but we are like NASCAR, in that we have predictable speeds and power. We all seek power, but because of our limited dimensions and parameters, dictators and bullies end up like stock cars passing by, with the same engines and spoilers, but with different decals on the exterior to pretend they are unique. Each car is different, while each is the same. This is a both/and scenario. You can see this positively or negatively, but the end goal of each makes all the difference. What are you racing toward? That is the only question that matters in the end. If it's not toward the highest good, then even if you finish in first place, you lose. The Bible also shows our limitations as a group, such as the scapegoating mechanism and tribalism. Biblical characters would be cancelled today in our unforgiving modern era (depending on what party they belonged to). We live in a similar time of scapegoating as the Israelites did. This is because the law of Moses actually understood the problem with scapegoats and had a day of Atonement for sin management. You could call this an SMS - a Sin Management System, to use modern IT language. But today…we just have sin. We don't manage it, because we don't believe in it. We sweep it under the rug and pretend it isn't there. Sin is old-fashioned, so we think. To follow the stock car analogy, this is like ignoring wires showing on tires, where a blowout is imminent. But to use a different metaphor for a moment: sin is best likened to a disease like cancer, where our past unconfessed sins remain with us and grow to enormous proportions. When we read a medical article about someone who had a fifty pound tumor, we all say, “How could someone not know they had a fifty pound tumor?” The articles usually have a picture of the person with the glaringly obvious medical problem. It's baffling to us how someone would not realize something was awry. But most of us walk around carrying fifty pound spiritual tumors, from sins never repented. The sins from one-night stands, burned bridges, anger, hatred, and self-loathing all continue to grow on our souls, and will continue to do so, until the disease is loosed in confession. If only we could see each other's souls. Interestingly, others usually can see our sins better than ourselves, as it's so easy to know why someone else is spiritually ill, but we cannot see our own spiritual tumors. And so much of our sin is about power, or gaining an edge over someone, or protecting our little grove that we consider the self to be the king of. We all have a grove, even if it's only our social media profile, where we feel like the king. But we're not the king. I'm not the king, and realizing that is the greatest relief I've ever had. Knowing I'm a sinner allows me to stop pretending, stop fighting, stop squabbling over the scraps. There is a king, and it's not me, and surrendering to the loving, living God is like having the massive tumor cut away, and all that ugly growth from many years of power-seeking behavior can be put aside. This is why I like the Old Testament. We can see the diseased state of sinful lives. It's so obvious. The supernatural reading of the Old Testament changes everything. (Michael Heiser, who recently passed away, has a documentary for helping you get started in this. Unless you believe in God, and the devil, you will read the Bible like a 21st century American and miss the whole point.) Whenever someone points out the shortcomings of the Old Testament patriarchs or prophets, I want to remind them that, yes, exactly, you are catching on: sin is narrated in the Old Testament for a reason, and that reason is that these people were not the incarnation of God, like Jesus was, but were struggling in the world to work toward his grace, but failing and often choosing sin. The Old Testament, unlike other mythology systems, shows the ugly side of humanity, and if you disagree, go read about Samson again in Judges and see if you still think he was a model for living. If you think of Samson as a saint, please stop and re-read his story. St. Augustine famously said, “It is narrated, not praised,” to help us understand a guy like Samson. But rest assured, Samson is in there for a reason. In fact, the Good Thief who repents on the Cross next to Jesus in his last minute is in there for a reason, a very good reason. His name is St. Dismas, and wouldn't we all be so lucky to turn and see Christ in our last hour, in our last breath? (St. Dismas, pray for us.)There is much to learn from the story of Samson, it's just not that he was a good guy who could do whatever he wanted because God said so. If you read the Bible in that way, such that anyone under the banner of the Chosen people is flawless, then you have spiritually drawn the Monopoly card that reads: “Return to Go, do not collect $200.” You need to start again. If you read about Samson and say, “Well, clearly he was predestined and chosen, so he could do whatever he want.” Just stop. Think about what you are saying. Does it make any sense at all? Samson was supposed to be a monk consecrated to God (a Nazirite) who doesn't sleep around, drink, touch dead things, or cut his hair. And what is his story? It's doing all of those things, and even when he destroys the Philistines, he's not doing it for the glory of God, he literally asks for strength to get revenge. If anything, Samson proves the old adage of “The Lord works in mysterious ways,” and the reason the story of Samson is important is because we see the strangeness of history, of sin, of leaders, of salvation history. When you go to read the Old Testament with “Chosen People” blinders on, you miss the richness of the narrative. As I said, the “white hat/black hat” Cowboy story that Americans want to find - it ain't in the Old Testament. But perhaps Samson did repent in his last hour. Perhaps God used him in ways radically beyond our finite minds. God takes care of the particular judgement for each person, not us. Sacred scripture illustrates lives and the arc of salvation history, and we are like ants catching a glimpse of something so far beyond our understanding, like a rocket, or a surgery, that we must stand in awe of creation and continue on in our faith and work without full knowledge. And that is the mystery of faith - though we can never know all things, we can know some things, and catch glimpses of God's glory and learn the repeated lessons of redemptive suffering, with the Crucifix showing us over and over, that there is no way to heaven but through the Cross. And even Samson can show us that story. Trent Horn wrote, “The Bible is not a sterile collection of perfect people who always follow God's will. It is instead a drama about how God redeemed imperfect people and used them, in spite of their flaws, to accomplish his sovereign and holy will for mankind.”And thank God for that, because a story of perfect robots is not a human story, and is not interesting unless you are under ten years old. The Great Story of Israel has much more going on than Wyatt Earp's showdown. There is indeed a good guy and a bad guy, with God reclaiming the world from the fallen angels, but that is what we forget while we zero in on the individual character or verse. Not only are there fallen angels, there are fallen people, but here's the point: those people are redeemable. Arguably, even the Pharaoh of Exodus is redeemable. Thus, when people get fired up over the violence in Joshua, or 2 Peter calling Lot “righteous” after he offers up his daughters for rape, they are reading it in a way that we don't read or watch anything else. Why are we so dense at reading the Old Testament when we can follow intricate narratives in a ten-season TV shows that shows the depth and nuance of individual characters in a slow-burning plot? Why do we choose to read it like children? It's simple. Most of us haven't really read it. If we have, we have not since we were children, so we got the white hat/black hat version of it, which is fine…until you are no longer a child. We haven't even had a tour of the adult version, which is a much more serious and dark version. The flood story alone goes from being a happy pack of animals on a ship to an utterly terrifying world-ending mayhem. Another possibility is that we received a dumbed-down fundamentalist reading of it, which is great for becoming familiar, but not for depth and nuance. And when I say fundamentalist, I mean both the Fundamentalists and the New Atheists, because both read the Bible in a way that gets little or nothing out of it. I can't stress this enough: reading the Bible using the four senses of scripture is how it opens up into a four-dimensional trip. So many people charge in and say, “I'm going to read the Bible in a year” and they get to Leviticus or Numbers and stop because it's boring and appears to be unrelated to the modern world, when in reality, all of it is central to the experience we are living in right now. If you are going to read the Bible in a year, follow the Bible in a Year tour guide, Father Mike Schmitz, and it will go far, far better than doing it on your own. But the main reason why adults read the Bible like cowboy stories is this:We read the Old Testament like ten year old pro-wrestling fans because we don't understand that we are living in a spiritual war. In our modern assumptions about the world, we forget that ghosts are real. We use the word soul but laugh at the idea of ghosts. But the word is the same. We just have a cartoon version of “ghost” now due to TV shows like Scooby-Doo and Caspar, but we still know that we have souls in the quiet places of our hearts and minds. Our adult, data-driven minds forget that there is more types of knowledge than what can be graphed or measured. We don't accept that there is more than just matter, but also spirit. Admitting that angels and demons are real does not often come from college educated lips. Why? Because we think we know better. Frankly, we don't read the Bible believing that God is real. Thus, we don't understand the overarching story that leads to Christ's defeat of the devil, and thereby miss the entire point of the entire library known as the Bible. If you don't believe in the devil, then you probably don't believe in God. If you don't believe in God, you probably don't believe in souls. If you don't believe in souls, you don't believe that you could spend eternity in either heaven or hell. But you can. And you will. This is the root problem for many of our social and mental maladies as well. We have numbed the part of our brain that allows for belief in the supernatural. We have flattened God into “all religions are the same” when they are anything but the same. This is why whenever I read about an academic paper that suggests “all prehistoric peoples were egalitarian” I know immediately that I am reading modern propaganda, because not only do we not know that, but the authors of such things also have an agenda and bias, usually one that matches either liberalism, utilitarianism, postmodernism, post-colonialism, or (most often) socialism and communism. In short, an anti-Christian bias. And if you don't think that is true, enroll in a modern University and test this hypothesis. Attend any class in the departments of anthropology, history, English, or really any of the humanities, and listen for commentary on organized religion or belief in the supernatural. Anything that poses as science denies the supernatural, as it should. But, many things that pose as science are not actually science. There is an ideology creeping in everywhere, and the goal of any ideology is power. Universities have a spiritual nature, too, but the spirit is not from God. And in denying God, they fear language that speaks of God. A bias against Christianity is dogma today in nearly every school, public or private. The only lens you as a student can choose is the tinted goggles of modern scholarship. The creeds of modernism demand a denial of the supernatural, which is odd, because in the end, the supernatural will deny the modern man and woman who doesn't cooperate with the free offer of grace. If a history professor in his hiring interview suggested that Israel was a chosen people by God selected to bring about the Savior of souls, it's difficult to imagine a callback happening for a second interview. That alone would be immediate cause for moving on to the next candidate to find someone who assented to the belief that all cultures were equally un-chosen. In higher education, the era of Christendom is treated like a child, one that never matured, but now we know better. It almost seems like the academic world has tried to put Catholicism into a group home for the elderly, so that it could be ignored. But the primary reason it's not talked about is not that Catholicism isn't true, it's that Catholicism is a constant thorn in the side of the polite power grab, and power requires its enemies to be silent. The creed of today is more aligned with the religion of humanism or socialism than Catholicism, but it is every bit as religious in nature. Because of this, universities have become a self-congratulating, backslapping loops of nonbelievers, where the jockeys in the horse race for tenure require adhering to specific speech codes, and shutting