Podcasts about hideyoshi

Following the death of Takara Hime, and the war on the Korean peninsula, Naka no Ōe was taking hold--or perhaps keeping hold--of the reins of government.  He wasn't finished with his changes to the government.  He also had a new threat--the Tang Empire.  They had destroyed Yamato's ally, Baekje, and defeated the Yamato forces on the peninsula.  While the Tang then turned their attention to Goguryeo, Yamato could easily be next.  The Tang had a foothold on the Korean peninsula, so they had a place to gather and launch a fleet, should they wish to bring Yamato into their empire. For more, especially to follow along with some of the names in this episode, check out our blogpost at https://sengokudaimyo.com/podcast/episode-125     Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 125: The Sovereign of Heavenly Wisdom The people of Baekje looked around at the strange and unfamiliar land.  They had fled a wartorn country, and they were happy to be alive, but refugee status was hardly a walk in the park.  Fortunately, they still knew how to farm the land, even if their homeland was hundreds of miles away, across the sea, and occupied by hostile forces.  Here, at least, was a land where they could make a home for themselves. Some of them had to wonder whether this was really permanent.  Was their situation just temporary until their kingdom was restored?  Or were they truly the last people of Baekje, and what would that mean? Either way, it would mean nothing if they didn't work the land and provide for their families.  And so, as with displaced people everywhere, they made the best of the situation.  They had been given land to work, and that was more than they could have asked for.  They might never return to Baekje, but perhaps they could keep a little of it alive for themselves and their descendants. Greetings, everyone, and welcome back.  Last episode we talked about the downfall of Baekje and the defeat of the Yamato forces at the battle of Hakusukinoe, also known as the Battle of Baekgang, in 663.  And yet, something else happened as well: the sovereign, Takara Hime, aka Saimei Tennou, died as the Yamato forces were setting out.  Immediately Prince Naka no Oe took the reins of government.  He would be known to later generations as Tenji Tennou, with Tenji meaning something like “Heavenly Wisdom”. Now Prince Naka no Oe has been in the forefront of many of our episodes so far, so I'd like to start this episode out with a recap of what we've heard about him so far, as all of this is important to remind ourselves of the complex political situation.  I'm going to be dropping – and recapping – a lot of names, but I'll have many of the key individuals listed on the podcast website for folks who want to follow along.  I would note that this episode is going to be a summary, with some extrapolation by me regarding what was actually happening.  Just remember that history, as we've seen time and again, is often more messy and chaotic than we like, and people are more complex than just being purely good or evil.  People rarely make their way to the top of any social hierarchy purely through their good deeds.  To start with, let's go back to before the year 645, when Naka no Oe instigated a coup against Soga no Iruka and Soga no Emishi.  In the Isshi Incident, covered in Episode 106, Naka no Oe had Soga no Iruka murdered in court, in front of his mother, Takara Hime, when she sat on the throne the first time.  And yet, though he could have taken the throne when she abdicated in apparent shock, he didn't.  Instead, he took the role of “Crown Prince”, but this wasn't him just sitting back.  In fact, evidence suggests that he used that position to keep a strong hand on the tiller of the ship of state. Prior to the Isshi Incident of 645, the rule of the Yamato sovereign had been eroded by noble court families.  These families, originally set up to serve the court and its administration, had come to dominate the political structures of the court.  The main branch of the Soga family, in particular, had found its way to power through a series of astute political marriages and the support of a new, foreign religion:  Buddhism.  Soga no Iname, Emishi's grandfather, had married his daughters to the sovereigns, and thus created closer ties between the Soga and the royal line.  He also helped ensure that the offspring of those marriages would be the ones to take over as future sovereigns.  Soga no Iname, himself took the position of Oho-omi, the Great Omi, or the Great Minister, the head of the other ministerial families.  As Prime Minister, he held great sway over the day-to-day running of the court, and execution of much of the administration.  Much of this was covered in previous episodes, but especially episodes 88, 90, 91, 92, 95, 98, 99, and 103. Soga no Umako, who succeeded his father as Oho-omi, was joined in his effort to administer the government by his grand-nephew, Prince Umayado, also known as Shotoku Taishi, son of Tachibana no Toyohi, aka Youmei Tennou, and thus grandson of Umako's sister, Kitashi-hime, and the sovereign known as Kimmei Tennou.  Umayado's aunt, sister to Tachibana no Toyohi, was Kashikiya Hime, or Suiko Tennou.  The three of them:  Soga no Umako, Prince Umayado, and Kashikiya Hime, together oversaw the development of Yamato and the spread of Buddhism.  Buddhism was also controversial at first, but they turned it into another source of ritual power for the state—ritual power that Soga no Umako, Prince Umayado, and even Kashikiya Hime were able to harvest for their own use. Unfortunately, the Crown Prince, Umayado, died before Kashikiya hime, suddenly leaving open the question of who would take the throne.  Soga no Umako himself, passed away two years before Kashikiya Hime.  When she in turn passed away, there was another struggle for the throne, this time between the descendants of Crown Prince Umayado and Soga no Umako.  Eventually, Soga no Umako's son and heir, Soga no Emishi, made sure that a more pliant sovereign, Prince Tamura, would take the throne, and Prince Umayado's own son, Prince Yamashiro no Oe, was cut out of the succession.  Soga no Emishi, serving as prime minister, effectively ran things much as his father had.  When Tamura diedhis queen, Takara Hime, took the throne, rather than passing it back to Umayado's line—no doubt with Emishi's blessing.  He was careful, however, not to provoke direct action against Yamashiro no Oe, possibly due to the reverence in which Yamashiro's father, Prince Umayado, aka the Buddhist Saint Shotoku Taishi, was held.  Meanwhile, Emishi appears to have been cultivating his grandson by way of Prince Tamura, Furubito no Oe, to eventually succeed to the throne, trying to duplicate what his own father Umako and even grandfather had been able to accomplish. Soga no Emishi's son, Soga no Iruka, was not quite so temperate, however.   Who would have thought that growing up at the top of the social hierarchy might make one feel a bit arrogant and entitled?   When Soga no Emishi was ill, Soga no Iruka took over as Prime Minister, and he didn't just stand back.  He decided that he needed to take out Furubito no Oe's competition, and so he went after Yamashiro no Oe and had him killed. Unfortunately for him, he apparently went too far.  There were already those who were not happy with the Soga family's close hold on power—or perhaps more appropriately, this particular line of the Soga family.  This kind of behavior allowed a group of discontented royals and nobility to gain support. According to the popular story recounted in the Nihon Shoki, the primary seed of resistance started with a game of kickball, or kemari.  Nakatomi no Kamako, aka Nakatomi no Kamatari, was the scion of his house, which was dedicated to the worship of the traditional kami of Yamato.  The Nakatomi were ritualists: in charge of chanting ritual prayers, or norito, during court ceremony.  This meant that their powerbase was directly challenged by the increasing role of Buddhism, one of the Soga patriarchs' key influences on the political system. Kamatari was feeling out the politics of the court, and seemed to be seeking the support of royal family members who could help challenge the powerful Soga ministers.  He found that support in two places.  First, in Prince Karu, brother to Takara Hime, the current sovereign, who had been on the throne ever since her husband, Tamura, had passed away.  And then there was the Prince Katsuraki, better known to us, today, as Prince Naka no Oe.  A game of kemari, where a group of players tried to keep a ball in the air as long as they could, using only their feet, was a chance to get close to the Prince.  When Naka no Oe's shoe flew off in the middle of the match, Kamatari ran over to retrieve it.  As he offered the shoe back to its owner, they got to talking, and one of the most impactful bromances in Yamato history was born. The two ended up studying together.  The unification of the Yellow River and Yangzi basin regions under the Sui and Tang, and the expansion of the Silk Road, had repercussions felt all the way across the straits in Yamato.  Naka no Oe and Kamatari were both avid students and were absorbing all that the continent had to throw at them about philosophy and good governance.  As is so often the case, it seems like idealistic students were the fertile ground for revolutionary new thoughts. There were problems implementing their vision, however.  Although the Nihon Shoki claims that Naka no Oe was the Crown Prince, that honor was probably given to Prince Furubito no Oe, who would have no doubt perpetuated the existing power structures at court.  This is something that the Chroniclers, or perhaps those before them, glossed over and may have even tried to retconned, to help bolster the case that Naka no Oe was actually working for the common good and not just involved in a naked power grab for himself.  There is also the question as to where Yamashiro no Oe had stood in the succession, as he likely had a fair number of supporters. With the destruction of Yamashiro no Oe's family, however, the balance of power shifted.  Although Soga no Emishi had long been an influential member of the court, and not solely because of his role as Prime Minister, Soga no Iruka was relatively new to power.  Yamashiro no Oe's family, in turn, likely had a fair number of supporters, and even neutral parties may have been turned off by Iruka's violent methods to suppress an opponent who had already been defeated politically.  Naka no Oe and Kamatari seem to have seized on this discontent againt the Soga, but they needed at least one other conspirator.  They achieved this by offering a marriage alliance with Soga no Kurayamada no Ishikawa no Maro, a lesser member of the Soga household, whose own immediate family had been supporters of Yamashiro no Oe, and so likely had plenty of grievances with his cousins.  Naka no Oe married Ishikawa no Maro's daughter, Wochi no Iratsume, also known as Chinu no Iratsume.  Together, these three—Naka no Oe, Kamatari, and Ishikawa no Maro—brought others into their plot, and finally, in 645, they struck.  Soga no Iruka was killed at court, in front of a shocked Takara Hime and Prince Furubito no Oe.  By the way, this is another thing that suggests to me that Furubito no Oe was the Crown Prince, because why was he front and center at the ceremony, while Naka no Oe was able to skulk around at the edges, tending to things like the guards?  After the assassination at the court – the Isshi Incident -- Naka no Oe gathered forces and went after Soga no Emishi, since they knew they couldn't leave him alive.  With both Soga no Emishi and Soga no Iruka dead, and Takara Hime having abdicated the throne in shock at what had just occurred, Naka no Oe could have taken the throne for himself.  However, in what was probably a rather astute move on his part, he chose not to.  He recognized that Furubito no Oe's claim to the throne was possibly stronger, and those who had supported the Soga would not doubt push for him to take the throne.  And so, instead, he pushed for his uncle, Prince Karu, to ascend as sovereign.  Karu was Takara Hime's brother, and they could use Confucian logic regarding deference to one's elders to support him.  Plus, Karu's hands weren't directly bloodied by the recent conflict. As for Prince Furubito, he saw the way that the winds were blowing.  To avoid being another casualty, he retired from the world, taking the vows of a Buddhist monk.  However, there were still supporters who were trying to put him on the throne and eventually he would be killed, to avoid being used as a rallying point. Prince Karu, known as Jomei Tennou, ruled for around a decade. During that time, Naka no Oe and his reformers helped to cultivate a new image of the state as a bureaucratic monarchy.  Naka no Oe was designated the Crown Prince, and Nakatomi no Kamatari was made the “Inner Prime Minister”, or Naidaijin.  Ishikawa no Maro was made the minister of the  Right, while Abe no Uchimaro was made Minister of the Left, and they ran much of the bureaucracy, but the Naidaijin was a role more directly attached to the royal household, and likely meant that Kamatari was outside of their jurisdiction, falling into a position directly supporting Naka no Oe.  They instituted Tang style rank systems, and set up divisions of the entire archipelago.  They appointed governors of the various countries, now seen as provinces, and made them report up to various ministers, and eventually the sovereign.  After all, if you were going to manage everything, you needed to first and foremost collect the data.  This period is known as the Taika, or Great Change, period, and the reforms are known as the Taika reforms, discussed in episode 108. They even built a large government complex in the form of the Toyosaki Palace, in Naniwa, though this may have been a bit much—for more, check out episodes 112 and 113. Years into the project, though, things seem to have soured, a bit.  Rumors and slander turned Kamatari against his ally, Ishikawa no Maro, resulting in the death of Ishikawa no Maro and much of his family.  Naka no Oe and other members of the royal family eventually abandoned the Naniwa palace complex, leaving now-Emperor Karu and the government officials there to run the day-to-day administration, while much of the court made its way back to the Asuka area.  Karu would later pass away, but the throne still did not pass to Crown Prince Naka no Oe, despite his title.  Instead, the throne went back to Takara Hime.  This was her second reign, and one of only two split reigns like this that we know of.  The Chroniclers, who were creating posthumous titles for the sovereigns, gave her two names—Kogyoku Tennou for her reign up to 645, and then Saimei Tennou for her second reign starting in 655.   During her latter reign, Naka no Oe continued to wield power as the Crown Prince, and the Chroniclers don't really get into why she came back into power.  It may be that Naka no Oe, in his role as Crown Prince, had more freedom: although the sovereign is purportedly the person in power, that position can also be limiting.  There are specific things which the sovereign is supposed to do, rituals in which they are expected to partake.  In addition, there were restrictions on who was allowed into the inner sanctum of the palace, and thus limits on who could interact with the sovereign, and how.  That meant that any sovereign was reliant on intermediaries to know what was going on in their state and to carry out their orders.  As Crown Prince, Naka no Oe may have had more flexibility to do the things he wanted to do, and he could always leverage the sovereign's authority. When Baekje was destroyed, and Yamato decided to go to their aid, Naka no Oe appears to have had a strong hand in raising forces and directing movements, at least within the archipelago.  When Takara Hime passed away rather suddenly, he accompanied her funerary procession much of the way back, and then returned to Tsukushi—Kyushu—to direct the war.   This is the same thing that Toyotomi Hideyoshi would do when he sent troops to Korea in the late 16th century.  Moving headquarters closer to the continent would reduce the time between messages.  Theoretically he could have moved out to the islands of Iki or Tsushima, but I suspect that there were more amenities at Tsukushi, where they even built a palace for Takara Hime—and later Naka no Oe—to reside in.  It was likely not quite as spectacular as the full-blown city that Hideyoshi developed in a matter of months, but the court could also leverage the facilities previously created for the Dazaifu. The war took time.  This wasn't like some “wars” that were more like specific military actions.  This was a war that dragged on for several years, with different waves of ships going over to transport people and supplies.  Things came to a head in the 9th month of 663, roughly October or November on the Western calendar.  The Baekje resistance was under siege, and their only hope was a fleet of Yamato soldiers coming to their aid.  The Yamato fleet met with a much smaller Tang fleet at the mouth of the Baek River—the Hakusukinoe.  They attempted to break through the Tang blockade, but the Tang had positional advantage and were eventually able to counterattack, destroying the Yamato fleet.  Without their relief, the Baekje resistance fell. The remnants of the Yamato army, along with those Baekje nobles that were with them, headed out, fleeing back to the archipelago.  One presumes that there may have been other Baekje nobles, and their families, who had already made the trip. After the entry describing this rout, on the 24th day of the 9th month of 663, we have a gap in the Chronicles of just a little more than 4 months.  We then pick up with Naka no Oe's government starting to look at internal affairs.  For one thing, we are told that he selected his younger brother, the Royal Prince Ohoama, as Crown Prince, and he made updates to the cap-rank system, changing it from 19 ranks to 26 ranks.  The first six ranks remained the same, but the name “kwa”, or “flower”, for the 7th through 10th ranks was changed to “Kin”, meaning “brocade”.  Furthermore, a “middle” rank was added between the Upper and Lower ranks, further distinguishing each group, and adding 6 extra ranks.  Finally, the initial rank, Risshin, was divided into two:  Daiken and Shouken.  We aren't told why, but it likely meant that they could have more granular distinctions in rank. At the same time that was going on, the court also awarded long swords to the senior members of the great families, and short swords to the senior members of lesser families.  Below that, senior members of the Tomo no Miyatsuko and others were given shields and bows and arrows.  Furthermore, the vassals, or kakibe, and the domestic retainers, or yakabe, were settled, to use Aston's translation.  The kanji used in the text appears to refer to settling a decision or standardizing something, rather than settling as in giving a place to live.  It seems to me to mean that the court was settling servants on families: determining what kind and how many servants that various houses could have based on their position in the hierarchy.  I can't help but notice that all of these gifts were very martial in nature.  That does not mean, of course, that they were necessarily because of the war over Baekje, nor that they were in response to the concern about a possible Tang invasion -- we've seen in the past where swords were gifted to people who had served the court --but it is hard not to connect these gifts with recent worries.  We also know that this year, Naka no Oe turned his focus on building defenses, setting up guards and beacon fires on the islands of Tsushima and Iki.   Should any unknown fleet be seen coming to the archipelago, the fires would alert the forces at Kyushu, so they could send word and prepare a defense. In addition, the court built an impressive defense for Tsukushi—for the Dazai itself, the seat of the Yamato government in Kyushu.  It is called the Mizuki, or Water Castle, though at the time “castle” was more about walls and fortifications than the standalone fortress we tend to think of, today.  Along those lines, the Mizuki was an earthen embankment, roughly 1.2 kilometers long, extending from a natural ridgeline to the west across the Mikasa river.  Archeological evidence shows it had a moat, and this line of fortifications would have been a line of defense for the Dazai, should anyone try to invade.  This construction was so large and impressive that you can still see it, even today.  It stands out on the terrain, and it is even visible from overhead photographs. In the third month of 664, we are told that Prince Syeongwang of Baekje and his people, were given a residence at Naniwa.  In fact, even though Baekje was no longer an independent kingdom, there appear to have been thousands of Baekje people now living in Yamato, unable to return home.  Many of these were former nobles of the Baekje court, which Yamato treated as a foreign extension of its own.  Resettling these people would be a major theme for the Chronicles, but we will also see, as we read further on, how their talents were leveraged for the state. Also in the third month, a star fell in the north—it says “in the north of the capital”, but I suspect that anywhere north, south, east, or west of the capital would have seen the same thing “in the north”.  There was also an earthquake, which isn't given any particular significance, beyond its mention as a natural phenomenon. On the 17th day of the 5th month of 664, so roughly 2 months later, we are told that Liu Jen'yuan, the Tang dynasty's general in Baekje, sent Guo Wucong  to Yamato with a letter and gifts.  We aren't told the contents of the letter, but one imagines that this may have been a rather tense exchange.  Yamato had just been involved in open warfare against Tang forces on the peninsula, and they still weren't sure if the Tang empire would come after them next.  Their only real hope on that front was Goguryeo, since the Tang and Silla were still trying to destroy the Goguryeo kingdom, and that may have kept the Tang forces tied up for a while.  No doubt Guo Wucong would have seen some of the defenses that Yamato was constructing during his visit. Guo Wucong would hang around for about seven and a half months.  He was given permission to take his leave on the 4th day of the 10th month.  Naka no Oe had his friend and Inner Prime Minister, Nakatomi no Kamatari send the Buddhist Priest, Chisho, with presents for Guo Wucong, and he and his officers were granted entertainments  before they left as well. Finally, Guo Wucong and his people returned to the Tang on the 12th day of the 12th month. While the delegation from the Tang was in Yamato, we are told of several tragedies.  First was that Soga no Murajiko no Oho-omi had passed away.  Soga no Murajiko appears to have been another son of Soga no Kuramaro, and thus brother to Soga no Ishikawa no Maro.  Unfortunately, we don't have much more on him in the record. Just a month later, we are told that the “Dowager Queen” Shima passed away.  Aston translates this as the Queen Grandmother, suggesting that she was Naka no Oe's grandmother. We are also told, that in the 10th month of 664, around the time that Guo Wucong was given leave to depart, that Yeon Gaesomun, the Prime Minister—though perhaps more correctly the despotic ruler—of Goguryeo, died.  It is said that he asked his children to remain united, but, well, even if we didn't know how it all turned out, I think we would look somewhat skeptically on any idea that they all did exactly as they were told.  