out all comers. We are in the Grove. The nonbelievers have a standing army, and whoever comes to slay the slayer will be the next priest-king. But the thing about power is that it's all the same. Meet the new boss; same as the old boss. It's like NASCAR (back to the main metaphor). Every power seeker is ultimately the same. It is only the king who is the Suffering Servant that is different. Every single other power-seeker preaches the opposite of the Beatitudes. Like race cars, ideology that seeks power is trying to win a race. What is the race for power? It's the idea that there is a solution to all the world's ills through a set of ideas, rather than through God. In NASCAR, cars must be built a certain way. Mechanics and engineers can only massage and tweak the strict engine and chassis requirements so much before the speed tops out, as by physics there is a limit to what can be done. There's a blocker on what can be done with these cars. It's the same with ideology, because like stock cars, ideas cannot exceed their worldly dimensions. Materialism, in all its forms, can only use the things of this world. Thus liberalism, capitalism, socialism, scientism, techno-utopia, postmodernism, utilitarianism, and the rest all have “the solution” to win the race, to stave off pain, to bring worldly victory, to bring heaven to earth. But if there is one thing Jesus showed us is that suffering is part of our lives here. Even he who cured diseases and cast out illnesses still had to suffer, and suffer greatly because of sin in the world. The cause of all suffering is personal sin, not external enemies, and until everyone realizes that we will indeed have oppression and suffering. The remedy is to follow both Commandments, to love God first, and then to love others as Jesus loved us. This is the lesson: that we must first seek the kingdom of God, and accept what suffering may come. When God is ready he will bring heaven to earth, and not before. The stock cars of auto racing are like the stock beliefs of ideology that block the supernatural from our lives. I do believe that there is half of us that love God (or think we do) and another half that loves others (or pretend we do), and both are firing on only three cylinders instead of all six. You must put God's love and love of others together to exceed the restrictions of this world's physics, and yet - and yet, like NASCAR, there are still rules to follow while doing it, called the Commandments, and the way to do so is spelled out in detail in the Catechism of the Catholic Church.But our modern gods of culture is limited by the constraints of unbelief. Unbelief in corporations, academia, and the media means we must assent to belief that we are alone, that God is not alive. So obviously, our efforts try to solve all suffering with ideas, and to break the physical and spiritual laws using ideology, which always ends up breaking all rules because it turns into a religion. This is why we can all laugh (and cry) at the line: “In capitalism, man oppresses man. In communism, it's just the opposite.” Power that defers to no Higher Power cannot accomplish what it sets out to do, which is to create heaven on earth. All of the kings of this world are the same people. What Democrats and Republicans in America often do not understand is that they are the same people, just as the Nazis and Communists were. It's like any NASCAR feud. Take the skirmishes between Chase Elliott and Kevin Harvick at Bristol, for instance. Two drivers nearly duked it out over a race, while the crowd cheered it on. What are the drivers after? The Cup. The championship. The power. What does the mob want? They want whichever car they cheer for to get power, so by proxy they can feel powerful. That's what fandom is, just like world politics. We only wave flags because we want our side to win, because our side, we believe, has the ideology that deserves to win. But whoever wins the power only matters in how they wield the power and to whom they give glory toward. To follow this through a bit more: both drivers are pretty much interchangeable, just like the cars they drive. They have both been blessed to be in racing families and God-given talent and surely a convenient sets of fortunate happenings to get them into the elite and small field of NASCAR racing. They have, in a sense, hit the lottery of gifts in terms of auto racing. Now, if Kevin Harvick's soul was swapped into Chase Elliott and vice versa, it's likely the drama would be the same, because they would still be driven to win the Cup. But it would also make a good Freaky Friday style of movie, as after the swap, Kevin Harvick would realize that Chase Elliott and his mechanics are probably decent guys in the same pursuit of the Cup. Perhaps he might return to his own body full of love for his enemy and a new appreciation of the sport of racing. Better yet, a terrific ending would be when both resume racing for the greater glory of God, like the dude in Chariots of Fire, who ran for love of the game, not the trophy, as his angry opponent did). The reason Jesus is so interesting to every generation is because he's obviously different from every other power seeker in human history. Why is he so different? Because he's not seeking power. He already has it. All of it. And so he's giving it all away, all the time, and serving us all, who really don't deserve it. He's like the lowest guy in the Pit Crew who hands the lead mechanic the wrench and gets yelled at for doing it too slow, and then doesn't object or complain despite being the inventor of the automobile and greatest mechanic in the universe, the Creator of all things. Thus, reading the Bible in the light of power is illuminating, because we are living in a time where the West, that has been under the power of classical liberalism and humanism, is turning toward atheism and strange brands of Gnosticism, and quite literally every heresy since the Resurrection. For those who win power on earth, they will have their prize. They will gain the “Commanding Heights” of economies and governments - for awhile. Then when we tire of that driver, another stock car will come along, with a new ideology and flag, and will replace it. And whoever wins the Cup, inherits the fear of losing it. The shame and honor culture is ballooning now, and will continue to do so, and when power is lost, or perceived to be threatened, the scapegoats will be trotted out, as usual. Power games are so predictable that it looks no different than the Daytona 500, except the Daytona 500 brings more joy to people, because the winner of a car race doesn't promise heaven. As soon as the winners in society get what they want, and believe they have saved the world (if only everyone would fall into line with their plan), they begin to oppress the world in a new way. Some winners are better than others, and those are the ones that - at least nominally, like Thomas Jefferson - tip the hat to God for what they have been given here on earth. But the tip-o-the-hat to God can be used as a smokescreen for blatant power grabs, too. All ideas and movements that promise to bring heaven on earth are false. Because only God will do that, and he will do that in the last day, when Jesus returns. (Also, pro-tip: the “Rapture” as you may understand it was invented some 1800 years after Jesus. As I advise friends out of love, stop reading fiction by Dan Brown, and do the same for Tim LaHaye.) When the Bible is read as it is not intended to be read, it becomes a dead letter. When it is read through the lens of NASCAR, you can easily see what the Assyrians, Babylonians, Herodians, and even what the Israelites are doing. But the lesson is this: no power is given here on earth except what has come from God above. This is what Jesus tells Pontius Pilate, who thinks his hard work and pluck has made him governor of Judea. This is incorrect, according to Jesus. This also explains the violence in the Old Testament, and how a tiny army could overrun Canaan, or how Abraham with three hundred men could overrun the Five Kings who capture Lot. Just as the nation of Israel gets its power from God, it is also taken away by God, through other people. Other nations appear to “take” the power, but God's plan is somehow always working within this world, especially when we cannot understand it. In many ways, we are like a dog staring at a stock car race, having no idea why cars are going in a circle. All power here in this world is given by God, and we should serve in humble gratitude if it comes to us, as we have free-will to reject or cooperate with God's grace. He gives us all sufficient grace to use our intellect and will to realize that we need a savior, and no one in the end can say, “I didn't have enough evidence to believe,” as Bertrand Russell famously imagined he would tell God after he died. Any political power or NASCAR champion must understand: the Lord gives, and the Lord takes away. And the answer in both cases, winning or losing, is to become humble before God and to keep his Commandments. When Israel conquers Canaan, people fail to understand that God is granting power to Israel, and when the nation later sins terribly, and repeatedly, God takes away what was given. This is not Prosperity Gospel interpretation, this is Humility Gospel. In the book of Job, after he loses his family and wealth, his buddies say, “Perhaps you just weren't holy enough, and that's why all this suffering has come your way.” That's the Prosperity Gospel in one line. “You just weren't holy enough to be rich.” To which I would say: who is more holy than Jesus Christ, who is God incarnate? And what happened to him? He suffered. Even if you serve God, you may suffer in this life, and still the answer, as Jesus showed us, is to pray and bless the name of the LORD. Even in his agony, Jesus cried out to God, quoting the 22nd Psalm, which many people are confused about. I was confused. “And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, ‘My God, My God, why have You forsaken Me?'” As a child I thought, “How could Jesus seem to think God left him if he is God?” The problem was that I had no idea that he was quoting the first line of a Psalm, which is a beautiful prayer for times of suffering. He was praying from the Cross, and even in his final words, he offered his spirit to God, and when he appears most defeated, most powerless, he is about to show what real power is on the third day when the women come to the empty tomb. Jesus doesn't need power over the Romans, because he has power over what the Romans fear most, which is death. Seriously, I urge you: get a good study Bible and read using the four senses of scripture. If we only read it as “Bible as Literature” or as breadcrumbs for cultural or archaeological or historical events (and we now define “history” much different than the sacred authors did), then it's no wonder that confusion around the truth is making such a comeback. At least the fantasy of Norse gods addresses a need for the supernatural in people. People need religion, one that transcends this world. And if they don't follow a religion, they will find one or invent one, and what it leads to is ideology, and always in the end, the will to power. This is exactly what Jesus came to destroy. Because that kind of “power based” thinking is from the accuser, the divider, the father of lies. If we see the world as a power struggle, then we cannot yet say, “I was blind, but now I see.” The Christian way of seeing the world is not the same as Nietzsche or Marx or or Hitler or Stalin or Foucault or Kendi. You must put on the mind of Christ to step out of the circular “head that eats the tail” model of the world. If you forget this, and think power is the narrow gate to heaven, you won't see the big picture. You will forget that God exists. To forget this is folly. To forget God is the same as rejecting God. Because you will lose the context, and perhaps much else. If you are looking for single verses to mock, you may become more focused on the body than the soul, and though the body is important, it is not the only thing to be concerned with. When you lose awe, wonder, and reverence for the real power that created all things, you may forget the most important thing, which is the Creator. The danger then is to think that this world and your body is all that there is. Once that happens, you will be distracted, which is what the devil prefers. Jesus gave us clear instructions. He said, “Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell.” If you think Jesus was just some nice guy, some dude who came to permit everything, you might want to re-read the Gospels carefully. We are not meant to be the king or the judge, we are asked to follow, in servant mode, as Jesus did. He is the one who can give us the rest and peace that we are really looking for, rather than the false power we imagine will bring us happiness. Don't waste your life chasing the little kingdoms and title belts of this world, unless you are doing it for the greater glory of God, and even then, should you somehow be granted power, of any kind, remember gratitude to the real power. Because it didn't come from you. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit whydidpetersink.substack.com