Sure enough, in 667 we are told that Gaesomun's eldest son, Namseng, left the capital city of Pyongyang to tour the provinces, and while he was gone his younger brothers conspired with the nobility, and when he came back they refused to let him back in.  So Namseng ran off to the Tang court and apparently helped them destroy his own country. This is largely corroborated by other stories about Goguryeo, though the dates do seem to be off.  Tang records put Gaesomun's death around 666 CE, which the Samguk Sagi appears to follow, but on his tomb the date would appear to be 665.  Confusion like this was easy enough given the different dates and trying to cross-check across different regnal eras.  Sure, there were some commonalities, but it was very easy to miscount something. One last note from the twelfth month of 664—it seems that there were omens of apparent prosperity that came to the court from the island of Awaji.    First, there was rice that grew up in a farmer's pig trough.  The farmer's name is given as Shinuta no Fumibito no Mu, and Mu gathered this rice and stored it up, and thus, every day his wealth increased.  Then there was the bridal bed of Iwaki no Sukuri no Oho, of Kurimoto district.  They claimed that rice grew up at the head of his brides' mattress during her first night's stay with him.  And this wasn't just some brand new shoot, but overnight it formed an ear, and by the morning it bent down and ripened.  Then, the following night, another ear was formed.  When the bride went out into the courtyard, two keys fell down from heaven, and after she gave them to her husband, Oho, he went on to become a wealthy man. The exact purpose of these stories is unclear, but it seems to be that the Chroniclers are choosing to focus on stories of wealth and growth, which speak to how they wanted this reign as a whole, including the sovereign, to be remembered. However, more tragedy struck the following year, in 665,  when Hashibito, another Dowager Queen – this time the wife of Karu, aka Koutoku Tennou - passed away on the 25th day of the 2nd month.  On the first day of the 3rd month, 330 people took Buddhist vows for her sake. We are also told that in the second month the ranks of Baekje were cross-referenced with the ranks of Yamato, and then ranks were given out to some of the Baekje nobles that had come over to Yamato.  Kwisil Chipsa, who was originally ranked “Dalsol” in Baekje, was accorded “Lower Shoukin”.  That was rank 12 of the 26.  In comparison, “Dalsol” seems to have been the 2nd rank of 16 in Baekje.  Along with handing out rank, over 400 Baekje commoners, both men and women, were given residence in the Kanzaki district in Afumi.  This appears to be an area along the Aichi river, running from the Suzuka Mountains, west towards Lake Biwa. The court granted them rice-lands in the following month.  At the same time, several high ranking Baekje nobles were put in charge of building castles at strategic points around the archipelago.  These included one castle in Nagato, as well as the castles of Ohono and Woyogi, in Tsukushi.  Two years later, in 667, we also see the building of Takayasu castle, in Yamato and Yashima castle in Yamada, in Sanuki—modern Kagawa, on Shikoku, facing the Seto Inland Sea passageway.  Kaneda castle in Tsushima was also a Baekje-built one. We mentioned something about these castles last episode.  They were in the Baekje style, and as I said, the term “castle” here is more about the walls, which were largely made of rammed earth ramparts.  This means that you pile up earth and dirt in a layer and then the laborers use tools specifically to tamp it down until it is thick and hard.  Then another layer is piled on top and the process is repeated.  These walls were often placed on mountain tops, and they would follow the terrain, making them places that were easy to defend.  Beyond that, they didn't necessarily have a donjon keep or anything like that—maybe a tower so that one could see a little further, but being at the top of a mountain usually provided all the visual cues that one needed. We know there were other castles made as well.  For example, I mentioned last week about Kinojo, in Okayama, the ancient Kibi area.  Kinojo is not mentioned in the Nihon Shoki, but it clearly existed back then, and matches the general description of a 7th century mountain castle as built in Baekje.  The name means Demon Castle, and there is a story about it that is connected to the local Kibitsu Jinja—the Shrine to Prince Kibi.  According to legend, Kibitsu Hiko, aka Prince Kibitsu or, perhaps more appropriately, the Prince of Kibi, came to the area around the time of the Mimaki Iribiko, so probably about the 3rd century, at the head of a large force.  Kibitsu Hiko had come to defeat the demon, Ura, who lived in the nearby castle, hence Kinojo, and legend says that he freed the people from the demon's rule. As I also mentioned, last week, this particular castle may have ended up in the Momotaro story.  There are those who believe that the story of Momotarou is based on the story of Prince Kibitsu Hiko, and his defeat of the so-called demon, “Ura”.   Certainly the story has grown more fantastical, and less connected to the ancient history of the Kibi region, but it still may have its origin in a much more standard legend of a founding prince of the ancient Kibi kingdom that was later changed into a fairy tale.   More likely, the castle was built by a Baekje nobleman, often thought to be a prince, who settled in the area.  There is the possibility that the demon's name “Ura” came from a mistranslation of his name, or it is also possible that he was unrelated to the story at all.  The Kibitsu Hiko legend may have incorporated the castle, Kinojo, at a later date, once people had forgotten when and why the castle was actually built. It would make sense if Kinojo had been built as part of the defenses for Yamato, as that area overlooks a large part of the fertile plains of Okayama and out beyond Kojima to the Seto Inland Sea -- it is perched over a key overland route from the western edge of Honshu to Yamato, and there would have been several ways to signal boats to put to sea to intercept forces on the water.  . This all suggests to me that Kinojo was probably part of Naka no Oe's castle-building effort, even if it isn't specifically remembered in the Chronicle.  But building castles wasn't enough to bring peace of mind that Yamato would survive a Tang invasion, and it is possibly as a defensive measure that Naka no Oe would go on to do something truly incredible—he would eventually move the capital from Asuka and Naniwa all the way to the shores of Lake Biwa itself, establishing the Ohotsu palace.  This was a truly extreme step that didn't endear Naka no Oe to the court, but it had several advantages.  For one thing, this move pulled the capital further away from the sea routes, meaning that if they were attacked, they had a more defensible position.  Even more so than Yamato, the Afumi region around Lake Biwa is surrounded by mountains, with a few narrow passes that restricted movement in and out. One of these is the famous Sekigahara, which remained a choke point even up to modern times.  The name even means the Field of the Barrier, indicating the barrier and checkpoint that had been set up there in ancient times.  Moving the capital also pulled the court away from some of the previous political centers, which may have been another feature that made it attractive to Naka no Oe.  Many capital moves have been made, at least in part, to get farther away from strong Buddhist temples, and this certainly would have moved things out of the Asuka region, which by now was a hotbed of Buddhist temple activity. But we'll talk about that all more, next episode.  Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

Pour cet épisode de mars, nous parlons de Sen no Rikyū, celui que l'on considère comme le plus grand maitre du thé de tous les temps, et qui s'est donné la mort à 70 ans sur ordre du seigneur de guerre Hideyoshi, qu'il servait. Allons à sa rencontre le temps de cet épisode. Sen no Rikyu a vécu au XVIe siècle, de 1522 à 1591, il est le contemporain de Oda Nubunaga, le seigneur samouraï dont nous avons parlé dans l'épisode dernier, celui qui a introduit les armes à feu sur le champs de bataille.Rikyu va d'ailleurs devenir son maître de thé, ainsi que celui de son successeur Hideyoshi. Avec Ieyasu, ils sont surnommés les trois grands unificateurs du Japon, qui à l'issue de combats acharnés, ont uni le pays. Mais plutôt que le bushido, la voie du guerrier, Sen-no-rikyu s'est consacré tout entier à la voie du thé, le sado. Comme le bushido, le sado est une voie d'accomplissement qui dépasse largement la simple préparation d'une boisson. Ce faisant, il a révolutionné l'esthétique japonaise et a développé un mode de vie basé sur la simplicité, l'humilité et la spiritualité. Son approche connue sous le nom de wabi-cha a marqué non seulement la cérémonie du thé, mais aussi l'art, l'architecture et la pensée zen au Japon.Comment Sen-no-Rikyu a-t-il réussi à jouer un rôle si important aux yeux de ses contemporaines et dans l'histoire du Japon, lui qui était juste maitre de thé ? Qu'est ce qui a amené Hideyoshi à ordonner la mort de Riyuku qui était son serviteur et confident ? Et pourquoi la voie du thé est-elle si importante pour comprendre la culture japonaise ? Voici quelques unes des questions auxquelles nous allons tenter ici de répondre.Pour avoir les références et informations de cet épisode, c'est par ici : https://www.maisondumochi.fr/magazine/le-podcast-tsukimi-episode-36-sen-no-rikyu-la-ceremonie-du-the-et-le-wabisabi/Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

A reading and commentary on Dr. Edwin Vieira's By Tyranny Out of Necessity: The Bastardy of Martial Law, Chapter 4, Section 3. The discussion revolves around the themes of liberty and security, drawing on historical and contemporary contexts. The episode begins with a Samurai maxim, "After the victory, tighten your helmet strap," attributed to Toyotomi Hideyoshi, a Sengoku Jidai warlord who rose from peasant roots to become a de facto leader before Tokugawa Ieyasu's victory at Sekigahara. Hideyoshi's philosophy of preparing for future challenges even after victories is emphasized, highlighting the nature of change and impermanence. The episode then transitions to contemporary political changes, noting favorable shifts towards liberty in December 2024 but also recognizing opposing forces, such as attacks on private property and ongoing global conflicts. The speakers stress the importance of warriors expecting the unexpected and practicing mindfulness, sensory clarity, and equanimity. A significant portion of the episode is dedicated to discussing Dr. Edwin Vieira's book, "By Tyranny Out of Necessity, the Bastardy of Martial Law," which explores the concept of martial law and its implications. The speakers outline the plans and policies for martial law, emphasizing the constitutional remedies available and the role of the Second Amendment in supporting a well-regulated militia. They argue that decentralized, localized execution of law prevents tyranny and highlight tools of liberty like jury nullification, secession, and revolution. The episode delves into the theory of martial governance, where military deployment imposes law and order, potentially leading to the suppression of legitimate governments by rogue officials. The speakers discuss the authority of the occupant in occupied territories, the potential for martial governance to override constitutional protections, and the imposition of censorship, control of communication, and restriction of movement. The speakers also address the potential for a national paramilitary police state, justified by emergencies and war powers, and call for refutation of legal arguments for martial law and governance. They emphasize the importance of martial arts training, armed self-defense, and the need for the public to be organized, armed, and disciplined to maintain constitutional order. Stay in touch: Link.EverydaySamurai.Life Book: https://go.everydaysamurai.life/EoGCS 00:00 Mindfulness skills to combat technocracy and tyranny. 00:36 - Samurai Maxim and Political Changes 03:21 - Martial Law and Government Authority 05:39 Military occupation replaces legitimate government's authority. 06:43 - Military Occupation and Governance Rules 07:25 War could lead to military governance overriding laws. 11:01 - Control Over Occupied Territories 11:25 Occupier may suspend or corrupt local courts. 14:47 - Martial Law Regulations 15:49 General rule: aid enemy, tried by military. 18:42 - Authority and Requisition Rights 20:36 Loss of communication, freedom, and forced labor. 22:25 - Occupation Law and Governance 22:42 Occupiers exploit immunities, fostering lawless institutional culture. 26:19 - Legal Rationalizations of Martial Governance 29:49 - Analysis of Police State Apparatus 29:31 Constitution opposes martial governance; skepticism warranted. 33:22 - Role of Martial Governance 34:52 Martial arts: truth, discernment, governance, freedom. 35:45 Discernment, books, training: securing a free state.

Ito-koku and Na-koku were the next two countries on the path of the Wei envoys noted in the Gishiwajinden.  They likely refer to the areas known today as Itoshima and Fukuoka, so what do we know about these places in the Yayoi period, and how is it that by the 3rd century Yamato seemed to have taken the foremost position on the archipelago and not one of these other countries, where wet paddy rice agriculture and other continental technologies first arrived in the archipelago. For more see our podcast blog post at: https://sengokudaimyo.com/podcast/itoandna Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Gishiwajinden Part Five: Ito-koku and Na-koku This episode we are finishing up our Gishiwajinden Tour, focusing on our journey to Ito-koku and Na-koku, or modern day Itoshima and Fukuoka. We'll talk about what we know from the records of these two areas in the Yayoi and early Kofun periods, and then look at some of the later history, with the development of the Dazaifu, the build up of Hakata and Fukuoka, and more.  A key thread through all of this will be our discussion about why it was Yamato, and not these early states, who eventually became paramount.  If this is where things like wet paddy rice agriculture started, and they had such close ties to the continent, including sending a mission to the Han dynasty, why did the political center shift over to Yamato, instead?  It is certainly something to wonder about, and without anything written down by the elites of Na and Ito we can only really guess based on what we see in the histories and the archaeological record. We ended our tour in Na for a reason: while the Gishiwajinden—the Japanese section of the Wei Chronicles—describes the trip from the continent all the way to Yamatai, the locations beyond Na are largely conjecture.  Did ancient travelers continue from Na along the Japan Sea coast up to Izumo and then travel down somewhere between Izumo and Tsuruga to the Nara Basin?  Or did they travel the Inland Sea Route, with its calmer waters but greater susceptibility to pirates that could hide amongst the various islands and coves?  Or was Yamatai on the island of Kyushu, and perhaps the name just happens to sound similar to the Yamato of Nara?  Unfortunately, the Wei Chronicles have more than a few problems with accuracy, including problems with directions, meaning that at most we have some confidence in the locations out to “Na”, but beyond that it gets more complicated.  And even “Na” has some questions, but we'll get to that later. Unlike the other points on our journey, we didn't stay overnight at “Ito-koku”, , and we only briefly stayed at Na—modern Fukuoka, but I'll still try to give an account of what was going on in both places, and drawing on some past visits to the area to fill in the gaps for you.   Both the Na and Ito sites are believed to be in the modern Fukuoka prefecture, in Itoshima and Fukuoka cities.  Fukuoka prefecture itself actually spans all the way up to the Shimonoseki straits and includes the old territory of Tsukushi—Chikuzen and Chikugo—as well as the westernmost part of Buzen, the “closer” part of the old land of “Toyo” on the Seto Inland Sea side of Kyushu.  When it comes to locating the country of Ito-koku, we have lots of clues from current place names.  The modern Itoshima peninsula, which, in old records, was known as the country of Ito, and was later divided into the districts of Ito and Shima.  Shima district, at the end of the peninsula, may have once been an island—or nearly so.  It is thought that there was a waterway between the two areas, stretching from Funakoshi bay in the south to Imazu Bay, in the north, in Fukuoka proper.  Over time this area was filled in with deposits from the local rivers, making it perfect for the Yayoi style wet rice paddy agriculture that was the hallmark of the growth in that period.  And indeed there are certainly plenty of Yayoi and Kofun era ruins in the area, especially in eastern reaches of the modern city of Itoshima, which reside in the valley that backs up to Mt. Raizan.  There you can find the Ito-koku History Museum, which tells much of the story of Ito. The Weizhi, or the Wei Chronicles, note that Ito-koku had roughly a thousand households, with various officials under their own Queen, making it one of the few Wa countries that the Chroniclers specifically noted as being a “kingdom”, though still under the nominal hegemony of the queen of Yamatai or Yamateg.  If you continue eastward along the coast from Itoshima, you next hit Nishi-ku, the Western Ward, of modern Fukuoka city, which now continues to sprawl around Hakata Bay.  Nishi-ku itself used to also be known as “Ito”, though spelled slightly differently, and you can still find Ito Shrine in the area. So was this part of Ito-koku also? It's very possible.   Na-koku, or the country of Na, was probably on the eastern edge of modern Fukuoka, perhaps around the area known as Hakata down to modern Kasuga.  Much like in Karatsu, this area features some of the earliest rice fields ever found in Japan – in this case, in the Itazuke neighborhood, just south of Fukuoka airport.  The land here is mostly flat, alluvial plains, formed by the rivers that empty out into Hakata Bay, another great area for early rice agriculture. Locating the country of Na is interesting for several reasons.  For one, unlike all of the other Wei Chronicles sites we've mentioned, there is no clear surviving placename that obviously matches up between “Na” and the local area.  It is a short enough name that it may simply be difficult to distinguish which “Na” is meant, though there is a “Naka” district in Kasuga that may show some promise.  There certainly is evidence for a sizeable settlement, but that's much more tenuous than the placenames for other areas, which remained largely in use in some form up to the modern day, it would seem. The name “Na” shows up in more than just the Weizhi, and it is also mentiond in the Houhan-shu, or the Record of the Later Han, a work compiled later than the Weizhi, but using older records from the Late Han dynasty period.  There it is asserted that the country of Na was one of the 99 some-odd countries of Wa, and they sent an embassy to the Later Han court, where they received a gold seal made out to the “King of Na of Wa”.  We talked about this in Episode 10: The Islands of the Immortals: That seal, made of gold, was seemingly found in the Edo period—1784, to be precise.  A farmer claimed to have found it on Shika island, in Hakata Bay, which is quite prominent, and connected to the mainland with a periodically-submerged causeway.  The description of the find—in a box made up of stones, with a large stone on top that required at least two men to move it—seems like it could have been an old burial of some kind.  The island certainly makes sense as an elite burial site, overlooking Hakata Bay, which was likely an important feature of the lifeways of the community.  While there have been questions about the authenticity of the seal, if it is a forgery, it is quite well done.  It looks similar to other Han era seals, and we don't really have a way to date the gold it is made of.  Without the actual context we can't be quite sure. This certainly seems like pretty strong evidence of the country of Na in this area, somewhere – probably not on the island itself, then close by.So unless something else comes along, I think we can say that this is at least the vicinity of the old country of Na.  Okay, so now that we've talked in general about where these two places were, let's go back and look at them in more detail. The Ito-koku site is just up the coast from where we stayed for Matsuro-koku, in Karatsu, which all makes sense from the position of the Chronicles in that it says the early envoys traveled overland from one place to the other.  Of course it also says they traveled southeast, which is not correct as the route is actually northeast.  However, they had traveled southeast from the Korean peninsula to Tsushima and then Iki and Matsuro, so that direction was well established, and this is an easy enough error that could have been made by the actual envoys or by later scribes, as it would be a one character difference. For Ito-koku, as with Matsuro-koku, we have no large, reconstructed sites similar to Harunotsuji on Iki or Yoshinogari, further inland in Saga prefecture, where we have an entire, large, so-called “kingly” settlement.  There is evidence of settlements, though, both near the major burial sites as well as around the peninsula.  And as for those burial sites, well, Ito has a few, and they aren't merely important because of their size.  Size is often an indication of the amount of labor that a leader must have been able to mobilize, and so it can be used to get a general sense of the power that a given leader or system was able to wield, as they could presumably turn that labor to other users as well. However, it is also important to look at other factors, like burial goods. What kind of elite material was the community giving up and placing with the deceased? That is the case with the first site we'll discuss, the Hirabaru burial mound.  At first glance it isn't much—a relatively unassuming square mound, about 12 by 14 meters, and less than 2 meters in height.  It was discovered in 1965 by a farmer who started digging a trench to plant an orchard and started pulling up broken pieces of a bronze mirror, one of the first clues that this was someone important.  They later found various post holes around the site, suggesting that it was more than just an earthen mound, and as they excavated the site they found pottery, beads, mirrors, and more. Let's start with those post-holes.  It looks like there was at least one large pillar set up due east of the burial.  We don't know how tall it was, but it was likely of some height given the size of the pillar hole—I've seen some estimates that it could have been up to 70 meters tall.  A tall pole would have provided visibility, and it may also be significant that it was east, in the direction of the rising sun.  We know that the ancient Wa had a particular connection with the sun, and this may be further evidence of that.  There are other holes that may be a gate, and possible a storehouse nearby, presumably for various ritual items, etc.  Suddenly, even without knowing exactly what was there, we start to see a picture of a large, manmade complex that seems to be centered on this burial and whomever is there. On top of that, there was a mirror in the tomb that was larger than any other ever found in Japan at that time—certainly the largest round mirror of that period.  It is not one of the triangular rimmed mirrors that Yamato is known for, but may have been part of another large cache brought over from the mainland.  About 40 mirrors in total, many of them very large, were found buried in the tomb, some of which appear to have been broken for some reason.  Furthermore, the large mirrors appear to fit within the dimensions given the Great Mirror—the Yata no kagami—housed at the sacred Ise Shrine.  There is a document in 804, the “Koutai Jingu Gishiki Chou”, detailing the rituals of Ise shrine, which describes the sacred mirror sitting in a box with an inner diameter of 1 shaku, 6 sun, and 3 bu, or approximately 49.4 centimeters, at least using modern conversions.  The same measurements are given in the 10th century Engi Shiki.  So we can assume that the mirror in Ise, which nobody is allowed to actually see, let alone measure, is smaller than that, but not by much, as the box would have been made to fit the mirror, specifically.  It isn't like you can just grab a box from Mirror Depot.  The mirrors found at Hirabaru Mound measure 46.5 centimeters, and have a floral pattern with an eight petaled flower on the back.  Could this mirror be from the same mold or the same cache, at least, as the sacred mirror at Ise?  At the very least, they would seem to be of comparable value.   In addition, there were many beads, jars, etc.  Noticeably absent from the burial were swords and weapons.  Based on this, some have argued that this was the burial of a queen of Ito-koku.  There is evidence that this may be the case, but I don't think the presence of weapons, or the lack thereof, is necessarily a good indicator. After all, we see in the old stories that women were also found wielding swords and leading troops into battle. So it's dangerous to make assumptions about gender based on this aspect alone. I wonder if the Hirabaru tomb assemblage might have more to do with something else we see in Yamato and which was likely applicable elsewhere in the archipelago: a system of co-rulership, where one role might have to do more with administrative and/or ritual practice, regardless of gender. This burial assemblage or mirrors and other non-weapons might reflect this kind of position. The Weizhi often mentions “secondary” or “assistant” positions, which may have truly been subordinate to a primary ruler, or could have just been misunderstood by the Wei envoys, who saw everything through their particular cultural stratification.  In a similar fashion, early European explorers would often name people “king”—from the daimyo of Sengoku era Japan to Wahunsenacawh, known popularly as “Powhatan” for the name of his people, on what would become known as North America.  That isn't to say that these weren't powerful individuals, but the term “king” comes with a lot of Eurocentric assumptions and ideas about power, stratification, etc.  Is there any reason to believe that the Wei envoys and later chroniclers were necessarily better at describing other cultures? And of course we don't have any physical remains of the actual individual buried there, either. However, there is a good reason to suggest that this may have been a female ruler, and that *is* because of something in the Weizhi, which specifically says that the people of Ito lived under the rule of a female king, aka a queen, using a description not unlike what is used for Queen Himiko.  In fact, Ito gets some special treatment in the record, even though it isn't the largest of the countries.  Let's look at those numbers first: Tsushima is said to have 1,000 households, while Iki is more like 3,000.  Matsuro is then counted at 4,000 families, but Ito is only said to have 1,000, similar to Tsushima.  Just over the mountains and along the Bay, the country of Na is then counted at a whopping 20,000 households, so 20 times as many.  These numbers are probably not entirely accurate, but do give an impression of scale, at least. But what distinguishes Ito-koku in this is that we are told that it had a special place for envoys from the Korean peninsula to rest when they came.  It makes you wonder about this little place called Ito. Hirabaru is not the only kingly tomb in the area.  Walk about 20 to 30 minutes further into the valley, and you might just find a couple of other burials—in particular Mikumo-Minami Shouji, discovered in 1822, and Iwara-Yarimizo, which includes artifacts discovered in the 1780s in the area between Mikumo and Iwara as they were digging a trench.  Based on evidence and descriptions, we know that they pulled out more bronze mirrors and other elite goods indicative of the late Yayoi paramounts. In these areas they have also found a number of post holes suggesting other buildings—enough to perhaps have a relatively large settlement. As noted earlier, we do not have a reconstructed village like in Harunotsuji or Yoshinogari, given that these are private fields, so the shape of the ancient landscape isn't as immediately impressive to people looking at the area, today.  The apparent dwellings are largely found in the triangle created between two rivers, which would have been the water source for local rice paddies.  The tombs and burials are found mostly on the outskirts, with the exception of the kingly burial of Mikumo-Minami Shouji.  This is also interesting when you consider that the later Hirabaru mound was situated some distance away, raising a bunch of questions that we frankly do not have answers for. The area of these ruins is not small.  It covers roughly 40.5 hectares, one of the largest Yayoi settlements so far discovered.  Of course, traces of other large settlements—like something in the Fukuoka area or back in Yamato—may have been destroyed by later construction, particularly in heavily developed areas.  This is interesting, though, when you consider that the Weizhi only claimed some 1,000 households. There are also other graves, such as various dolmens, across Ito and Shima, similar to those found on the peninsula, and plenty of other burials across both ancient districts.  And as the Yayoi culture shifted, influence of Yamato can be seen.  While Ito-koku clearly had their own burial practices, which were similar to, but not exactly like, those in the rest of the archipelago, we can see them start to adopt the keyhole style tomb mounds popular in Yamato. During the kofun period, the area of Itoshima built at least 60 identified keyhole shaped tombs, with a remarkable number of them from the early kofun period.  Among these is Ikisan-Choushizuka Kofun, a large, round keyhole tomb mound with a vertical stone pit burial, estimated to have been built in the latter half of the 4th century.  At 103 meters in length, it is the largest round keyhole tomb on the Genkai coast—that is to say the northwest coast of Kyushu. All of these very Yamato-style tombs would appear to indicate a particular connection between Ito and  Yamato—though what, exactly, that looked like is still up for debate.  According to the various early Chronicles, of course, this would be explained because, from an early period, Yamato is said to have expanded their state to Kyushu and then even on to the Korean peninsula.  In particular, the Chronicles talk about “Tsukushi”, which is both used as shorthand for the entirety of Kyushu, while also indicating the area largely encompassing modern Fukuoka prefecture.  On the other hand, this may have been a sign of Ito demonstrating its own independence and its own prestige by emulating Yamato and showing that they, too, could build these large keyhole tombs.  After all, the round keyhole shape is generally thought to have been reserved, in Yamato, for members of the royal family, and Ito-koku may have been using it similarly for their own royal leaders.  It may even be something in between—Ito-koku may have recognized Yamato's influence and leadership, but more in the breach than in actuality.  Afterall, until the standup of things like the various Miyake and the Dazai, we aren't aware of a direct outpost of the Yamato government on Kyushu.  The Miyake, you may recall, were the ”royal granaries”, which were basically administrative regions overseeing rice land that was directly controlled by Yamato, while the Dazai was the Yamato government outpost in Kyushu for handling continental affairs.  On top of a lack of local control in the early Kofun, the Weizhi appears to suggest that the Yamato paramount, Himiko, was the “Queen of the Wa” only through the consensus of other polities, but clearly there were other countries in the archipelago that did not subscribe to her blog, as it were, as they were in open conflict with Yamato.  This all leads into something we've talked about in the main podcast at various times, but it still bears discussing:  How did Yamato, over in the Nara Basin, become the center of political life in the Japanese archipelago, and why not somewhere in Kyushu, like ancient Na or Ito?  While we don't entirely know, it is worth examining what we do and some of the factors that may have been in play.  After all, Kyushu was the closest point of the main Japanese islands to the mainland, and we see that the Yayoi culture gets its start there.  From there, Yayoi culture spread to the east, and if we were to apply similar assumptions as we do on the spread of the keyhole shaped kofun, we would assume that the culture-givers in the west would have held some level of prestige as groups came to them to learn about this new technology, so why wasn't the capital somewhere in Kyushu?  We likewise see other such things—Yayoi pottery styles, fired in kilns, rather than open fired pottery; or even bronze items brought over from the continent.  In almost every instance, we see it first in Kyushu, and then it diffuses eastward up to the edge of Tohoku.  This pattern seems to hold early on, and it makes sense, as most of this was coming over from the continent. Let's not forget, though, that the Yayoi period wasn't simply a century: by our most conservative estimates it was approximately 600 years—for reference, that would be roughly equivalent to the period from the Mongol invasions up to the end of the Edo period, and twice as long as the period from Mimaki Iribiko to the Naka-no-Oe in 645, assuming that Mimaki Iribiko was ruling in the 3rd century.  So think about all that has happened in that time period, mostly focused on a single polity, and then double it.  More recent data suggests that the Yayoi period may have been more like an 1100 to 1300 year range, from the earliest start of rice cultivation.  That's a long time, and enough time for things in the archipelago to settle and for new patterns of influence to form.  And while Kyushu may have been the first region to acquire the new rice growing technology, it was other areas around the archipelago that would begin to truly capitalize on it. We are told that by the time the Wei envoys arrived that the state of Yamato, which we have no reason not to believe was in the Nara Basin, with a focus on the area of modern Sakurai, had approximately 70,000 households.  That is huge.  It was larger than Na, Ito, and Matsuro, combined, and only rivaled in the Weizhi by Touma-koku, which likely referred to either the area of Izumo, on the Japan Sea coast, or to the area of Kibi, along the Seto Inland Sea, both of which we know were also large polities with significant impact in the chronicles.  And here there is something to consider about the Yayoi style agriculture—the land determined the ultimate yield.  Areas with more hills and mountains are not as suited to wet rice paddy agriculture.  Meanwhile, a flat basin, like that in Yamato, which also has numerous rivers and streams draining from the surrounding mountains into the basin and then out again, provided the possibility for a tremendous population, though no doubt it took time to build. During that time, we definitely see evidence of the power and influence of places like Na and Ito.  Na sent an embassy to the Han court—an incredible journey, and an indication of not only their interest in the Han court and continental trade, but also their ability to gather the resources necessary for such a journey, which likely required some amount of assistance from other, nearby polities.  Na must have had some sway back then, we would assume. Meanwhile, the burial at Ito shows that they were also quite wealthy, with clear ties to the continent given their access to large bronze mirrors.  In the absence of other data, the number and size of bronze mirrors, or similar bronze items, likely only useful for ritual purposes, indicates wealth and status, and they had some of the largest mirrors as well as the largest collection found for that period.  Even into the stories in the Nihon Shoki and the Kojiki we see how mirrors, swords, and jewels all are used a symbols of kingship.  Elite status was apparently tied to material items, specifically to elite trade goods.  Assuming Yamato was able to grow its population as much as is indicated in the Weizhi, then by the 3rd century, they likely had the resources to really impress other groups.  Besides things like mirrors, we can probably assume that acquisition of other goods was likewise important.  Both Ito and Yamato show evidence of pottery shards from across the archipelago, indicating extensive trade networks.  But without any other differentiating factors, it is likely that Yamato, by the 3rd century, at least, was a real powerhouse.  They had a greater production capacity than the other states listed in the Weizhi, going just off of the recorded human capital. And this may answer a question that has been nagging me for some time, and perhaps others:  Why did other states acquiesce to Yamato rule?  And the answer I keep coming back to is that it was probably a combination of wealth, power, prestige, ritual, and time. For one thing, wealth: Yamato had it.  That meant they could also give it.  So, if Yamato was your friend, you got the goods, and you had access to what you need.  You supported them, they could help you with what you needed.  These transactional alliances are not at all uncommon, and something I think most of us can understand. There is also power—specifically military power.  With so many people, Yamato would likely have been a formidable threat should they decide that violence was the answer.  That said, while we read of military campaigns, and no doubt they did go out and fight and raid with the best of them, it's expensive to do so.  Especially exerting control over areas too far out would have been problematic, especially before writing AND horses.  That would be costly, and a drain on Yamato's coffers.  So while I do suspect that various military expeditions took place, it seems unlikely that Yamato merely bested everyone in combat.  Military success only takes you so far without constant maintenance. And so here is where I think prestige and ritual come into play.  We've talked about how Yamato did not exactly “rule” the archipelago—their direct influence was likely confined to the Kinki region for the longest period of time.  And yet we see that they influenced people out on the fringes of the Wa cultural sphere: when they started building large, keyhole shaped kofun for their leaders, and burying elites only one to a giant mound, the other areas of Japan appear to have joined in.  Perhaps Yamato was not the first to build a kofun for a single person, but they certainly were known for the particular shape that was then copied by so many others.  But why? We don't know for certain, but remember that in Yamato—and likely the rest of the Wa cultural sphere—a large part of governance was focused on ritual.  The natural and what we would consider the supernatural—the visible and invisible—worked hand in hand.  To have a good harvest, it required that workers plant, water, harvest, etc. in the right seasons and in the right way.  Likewise, it was considered equally important to have someone to intercede with the kami—to ensure that the rains come at the right time, but not too much, and a host of other natural disasters that could affect the crop. And if you want to evaluate how well ritual works, well, look at them.   Are you going to trust the rituals of someone whose crops always fail and who barely has a single bronze mirror?  Or are you going to trust the rituals of someone with a thriving population, multiple mirrors, and more?  Today, we might refer to this as something like the prosperity gospel, where wealth, good health, and fortune are all seen as stemming from how well one practices their faith, and who's to say that back in the day it wasn't the same?  Humans are going to human, after all. So it makes sense that one would give some deference to a powerhouse like Yamato and even invite their ritualists to come and help teach you how it is done.  After all, the local elites were still the ones calling the shots.  Nothing had really changed. And here is where time comes in.  Because over time what started as an alliance of convenience became entrenched in tradition.  Yamato's status as primus inter pares, or first among equals, became simply one of primus.  It became part of the unspoken social contract.  Yamato couldn't push too hard on this relationship, at least not all at once, but over time they could and did demand more and more from other states. I suspect, from the way the Weizhi reads, that Yamato was in the early stages of this state development.  The Weizhi makes Queen Himiko feel like something of a consensus candidate—after much bickering, and outright fighting, she was generally accepted as the nominal paramount.  There is mention of a male ruler, previously, but we don't know if they were a ruler in Yamato, or somewhere else, nor if it was a local elite or an earlier paramount.  But not everyone in the archipelago was on board—Yamato did have rivals, somewhere to the south (or north?); the directions in the Weizhi are definitely problematic, and it may refer to someone like the Kuma or Kumaso people in southern Kyushu or else people that would become known as the Emishi further to the east of Yamato. This lasted as long as Yamato was able to continue to demonstrate why they were at the top of this structure.  Theoretically, anyone else could climb up there as well, and there are certainly a few other powerful states that we can identify, some by their mention and some by their almost lack of mention.  Izumo and Kibi come to mind almost immediately. The Weizhi makes it clear that Himiko's rule was not absolute, and part of her reaching out to the Wei in the first place may have been the first attempt at something new—external validation by the continent.  A large part of international diplomacy is as much about making people believe you have the power to do something as actually having that power.  Getting recognition from someone like the Wei court would further legitimize Yamato's place at the top of the heap, making things easier for them in the long run. Unfortunately, it seems like things did not go so smoothly, and after Himiko's death, someone else came to power, but was quickly deposed before a younger queen took over—the 13 year old Toyo.  Of course, the Wei and then the Jin had their own problems, so we don't get too many details after that, and from there we lose the thread on what was happening from a contemporary perspective.  Instead, we have to rely on the stories in the Nihon Shoki and Kojiki, which are several hundred years after the fact, and clearly designed as a legitimizing narrative, but still present us something of a picture.  We don't see many stories of local elites being overthrown, though there do seem to be a fair number of military campaigns.  Nonetheless, even if they were propped up by Yamato, local elites likely had a lot of autonomy, at least early on, even as they were coopted into the larger Yamato umbrella.  Yamato itself also saw ups and downs as it tried to figure out how to create a stable succession plan from one ruler to the next.  At some point they set up a court, where individuals from across the archipelago came and served, and they created alliances with Baekje, on the peninsula, as well as with another polity which we know of as Nimna.  Through them, Yamato continued to engage with the continent when the dynastic struggles there allowed for it.  The alliance with Baekje likely provided even more legitimacy for Yamato's position in the archipelago, as well as access to continental goods. Meanwhile the court system Yamato set up provided a means for Yamato to, itself, become a legitimizing factor. Hierarchical differences in society were already visible in the Yayoi period, so we can generally assume that the idea of social rank was not a new concept for Yamato or the other Wa polities.  This is eventually codified into the kabane system, but it is probably likely that many of the kabane came about, originally, as titles of rank used within the various polities.  Yamato's ability to claim to give—or even take away—that kabane title, would have been a new lever of power for Yamato.  Theoretically, other polities could just ignore them and keep going on with their daily lives, but if they had already bought into the social structure and worldview that Yamato was promoting, then they likely would have acquiesced, at least in part, to Yamato's control. Little by little, Yamato's influence grew, particularly on those closer to the center.  Those closer, and more affected, started to listen to Yamato's rules about kofun size and shape, while those further on the fringes started to adopt Yamato's traditions for themselves, while perhaps maintaining greater independence. An early outlier is the Dazai.  It is unclear whether this was forcibly imposed on the old region of Na and nearby Ito, or if it was more diplomatically established.  In the end, though, Yamato established an outpost in the region early on, almost before they started their practice of setting up “miyake”, the various royal granaries that appear to have also become local Yamato government offices in the various lands.  The Dazai was more than just a conduit to accept taxes in the form of rice from various locals—it was also in charge of missions to the continent.  Whether they were coming or going, military or diplomatic, the Dazai was expected to remain prepared.  The early iterations were likely in slightly different locations, and perhaps not as large, but still in roughly the area near modern Fukuoka and Dazai.  This was a perfect place not only from which to prepare to launch or receive missions from the continent, but also to defend the nearby Shimonoseki straits, which was an important entryway into the Seto Inland Sea, the most direct route to Naniwa and the Yamato court. The first iterations of direct Yamato control in Tsukushi—modern Fukuoka—claim to have been focused largely on being a last point to supply troops heading over to fight on the peninsula, not unlike the role of Nagoya castle on the Higashi-Matsuura peninsula in the 16th century.  Over time, though, it grew into much more.  The Weizhi, for its part mentions something in the land of Ito, where there were rooms set up for envoys from the continent, but the Dazai was this on steroids. Occasionally we see evidence of pushback against Yamato's expansion of powers.  Early on, some states tried to fool the envoys into thinking that they were Yamato, perhaps attempting to garner the trade goods for themselves and to take Yamato's place as the interlocutor between the Wa polities and the continent.  We also see outright rebellions—from Iwai in Kyushu, in the 6th century, but also from various Emishi leaders as well.  