Abram and his nephew, Lot, lived together until their wealth and flocks outgrew their lands. They parted in separate directions and took the lands they saw before them. Lot headed towards Jordan Valley and Sodom and Gomorrah. Abram went in the opposite direction. He was very wealthy and had over 300 servants in his household, comparable to a big corporation today. Then Four Kings against Five Kings war broke out around the Dead Sea area. The Kings took all the possessions of Sodom and Gomorrah and kidnapped Lot. Abram rescued Lot with his staff of 300 men and returned his recovered possessions. Melchizedek then blessed Abram as the first High Priest, and Abraham gave him a tenth of his possessions as tithings. After returning from battle, Melchizedek offered Abram bread and wine and blessed him in the name of the Most High God, who created heaven and earth. Thus, establishing the priesthood, customs, and communion foreshadows Jesus becoming the ultimate High Priest to establish His new covenant with all people.Video at: https://youtu.be/Tspslc46phoRead the article: https://www.savedandloved.com/post/125-two-witnesses-genesis-13-14-abram-and-lot-v***********Support MrE and his channel at:Apocalypse Watchman by MrE, https://www.bitchute.com/channel/apocalypse_watchman/MrE, https://odysee.com/@MrE:cDonate to MrE at PayPal.me/mrehistoryPatreon: https://www.patreon.com/mremedia***********Multiple ways to support my work: My books: https://www.savedandloved.com/shopDonate to my site: https://www.savedandloved.com/donateBuy Me a Coffee: https://www.buymeacoffee.com/savedandlovedDonate at Patreon: https://www.patreon.com/SavedAndLoved31