The Iwai rebellion may have been part of the impetus for setting up the Dazai as a way to remotely govern Tsukushi—or at least help keep people in line.  For the most part, though, as time goes by, it would seem that Yamato's authority over other polities just became tradition, and each new thing that Yamato introduced appears to have been accepted by the various other polities, over time.  This is likely a much more intricate process than even I'm describing here, but I'm not sure that it was necessarily a conscious one; as the concept of Yamato as the “paramount” state grew, others ceded it more and more power, which only fed Yamato's self-image as the paramount state.  As the elites came under the Yamato court and rank system, they were more closely tied to it, and so Yamato's increased power was, in a way, passed on to them as well.  At least to those who bought in. By the 5th century, we know that there were families sending people to the court from as far away as Hi no Kuni in Kyushu—near modern Kumamoto—and Musashi no Kuni in the east—including modern Saitama.  All of that said, while they may have subordinated themselves to Yamato in some ways, the various polities still maintained some independent actions and traditions.  For example, whatever their connection to Yamato, the tombs at Itoshima also demonstrate a close connection to the peninsula.  The horizontal entry chamber style of tomb—something we saw a lot in Iki, and which seems to have been introduced from the continent—started to become popular in the latter half of the 4th century, at least in the west of the archipelago. This is well before we see anything like it in Yamato or elsewhere, though it was eventually used across the archipelago.  Itoshima appears to have been an early adopter of this tomb style, picking it up even before the rest of the archipelago caught on, making them the OG horizontal chambers, at least in Japan. Ultimately, the image we have of Ito-koku is of an apparently small but relatively influential state with some influence on the cross-strait trade, with close ties to Yamato. The history of the region seems a bit murky past the Kofun period.  There are earthworks of an old mountain castle on Mt. Raizan that could be from the Asuka period, and in the 8th century the government built Ito castle on the slopes of Mt. Takaso, possibly to provide some protection to the Dazaifu, which was the Yamato outpost in Kyushu, and eventually became the main administrative center for the island.  It seems, then, that whatever power the country of Ito may have once had, it was subsumed by the Dazai, which was built a little inland, east of the old Na territory.  Furthermore, as ships grew more seaworthy over time, they could make the longer voyages straight to Iki or Tsushima from Hakata.  For the most part, the area of the Itoshima peninsula seems to have been merely a set of districts in the larger Tsukushi and then the Chikuzen provinces.  The area of Na, meanwhile, which is said to have had 20,000 households in the 3rd century—much larger than nearby Ito—was completely eclipsed by the Dazaifu after the Iwai rebellion.  After the fall of Baekje, the Dazaifu took on even greater administrative duties, and eventually took over all diplomatic engagement with the continent.  They even set up a facility for hosting diplomatic envoys from the continent.  This would come to be known as the Kourokan, and they actually found the ruins of it near the site where Maizuru castle was eventually built in what is now Chuo-ku, or the central ward, of Fukuoka city. From the Heian period onwards, the Harada family eventually came to have some power in the area, largely subordinate to others, but they built another castle on Mt. Takaso, using some of the old Ito Castle earthworks, and participated in the defense of the nation during the Mongol invasions. The Harada family rose briefly towards the end of the Sengoku Period, pushing out the Otomo as Hideyoshi's campaign swept into Kyushu.  They weren't quite fast enough to join Hideyoshi's side, though, and became subordinate to Kato Kiyomasa and eventually met their end during the Invasions of Korea. The Ito district at some point after that became part of the So clan's holdings, falling under Tsushima's purview, along with a scattering of districts elsewhere, all likely more about the revenue produced than local governance.  In the Edo period, there were some efforts to reclaim land in Imazu bay, further solidifying links with the Itoshima peninsula and the mainland, but that also fits in with the largely agricultural lifestyle of the people in the region.  It seems to have remained largely a rural backwater up into modern times, when the Ito and Shima districts were combined into an administrative district known as “Itoshima city”. Meanwhile, the Dazaifu continued to dominate the region of modern Fukuoka.  Early on, worried about a Silla-Tang alliance, the Yamato state built massive forts and earthworks were built around the Dazaifu to protect the region from invasion.  As the Tang dynasty gave way to the Song and Yuan dynasties, however, and the Heian court itself became more insular, the Dazaifu's role faded, somewhat.  The buildings were burned down in the 10th century, during the failed revolt of Fujiwara no Sumitomo.  The government never rebuilt, and instead the center of regional government shifted to Hakata, closer to the bay. Appointed officials to the Dazai were known as the Daini and the Shoni.  Mutou Sukeyori was appointed as Dazai Shoni, the vice minister of the Dazaifu, in the late 12th century.  Though he had supported the Taira in the Genpei wars, he was pardoned and made the guardian of Northern Kyushu, to help keep the region in check for the newly established Kamakura Bakufu.  He would effectively turn that into a hereditary position, and his family became known as the “Shoni”, with their position eventually coming to be their family name.  They would provide commendable service against the Mongol invasion, and eventually became the Shugo Daimyo over much of western Kyushu and the associated islands, though not without pushback from others in the region. Over time, the power of the Shoni waned and various other daimyo began to rise up.  The chaos of the Sengoku period saw the entire area change hands, back and forth, until Hideyoshi's invasion of Kyushu.  Hideyoshi divided up control of Kyushu, and Chikuzen, including the areas of Hakata and modern Itoshima, was given to Kobayakawa Takakage.  Hideyoshi also began to redevelop the port of Hakata.  After the battle of Sekigahara, Kobayakawa Hideaki, Takakage's adopted son and nephew to the late Hideyoshi, was transferred to the fief of Okayama, and the area of modern Fukuoka city was given to Kuroda Nagamasa, creating the Fukuoka Han, also known as the Kuroda Han. Nagamasa would go on to build Maizuru Castle on the other side of the Naka river from the port of Hakata, creating two towns with separate administration, each of which fell under the ultimate authority of the Kuroda.  Hakata, on the east side of the river, was a city of merchants while Fukuoka was the castle town, and largely the domain of samurai serving the Kuroda.  The Kuroda would remain in control of the Fukuoka domain through the Edo period, and only lost control at the very start of the Meiji, as the domain system in general was dissolved. Over that time, Hakata remained an important port city, and the samurai of Fukuoka were known for maintaining their martial traditions. In the Meiji era, samurai from the Kuroda Han joined with other Kyushu samurai, rising up during Saigo Takamori's rebellion.  Later, it would be former samurai and others from Fukuoka who would form the Gen'yosha, an early right wing, nationalist organization that would greatly influence the Japanese government heading into the latter part of the 19th and early 20th century. But that is getting well into more modern territory, and there is so much else we could discuss regarding the history of this area, and with any luck we will get to it all in time.  For now, this concludes our Gishiwajinden Tour—we traveled from Kara, to Tsushima and Iki, and then on to Matsuro, Ito, and Na.  From here the envoys traveled on to Fumi, Toma, and then Yamato.  Fumi and Toma are still elusive locations, with various theories and interpretations as to where they were.   For us, this was the end of our journey. Next episode we will be back with the Chronicles and getting into the Taika era, the era of Great Change.  There we will really see Yamato starting to flex its administrative muscles as it brings the various polities of the archipelago together into a single state, which will eventually become known as the country of Nihon, aka Japan. Until then, thank you for listening.  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 reach out to us at our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Moving on with our third part of the Gishiwajinden Tour, we head to the old area of Matsuro, which, for us, means modern Karatsu.  Here we have some of the oldest rice paddies in all of Japan, but Karatsu is so much more.  It was part of Matsura, where the Matsura family (aka league, factions, or pirates, depending on how you saw it) arose.  It is also a short hop from Nagoya, which briefly became the capital of Japan; Nagaoka-kyo gets a mention in the histories, but Nagoya rarely merits it, since it was just the Taiko and every actually important person minus the Tenno. For more photos and others such things, check out: https://www.sengokudaimyo.com/podcast/matsuro-koku/   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour, Part Four:  Matsuro-koku So far on this tour through the locations listed in the Weizhi's Wa Record, the Gishiwajinden, following the route to Queen Himiko of Wa, we've hit the area of Gaya, or Gara; Tsushima—or Tuma-koku; Iki, aka Iki-koku; and now we are arriving at Karatsu, thought to be the location of Maturo-koku. Now before we go any further, let's talk about the name.  After all, up to this point in the account, the names haven't been too far off.  Well, Tsushima was recorded as something like Tuma in the Chinese record, which seems reasonable, and “Iki” was actually recorded as something like “I-dai”, though we are pretty sure that was a transcription error based on other evidence. But Karatsu and Maturo, really don't seem related.  Also, didn't we earlier equate Matsuro with Matsuura, Matsura?  But if you look for Matsuura on a map it is quite some distance away from Karatsu—in fact, it is in modern Nagasaki prefecture as opposed to Karatsu, which is in modern Saga prefecture. First off, Karatsu is a later name for the city, not the area.  It literally means “Tang Port”, and that name seems to appear in the 15th century in the form of Karatsu Jinja, or Karatsu Shrine.  So no, the names Karatsu and Matsuro are not related.  Prior to being called Karatsu, though, it was part of a larger area called Matsura.  It sits at the head of the Matsura River, which spills out into what is now called Karatsu Bay.  In ancient times this seems to have been the heart of the area known as Matsura or Matsuro.  Over time it was incorporated into the larger area known as Hi no Kuni, and when Hi no Kuni was divided up by the Ritsuryo state into Hizen and Higo, we see the Matsura district, or Matsura-gun, is a part, along the coast.  The fact that it is spelled as “Matsu” and “Ura”, meaning “pine beach”, might hint at the original name of the place or could be a false etymology, imposed by the need to record the location in kanji, the Sinitic characters used at the time.  Fun fact time:  Hizen refers to the area of the land of Hi that was closer to Yamato, while Higo refers to the area of the land of Hi that was further away.  If you look at a modern map of where these two ancient provinces were, however, you'll notice that by a slight technicality, Higo is actually closer, as the crow flies.  But remember, people are not crows, at least not in this life, and in all likelihood, most of the travel to and from Yamato would have been via sea routes.  So Hizen is closer to Yamato from that perspective, as you would have to sail from Higo, around Hizen, or take the long way south around Kagoshima. But where were we? So Matsura district in Hizen started at Matsura-gawa and the area around Karatsu bay, and included modern areas of Hirado all the way out to the Goto islands.  That was a pretty large area.  It later got further subdivided into East, West, North, and South Matsura subdistricts, with Karatsu in the Eastern subdistrict, and some portion of the west.  Eventually, Karatsu city became its own administrative district, in modern Saga prefecture, and so did Hirado city, in what was the old Northern Matsura sub-district, joining Nagasaki prefecture.  The western sub-district went to Karatsu or incorporated as Imari, known for their Imari-ware pottery.  And that left a small portion of the northern sub-district. The incorporated villages and islands eventually came together as Matsuura city, in Nagasaki prefecture, which is what you'll see, today.  And that is why, looking at a modern map, “Matsura” and modern “Matsuura” are not precisely in the same place. That history also helps demonstrate the historical connections between Karatsu, Hirado, Iki, and Tsushima—as well as the Goto islands.  This region was where the Matsura clan arose, which controlled at least out to Iki, Hirado, and the Goto archipelago, and it was known for its strong navy, among other things. For our trip, heading to Karatsu was originally borne out of convenience:  Our goal was to take the ferry so that we could travel along the ocean routes.  We had traveled the route from Izuhara, on Tsushima, to Ashibe port, on Iki island.  During that trip it was interesting to watch as Tsushima disappeared and then eventually Iki appeared on the horizon, but it wasn't immediate, and I suspect you would have wanted an experienced crew who knew the route and knew what to look for.  Conversely, from Indoji port, on Iki, to Karatsu I felt like we were constantly in sight of one island or another, or at least could see the mountains of Kyushu to get our bearings.  There wasn't really a time that felt like we were that far out from land.  Even so, it would still have been a treacherous crossing back in the day. Coming in to Karatsu from the ferry, the first thing you will notice is the castle.  Karatsu castle, also known as Maizuru Castle, is a reconstructed castle, but it really does provide a clear view of what one would have seen.  The original was abandoned in the Meiji period and sold off in 1871.  The main keep was later demolished and made into a park.  In 1966 they built a new, 5-storey keep on the original base, and from 1989 onward have continued to make improvements to various parts of the castle moats and walls.  You can still see the layout of the Ninomaru and honmaru sections of the castle, encompassing the old samurai districts of the jokamachi, or castle town, of Karatsu during the Edo period. Our primary goal in Karatsu, however, was not castle focused.  We wanted to go back to an earlier time – the Yayoi period, to be precise - and Karatsu and the Matsuro-kan did not disappoint.  While not quite as extensive as the reconstruction at other Yayoi sites like Harunotsuji or Yoshinogari, the site at the Matsuro-kan is still impressive in its own right. What is the Matsuro-kan, you might ask?  It is the building and grounds of what is also known as the Nabatake site.  In 1980, construction workers were excavating for a road through the Nabatake section of Karatsu when they noticed they were pulling up artifacts.  An investigation between 1980 to 1981 determined that the artifacts were from the late Jomon to middle Yayoi period.  Further investigation discovered the presence of old rice paddies.  In 1983 the site was designated as a national historic site, further excavations were carried out, and the Matsurokan was built to house the artifacts and also provide some reconstructions of what the rice paddies would have looked like.  For context these are some of the oldest rice paddies found in Japan, along with the nearby Itazuke rice paddies, in neighboring Fukuoka prefecture, and are key for giving us insights into what we know about early rice field cultivation. Here I should point out that these fields were in use through the middle Yayoi period, while the mission to Yamato—or Yamatai—recorded in the Weizhi would have been in the late Yayoi or early Kofun period, so likely several hundred years later.  There are other Yayoi settlement remains found up and around the peninsula, and there are Kofun in the area, especially along the banks of the Matsura river.  Given how built up much of the area is, it is possible that any large scale settlement may have been destroyed by subsequent settlements, or is somewhere that there just hasn't been a good reason for a full excavation.  Still, who knows what we might eventually find.    The Matsurokan appears to stick with the dating of the Yayoi period from about 300 BCE.  This is based largely on assumptions regarding the development of different pottery styles.  Recent research has suggested that this should be pushed back to about 800 or even 1000 BCE, suggesting a more gradual development.  For our purposes, it is enough to note that this site appears to cover from the final Jomon era in Kyushu to the coming of wet rice agriculture with the advancing Yayoi culture. Based on what was found at the site, the wet rice paddies were created in what at least one scholar has suggested as a “primitive” wet rice paddy.  The paddies themselves appear to have been placed in a naturally swampy area, irrigated by a natural stream.  This would have made flooding the fields relatively simple, without the large ponds or waterworks required to cover a more extensive area.  This may have sufficed for a small village, possibly only a handful of families living together and working the land. Besides the impressions of the paddies themselves, various tools, pottery, and more were also found at the site.  Stone harvesting knives were plentiful—a semicircular stone knife that was held in the fingers of one hand, allowing a harvester to grasp the stalks and cut them quickly.  This was the standard method of harvesting prior to the arrival of the sickle, or kama, and is still in use in some parts of China and Southeast Asia.  It is more labor intensive than the sickle, but provides some benefits in the consistency and lack of waste product. The Matsurokan demonstrates how a lot of the Yayoi tools are, in fact, still in use in one form or another in different cultures that also absorbed rice cultivation, showing how widespread it became. In addition, there are artifacts such as shards of pottery showing what looks to be the imprint of a woven fabric, and various equipment for weaving and sewing.  We have some beams and posts from buildings, which give us something at least try to guess at how things were put together. There are bones of various animals as well as stone arrowheads.  There are also fish and even dugong bones, suggesting they also made a living from the nearby sea.  And there are various bits of jewelry, including magatama, and what appears to be a shark's tooth with holes drilled in so it could be worn on a cord.    There are also carbonized rice grains found at the site, likely grown there. We don't have any ancient strains of rice that can be proven to come from these fields, but in their reconstruction, outside the museum, they have rebuilt some of the rice fields and grow old rice variants in them.  This is used, in part, to teach local schoolchildren about rice cultivation – in fact, local schools are allocated individual paddies each growing season. Besides the rice paddies, the Matsurokan also boasts several reconstructed dwellings.  These are similar to ones you might find elsewhere depicting what life was like back in the Yayoi period. As the Yayoi period gave way to the kofun, we do see some mounded tombs in the area, though not quite as many as in others.  Matsura appears to be rather rural. Around the Heian period, we see the rise of a local group that comes to be known as the Matsura group, or Matsura-tou, which eventually consolidated into the Matsura family.  There are several lineages claiming that the Matsura family descended from the Minamoto or Abe clans or through branch families thereof.  Matsura-to itself is sometimes called the 48 factions of Matsura.  It wasn't as much a family as an alliance of local warriors, each with their own base of operations.  I can't quite tell if the lineage of the later Matsura clan, as they were known, were meant to represent a single lineage or the various lineages that came together.  For all we know, they may have married into official families or otherwise concocted lineages to help legitimize them as much as anything else—this far out from the center, in the 11th century, there wasn't necessarily as much oversight. Early in the 11th century they also had a chance to prove themselves with the Toi invasion – that was the Jurchen invasion we mentioned last couple episodes.  After the Toi invaders attacked Tsushima and Iki, they set their sites on Hakata Bay, which was the closest landing to the Dazaifu, the Yamato government in Kyushu.  They were chased off and headed down the coast.  Minamoto Tomo is said to have led the forces that repelled the Toi invaders, who finally departed altogether, striking one more time on Tsushima before heading back to wherever they came from. Minamoto Tomo is said, at least in some stories, to have been the founder of the Matsura clan, or at least the leader of the 48 factions, which then coalesced into the Matsura clan, which eventually would run the Hirado domain. Over two hundred and fifty years after the Toi Invasion would come the Mongols.  If the Toi were bad, the Mongols were much worse.  The Toi were a band of marauders, who caused a lot of havoc, but do not appear to have had state backing.  The Mongols were perhaps more appropriately the Yuan empire, who had already conquered the Yellow river valley and were working on the Song dynasty along the Yangzi.  While the Toi had brought with them Goryeo warriors as well—who may or may not have joined up willingly—the Mongols had huge armies from all over that they could throw at a problem. As we talked about in the past two episodes, the Mongols swept through Tsushima and Iki and then headed straight for Hakata, the closest landing zone to the Dazaifu, the government outpost in Kyushu.  Even during the height of the Kamakura shogunate, this was still an important administrative center, and would have given the Mongols a huge advantage on holding territory and eventually sweeping up the archipelago. Fortunately, they were stopped.  Whether it was the gumption, skill, and downright stubbornness of their samurai foes or the divine wind that swept up from the ocean, the Mongols were turned back, twice. During each of these invasions, the Matsura clan and others rushed to the defense of the nation, but unlike with the Toi invasions, there do not appear to have been any serious battles along the Matsuura coastline—not that I can make out, anyway. After the Mongol invasion, Kyushu was not left out of the troubles that would follow, including the downfall of the Hojo, the rise of the Ashikaga, and the eventual breakdown of the shogunal system into the period known as the Warring States period.  Through it all the Matsura continued to ply the seas and encourage the trade from which they and others, like the Sou of Tsushima, came to depend on.  They also allied with other entrepreneurial seafarers, known to others as pirates, and they started trading with a group of weird looking people with hairy beards and pale skin, who came to be known as the Nanban, the southern barbarians—known to us, primarily, as the Portuguese. One faction of the Matsura were the Hata—no relation to the Hata that set up in what would become the Kyoto region in the early periods of Yamato state formation.  The Hata ruled the area that would become Karatsu, but eventually they were taken over by the Ryuzoji, who were allied with Toyotomi Hideyoshi. Hideyoshi's interest in the Karatsu and Matsura area had to do with its easy access to the continent.  And so Hideyoshi began to pay attention to Nagoya, at the end of the peninsula down from Karatsu.  And no, not *that* Nagoya.  If you hear Nagoya, today, you are probably talking about the bustling metropolis in Aichi, which was where Toyotomi himself got his start, growing up and going to work for the local warlord, named Oda Nobunaga.  Due to a quirk of Japanese names and how they read particular characters, this is a different Nagoya. The Kyushu Nagoya had been one of the Matsura trading posts, run by a sub-branch of the Hata family, who had built a castle on the site.  Hideyoshi had much grander plans for the area.  In 1591 he began work on a massive castle and associated castle town.  This castle was to be his new headquarters, and he moved his entire retinue there from Osaka, with an expectation that all of the daimyo would follow him.  Sure enough, they showed up with their own vassals, setting up camps around the peninsula and in the new city-to-be. The castle was the base of operations from which Hideyoshi coordinated the invasions of Korea.  It was a massive undertaking, and extremely impressive.  The city itself sprung up, and although the wood was still new, and the buildings somewhat hastily put together, it was soon a bustling metropolis and briefly became the center of art and culture in the entire archipelago. Hideyoshi himself had a teahouse built within the confines of the castle, where he apparently spent most of his days, even when receiving reports on how things were going across the sea on the archipelago.  The city had a Noh theater, as well.  It must have been a sight to see. As for the castle itself, based on the remains, it was massive.  It appears to use the contours of the hill upon which it sits.  It seems there was a previous castle there of some kind, and it is unclear how much this was merely expanded, but Hideyoshi's new castle was truly monumental, with a labyrinth of gates to get in -- similar  to Himeji Castle, for anyone who has been there, but with a serious vertical incline as well.  Nagoya Castle was second only to Osaka castle, and yet it was erected quickly—only 8 months.  I guess that's what you can do when you can mobilize all of the daimyo across Japan.  Even today, ruined as it is, the walls tower over you, and you can spend hours wandering the grounds. For all that it was impressive, the good times at Nagoya Castle lasted only for a brief seven years—when Hideyoshi passed away, the council of regents moved back to Osaka, and Nagoya castle was deliberately destroyed, stones removed from the walls such that it could never survive a true siege. This was a sign to the Korean peninsula – the Joseon court - that, with the death of the taiko, Japan had given up any pretext of conquering the peninsula. Today, only the stones and earthworks remain of the briefly thriving city, but on the grounds is a wonderful museum that catalogs this particular slice of Medieval life.  The Nagoya Castle Museum of Saga prefecture is off the beaten path—there is no train, so you'll need to take a bus or private car to get there—but it is well worth it. The museum itself is dedicated to Japanese and Korean cross-strait relations, which feels a bit like atonement given that the castle was built with conquest in mind. Of course, the centerpiece of the Museum is the castle, but it also does a good job telling the story of relations between the peninsula and the archipelago.  It starts in the ancient times, talking about how, even during the Jomon period, there were commonalities in fishhooks and similar equipment found from Kyushu up through the Korean peninsula.  From there, of course, trade continued, as we've seen in our journey through the Chronicles.  It talks about some of the shared cultural items found from the Yayoi through the Kofun, and also demonstrates how some of the earliest Buddhist statues have clear similarities to those found in Silla.  It goes over the various missions back and forth, and even gives a map of the Toi Invasion that we talked about hitting Tsushima and Iki. The Mongol invasion is also heavily talked about, but not nearly so much as the invasion of Korea.  There is another reproduction of the letter of King Sejeong, with the faked seal from the Sou clan in Tsushima.  This of course, was the period when they built Nagoya-jo into a castle and city of at least 100,000 people, almost overnight.  Even the Nanban were there, trading in the city while supplies from across the country were gathered and shipped off to keep troops fed on the invasion of Korea. There are plenty of images from this time—from a Ming envoy to Nagoya castle to images of the invasion from the Korean perspective, with Koreanized samurai manning the walls of the castles they had taken.  They don't exactly lionize the samurai, but they don't accentuate some of the more horrific things, either, like the piles of ears taken from those killed because taking their heads, as was standard practice in older days, was too cumbersome. There is also some discussion of relations afterwards—of the Joseon embassies, though those went through Hakata, Nagoya-jo having long been abandoned at that point.  For reasons one can probably understand, it doesn't go into the post-Edo relations, as that is much more modern history. After the destruction of Nagoya castle, the area was largely abandoned, but the city of Karatsu proper really thrived during the Edo period.  Karatsu was also a castle town, as we've mentioned, but a bit out of the way.  As sailing ships were now more sturdy and able to handle longer sea crossings, it was now often Hakata, in Fukuoka, that received much of the trade, and the Dutch traders who had replaced the Portuguese, were limited to Dejima, in Nagasaki. When Hideyoshi swept through, the Hata were not exactly considered trustworthy, and were placed under the Nabeshima, a branch of their rivals, the Ryuzouji.  During the invasion of Korea, the Hata rebelled, and were destroyed for it in 1593.  Their territory was given to Terazawa Hirotaka, who had been put in charge of the construction of Nagoya castle and later put in charge of the logistics for the invasion effort from the Kyushu side.  As a result, he was granted the lands formerly controlled by the Hata, including Karatsu, and what would become the Karatsu domain. Hirotaka could see which way the wind blew—in more ways than one.  After Hideyoshi's death, he supported Tokugawa Ieyasu, allowing him to keep and even expand his fief.  He redirected the Matsura river—then known as the Hata river—to its present course, and he built a pine grove along the northern beach that is the third largest such grove in all of Japan.  Known as the “Niji no Matsubara”, or the ”Rainbow Pine Forest” for its shape, it was erected as a windbreak to protect the precious farmland just on the other side.  It is still there today, still managed, and quite famous.  You can drive through the pine trees or stop and walk through them, even out to the beach.   And there is even a fantastic burger truck that parks along the main road through the pine grove, so you can enjoy a lovely picnic among the trees. The Terazawa would not remain in place for very long.  During the Shimabara rebellion of the early 17th century—a rebellion based on either taxes or Christianity, depending on whom you ask—the Terazawa line was extinguished.  Terazawa Katataka, then ruler of the Karatsu domain, was held liable for mismanagement of the domain and loss of a castle to the rebels.  He had land confiscated and he felt publicly humiliated, and so he took his own life while he was in Edo.  As he had no heir, the Terazawa line died out. Karatsu domain went through a variety of hands after that.  Its value fluctuated, but it is generally thought that the real value of the domain, thanks to the ability to trade, was well beyond what it was assessed to produce.  As such it was a lucrative position, and also held sway as a check against Nagasaki, watching the trade there with the Dutch merchants.  Because of all of this, the lord of Karatsu was also banned from holding certain government positions, so as not to distract from their duties, making the position something of a blessing and a curse. Through the years, Karatsu thrived.  They were and are still known for a type of traditional pottery, known as Karatsumono, or Karatsuware, and they maintain elaborate festivals.  One of the festivals, the Karatsu Kunchi, is considered a UNESCO Intangible Cultural Heritage.The Karatsu Kunchi is an annual parade where neighborhood associations carry giant floats through the city from Karatsu Shrine down to the shore.  It was inspired, in the early 19th century, by the famous Gion Matsuri of Kyoto—a wealthy merchant saw that and donated the first lion-head float to Karatsu Shrine.  Later, others would create their own floats. These floats, known as “Hikiyama” or “pulled mountains” can be five or six meters high and weigh anywhere from two to five tons.  There appear to be 14 hikiyama, currently, though there used to be 15—a black lion is currently missing.  The floats have gone through a few iterations, but are largely the same, and often have some relationship to the neighborhoods sponsoring them. From Matsura, aka Matsuro-koku, we went north along the coast of Kyushu to Itoshima, thought to the be old country of Ito-koku, and beyond that, the Na-koku of Fukuoka.  We'll cover both of those in our next and final installment of our Gishiwajinden tour. 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 reach out to us at our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

This is Part 2 of our special Gishiwajinden Tour from Gaya to Tsushima, Iki, Matsuro, Ito, and Na--aka Gimhae and Busan to Tsushima, Iki, Karatsu, Itoshima, and Fukuoka.  This time we talk about the island of Tsushima, the border island between Japan and Korea.  While itself a difficult place to make a living, it has long been the border--a place for foreign ambassadors, invadors, and pirates alike. For photos and more, check out our blogpost:  https://sengokudaimyo.com/podcast/tsushima Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour Stop 2: Tsushima. As I mentioned last episode, we are taking a break right now from the workings of the Chronicles while I prep a bit more research on the Taika reform.  As we do so, I'm taking you through a recent trip we took trying to follow the ancient sea routes from Gaya, on the Korean peninsula, across the islands to Na, in modern Fukuoka.  This may have been first described in the Wei Chronicles, the Weizhi, but it was the pathway that many visitors to the archipelago took up through the famous Mongol invasion, and even later missions from the Joseon kingdom on the Korean peninsula. Last episode, we talked about our start at Gimhae and Pusan.  Gimhae is the old Geumgwan Gaya, as far as we can tell, and had close connections with the archipelago as evidenced by the common items of material culture found on both sides of the strait.  From the coast of the Korean peninsula, ships would then sail for the island of Tsushima, the nearest of the islands between the mainland and the Japanese archipelago.  Today, ships still sail from Korea to Japan, but most leave out of the port of Pusan.  This includes regular cruise ships as well as specialty cruises and ferries.  For those who want, there are some popular trips between Pusan and Fukuoka or Pusan all the way to Osaka, through the Seto Inland Sea.  For us, however, we were looking at the shortest ferries, those to Tsushima.  Tsushima is a large island situated in the strait between Korea and Japan.  Technically it is actually three islands, as channels were dug in the 20th century to allow ships stationed around the island to quickly pass through rather than going all the way around. Tsushima is the closest Japanese island to Korea, actually closer to Korea than to the rest of Japan, which makes it a fun day trip from Pusan, so they get a lot of Korean tourists.  There are two ports that the ferries run to, generally speaking.  In the north is Hitakatsu, which is mainly a port for people coming from Korea.  Further south is Izuhara, which is the old castle town, where the So family once administered the island and relations with the continent, and where you can get a ferry to Iki from. Unfortunately for us, as I mentioned last episode, it turned out that the kami of the waves thwarted us in our plans to sail from Busan to Tsushima.  And so we ended up flying into Tsushima Airport, instead, which actually required us to take an international flight over to Fukuoka and then a short domestic flight back to Tsushima.  On the one hand, this was a lot of time out of our way, but on the other they were nice short flights with a break in the Fukuoka airport, which has great restaurants in the domestic terminal.  Furthermore, since we came into the centrally-located Tsushima airport, this route also gave us relatively easy access to local rental car agencies, which was helpful because although there is a bus service that runs up and down the islands, if you really want to explore Tsushima it is best to have a car.  Note that also means having an International Driver's Permit, at least in most cases, unless you have a valid Japanese drivers' license. As for why you need a car:  There is a bus route from north to south, but for many of the places you will likely want to go will take a bit more to get to.  If you speak Japanese and have a phone there are several taxi companies you can call, and you can try a taxi app, though make sure it works on the island.  In the end, having a car is extremely convenient. Tsushima is also quite mountainous, without a lot of flat land, and there are numerous bays and inlets in which ships can hide and shelter from bad weather—or worse.  Tsushima is renowned for its natural beauty.  Flora and fauna are shared with continent and the archipelago.  There are local subspecies of otter and deer found on the islands, but also the Yamaneko, or Mountain Cat, a subspecies of the Eurasian leopard cat that   is only found in Japan on Tsushima and on Iriomote, in the southern Okinawan island chain.  They also have their own breed of horse, as well, related to the ancient horses bred there since at least the 8th century. Tsushima is clearly an important part of Japan, and the early stories of the creation of the archipelago often include Tsushima as one of the original eight islands mentioned in the creation story.  That suggests it has been considered an ancient part of the archipelago since at least the 8th century, and likely much earlier. Humans likely first came to Tsushima on their crossing from what is now the Korean peninsula over to the archipelago at the end of the Pleistocene era, when sea levels were much lower.  However, we don't have clear evidence of humans until later, and this is likely because the terrain made it difficult to cultivate the land, and most of the activity was  focused on making a livelihood out of the ocean. Currently we have clear evidence of humans on the island from at least the Jomon period, including remnants such as shellmounds, though we don't have any clear sign of habitation.  It is possible that fishermen and others came to the islands during certain seasons, setting up fish camps and the like, and then departed, but it could be that there were more permanent settlements and we just haven't found them yet.  Most of the Jomon sites appear to be on the northern part of Tsushima, what is now the “upper island”, though, again, lack of evidence should not be taken as evidence of lack, and there could be more we just haven't found yet.  After all, sites like Izuhara, which was quite populated in later periods, may have disturbed any underlying layers that we could otherwise hope to find there, and perhaps we will one day stumble on something more that will change our understanding.  Things change a bit in the Yayoi period, and we see clear evidence of settlements, pit buildings, graves, and grave goods at various sites up through the Kofun period.   Unsurprisingly, the assembly of goods found include both archipelagic and continental material, which fits with its position in between the various cultures. Understandably, most of these archeological sites were investigated and then either covered back up for preservation or replaced by construction – so in many cases there isn't anything to see now, besides the artifacts in the museum.  But some of the earliest clear evidence that you can still go see today are the several kofun, ancient tumuli, scattered around the island at different points.  Most of the kofun on the island appear to be similar, and overall fairly small.  These are not the most impressive kofun—not the giant mounds found in places like Nara, Osaka, Kibi, or even up in Izumo.  However, to students of the era they are still very cool to see as monuments of that ancient time.  One example of this that we visited was the Niso-kofungun, or the Niso Kofun group.  The Niso Kofungun is not like what you might expect in the Nara basin or the Osaka area.  First, you drive out to the end of the road in a small fishing community, and from there go on a small hike to see the kofun themselves.  Today the mounds are mostly hidden from view by trees, though there are signs put up to mark each one.  Some of them have a more well defined shape than others, too, with at least one demonstrating what appears to be a long, thin keyhole shape, taking advantage of the local terrain.  Most of these were pit style burials, where slabs of local sedimentary rock were used to form rectangular coffins in the ground, in which the individuals were presumably buried.  On one of the keyhole shaped mounds there was also what appears to be a secondary burial at the neck of the keyhole, where the round and trapezoidal sections meet.  However, we don't know who or even what was buried there in some instances, as most of the bones are no longer extant. Besides the distinctively keyhole shaped tomb, two more kofun in the Niso group caught my attention.  One, which is thought to have been a round tomb, had what appeared to be a small stone chamber, perhaps the last of the kofun in this group to be built, as that is generally a feature of later period kofun.  There was also one that was higher up on the hill, which may also have been a keyhole shaped tomb.  That one struck me, as it would likely have been particularly visible from sea before the current overgrown forest  appeared.  There are also plenty of other kofun to go searching for, though some might be a little more impressive than others.  In the next episode, when we talk about the island of Iki, we'll explore that ancient kingdom's much larger collection of kofun. After the mention of Tsushima in the Weizhi in the third century, there is a later story, from about the 6th century, involving Tsushima in the transmission of Buddhism.  This story isn't in the Nihon Shoki and was actually written down much later, so take that as you will.  According to this account, the Baekje envoys who transmitted the first Buddha image to Japan stopped for a while on Tsushima before proceeding on to the Yamato court.  While they were there, the monks who were looking after the image built a small building in which to conduct their daily rituals, effectively building the first Buddhist place of worship in the archipelago.  A temple was later said to have been built on that spot, and in the mid-15th century it was named Bairinji. While the narrative is highly suspect, there is some evidence that the area around Bairinji was indeed an important point on the island.  Prior to the digging of the two channels to connect the east and west coasts, the area near Bairinji, known as Kofunakoshi, or the small boat portage, was the narrowest part of Tsushima, right near the middle, where Aso Bay and Mitsuura Bay almost meet.  We know that at least in the 9th century this is where envoys would disembark  from one ship which had brought them from the archipelago, and embark onto another which would take them to the continent, and vice versa. Likewise, their goods would be carried across the narrow strip of land. This was like a natural barrier and an ideal location for an official checkpoint, and in later years Bairinji temple served as this administrative point, providing the necessary paperwork for crews coming to and from Japan, including the various Joseon dynasty missions in the Edo period. Why this system of portage and changing ships, instead of just sailing around?  Such a system was practical for several reasons.  For one, it was relatively easy to find Tsushima from the mainland.  Experienced ships could sail there, transfer cargo to ships experienced with the archipelago and the Seto Inland Sea, and then return swiftly to Korea.  Furthermore, this system gave Yamato and Japan forewarning, particularly of incoming diplomatic missions.  No chance mistaking ships for an invasion or pirates of some kind, as word could be sent ahead and everything could be arranged in preparation for the incoming mission.  These are details that are often frustratingly left out of many of the early accounts, but there must have been some logistics to take care of things like this. Whether or not Bairinji's history actually goes back to 538, it does have claim to some rather ancient artifacts, including a 9th century Buddha image from the Unified, or Later, Silla period as well as 579 chapters of the Dai Hannya Haramitta Kyo, or the Greater Perfection of Wisdom Sutra, from a 14th century copy.  These were actually stolen from the temple in 2014, but later recovered.  Other statues were stolen two years previously from other temples on Tsushima, which speaks to some of the tensions that still exist between Korea and Japan.  Claims were made that the statues had originally been stolen by Japanese pirates, or wakou, from Korea and brought to Japan, so the modern-day thieves were simply righting an old wrong.  However, Korean courts eventually found that the items should be returned to Japan, though there were those who disagreed with the ruling.  This is an example of the ongoing tensions that can sometimes make study of inter-strait history a bit complex. More concrete than the possible location of a theoretical early worship structure are the earthworks of Kaneda fortress.  This is a mid-7th century fort, created by Yamato to defend itself from a presumed continental invasion.  We even have mention of it in the Nihon Shoki.  It appears to have been repaired in the late 7th century, and then continued to be used until some time in the 8th century, when it was abandoned, seeing as how the invasion had never materialized, and no doubt maintaining the defenses on top of a mountain all the way out on Tsushima would have been a costly endeavor. Over time the name “Kaneda” was forgotten, though the stone and earthworks on the mountain gave the site the name “Shiroyama”, or Castle Mountain, at least by the 15th century.  