Today, Ryan, Sam, and Tyler talk about the Five Kings Mountains, the largest center of Dwarven culture on Golarion. Join them as they discuss the Quest for the Sky, a bitter war with orcs, and generally just take their best attempts at pronouncing Dwarven cities and names. Continuing the exploration of Golarion, the Campaign Setting for the Pathfinder Roleplaying Game Website: Tabletop Travel Guide Podcast Email: Tabletoptravelguidepodcast@gmail.com Theme Music By: Raymond Gramke

With his book, Crécy: Battle of Five Kings (2022, Osprey), Michael Livingston, professor of medieval history at The Citadel, has authored a remarkable new study on the Battle of Crécy, in which the outnumbered English under King Edward III won a decisive victory over the French and changed the course of the Hundred Years War.The repercussions of this battle, in which forces led by England's King Edward III decisively defeated a far larger French army, were felt for hundreds of years, and the exploits of those fighting reached legendary status. Michael Livingston talks with Walter Edgar about how he has used archived manuscripts, satellite technologies and traditional fieldwork to reconstruct this important conflict, including the unlocking of what was arguably the battle's greatest secret: the location of the now-quiet fields where so many thousands died.

If you have read my curriculum book The Ten Commandments and the Covenants of Promise, then some of this will be a review for you. Otherwise, this week you will be learning about why these kings were fighting and how understanding their relationship with King Chedorlaomer also helps us to understand God's relationship with the children of Israel and with us too! Transcript: https://contextforkids.com/2023/04/18/episode-98-four-kings-vs-five-kings-suzerain-vassal-covenants/

Castranger Season 10 starts here! We discuss the first round of the Jyamato Grand Prix in Geats and the debut of Buffa Command Form, and then we go around the table and share our thoughts on the debut of Kingohger! Ichi's almost foaming at the mouth, but he does have some criticisms. And what could Gar, our Sentai guy, possibly think of this CGI-heavy setting??  Casters Present:  Blue Gray Ultra Orange  Show Notes: https://www.patreon.com/posts/79861277 Required Viewing: Kamen Rider Geats 25,  Ohsama Sentai Kingohger 1  Watch on YouTube: https://www.youtube.com/watch?v=ZXfu2_5sKvw   Feed the Castrangers and get $5 off your first order with SkipTheDishes! https://www.skipthedishes.com/r/6YaJc65HKg