In the Edo period, scholars set out trying to find the Kaneda fortress mentioned in the Nihon Shoki, and at one point identified this with an area known as Kanedahara, or Kaneda Fields, in the modern Sasu district, on the southwest coast of Tsushima.  However, a scholar named Suyama Don'ou identified the current mountaintop site, which has generally been accepted as accurate.  The earthworks do appear to show the kind of Baekje-style fortifications that Yamato built at this time, which took advantage of the natural features of the terrain.  These fortresses, or castles, were more like fortified positions—long walls that could give troops a secure place to entrench themselves.  They would not have had the impressive donjon, or tenshukaku, that is the most notable feature of of later Japanese and even European castles. Most of the Baekje style castles in Japan are primarily earthworks—for example the Demon's castle in modern Okayama.  Kaneda is unique, though, with about 2.8 kilometers of stone walls, most of which are reportedly in quite good condition.  There were three main gates and remains of various buildings have been determined from post-holes uncovered on the site.  There is a name for the top of the mountain, Houtateguma, suggesting that there may have once been some kind of beacon tower placed there with a light that could presumably be used to signal to others, but no remains have been found. The defensive nature of the position is also attested to in modern times.  During the early 20th century, the Japanese military placed batteries on the fortress, and an auxiliary fort nearby.  These constructions damaged some of the ancient walls, but this still demonstrates Tsushima's place at the edge of Japan and the continent, even into modern times. For all that it is impressive, I have to say that we regrettably did not make it to the fortress, as it is a hike to see everything, and our time was limited.  If you do go, be prepared for some trekking, as this really is a fortress on a mountain, and you need to park and take the Kaneda fortress trail up.   Moving on from the 8th century, we have evidence of Tsushima in written records throughout the next several centuries, but there isn't a lot clearly remaining on the island from that period—at least not extant buildings.  In the records we can see that there were clearly things going on, and quite often it wasn't great for the island.  For instance, there was the Toi Invasion in the 11th century, when pirates—possibly Tungusic speaking Jurchen from the area of Manchuria—invaded without warning, killing and taking people away as slaves.  It was horrific, but relatively short-lived, as it seems that the invaders weren't intent on staying. Perhaps a more lasting impression was made by the invasions of the Mongols in the 13th century.  This is an event that has been hugely impactful on Japan and Japanese history.  The first invasion in 1274, the Mongols used their vassal state of Goryeo to build a fleet of ships and attempted to cross the strait to invade Japan.  The typical narrative talks about how they came ashore at Hakata Bay, in modern Fukuoka, and the Kamakura government called up soldiers from across the country to their defense.  Not only that, but monks and priests prayed for divine intervention to protect Japan.  According to the most common narrative, a kamikaze, or divine wind, arose in the form of a typhoon that blew into Hakata Bay and sank much of the Mongol fleet. That event would have ripple effects throughout Japanese society.  On the one hand, the Mongols brought new weapons in the form of explosives, and we see changes in the arms of the samurai as their swords got noticeably beefier, presumably to do better against similarly armored foes.  The government also fortified Hakata Bay, which saw another attack in 1281, which similarly failed. Though neither attempted invasion succeeded, both were extremely costly.  Samurai who fought for their country expected to get rewarded afterwards, and not just with high praise.  Typically when samurai fought they would be richly rewarded by their lord with gifts taken from the losing side, to include land and property.  In the case of the Mongols, however, there was no land or property to give out.  This left the Kamakura government in a bit of a pickle, and the discontent fomented by lack of payment is often cited as one of the key contributors to bringing down the Kamakura government and leading to the start of the Muromachi period in the 14th century. The invasions didn't just appear at Hakata though.  In 1274,  after the Mongol fleet first left Goryeo on the Korean Peninsula, they landed first at Tsushima and then Iki, following the traditional trade routes and killing and pillaging as they went.  In Tsushima, the Mongol armies arrived in the south, landing at Komoda beach near Sasuura.  Lookouts saw them coming and the So clan hastily gathered up a defense, but it was no use.  The Mongol army established a beachhead and proceeded to spend the next week securing the island. From there they moved on to Iki, the next island in the chain, and on our journey.  Countless men and women were killed or taken prisoner, and when the Mongols retreated after the storm, they brought numerous prisoners back with them.  Although the Mongols had been defeated, they were not finished with their plans to annex Japan into their growing empire.  They launched another invasion in 1281, this time with reinforcements drawn from the area of the Yangtze river, where they had defeated the ethnic Han Song dynasty two years prior.  Again, they landed at Tsushima, but met fierce resistance—the government had been preparing for this fight ever since the last one.  Unfortunately, Tsushima again fell under Mongol control, but not without putting up a fight.  When the Mongols were again defeated, they left the island once again, this time never to return. If you want to read up more on the events of the Mongol Invasion, I would recommend Dr. Thomas Conlan's book, “No Need for Divine Intervention”.  It goes into much more detail than I can here. These traumatic events have been seared into the memories of Tsushima and the nearby island of Iki. Even though both islands have long since rebuilt, memories of the invasion are embedded in the landscape of both islands, and it is easy to find associated historical sites or even take a dedicated tour.   In 2020, the events of the invasion of Tsushima were fictionalized into a game that you may have heard of called Ghost of Tsushima.  I won't get into a review of the game—I haven't played it myself—but many of the locations in the game were drawn on actual locations in Tsushima.  Most, like Kaneda Castle, are fictionalized to a large extent, but it did bring awareness to the island, and attracted a large fan base.  Indeed, when we picked up our rental car, the helpful staff offered us a map with Ghost of Tsushima game locations in case we wanted to see them for ourselves. As I noted, many of the places mentioned in the game are highly fictionalized, as are many of the individuals and groups—after all, the goal is to play through and actually defeat the enemies, and just getting slaughtered by Mongols and waiting for them to leave wouldn't exactly make for great gameplay.  Shrines offer “charms” to the user and so finding and visiting all of the shrines in the in-game world becomes a player goal. And so when fans of the game learned that the torii gate of Watatsumi Shrine, one of the real-life iconic shrines in Tsushima, was destroyed by a typhoon in September of 2020, about a month after the game was released, they came to its aid and raised over 27 million yen to help restore the torii gates.  A tremendous outpouring from the community. And while you cannot visit all of the locations in the game, you can visit Watazumi Shrine, with its restored torii gates that extend into the water. Watatsumi Shrine itself has some interesting, if somewhat confusing, history.  It is one of two shrines on Tsushima that claim to be the shrine listed in the 10th-century Engi Shiki as “Watatsumi Shrine”.  This is believed to have been the shrine to the God of the Sea, whose palace Hiko Hoho-demi traveled down to in order to find his brother's fishhook—a story noted in the Nihon Shoki and which we covered in episode 23.  Notwithstanding that most of that story claims it was happening on the eastern side of Kyushu, there is a local belief that Tsushima is actually the place where that story originated. The popular shrine that had its torii repaired is popularly known as Watatsumi Shrine, today.  The other one is known as Kaijin  Shrine, literally translating to the Shrine of the Sea God, and it is also known as Tsushima no kuni no Ichinomiya; That is to say the first, or primary, shrine of Tsushima.  Some of the confusion may come as it appears that Kaijin shrine was, indeed, the more important of the two for some time.  It was known as the main Hachiman shrine in Tsushima, and may have been connected with a local temple as well.  It carries important historical records that help to chart some of the powerful families of Tsushima, and also claims ownership of an ancient Buddhist image from Silla that was later stolen.  In the 19th century it was identified as the Watatsumi Shrine mentioned in the Engi Shiki, and made Toyotama Hime and Hikohohodemi the primary deities worshipped at the shrine, replacing the previous worship of Hachiman. Shrines and temples can be fascinating to study, but can also be somewhat tricky to understand, historically.  Given their religious nature, the founding stories of such institutions can sometimes be rather fantastical, and since they typically aren't written down until much later, it is hard to tell what part of the story is original and what part has been influenced by later stories, like those in the Nihon Shoki or the Kojiki. Another interesting example of a somewhat unclear history is that of the Buddhist temple, Kokubun-ji.  Kokubunji are provincial temples, originally set up inthe decree of 741 that had them erected across the archipelago, one in each province at the time, in an attempt to protect the country from harm,  Knowing the location of a Kokubunji can therefore often tell you something about where the Nara era provincial administration sat, as it would likely have been nearby.  In many cases, these were probably connected to the local elite, as well. This is not quite as simple with Tsushima Kokubun-ji.  While it was originally designated in the decree of 741,  a later decree in 745 stated that the expenses for these temples would come directly out of tax revenues in the provinces, and at that time Tsushima was excluded.  Moreover, the Kokubunji on nearby Iki island was funded by taxes from Hizen province.  So it isn't until 855 that we have clear evidence of an early provincial temple for Tsushima, in this case known as a Tobunji, or Island Temple, rather than a Kokubunji. The location of that early temple is unknown, and it burned down only two years later when Tsushima was attacked by forces from Kyushu.   It is unclear what happened to it in the following centures, but by the 14th or 15th century it was apparently situated in Izuhara town, near the site of what would become Kaneishi Castle.  It was later rebuilt in its current location, on the other side of Izuhara town.  It burned down in the Edo period—all except the gate, which was built in 1807.  This gate is at least locally famous for its age and history.  It was also the site of the guesthouses for the 1811 diplomatic mission from Joseon—the dynasty that followed Koryeo. Those missions are another rather famous part of the history of Tsushima, which, as we've seen, has long been a gateway between the archipelago and the peninsula.  In the Edo period, there were numerous diplomatic missions from the Joseon dynasty to the Tokugawa shogunate, and these grand affairs are often touted in the history of Tsushima, with many locations specifically calling out the island's deep involvement in cross-strait relations.  Relations which, to really understand, we need to probably start with a look at the famous (or perhaps even infamous) Sou clan. The Sou clan became particularly influential in Tsushima in the 13th century.  The local officials, the Abiru clan, who had long been in charge of the island, were declared to be in rebellion against the Dazaifu, and so Koremune Shigehisa was sent to quell them.  In return, he was made Jito, or land steward, under the Shoni clan, who were the Shugo of Chikuzen and Hizen, including the island of Tsushima.  The Sou clan, descendents of the Koremune, ruled Tsushima ever since, first as vassals of the Shoni , but eventually they ran things outright. Thus, Sou Sukekuni was in charge when the Mongols invaded in 1274.  Despite having only 80 or so mounted warriors under his charge, he attempted to defend the island, dying in battle.  Nonetheless, when the Mongols retreated, the Sou family retained their position.  Later, they supported the Ashikaga in their bid to become shogun, and were eventually named the Shugo of Tsushima, a title they kept until the Meiji period. As we've mentioned, despite its size, Tsushima is not the most hospitable of locations.  It is mountainous, with many bays and inlets, making both cross-land travel and agriculture relatively difficult.  And thus the Sou clan came to rely on trade with the continent for their wealth and support.  Although, “trade” might be a bit negotiable. Remember how the early Japanese regularly raided the coast of the peninsula?  It was frequent enough that a term arose—the Wakou, the Japanese invaders, or Japanese pirates.  In fact, the term “wakou” became so synonymous with piracy that almost any pirate group could be labeled as “wakou”, whether Japanese or not.  Some of them that we know about were downright cosmopolitan, with very diverse crews from a variety of different cultures. Given its position, the rough terrain, and myriad bays that could easily hide ships and other such things, Tsushima made a great base for fishermen-slash-pirates to launch from.  Particularly in harsh times, desperate individuals from Tsushima and other islands might take their chances to go and raid the mainland.  In the early 15th century, the new Joseon dynasty had had enough.  They sent an expeditionary force to Tsushima to put an end to the wakou. The expedition came in 1419.  The year before, the head of the Sou clan, Sou Sadashige, had died.  His son, Sou Sadamori, took his place, but had not yet come of age, leaving actual power in the hands of Souda Saemontarou, leader of the Wakou pirates. Eventually the Joseon forces were defeated by the forces of Tsushima, including the wakou.  The Joseon court considered sending another punitive expedition, but it never materialized.  What did eventually happen, though, was, oddly, closer ties between the peninsula and Tsushima.  Sou Sadamori, who grew up in that tumultuous time, worked to repair relationships with the Joseon court, concluding a treaty that that allowed the Sou clan to basically monopolize trade with the Korean peninsula.  Treaty ports on the peninsula began to attract permanent settlements of Japanese merchants, and these “wakan”, or Japanese districts, came nominally under the jurisdiction of the Sou of Tsushima. The Sou clan maintained their place as the intermediaries with the Joseon state through the 16th century.  Messages sent from the Japanese court to Joseon would be sent to the Sou, who would deliver them to the Joseon court, and in turn handle all replies from the peninsula back to the Japanese mainland.  And this over time led them to develop some, shall we say, special techniques to make sure these exchanges were as fruitful as possible.  You see, the treaties with the Joseon court only allowed fifty ships a year from Tsushima to trade with the peninsula.  But since all of the documents flowed through the Sou, they had plenty of time to study the seals of both courts—those of the Joseon kingdom and those of Japan – and have fake seals created for their own ends.  In part through the use of these fake seals, the Sou clan were able to pretend their ships were coming from other people—real or fake—and thus get around the 50 ship per year limit.  They also used them in other ways to try and maintain their position between the two countries. All of this came to a head when the Taikou, Toyotomi Hideyoshi, began to dream of continental conquest.  Hideyoshi, at this point the undeniable ruler of all of Japan, had a bit of an ego—not exactly undeserved, mind you.  His letter to the Joseon king Seongjo, demanding submission, was quite inflammatory, and the Sou clan realized immediately that it would be taken as an insult.  Not only could it jeopardize relations with the continent, it could also jeopardize their own unique status.  Which is why they decided to modify it using what in modern computer hacker terms might be called a man-in-the-middle attack – which, with their fake seal game, they had plenty of experience with. The Sou were able to modify the language in each missive to make the language more acceptable to either side.  They also dragged their feet in the whole matter, delaying things for at least two years   But Hideyoshi's mind was set on conquest.  Specifically, he had ambitions of displacing the Ming dynasty itself, and he demanded that the Joseon court submit and allow the Japanese forces through to face the Ming dynasty.  The Joseon refused to grant his request, and eventually Hideyoshi had enough.  He threatened an invasion of Korea if the Joseon dynasty didn't capitulate to his requests. Throughout this process, the Sou attempted to smooth things over as best they could.  However, even they couldn't forge the words presented by a face-to-face envoy, nor could they put off Hideyoshi's anger forever.  And thus Tsushima became one of the launching off points for the Japanese invasions of Korea in 1592 and again in 1597.  Tsushima, along with nearby Iki, would have various castles built to help supply the invading forces.  One such castle was the Shimizuyama-jo, overlooking the town of Izuhara.  Some of the walls and earthworks can still be seen up on the mountain overlooking the town, and  there are trails up from the site of Kaneishi castle, down below.  Both of these invasions ultimately failed, though not without a huge loss of life and destruction on the peninsula—a loss that is still felt, even today. The second and final invasion ended in 1598.  Both sides were exhausted and the Japanese were losing ground, but the true catalyst, unbeknownst to those on the continent, was the death of Hideyoshi.  The Council of Regents, a group of five daimyo appointed to rule until Hideyoshi's son, Hideyori, came of age kept Hideyoshi's death a secret to maintain morale until they could withdraw from the continent. With the war over, the Sou clan took the lead in peace negotiations with the Joseon court, partly in an attempt to reestablish their position and their trade.  In 1607, after Tokugawa had established himself and his family as the new shogunal line, the Sou continued to fake documents to the Joseon court, and then to fake documents right back to the newly established bakufu so that their previous forgeries wouldn't be uncovered.  This got them in a tight spot.  In the early 1600s, one Yanagawa Shigeoki had a grudge to settle with Sou Yoshinari, and so he went and told the Bakufu about the diplomatic forgeries that the Sou had committed, going back years.  Yoshinari was summoned to Edo, where he was made to answer the allegations by Shigeoki.  Sure enough, it was proven that the Sou had, indeed, been forging seals and letters, but after examination, Tokugawa Iemitsu, the third Tokugawa Shogun, decided that they had not caused any great harm—in fact, some of their meddling had actually helped, since they knew the diplomatic situation with the Joseon court better than just about anyone else, and they clearly were incentivized to see positive relations between Japan and Korea.  As such, despite the fact that he was right, Yanagawa Shigeoki was exiled, while the Sou clan was given a slap on the wrist and allowed to continue operating as the intermediaries with the Joseon court. There was one caveat, however:  The Sou clan would no longer be unsupervised.  Educated monks from the most prestigious Zen temples in Kyoto, accredited as experts in diplomacy, would be dispatched to Tsushima to oversee the creation of diplomatic documents and other such matters, bringing the Sou clan's forgeries to a halt. Despite that, the Sou clan continued to facilitate relations with the peninsula, including some twelve diplomatic missions from Korea: the Joseon Tsuushinshi.  The first was in 1607, to Tokugawa Hidetada, and these were lavish affairs, even more elaborate than the annual daimyo pilgrimages for the sankin-kotai, or alternate attendance at Edo.  The embassies brought almost 500 people, including acrobats and other forms of entertainment.  Combined with their foreign dress and styles, it was a real event for people whenever they went. Today, these Tsuushinshi are a big draw for Korean tourists, and just about anywhere you go—though especially around Izuhara town—you will find signs in Japanese, Korean, and English about locations specifically associated with these missions. And in years past, they've even reenacted some of the processions and ceremonies. Speaking of Izuhara, this was the castle town from which the Sou administered Tsushima.  Banshoin temple was the Sou family temple, and contains the graves of many members of the Sou family.  In 1528, the Sou built a fortified residence in front of Banshoin, and eventually that grew into the castle from which they ruled Tsushima.  Today, only the garden and some of the stone walls remain.  The yagura atop the main gate has been rebuilt, but mostly it is in ruins.  The Tsushima Museum sits on the site as well.  Nearby there is also a special museum specifically dedicated to the Tsuushinshi missions. Izuhara town itself is an interesting place.  Much of what you see harkens back to the Edo period.  Much like Edo itself, the densely packed wood and paper houses were a constant fire hazard, and there were several times where the entire town burned to the ground.  As such they began to institute firebreaks in the form of stone walls which were placed around the town to help prevent fire from too quickly spreading from one house to the next.  This is something that was instituted elsewhere, including Edo, but I've never seen so many extant firewalls before, and pretty soon after you start looking for them, you will see them everywhere. The area closest to the harbor was an area mostly for merchants and similar working class people, and even today this can be seen in some of the older buildings and property layouts.  There are also a fair number of izakaya and various other establishments in the area.  Further inland you can find the old samurai district, across from the Hachiman shrine.  The houses and the gates in that area are just a little bit nicer.  While many modern buildings have gone up in the town, you can still find traces of the older buildings back from the days of the Sou clan and the Korean envoys. Today, Izuhara is perhaps the largest town on Tsushima, but that isn't saying much—the population of the entire island is around 31,000 people, only slightly larger than that of nearby Iki, which is only about one fifth the size of Tsushuma in land area.  From Izuhara, you can catch a ferry to Iki or all the way to Hakata, in Fukuoka.  You can also always take a plane as well. Before leaving Tsushima, I'd like to mention one more thing—the leopard cat of Tsushima, the Yamaneko.  This has become something of a symbol in Tsushima, but unfortunately it is critically endangered, at least on the island itself.  It is all but gone from the southern part of Tsushima—human encroachment on its habitat has been part of the issue, but so has the introduction of domesticated cats.  The yamaneko itself is about the size of a typical housecat, and might be mistaken for one, though it has a very distinctive spotted appearance.  Domesticated cats have been shown to outcompete their wild cousins, while also passing on harmful diseases, which also affect the population.  Just about everywhere you go you'll see signs and evidence of this special cat. There is also a breeding program in the north if you want to see them for yourself. Even the small Tsushima Airport is named Yamaneko Airport, and the single baggage claim features a whole diorama of little plush leopard cats wearing traditional clothing and waving hello to new arrivals. If you like rugged coastlines, fascinating scenery, and the odd bit of history thrown in, might I suggest taking a look at Tsushima, the border island between Japan and Korea. We only had a few days, but it was a truly wonderful experience.  Next up we caught the ferry to Iki island, the site of the ancient Iki-koku, possibly represented by the Yayoi era Harunotsuji site.  Of all the places I've been so far, this is second only to Yoshinogari in the work and reconstruction they've done.  They've even discovered what they believe to be an ancient dock or boat launch.  But we'll cover that next week, as we continue on our self-guided Gishiwajinden tour. Until 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 reach out to us at our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Welcome to the Instant Trivia podcast episode 1200, where we ask the best trivia on the Internet. Round 1. Category: Map Happy 1: Its name says where it's at. South Africa. 2: "Zone" in on this country important to world commerce. Panama. 3: Zone in on this country, important to world commerce. Panama. 4: A bit of serendipity will lead you to this country's name. Sri Lanka. 5: Nation where Bolivar is buried. Venezuela. Round 2. Category: Tea Time Movie 1: Disney's "Johnny Tremain" takes part in this Dec. 16, 1773 incident. the Boston Tea Party. 2: Johnny Depp is at least eccentric as this tea party guest in 2010's "Alice in Wonderland". the Mad Hatter. 3: The title character of "Rikyu" teaches this painstaking routine to the fierce warlord Hideyoshi. the Japanese tea ceremony. 4: Jack Black as this character has tea with the dolls of a Brobdingnagian girl. Gulliver. 5: In "Tea with Mussolini", Cher plays a character based on this American art patron who spent a lot of time in Italy. Peggy Guggenheim. Round 3. Category: Phrases That Sell 1: "Obey your thirst" and drink this. Sprite. 2: "Be all that you can be" in this military branch. the Army. 3: This network says it's "The most trusted name in news". CNN. 4: This shipping company asks, "What can Brown do for you?". UPS. 5: It's the popular query in Verizon's TV ads. Can you hear me now?. Round 4. Category: Pat. With Pat in quotation marks 1: Let's take our drinks outside onto this paved lounge area. patio. 2: Adjective meaning characteristic of being a father. paternal. 3: Want a good pastry? Go to this French type of store that specializes in them. a patisserie. 4: A regional form of a language, not necessarily French. patois. 5: It's the murder of one's own father. patricide. Round 5. Category: Babes 1: In his career, he walked a record 2,056 times. Babe Ruth. 2: If Paul Bunyan sang "I Got You Babe", he'd be referring to one of these animals. an ox. 3: It's where Victor Herbert set his "Babes". Toyland. 4: She set records in the 1932 Olympics in the javelin throw and the 80-meter hurdles. Babe Didrikson. 5: Nicknamed "Babe", this early film comedian played The Tin Woodsman in 1925's "The Wizard of Oz". Oliver Hardy. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

An account of our recent tour of the sites mentioned in the Gishiwajinden, which is to say the Japanese portion of the Weizhi.  This episode we talk about our visit to Gimhae, site of ancient Geumgwan Gaya. For more see our podcast blog:  https://sengokudaimyo.com/podcasts/episode-geumgwangaya Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Self-Guided Tour: Geumgwan Gaya. For the next several episodes we are taking a bit of a detour from the narrative of the Chronicles.  After all, with the coup of 645 that we covered a couple of episodes ago, we are about to dive into the period known as “Taika” or “Great Change”.  Prince Naka no Oe and Nakatomi no Kamako were not just assassins—they had plans that went beyond just cutting the head off the powerful Soga house.  It's an eventful time, with a lot of changes, though some of those would take time to really come to fruition and before I get into all of that there is a bit more research that I want to do to figure out the best way to lay that out for you.  And so I figured we would take a little detour for a few episodes, to share with you a special trip that Ellen and I recently took, reproducing – in a modern way – some of the earliest accounts we have about crossing over to the archipelago: the Gishiwajinden, the Japanese section of the Weizhi.  We talked about this chronicle back in episode 11: it describes all the places one would stop when leaving the continent, from kingdoms on the peninsula and across the smaller islands of the archipelago before landing in what we currently call Kyushu. And Ellen and I did just that: we sailed across the Korean straits, from the site of the ancient kingdom of Gaya in modern Gimhae, to the islands of Tsushima and Iki, then on to modern Karatsu and Fukuoka, passing through what is thought to be the ancient lands of Matsuro, Ito, and Na.  It was an incredibly rewarding journey, and includes plenty of archaeological sites spanning the Yayoi to Kofun periods—as well as other sites of historical interest.  It also gets you out to some areas of Japan and Korea that aren't always on people's list, but probably should be.  So for this first episode about our “Gishiwajinden Jido Toua” – our Gishiwajinden Self-Guided Tour – we'll talk about the historical sites in Gimhae, the site of ancient Geumgwan Gaya, but also some of the more modern considerations for visiting, especially on your own. By the way, a big thank you to one of our listeners, Chad, who helped inspire this trip.  He was living on Iki for a time and it really made me think about what's out there. This episode I'll be focusing on the first place our journey took us, Gimhae, South Korea.  Gimhae is a city on the outskirts of modern Pusan, and home to Pusan's international airport, which was quite convenient.  This is thought to be the seat of the ancient kingdom of Gaya, also known as “Kara” in the old records.  In the Weizhi we are told of a “Guyahan”, often assumed to be “Gaya Han”, which is to say the Han—one of the countries of the peninsula—known as Guya or Gaya.  This is assumed to mean Gaya, aka Kara or Garak, and at that time it wasn't so much a kingdom as it was a confederation of multiple polities that shared a similar material culture and locations around the Nakdong river.  This is the area that we believe was also referenced as “Byeonhan” in some of the earliest discussions of the Korean peninsula. By the way, while I generally believe this area was referred to as “Kara”, “Gara”, or even “Garak”, originally, the modern Korean reading of the characters used is “Gaya”, and since that is what someone will be looking for, that's what I'll go with. History of the Korean peninsula often talks about the “Three Kingdoms” period, referencing the kingdoms of Baekje, Silla, and Goguryeo.  However, that is a very simplistic view of the ancient history of the archipelago.  Numerous small polities existed without a clear, persistent overlord outside of those three larger polities, and even they were not always quite as grand as the later histories would like to make them out to be. Gaya is often referred to as the “Gaya Confederacy” by modern historians, at least for most of its existence, and refers to a number of polities including Daegaya, Ara, etc., and may also include “Nimna”, though where exactly that was is a topic of great debate, with some claiming that it was just another name for what later was known as Geumgwan Gaya, and other suggestions that it was its own polity, elsewhere on the coast.  This isn't helped by the nationalist Japanese view that “Nimna” was also the “Mimana Nihonfu”, or the Mimana controlled by Japan, noted in the Nihon Shoki, and used as the pretext for so many of the aggressions perpetrated on the continent by Japan. These all appear to have been individual polities, like small city-states, which were otherwise joined by a common culture. Although the Samguk Yusa mentions “King Suro” coming in 42 CE, for most of its history there wasn't really a single Gaya state as far as we can tell.  It is possible that towards the 5th and early 6th centuries, Geumgwan Gaya had reached a certain level of social complexity and stratification that it would classify as a “kingdom”, but these definitions are the kinds of things that social scientists would argue about endlessly. Evidence for a “Kingdom” comes in part from the way that Geumgwan Gaya is referenced in the Samguk Sagi and other histories, particularly in how its ruling elite is referred to as the royal ancestors of the Gimhae Kim clan.  Proponents also point to the elaborate graves, a large palace site (currently under excavation and renovation), the rich grave goods found in the tombs thought to be those of the royal elites, etc.  Other scholars are not so sure, however, and even if there was a nominal kingdom, it likely did not last very long before coming under the rule of Silla in the 6th century. Unlike the other kingdoms—Baekje, Silla, and Goguryeo; the “Samguk”, or three countries, of the “Samguk Sagi”—Gaya does not have its own record in the histories.  The Samguk Yusa, which is of interest but also problematic in that it was clearly more about telling the miraculous tales of Buddhism than a strictly factual history, does have a bit about Gaya.  The author of the Samguk Yusa, the monk  Ilyeon, claimed that the information there was pulled from a no longer extant record called the Gayakgukki, or Record of the Gaya Kingdom, but the actual stories are not enough to tell us everything that happened.  Most of what we know comes from members of the Gaya Confederacy popping up in the records of other nations, including Baekje, Silla, Goguryeo, and Yamato.  For example, there are references in the Gwangaetto Stele from the 5th century, as well as plenty of references in the Nihon Shoki and the records in the Samguk Sagi.  This is a little bit better than some of the other groups mentioned as being on the Korean peninsula that are often referred to only one time before being completely forgotten. For us, the importance of Gaya is its links with Yamato.  Although it would seem that Nimna, in particular, had close ties with Yamato it is noteworthy that the Japanese word for the continent and things that would come from there—including the later Tang dynasty—is “Kara”.  “Kara-fu” generally refers to something that comes from China, but only because those things originally came through the peninsula and through Kara, or Gaya.  The port on Kyushu where the goods likely arrived before continuing up to modern Fukuoka is even today known as “Karatsu”, or “Kara Port”.  This lends credence to the idea that Nimna was likely at least a member of the Gaya confederacy. There are also deep similarities in many material items found in the peninsula and in the area of the Nakdong peninsula, including pottery, armor, horse gear, etc.  At the very least this indicates a close trading relationship, and combined with the account in the Weizhi, emphasizes the idea that this was likely the jumping off point for missions to the archipelago and vice versa. Perhaps more controversial is the idea that at least some members of the Gaya Confederacy, or the Byeonhan cultural group before it, may have been speakers of some kind of proto-Japonic.  There are also some that suggest there may have been ethnic Wa on the peninsula at an early point as well.  However, I would note that the Weizhi refers to this area specifically as being part of the “Han”, and that it was the jumping off point to find the lands of the Wa and eventually the lands of Yamato (or Yamatai), so make of that what you will.  All of this is well after the introduction of rice cultivation in Japan, focusing on the 3rd century onward, roughly corresponding to what we think of as the Kofun Period in Japan, and which was also a period of ancient mound-building on the Korean peninsula as well. All that aside, it is clear that Gaya was an important part of the makeup of the early Korean peninsula, and that much of that history is on display in modern Gimhae. Gimhae is one of plenty of places on the Korean peninsula for anyone with an interest in ancient history.  Besides the various museums, like the National Museum in Seoul, there are sites like Gyeongju, the home of the tombs of the Silla kings and the ancient Silla capital, and much more. Gimhae itself is home to the Royal Gaya Tombs, as well as archaeological remnants of an ancient settlement that was probably at least one of the early Gaya polities.  As I noted, Gimhae is more accurately the site of what is known in later historical entries as Geumgwan Gaya.  The earliest record of the Weizhi just says something like “Gü-lja-han” which likely means “Gaya Han”, or Gaya of Korea, referring at the time to the three Han of Mahan, Jinhan, and Byeonhan.  That may or may not have referred to this particular place, as there are other Gaya sites along the coast and in the upper reaches of the Nakdong river.  However, given its placement on the shore, the site at Gimhae seems to have a good claim to be the point mentioned in the Wei Chronicles, which is why we also chose it as the first site on our journey. The characters for “Gimhae” translate into something like “Gold Sea”, but it seems to go back to the old name:  Geumgwan, as in Geumgwan Gaya.  It is part of the old Silla capital region.  “Geum” uses the same character as “Kim”, meaning “Gold” or “Metal”.  This is also used in the popular name “Kim”, which is used by several different lineage groups even today.  The “Sea” or “Ocean” character may refer to Gimhae's position near the ocean, though I don't know how relevant that was when the name “Gimhae” came into common usage. The museums and attractions around Gimhae largely focus on the royal tombs of the Geumgwan Gaya kingdom, which in 2023 were placed, along with seven other Gaya tomb sites, on the UNESCO list of world heritage sites.  Since they're so newly added, we did not see the kind of omnipresent UNESCO branding that we are used to seeing elsewhere, such as Nikko Toshogu or Angkor Wat, but taxi drivers certainly knew the UNESCO site and museum. For anyone interested in these tombs and in Gaya's early history, there are two museums you likely want to visit.  First off is the National Museum, which covers a wide swath of history, with tons of artifacts, well laid out to take you through the history of the Gaya Confederacy, from early pre-history times through at least the 7th century.  There is also a separate museum that specifically covers the Daeseong-dong tombs, which lay upon a prominent ridge on the western side of the city, north of a Gaya era settlement with a huge shell midden found at Bonghwang-dong, to the south, nearby an ongoing excavation of a potential palace site. These museums have some excellent displays, including pottery, metalwork, horse gear, armor, and even parts of an ancient boat.  As I noted earlier, these show a lot of similarity to items across the strait in the archipelago, though it is clear that Gaya had a lot more iron than their neighbors —in fact, they had so much that they would often line the bottom of tombs with iron ingots.  The displays emphasize that Gaya was really seen as a kind of ironworking center for the region, both the peninsula and the archipelago. The tombs, likewise, have some similarity to those in the archipelago—though not in the distinctive, keyhole shape.  Early tombs, from the 1st to 2nd century, were simply wooden coffins dug in a pit with a mound on top.  This became a wooden lined pit, where bodies and grave goods could be laid out, and then, in the 3rd century, they added subordinate pits just for the various grave goods.  In the 5th century this transitioned to stone-lined pit burial, and in the 6th century they changed to the horizontal entry style stone chamber tomb, before they finally stopped building them.  These seem to be similar to what we see in Silla, with wooden chamber tombs giving way to the horizontal entry style around the 5th and 6th centuries.  Meanwhile, Baekje and Goguryeo appear to have had horizontal style tombs for some time, and that may have been linked to Han dynasty style tombs in the area of the old Han commanderies—which I suspect might have spread with the old families of Han scribes and officials that were absorbed into various polities.  It is interesting to see both the similarities and differences between Gaya and Wa tombs in this period, particularly the transition to the horizontal entry style tombs, which I suspect indicates an outside cultural influence, like that of Silla—something that would also influence the burials in the archipelago.  At first, in the 4th to 5th centuries, we just see these style tombs starting to show up in Kyushu, particularly in the area of modern Fukuoka—one of the areas that we will hit at the end of this journey from the peninsula to the archipelago.  That may be from contact with Baekje or Goguryeo, or even from some other point, it is hard to tell.  By the 6th century, though, just as Silla and Gaya were doing, it seems that all of the archipelago was on board with this style of internal tomb structure. Another tomb style you can find in Gimhae is the dolmen.  These are megalithic—or giant rock—structures where typically a roof stone is held up by two or more other large stones.  In some cases these may have been meant as an above-ground monument, much like a structure such as Stonehenge.  On the other hand, in some cases they are the remains of a mound, where the mound itself has worn away.  Unfortunately, there was not as much information on them—it seems that dolmens were originally used before the mounded tomb period, but just what was a free-standing dolmen and what was an internal mound structure exposed by the elements I'm not sure I could say. If you visit the Daeseong-dong tombs, one of the things you may notice is the apparent lack of a tomb mound.  The attached museum explains much of this, though, in that over time the wooden pit-style tombs would often collapse in on themselves.  That, plus erosion and continued human activity in an area would often mean that, without upkeep, there would eventually be no mound left, especially if it wasn't particularly tall to start with. In an example where something like this might have happened, there is at least one tomb in the group that was clearly dug down into a previous burial chamber.  The excavators must have realized they were digging into another tomb, given that they would have pulled up numerous artifacts based on what was later found at the site, but they still carried on with the new tomb, apparently not having any concern for the previous one.  After all, there was only so much room up on the ridge for burials, at least towards the later periods.  This pair of “interlocking” tombs is housed inside a building with a viewing gallery, so you can see their layout and how the grave goods would have been arranged in period. One tomb that apparently kept a mound of some kind would appear to be that attributed to King Suro.  King Suro is the legendary founder of Geumgwan Gaya, mentioned in the 13th century Samguk Yusa, which was using an older record of the Gaya Kingdom as their source.  The area where the tomb is found is said to match up with the description in the Samguk Yusa, but I could find no definitive evidence of a previous tomb or what style it was—let alone the question of whether or not it was the tomb of King Suro of Geumgwan Gaya.  It was still a very impressive compound, though it seems most of the buildings are likely from a much more recent era. I suspect that King Suro remained an important story for the Gimhae Kim clan.  That clan, as mentioned earlier, claimed descent from the Kings of Geumgwan Gaya, of whom King Suro was supposedly the first. It is noteworthy that the Kim family of Geumgwan Gaya, known as the Gimhae Kim clan, was granted a high rank in Silla because they claimed descent from the “Kings” of Geumgwan Gaya.  As such Munmyeong, the sister of Kim Yusin, the general who helped Silla take over the peninsula, was apparently considered an appropriate consort to King Muyeol, and her son would become King Munmu.  This brought the Gimhae Kim clan into the Gyeongju Kim clan of Silla. Kim Busik, who put together the Samguk Sagi, was a member of the Gyeongju Kim clan, which claimed descent from those same kings.  He had plenty of reason to make sure that the Silla Kings looked good, and may have also had reason to prop up the leaders of Geumgwan Gaya as well, given the familial connections.  That said, there do seem to be some impressive tombs with rich grave goods, so there is that. In 1580 we are told that Governor Kim Heo-su, who counted himself a descendant of the Gimhae Kim clan, found the tomb of King Suro and repaired it, building a stone altar, a stone platform, and a tomb mound.  It is unclear from what I can find, though, just what he “found” and how it was identified with what was in the Samguk Yusa.  Even if there was something there, how had *that* been identified?  There seems to be plenty of speculation that this is not the actual resting place of the legendary king, Kim Suro, but it is certainly the place where he is worshipped.  The tomb was apparently expanded upon in later centuries, and today it is quite the facility, though much of it seems relatively recent, and hard to connect with the actual past. More important for that is probably what was found at Bonghwang-dong.  On this ridge, south of the tomb ridge, were found traces of buildings including pit style dwellings along with post-holes, indicating raised structures of some sort.  Today you can go and see interpreted reconstructions, based in part on some pottery models that had also been found from around that period.  Reconstructed buildings sit on either side of a hill, which is the main feature of a modern park.  It is a good place to get a sense of what was around that area, and you can hike to the top of the hill, which isn't that difficult a journey.  The trees do obstruct the view, somewhat, but you get a great sense for what a community there might have been like.  As I mentioned before, there is also a large excavation being carried out on what is believed to be some kind of royal palace structure, but unfortunately we likely won't know much more until later. Also next to the settlement is a giant shell mound.  We are talking over a football field long and several stories high of shells and bone, along with discarded pottery and other such things.  Unfortunately, for whatever reason, the contents of the shell mound appear to have been mixed at various stages, but it is still impressive, and they have an excellent display where you can see the mound cut away to demonstrate what a shell mound might look like. The shell mound apparently existed from the 1st to the 4th centuries.  