新年あけましておめでとうございます。 Happy New Year! This brief episode we take some time to recap the past year and look at what is cominng up in the future.  In addition, we will talk a little bit about the behind the scenes.   Rough Transcript Shinnen akemashite omedetou gozaimasu!  Happy New Year! Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is our New Year's Recap Episode for 2023. This year we covered topics from the 5th to the 6th centuries—from the time of Woasatsuma Wakugo no Sukune, aka Ingyou Tennou, back in episode 56, all the way up to Wohodo and his son, Magari no Ohoye, aka Keitai and Ankan Tennou, in episode 78.  These are the 19th through 25th and 26th sovereigns, according to the official reckoning, though as we've mentioned there are possibly a few missing—and maybe even a few added.  Still, in this time, we've seen the growth of the Yamato state, as well as various changes involving their relations with those on the other side of the continent.  So let's take a moment to look back at this and pull up from the individual stories to see how the larger narrative is coming along. Before we get into that, a quick note of thanks for all of our listeners out there.  We appreciate you—thank you for staying with us through this journey.  It is just so great to know there are others out there who are interested in all of this.  Also thanks to those who've reached out with assistance or with suggestions.  While not everything fits into the format or what we are currently doing, I have a list of things that I'm looking for ways to do or insert into the narrative at some point. I also thought I'd try to lift the curtain for you all a bit on the production of this little show, to help you understand a bit more about what goes into it. So first off, for those who haven't realized already, we aren't part of a major podcast network and we don't have a crew of people putting this together.  For the most part it is me and my wife, both of whom have other jobs and responsibilities, doing our best to put it out there.  Typically I'm looking for downtime to do the research and put a given episode together, and after I write my first draft I give it to her for a sanity check and editing.  Once she's had time to go over it, I record the podcast, which isn't always smooth, and edit out as many of the mistakes as I can.  Then we upload it—we are currently using Libsyn for distribution, and schedule it for release on either the first or the sixteenth of every month. Once the episode is recorded, that's usually where we start working on a blog post for the episode; I'm not sure how much people read the blogposts, vice just listen, since this is an audio medium more than anything else, but that is where I've tried to put up various names and individuals for people to follow along with what is going on, since we have so many different characters. One of the things that takes the most time is searching through and finding the images for the podcast blogs.  In some cases, I pull from our own extensive library of photos taken at various times and places, and otherwise I usually am looking for images in the public domain or at least using a license that can be used on the website. Depending on the amount of time all this takes, I try to focus first and foremost on getting the audio out on a consistent and regular basis, and sometimes I have to come back to the blog post later. I am hoping to add into this the transcripts for the show, to make things more accessible, as well as adding content up on YouTube, though that requires turning things into “video” which is all doable, just time consuming, especially with 78 episodes to update.  The transcripts should also allow me to add captions on YouTube, but I'm still figuring that out. And of course all of this is done as a labor of love at the moment—I still have a day job that pays the bills for hosting, new research material, etc., though Patreon and Ko-Fi donations are always appreciated. So those are the things that go into making the podcast.  If you have thoughts, advice, or questions, please feel free to reach out. Now, looking at the past year, we've spent a lot of time with the family that many scholars know as the Kawachi dynasty.  This is a term derived from the fact that early on they are said to have ruled from around the Naniwa area, and the giant keyhole tombs that popped up were largely in the Mozu-Furuichi tumulus group in modern Osaka, in the old land of Kawachi.  This includes the largest tumuli ever built, including Daisen-ryou. Daisen-ryou is the largest kofun in Japan and about the largest mausoleum for a single person in the world—on par with tomb of the Qin Shihuangdi, the first emperor of Qin, in modern Xi'an, for sheer size.  It is several stories tall, and really is like a man-made mountain.  It is also surrounded by numerous other kofun.  Compare this to the Great Pyramid, in Egypt.  The Pyramids are taller, rising over 140 meters in the air compared to Daisen's 47 meter height, but the pyramid rises from a square base about 53,000 square meters.  Daisen's mound, meanwhile, covers about 100,000 square meters, and with the moats, covers approximately 460,000 square meters in total. I finally had the opportunity to visit the Mozu tumulus group in November this past year and it really is impressive.  One thing about these tombs is the manpower that was clearly required to build them.  They are *massive* and it required an enormous engineering effort.  Before all the trees grew up on the mound and the surrounding earthworks—not to mention all of the modern buildings—these tombs would have been clearly viewable from miles around.  This ability to mobilize individuals in a single effort is one of the key factors that archaeologists look at to assess the strength of the early state in the archipelago. One other thing about these mounds, and something I'm not quite sure we addressed—recent investigations appear to indicate that most of them were built with solar and lunar considerations.  While this might not be entirely obvious when looking at a map—they appear almost to be random at that point—a team out of Italy published an article in the journal, Remote Sensing, in January of this past year, 2022, that used satellite imagery to study the orientation of the major keyhole tombs in the Japanese archipelago.  They determined that the orientations were not random, and that there appears to be a connection to both the sun and the moon, so that the main corridor would be illuminated by both throughout the year.  Daisen Ryou is even oriented specifically to the summer solstice sunset. Of course, some of these astronomical alignments may be affected by other factors.  For example, those kofun near the eastern edge of the Nara basin won't see the sunrise until it crests over the mountains, which may affect their orientation.  Others may have also been influenced by things like proximity to sacred sites, like Mt. Miwa.  And of course, subsidiary tombs, like the others in the Mozu Kofun group, were oriented in relation to the main tomb.  None of this was done willy-nilly; there is still a lot to be considered, and it is also possible that the importance of various directions and points on the calendar changed over the centuries of kofun building and even with differences in local practice.  There is still a lot of work to be done here, but it is fascinating to see continued work on this topic, including the use of modern technology, especially with the restrictions placed on modern archaeologists when it comes to excavating these kofun that remain so closely tied to the Japanese imperial family. For all that we don't know, the Mozu and Furuichi kofun groups do leave their mark on this period, which covered much of the last year.  Even the Chronicles, as questionable as they may be in their narrative, describe courts at least attached to the Kawachi area, especially Naniwa, generally identified as modern Ohosaka, where the Yodo river empties into the Seto Inland Sea.  The first tenno we talked about in 2022 was Woasatsuma Wakugo no Sukune, aka Ingyou Tennou—curious for the apparent use of a courtly title, Sukune, in his name.  Woasatsuma was supposedly disabled, although then miraculously healed, I guess?   Either way, he wasn't exactly expected to succeed his brothers, and yet he did. Woasatsuma's own death led to the kind of violent succession struggle that we've come to associate with this period.  His own son, Anaho, aka Ankou Tennou, took the reins, but immediately went after the Kusaka line, supposedly because of some dastardly deeds by a rogue courtier, named Ne no Omi.  After Anaho's forces killed Prince Ohokusaka, it was only later that they found out it was all just a big misunderstanding.  However, that's not how Ohokusaka's son, Mayuwaka, saw it, and he, at an extremely young age, took revenge and killed Anaho.  This set off yet another bout of bloodletting that saw Anaho's brother, Ohohatsuse Wakatakeru, murder his way through the royal family until he was the only surviving viable heir to the throne. The rise of Wakatakeru, aka Yuuryaku Tennou, would seem to make him out as quite the villain.  The Chroniclers certainly spill plenty of ink telling his story, but in hardly the most flattering of terms.  And yet, his reign is one of the lengthier and more impactful reigns.  He is also the first or second sovereign who appears to be confirmed by contemporary sources.  The first might be Woasatsuma Wakugo, though this is questionable – the famous mirror from the Suda Hachiman Shrine has an inscription that can be read in several different ways, but may recall his marriage in one interpretation.  For Wakatakeru, however, we have at least two swords from different parts of the archipelago that mention his name.  This seems to confirm that there was not only a sovereign named Wakatakeru—or possibly Wakatakiru—around the right time, but they had enough influence that their name was apparently known across the archipelago. This is also the time of the Five Kings of Wa from the Liu Song chronicles.  How exactly these sovereigns line up with the Ohokimi of the Chronicles is still unclear—many assume that Bu must be Wakatakeru, since Bu and Takeru use the same character, at least in modern interpretations.  A wrench in this theory is that Wakatakeru's name on the two swords, mentioned above, use characters in a phonetic, rather than meaningful, way.  So it isn't entirely clear that Wakatakeru used that character during his reign.  In fact, it is possible, though seemingly unlikely, that the five kings mentioned could be from another area of the Wa ethnic sphere altogether. Whosoever the Liu Song were interacting with, the discussion of the Wa and their requests give us some interesting detail about their ambitions on the peninsula and the archipelago.  Clearly someone on the Wa side was gathering enough support to not only make a trip to the Liu Song capital, situated as it was on the Yangtze river, but they were apparently credibly powerful enough for the Liu Song to take them seriously.  It is interesting that they were willing to also grant them titles over groups like Silla, Nimna, and Kara—titles that, arguably, the Liu Song had no authority to actually enforce, let alone grant—and yet they balked at legitimating titles over Baekje's territory.  Of course they also continue to refer to the territories of Mahan and Jinhan, which may not have actually been a going concern at the time.  They also differentiate between Nimna and Kara, which many later scholars would conflate into a single territory.  As such, most of this just brings up more questions for the 5th century than it answers. The archipelago's relationship with the continent in the fifth century is complicated.  Men of famous families are listed as having served in wars and fighting over on the continent, and there was certainly influx in the other direction, as well.  There is plenty of evidence for Baekje and other groups moving to the continent and making a name of themselves. They seem to have brought with them ideas for expanding Yamato's control over the archipelago.  For instance, we see the corporate -Be groups, groups created as a familial unit but geared around production of a specific good or service.  Some of these, like the horse keeper's Be, and the Jewel-maker's Be, are based around particular professions, but others are groupings of peasant groups, whose agricultural output was designated for a specific function—either the support of a royal individual or the support of an institution, such as the maintenance of a royal kofun. In particular, those groups created around production of a specific good or service could be made up of individuals throughout the archipelago, who reported, it seems, to a single courtier and their family.  This nominally gave the court centralized control over these production groups, and blunted the rights of local lords to make demands of them.  It was a truly impressive claim, one that I am hesitant to say was fully enforceable, but which nonetheless spoke to the aspirations of the court to become a central government. An example of this was the Hata family, whose name seems to reference cloth production, something that was sought after on the continent, but who also use the character for the Qin dynasty, often claiming that they came from there, or possibly from “Jin-han” on the Korean peninsula, where a similar story claims the Qin name as the origin of that “Jin” moniker.  Hata no Sake, a courtier who had an in with Wakatakeru, was placed in charge of all members of the Hata lineage—so theoretically all of those weaver families who had come over from the continent.  In turn, he ensured that they turned out goods as taxes for the central court.  The Hata family themselves would build a power base in the area of modern Kyouto, and a district in Kyouto still carries their name:  Uzumasa, the name given to Hata no Sake and spelled out with the characters of “Great Hata”, or “Ohohata”. This is also the era of numerous stories, including the first instance of the story of Urashima Tarou, Japan's very own Rip Van Winkle character, although the story here is only in its infancy.  Fact and fiction were still quite clearly interwoven, making it difficult to tell what was actually going on and what are just stories of a time long long ago. Love him or hate him, Wakatakeru's reign largely defines the 5th century.  Before his death he placed the Ohotomo and the Mononobe in positions of great authority.  Ohotomo no Muruya, and his descendant, Ohotomo no Kanamura, wielded considerable power—arguably more than the sovereigns that followed after Wakatakeru.  Of those we saw Wakatakeru's son, aka Seinei Tennou, but then he was followed by two sons—and even the daughter—of Prince Ichinobe, who was, perhaps, a sovereign in his own right. Ihitoyo briefly took the throne—she is remembered as a short-lived regent, but in all honesty was likely a sovereign ruler in her own right—and then her two brothers, Woke and Ohoke—aka Kenzou and Ninken Tennou.  They came to the throne through adoption, rather than birth, we are told, having gone into hiding after their father's murder at the hands of Wakatakeru.  Their reigns would not be extremely long, however, and eventually the throne passed to Ohatsuse Wakasazaki, aka Buretsu Tennou, the capstone on the Kawachi dynasty, which, despite its name, had theoretically moved back to the area of modern Sakurai, in the southeast corner of the Nara basin. With Wakasazaki's death, the court, under Ohotomo no Kanamura's apparent leadership, sought out a new candidate, and they had to go pretty far afield to do it.  They eventually settled on Wohodo, aka Keitai Tennou, and set him up on the throne.  While there are some who doubt even the existence of Keitai Tennou, considering him a potentially legendary founder of yet another dynasty, he is the bridge the Chroniclers use between the Kawachi dynasty and our last line of Yamato sovereigns—ones that would lead us up through to the present day.  Not that there weren't schisms and weird branchings or power-sharing arrangements between various lines after this time, but from about this point on we generally agree that the sovereigns appear to be related back to a common ancestor in at least the 6th century.  Beyond that, well, let's just say that we don't exactly trust everything that the Chroniclers put to paper. This new dynasty brought in new traditions, including abandoning the burial mound groups in the Mozu and Furuichi regions, and possibly abandoning, as well, a tradition of co-rulership, which appears to show up in the burials, but is not exactly attested to in the written Chronicles, possibly because it was too messy.  Such simplifications can be seen even in the modern day.  For instance, in some of the old martial arts, or koryu lineages, where there once were two distinct lineages, they may be conflated when they later came back together, with different generations interspersed amongst each other in an attempt to honor all those who came before.  Those without access to the history might look and think that it demonstrates a single, unbroken line, whereas the truth is messier and much more complicated.  Given what the Chroniclers had to work with, and the distance they were from the 6th century at that point, one has to wonder just what they actually knew. Although it may have been new, this dynasty appears to have acted much as the prior one did, possibly thanks to the continued presence of the Ohotomo family—specifically Ohotomo Kanamura.  He would continue to guide the ship of state as it entered a new era. All of this covers a critical period of state formation, as Yamato has gotten larger and more powerful, and exerts more and more influence it is also finding new ways of governing.  The key is that none of this happens at once, or in a vacuum. It isn't like one day a chieftain had an idea:  Hey, let's build giant mounds and then proclaim ourselves rulers of everything on these islands!  It was an evolution, and one that didn't necessarily always trend in a single direction towards a foregone conclusion, though of course that's how it often appears after the fact. At many points during this process, something could have happened—and sometimes did.  For instance, an unexpected death with no heirs, or military defeats on the continent.  Shifting alliances and changes in the balance of power could also destabilize things.  And yet, here we are, with court in Yamato sitting as at least primus inter pares, if not more, and with enough prestige to influence most of the archipelago, from the Kantou plain to Kyushu, and even to make an appearance in continental politics. And that's where stand, so far.  As we look into the New Year, we stare out into a new era of Japanese history.  This is still the Kofun era, yes, but in the coming year we can make out shapes of what is to come.  Influences from the continent will continue to shape the archipelago, including the influence of foreign thoughts from even beyond the edge of the upcoming Sui and Tang dynasties.  We see figures like the illusive, and possibly even fictitious, Shotoku Taishi, and the establishment of courts in the Asuka era.  This is the era of the coming of Buddhism, the rise of the Soga, and all of the benefits and strife that would bring to the archipelago and to the court.  All of that an more, soon to come.   That's all for now.  I just want to wish all of you, once more, a bright New Year—Shinnen Akemashite Omedetou Gozaimasu—and thank you again for listening.  Episode 79 we'll continue with this new dynasty, and look at possible connections with the continent, including some rather distant lands, next time on Sengoku Daimyo's Chronicles of Japan.

21st studio album - The Jethro Tull Christmas AlbumGet your Talk Tull To Me merch here!Talk Tull To Me Patreon & schedule.Talk Tull to Me is a proud part of the Feckless Momes Audio Network.Art credit: Burton SilvermanMusic credits: “Christmas Song” - Jethro Tull”We Five Kings” - Jethro Tull”Living in the Past” - Jethro Tull”Ring Out Solstice Bells” - Jethro Tull”A Winter Snowscape” - Jethro Tull”A Winter Snowscape” - Martin BarreUnico In the Island of Magic (1983)The Muppet Christmas Carol (1992)

Bro. Ron continues his advent series talking about the 3 Wisemen, King Herod, and the King of kings.

Dr. Michael Livingston , Professor at The Citadel and author of Crécy: Battle of Five Kings, joins the show to discuss the Hundred Years War, medieval warfare, and the English victory at the battle of Crécy. ▪️ Times  • 01:53 Introduction • 02:33 Why Crécy • 05:53 The Hundred Years War • 10:29 The French-Scottish connection  • 14:08 Why invade France at all? • 20:51 Strengths/Weaknesses • 26:00 Medieval command and control • 34:01 Crécy the legend • 38:24 French losses • 39:17 Crécy the reality • 44:29 Costly French decisions • 51:11 The King of Bohemia's last ride • 57:52 Hundred Years War ends

With his book, Crécy: Battle of Five Kings (2022, Osprey), Michael Livingston, professor of medieval history at The Citadel, has authored a remarkable new study on the Battle of Crécy, in which the outnumbered English under King Edward III won a decisive victory over the French and changed the course of the Hundred Years War.The Battle of Crécy in 1346 is one of the most famous and widely studied military engagements in history. The repercussions of this battle, in which forces led by England's King Edward III decisively defeated a far larger French army, were felt for hundreds of years, and the exploits of those fighting reached legendary status. Yet new, groundbreaking research by Michael Livingston has shown that nearly everything that has been written about this dramatic event may be wrong.Michael Livingston talks with Walter Edgar about how he has used archived manuscripts, satellite technologies and traditional fieldwork to reconstruct this important conflict, including the unlocking of what was arguably the battle's greatest secret: the location of the now-quiet fields where so many thousands died.

A new MP3 sermon from Grace Family Baptist Church is now available on SermonAudio with the following details: Title: The Defeat of Five Kings Subtitle: Genesis Speaker: Voddie Baucham Broadcaster: Grace Family Baptist Church Event: Sunday Service Date: 10/9/2022 Bible: Genesis 14 Length: 55 min.

In this second part of our action-packed look at the Battle of Blackwater we follow Tyrion Lannister into battle, discuss the real-life historical influences behind the conflict, and consider the aftermath of the conflict, from the immediate cost to both sides, to its impact on the War of the Five Kings and beyond. www.patreon.com/radiowesteros Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

The Kingdom of Singapura was ruled by a line of five kings. Each of them had a story that defined their reign.

This week, we discuss For the Wolf by Hannah Whitten, and we are SO EXCITED to be joined again by Stacey McEwan, aka @stacebookspace on TikTok and IG! Stacey's book Ledge is releasing on September 13th, and so we open this episode with a brief interview about her book and what inspired her writing! For the Wolf follows Red, second daughter of the kingdom of Valleyda, as she sacrifices herself to the Wolf of the Wilderwood, a tradition that has gone on in her kingdom form centuries, to appease the magic of the Wilderwood, and in hopes of the Five Kings being released from the Shadowlands. However, when Red meets the Wolf, she discovers that many of the legends surrounding him and the wood are wrong. Join us this week!

This week, we discuss For the Wolf by Hannah Whitten, and we are SO EXCITED to be joined again by Stacey McEwan, aka @stacebookspace on TikTok and IG! Stacey's book Ledge is releasing on September 13th, and so we open this episode with a brief interview about her book and what inspired her writing! For the Wolf follows Red, second daughter of the kingdom of Valleyda, as she sacrifices herself to the Wolf of the Wilderwood, a tradition that has gone on in her kingdom form centuries, to appease the magic of the Wilderwood, and in hopes of the Five Kings being released from the Shadowlands. However, when Red meets the Wolf, she discovers that many of the legends surrounding him and the wood are wrong. Join us this week!

1 - Daddy, Change Your Mind - Edith Wilson - 19242 - Got to Have My Daddy Blues - Ladd's Black Aces – 19223 - Give It Up Daddy Blues - Albinia Jones – 19474 - Daddy, Come Home - Billy Murray - 19135 - Won't You Be a Dear, Dear Daddy to a Itta Bitta Doll Like Me? - Sophie Tucker and her Five Kings of Syncopation – 19186 - I Wish I Had a Daddy in the White House - Kitty Kallen with George Siravo and his Orchestra – 19517 - Daddy – Marilyn Duke with Vaughn Monroe and his Orchestra - 19418 - Go to Work Pretty Daddy - Eunice Davis - 19539 - Lazy Daddy - Wolverine Orchestra – 192410 - Please Daddy Don't Drink No More - Cecil Campbell's Tennessee Ramblers – 194811 - My Son Calls Another Man Daddy - Hank Williams with his Drifting Cowboys – 195012 – My Heart Belongs to Daddy - Bea Wain with Larry Clinton and his Orchestra – 193813 - Oh Daddy - Johnny Dodds and Tiny Parham – 192614 - Daddy, You've Been a Mother to Me - Dick Robertson and his Orchestra - 194215 - Dream Daddy - Frank Bessinger with the Olympia Dance Orchestra – 192416 - Daddy's Wonderful Pal – Henry Burr - 192417 - My Dad's Dinner Pail - Harry McClintock – 192818 – The Forgotten Father – Phil Harris/Alice Faye Show – 1953 (Radio Comedy)19 - The Ghost Wore a Silver Slipper – The Shadow – 1946 (Radio Drama)20 – Think of Me Little Daddy – Jimmie Young with Jimmie Lunceford and his Orchestra – 193921 - Daddy What You Going to Do - Hattie Snow with Syd Valentine and his Patent Leather Kids – 1929

Silver Quintette - "Sinner's Crossroads" - NO LP [0:00:00] Gable Airs - "Travelin' Shoes" - NO LP [0:03:16] Five Kings of Harmony - "Lord Jesus" - NO LP [0:05:13] Spiritual Light Singers - "Lord Hold My Hand" - NO LP [0:10:53] Rev. Douglas Bell - "I've Got The Spirit In My Soul" - NO LP [0:14:07] C Lord C's - "I Fixed It Up With Jesus" - Best of the C Lord C's [0:20:19] Southern Four of Detroit - "Peace In The Valley" - Got My Religion In Time [0:23:36] Wandering Souls of North Carolina - "What Could I Do" [0:29:13] Echoes of Glory - "He's Alright" - NO LP [0:31:42] Ziontones of Miami - "I Love The Lord" [0:37:46] Marvin Ross and the Ross Brothers - "If God Can Do Anything For You" [0:39:56] Brother Joe Gillard - "Will the Circle Be Unbroken" - Lord I'll Go [0:42:35] Big John and the Golden Echoes - "Mighty Close To Heaven" - Ride Away To Heaven [0:45:33] Salem Travelers - "I Love My Jesus" - Everything's Gonna Be Alright [0:48:43] Seniors of Harmony - "I Don't Want My Soul To Be Lost" - I'm On My Way [0:50:57] Dynamic Gaylarks - "Take The Time" - It'll Be Worth It All [0:57:13] https://www.wfmu.org/playlists/shows/115879

We are now in the middle of the first round of the NHL's Stanley Cup playoffs, and there is plenty to discuss. With only one series complete, 14 teams remain, with many looking like they could get pushed to seven games.  On episode 34 of The Suitcase and The Scribe, Mike McKenna and Scott Burnside start in the Pacific Division. Last night, the Los Angeles Kings had a huge win in overtime, beating the Edmonton Oilers 5-4. The Oilers were in full control of this series and now are one game away from dropping out in the first round. What has happened to them?  Another team that has struggled in the first round in years past is the Toronto Maple Leafs. However, they are now one game away from knocking out the back-to-back defending Stanley Cup Champions. Mike and Scott talked about the leadership on that team and how vital game six is for the Leafs.  Some know playoff news that happened this week was that Barry Trotz is no longer with the New York Islanders. Scott Burnside sounds off on his feelings towards Lou Lamoriello and Trotz's future.  Additionally, Mike and Scott discussed the remaining series in the postseason and a quick 20-second review of the Colorado and Nashville series courtesy of Mike. 

Dr. Gevan Spinney talks about the Five Kings in a marriage and how we need to obey a covenant and fight for it.

The Goths, Part 5 410 - 451 CE The Visigoths move out of Italy, into more years of privation. Along the way there's a royal marriage, long marches, sieges and naval blockades. Ultimately the Goths find what they've been looking for for nearly half a century - a home. But there's another, even greater test on the horizon, and a chance to face an old enemy. Music: "The Bretons" By Kevin MacLeod freepd.com "The Black Knight" By Raphael Krux freepd.com "Epic Strike" By Andrew Sitkov freepd.com Music is for this episode is by Andrew Sitkov, Keven MacLeod, and Raphael Krux Sources can be found here

< Back to Joshua IndexTALKS FOR GROWING CHRISTIANSA Coalition of Five Kings are Defeated Printed Version BACKGROUND NOTESDOCTRINAL POINT(S)The faithful believer should be efficient in spiritual warfare.The faithful believer will be effective in spiritual warfare.PRACTICAL APPLICATIONLet's put our foot down on sin.QUESTIONSWhat did Joshua do first when he found that the kings were hidden a cave and the enemy troops were running away in defeat? Then what did he do?What other historical event happened in the same area where the caves were located?Why did Joshua have his army captains place their feet on the necks of the kings?Why is it said that when Joshua shut the five kings up in the cave he was being efficient in defeating these pagan nations?What is the spiritual lesson in Question #4?What is the particular spiritual lesson in Joshua 10?What are root sins?ANSWERSThe first thing Joshua did was to temporarily seal the kings in the cave, then he pursued the enemy forces.This was where David and his men hid from Saul, who wanted to kill David.It was a symbolic gesture in that culture that the pagan nations had been conquered by Israel.Rather than dealing with these kings immediately, he put them under guard so they were checked and ineffective. Meanwhile, he used his energies and forces to deal with the armies of these kings, more of an immediate problem before the troops could escape.Remember, the Book of Joshua is a handbook for spiritual warfare. All of the enemies in the land of Canaan picture in some way the opposition that we face in spiritual warfare - the world, the flesh and the devil.Our battle with the sins of the flesh. Some sins are more open and some are more hidden, like the kings in the cave.In most cases, the hidden sins of the flesh are root sins; the more open sins usually trace their origin and power to the root sins.DISCUSS/CONSIDERJust as Joshua dealt with both the kings and the enemy troops, the faithful believer should be efficient in spiritual warfare. The sins in our lives and in the life of the church must be dealt with, both the open and hidden sins. Recall some of the sins that your church has had to deal with. Recall some of the sins that you have had to deal with in your own life.Consider some of the results of hidden sins, and discuss how you would deal with the hidden sins of pride, the love of money, selfishness, self-righteousness and evil thoughts.CHALLENGEJoshua had his captains put their feet on the necks of the defeated kings. The God of peace will crush Satan under His feet shortly. In the meantime, put your foot down on sin, realizing that sin and Satan have been conquered on the cross.KEY VERSES"The Lord your God has delivered the enemy into your hand." (Joshua 10:19)"Put your feet on the necks of the kings." (Joshua 10:24)

The podcast is part of a chapter by chapter study of the Gospel of Matthew given at Leverington Church in Philadelphia. It is available as both a video podcast, and an audio podcast, and you can watch the entire worship service as well. You can see all available resources for this series at https://levpres.org/the-gospel-of-matthew-sermon-podcast/

The podcast is part of a chapter by chapter study of the Gospel of Matthew given at Leverington Church in Philadelphia. It is available as both a video podcast, and an audio podcast, and you can watch the entire worship service as well. You can see all available resources for this series at https://levpres.org/the-gospel-of-matthew-sermon-podcast/

The podcast is part of a chapter by chapter study of the Gospel of Matthew given at Leverington Church in Philadelphia. It is available as both a video podcast, and an audio podcast, and you can watch the entire worship service as well. You can see all available resources for this series at https://levpres.org/the-gospel-of-matthew-sermon-podcast/