This feels odd to me, given that I normally think of shell mounds as more connected to Jomon and similar sites, but it also makes sense that a community—particularly one with easy access to the sea—would have a lot of shells and it isn't like they had trash collectors coming to take away their garbage. Which brings me to another point:  Back in its heyday, Geumgwan Gaya was clearly on or very near the sea.  In modern times you can certainly see islands off the coast from the tops of some of these hills—and from the top of a mountain one might even make out Tsushima on a clear day.  However, today that ocean is several miles out. Back in the time of the Geumgwan Gaya, however, things were likely different.  The Nakdong river would have emptied out to the east into a large bay, with Geumgwan Gaya sitting comfortably at its head, with mountains on three sides and the ocean on the fourth.  This would have made it a great as a port town, as it not only had access to the Korean straits and the Pacific Ocean, but it also sat at the head of the river that connected many of the sites believed to be related to the ancient Gaya confederacy. Over time, however, the bay silted up, and/or sea levels dropped, and the area that would become the heart of modern Gimhae would find itself farther and farther away from the ocean, through no fault of their own.  That must have put a damper on their trade relationships, and I can't help but wonder if that was one of the reasons they eventually gave in to Silla and joined them. With its place at the head of the Nakdong river, Silla's control of Geumgwan Gaya likely made the rest of the Gaya polities' absorption much more likely, as most of the Gaya polities appear to have been laid out around the Nakdong river.  That would have been their lifeline to the ocean and maritime trade routes.  Without a cohesive state, they may not have been able to resist the more organized and coordinated armies of groups like Silla and Baekje, eventually falling under Silla's domain. Unfortunately, there doesn't seem to be much online in English about Gimhae beyond the ancient connection to Geumgwan Gaya.  Specifically, I didn't find a lot of clear historical information about the city after coming under Silla rule.  It was apparently one of the “capitals” of the Silla region under Later or Unified Silla.  Though Silla tried to form the people of the three Han of Baekje, Goguryeo, and Silla into a unified state, its central authority would eventually break down.  Baekje and Goguryeo would be briefly reconstituted before the Later Goguryeo throne was usurped by a man who would be known as Taejo, from Gaesong.  He would lead the first fully successful unification effort, and from the 10th century until the 14th the state was known as “Goryeo”, from which we get the modern name of “Korea”.  Goryeo started in Gaesong, but also rebuilt the ancient Goguryeo capital at Pyongyang, both up in what is today North Korea.  It eventually came under the thumb of the Mongol Yuan dynasty, and when that dynasty was overthrown by the Ming, Goryeo experienced its own instability, resulting in the Joseon dynasty, which moved the capital to the area of modern Seoul.  Given modern tensions between North and South Korea, I suspect that there is a fair bit of politics still wrapped up in the historiography of these periods, especially with each modern state having as their capitals one of the ancient capital city sites. As for Gimhae, I have very little information about the city during the Goryeo period.  Towards the end of the 14th century, we do see signs of possible conflict, though: There was a fortress built on the nearby hill, called Bunsanseong, in about 1377, though some claim that an older structure was there since the time of the old Gaya kingdom, which would make sense, strategically.  This fortress was severely damaged during Hideyoshi's invasion of Korea in the late 16th century—a not uncommon theme for many historical sites on the peninsula, unfortunately—and repaired in 1871.  The walls can still be seen from the city below. Stone walls were placed around the city in 1434 and improved in 1451.  Excavations on the wall were carried out in 2006 and the north gate, which was first renovated in 1666, was restored in 2008.   You can still visit it, north of the international markets, which includes a wet market along with various restaurants offering specialties from around Northeast Asia, including places like Harbin, in China. Near the north gate there is also a Confucian school, or hyanggyo.  The first iteration was probably built during the Goryeo dynasty, but whatever was there in the 16th century was also destroyed during Hideyoshi's invasion.  It would later be rebuilt in 1688 and relocated to the east until it burned down in 1769.  The following year it was rebuilt in its current location, north of the city gate.  The school contains examples of the classrooms along with a central Confucian shrine, and there are some similarities with similar Edo period institutions in Japan, which also based themselves off of a Confucian model. For those interested in more recent history, you may want to check out the Gimhae Folk Life Museum.  This covers some of the more recent folk traditions, clothing, and tools and home goods used up until quite recent times.  It may not be as focused on the ancient history of the area, but it certainly provides some insight into the recent history of the people of Gimhae. Today, Gimhae is a bustling city.  Not quite as big and bustling as Pusan or Seoul, but still quite modern.  You can easily get there by train from Busan or Gimhae International Airport, and there are plenty of options to stay around the city such that you can walk to many of the historical sites. For those used to traveling in Japan, there are both similarities and differences.  Alongside the ubiquitous Seven Eleven chains are the CU chain, formerly known as FamilyMart, and GS25, along with a few others.  Trains are fairly easy to navigate if you know where you want to go, as well – there's a convenient metro line that connects the airport to Gimhae city proper, and has stops right by the museums.  The KTX, the Korean Train eXpress, the high-speed rail, includes a line from Seoul to Busan.  And don't worry, from our experience there are no zombies on the train to- or from- Busan. Of course, in Korea they use Hangul, the phonetic Korean alphabet.  It may look like kanji to those not familiar with the language but it is entirely phonetic.  Modern Korean rarely uses kanji—or hanja, as they call it—though you may see some signs in Japanese or Chinese that will use it here and there.  In general, though, expect things to be in Korean, and there may or may not be English signs.  However, most of the historical sites we visited had decent enough signage that we only occasionally had to pull out the phone for translation assistance, and the museums are quite modern and have translation apps readily available with QR codes you can scan to get an English interpretation. Speaking of phones, make sure that you have one that will work in Korea or consider getting a SIM card when you get in, as you will likely want it for multiple reasons.  That said, a lot of things that travelers rely on won't work in Korea unless you have the Korean version.  For instance, Google Maps will show you where things are but it can't typically navigate beyond walking and public transit directions.  For something more you'll want the Korean app, Naver.  We did okay, for the most part, on Google Maps, but Naver is specifically designed for South Korea. Likewise, hailing a cab can be a bit of a chore.  Don't expect your Uber or Lyft apps to work—you'll need to get a Korean taxi app if you want to call a taxi or you'll need to do it the old fashioned way—call someone up on the telephone or hail one on the streets, which can be a tricky business depending on where you are. On the topic of streets: In Gimhae, many of the streets we were walking on did not have sidewalks, so be prepared to walk along the side of the road.   We didn't have much trouble, but we were very conscious of the traffic. Another note in Gimhae is the food.  Korea is host to a wide variety of foods, and Gimhae can have many options, depending on what you are looking for.  Near our hotel there were traditional Korean restaurants as well as places advertising pizza, Thai, and burgers.  Up in the main market area, you can find a wide variety of food from around Asia.  Vietnam, Sri Lanka, Uzbekistan, Nepal, and many more were represented, as well as Russian and Chinese cuisines. That said, our breakfast options were not so bountiful.  Our hotel, which gave us our own private hot tub, like a private onsen, did not serve breakfast, but there were a few cafes around where you could get a drink and a light meal in the morning,  and there were some pork Gukbab places, where you would put cooked rice in a pork bone broth for a hearty and delicious morning meal.  That said, if you waited a little later, there is a Krispy Kreme for those craving donuts, and a few French-inspired Korean bakeries, such as the chain, Tous les Jours, which is always a tasty go-to spot. If you prefer a wider variety of food you can choose to stay in Busan proper, instead.  It isn't that far, and you can take the train over to Gimhae in the morning.  However, I would recommend at least two days to see most of the Gaya related sites, and maybe a third or fourth if you want to chase down everything in the city. There is also an interesting amusement park that we did not get the chance to experience but may be of interest:  the Gimhae Gaya Theme Park.  This appears to be a series of interpretations of different Gaya buildings along with a theme park for kids and adults, including rope bridges, light shows, and some cultural performances.  It looked like it might be fun, but since we had limited time we decided to give it a pass this time around. In Busan, there are many other things to do, including museums, folk villages, and an aquarium along the beach.  Busan station is also conveniently located next to the cruise port, where ships depart daily for Japan.  This includes typical cruise ships, as well as various ferries.  For instance, there is a ferry to Hakata, in Fukuoka city, as well as an overnight ferry that takes you through the Seto Inland sea all the way to Osaka.  For us, however, we had booked the jetfoil to Hitakatsu, on the northern tip of Tsushima island – a very modern version of the Gishiwajinden account of setting sail in a rickety ship. Unfortunately, as we were preparing for our journey, disaster struck—the kind of thing that no doubt befell many who would dare the crossing across the waters.  Strong winds out in the strait were making the water choppy, and it was so bad that they decided to cancel all of the ferries for that day and the next.  It made me think of the old days, when ships would wait at dock as experienced seamen kept their eye on the weather, trying to predict when it would be fair enough to safely make the crossing.  This was not always an accurate prediction, though, since on the open ocean, squalls can blow up suddenly.  In some cases people might wait months to make the crossing. Since we didn't have months, and had a lot to see in Tsushuma, we opted for another, very modern route: we booked airplane tickets and left from Gimhae airport to Fukuoka, where we transitioned to a local prop plane for Tsushima.  You might say: why not just fly to Tsushima? But Tsushima doesn't have an international airport, and only serves Japanese domestic destinations. Hence the detour to Fukuoka, where we went through Japanese immigration and had a very nice lunch while we waited for our second, short flight. Even that was almost cancelled due to the winds at Tsushima, with a disclaimer that the plane might have to turn around if the weather was too bad.  Fortunately, we were able to make it, though coming into Tsushima airport was more than a little hair-raising as the small plane came in over the water and cliffs and dodged some pretty substantial updrafts before touching down on a tiny airstrip. And with that, we made our crossing to Tsushima island.  Or perhaps it is better to call them “islands” now, since several channels have been dug separating the north and south parts of Tsushima.  It wasn't quite how we had planned to get there, but we made it – and that kind of adaptability is very much in keeping with how you had to travel in the old days! One more comment here about the Korean Peninsula and Tsushima:  while we never had a day clear enough, it seems obvious that from a high enough vantage point in Gimhae or Gaya, one could see Tsushima on a clear day.  This is something I had speculated, but as we traveled it became clear.  Tsushima is actually closer to the Korean Peninsula than to Kyushu, a fact that they point out.  And so it was likely visible enough to people who knew what they were looking for. And yet, I imagine being on a small boat, trying to make the journey, it must have been something.  You hopefully had a good navigator, because if you went off in the wrong direction you could end up in the East Sea—known in Japan as the Japan Sea—or worse.    If you kept going you would probably eventually reach the Japanese archipelago, but who knows what might have happened in the meantime.  It is little wonder that ships for the longest time decided to use Tsushima and Iki as stepping stones between the archipelago and the continent. And with that, I think we'll leave it.  From Gimhae and Pusan, we traveled across to Tsushima, which has long been the first point of entry into the archipelago from the continent, often living a kind of dual life on the border.  Tsushima has gotten famous recently for the “Ghost of Tsushima” video game, set on the island during the Mongol Invasion – we haven't played it, but we understand a lot of the landscape was reproduced pretty faithfully. From there we (and the ancient chroniclers) sailed to Iki.  While smaller than Tsushuma, Iki was likely much more hospitable to the Yayoi style of rice farming, and the Harunotsuji site is pretty remarkable. Modern Karatsu, the next stop, is literally the Kara Port, indicating that the area has deep connections to the continent.  It is also the site of some of the oldest rice paddies found on the archipelago, as well as its own fascinating place in later history.  Continuing north along the coast of Kyushu is another area with evidence of ancient Yayoi and Kofun communities in Itoshima, thought to be the ancient country of Ito.  Here you can find some burial mounds, as well as the site where archaeologists found one of the largest bronze mirrors of the ancient archipelago.  Finally, we ended up in Fukuoka, where the seal of the King of Na of Wa was found. We ended our trip in Fukuoka, but the historical trail from Na, or Fukuoka, to quote-unquote “Yamatai” then goes a bit hazy.  As we discussed in an earlier episode, there are different theories about where Yamatai actually was.  There is the Kyushu theory, which suggests that Yamatai is somewhere on Kyushu, with many trying to point to the Yayoi period site of Yoshinogari, though there are plenty of reasons why that particular site is not exactly a good candidate.  Then there are various paths taking you to Honshu, and on to Yamato.  Those are much more controversial, but the path to at least Na seems mostly agreed on, especially since that was largely the path that individuals would follow for centuries onwards, including missions to and from the Tang dynasty, the Mongols during their attempted invasion, and even the various missions from the Joseon dynasty during the Edo period.  Today, modern transportation, such as the airplane, means that most people just go directly to their destination, but there are still plenty of reasons to visit these locations.  It was a lot of fun to sail from place to place and see the next island – or kingdom – emerging on the horizon. Next episode we will talk about Tsushima and give you an idea of what that island has in store for visitors; especially those with an interest in Japanese history. Until 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.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

La comida japonesa está en tendencia en la escena local, pero hay un lugar en Santo Domingo que ha estado presente por más de 30 años y es sinónimo de excelencia gastronómica. Esta semana nos acompañó Hideyoshi Tateyama de Samurai, y hablamos sobre todo lo que implica manejar un restaurante tan exitoso. 

This week on the Revised Introduction to Japanese History: Hideyoshi may have brought peace, but Tokugawa Ieyasu would be the one to make it lasting. How did Ieyasu seize power from Hideyoshi, and what did he do to secure it? Show notes here. 

With Nobunaga dead, we turn our attention to one of his generals: Hashiba Hideyoshi, who would take up leadership of the former Oda lands and within the course of a decade complete Japan's reunification. What do we know about the man and motives behind Japan's greatest rags to riches story? Show notes here.

Das große Schwärmen geht weiter, aber wir sprechen diesmal nicht nur ausführlich und mit spoilern über Dune: Part Two, sondern auch MIT einem der Mitwirkenden: Timothée Chalamet's Stuntdouble Lorenz Hideyoshi.Mit The Zone of Interest startet nicht nur ein weitereres Must-See diese Woche in den Kinos, sondern auch einer der wichtigsten Filme der letzten Jahre.Unsere Streamingtipps diese Woche sind Dark Waters, Bullet Train und The Greatest Love Story Never Told. Hosted on Acast. See acast.com/privacy for more information.

All three of Japan's unifiers attempted to merge secular strength with spiritual authority, with varying degrees of success. After his death, however, Tokugawa Ieyasu would continue to be venerated by future shoguns as a shining avatar of Buddha watching over the nation from the heavens.Support the show

Thời Chiến Quốc là một thời đại loạn lạc bậc nhất trong lịch sử Nhật Bản. Các daimyo (đại danh - hay như ta thường gọi là lãnh chúa cho quen thuộc) nổi lên cát cứ khắp nơi để thâu tóm quyền lực. Quyền lực của Mạc phủ Ashikaga và Thiên hoàng xuống thấp đến mức không ai coi trọng, hữu danh vô thực. Suốt hơn một thế kỷ dài đằng đẵng, các lãnh chúa gây chiến, triệt hạ, thâu tóm lẫn nhau để mong thâu tóm cả thiên hạ trong tay. Thế cục biến đổi theo nhiều cách không ai có thể đoán định được. Trong số hằng hà sa số cái tên xuất hiện trong thời đại này, nổi bật nhất vẫn là ba cái tên: Oda Nobunaga, Hashiba Hideyoshi (sau này là Toyotomi Hideyoshi) và Tokugawa Ieyasu. Câu chuyện về cách ba người họ kết thúc thời Chiến Quốc chắc khá nhiều người đã biết rồi: Nobunaga quét sạch thiên hạ, Hideyoshi tiếp bước công việc ấy và cuối cùng Ieyasu hoàn thành nó. Đó là nói một cách vắn tắt, còn thực sự chuyện chẳng hề đơn giản hay "hòa bình" như thế. Thiên hạ về tay Tokugawa, phải trải qua bao biến cố, mà lớn nhất chính là một trận đại chiến được coi là "trận chiến lớn nhất Nhật Bản". Đó là trận đại chiến diễn ra tại cánh đồng Sekigahara tháng 10 năm 1600. Trận đại chiến phân chia thiên hạ, cuộc quyết đấu đẫm máu giữa Toyotomi và Tokugawa. __ Tủ sách hoành tráng của Spiderum: https://shope.ee/2q3x7O0fxv Các đầu sách bạn có thể quan tâm: - Người trong muôn nghề - Định hướng nghề nghiệp toàn diện: https://shope.ee/AURO9YQc3A - Người trong muôn nghề: Ngành IT có gì?: https://shope.ee/9pBhMKT9Oy - Người trong muôn nghề: Ngành Kinh tế có gì? - Tập 1: https://shope.ee/9UYqxiUQ4w - Người trong muôn nghề: Ngành Kinh tế có gì? - Tập 2: https://shope.ee/9KFQlPV3Pv - Người trong muôn nghề: Ngành Sáng tạo - Nghệ thuật có gì?: https://shope.ee/9zV7YdSW47 - Người trong muôn nghề: Ngành Xã hội - Nhân văn có gì?: https://shope.ee/5pfYayiNWK - Mùi mẹ - Món quà dành tặng người phụ nữ yêu thương: https://shope.ee/6AIOzah6qU - DevUP - Phát triển toàn diện sự nghiệp lập trình viên: https://shope.ee/9esHA1Tmjx - Seneca: Những Bức Thư Đạo Đức – Chủ Nghĩa Khắc Kỷ Trong Đời Sống - Tập 1: https://shope.ee/6zrW08ngb2 - Seneca: Những Bức Thư Đạo Đức – Chủ Nghĩa Khắc Kỷ Trong Đời Sống - Tập 2: https://shope.ee/A9oXkwRsj8 - Mở khóa thương mại điện tử Việt Nam: https://shope.ee/5V2iCMjeCI - Doing good better - Làm việc thiện đúng cách: https://shope.ee/6KbpBtgTVV - Động lực nội tại - Làm sao để yêu công việc và đạt đến thành công: https://shope.ee/6UvFOCfqAW - Bước ra thế giới: Cẩm nang du học và săn học bổng: https://shope.ee/5fM8Ofj0rJ - Chuyện người chuyện ngỗng (Vũ Hoàng Long): https://shope.ee/4AXKcUjKAQ __ Hóng các cuộc hội thoại thú vị, nhiều kiến thức bổ ích trên kênh Talk Sâu: https://b.link/talksau Lắng nghe những câu chuyện về thế giới nghề nghiệp cùng podcast Người Trong Muôn Nghề: https://b.link/NTMN-Podcast ______________ Bài viết: Sekigahara - Trận chiến phân chia thiên hạ Được viết bởi: Hải Stark Link bài viết: https://spiderum.com/bai-dang/Sekigah... ______________ Giọng đọc: Nguyễn Lê Minh Thi Editor: Hikari ______________ Bản quyền video: Spiderum Bản quyền nhạc: Youtube Audio Library, Epidemic Sound ______________ --- Send in a voice message: https://podcasters.spotify.com/pod/show/spiderum/message Support this podcast: https://podcasters.spotify.com/pod/show/spiderum/support

Over the last decade, Germany has become a hotbed of aspiring young martial arts talent who have seen their careers grow from DIY short films on YouTube to massive Hollywood productions. Cologne-born Vi-Dan Tran is a wushu practitioner and Hong Kong movie fan. His passions led to a career in stunts and eventually membership of the hallowed Jackie Chan Stunt Team, working with the man himself on movies like 'The Foreigner' and 'Bleeding Steel'. Nowadays, Vi-Dan Tran can be found behind-the-scenes working on the action design of some of Hollywood's biggest movies, from 'Shang-Chi' to 'Dune'. His latest film is 'Knights of the Zodiac', a live-action take on Japan's popular 'Saint Seiya' manga series. It's pretty clear that Vi-Dan Tran will be directing feature films soon enough, and he admits that he couldn't have achieved so much if it wasn't for the strong bonds he has made within the German martial arts filmmaking community.It was Vi-Dan Tran who helped to bring fellow German martial artist Lorenz Hideyoshi onto the set of 'Dune', where he worked as Timothée Chalamet's stunt double for both films in the series. Lorenz is equally puzzled as to why there are so many Germans of his generation working in the action film business; people like Andy Long, Max Huang, Mike Möller, Julia Schunevitsch, Can Aydin, Cha-Lee Yoon, Phong Giang, not to mention Lorenz's own brother, Felix Fukuyoshi. Despite their individual successes, they can all still be found jumping into each other's projects, as demonstrated by Lorenz with his stand-out appearances in great martial arts movies like 'Plan B' and 'Luc Van Tien'. A multitalented artist in his own right, Lorenz's new short film is called 'Daddy Issues', a fun kung fu throwback in which he stars, co-writes and co-directs.LINKSLorenz Hideyoshi on Instagram: https://www.instagram.com/lorenzhideyoshi/Lorenz Hideyoshi on YouTube: https://www.youtube.com/@HideyoshiRLorenz Hideyoshi on IMDb: https://www.imdb.com/name/nm3947656/Lorenz's production company, Young Masters, on YouTube: https://www.youtube.com/@youngmasters'Daddy Issues' short film: https://youtu.be/IXoAnSBrXgw'Dark Jedi: A Star Wars Fan Film': https://youtu.be/Qh83vsRzgAY?si=N63y--lkLAiC8QqH'Dune' stunt team fight scene - Vi-Dan Tran versus Lorenz Hideyoshi: https://youtu.be/B_dtwG8GG7g'Dune: Part Two' trailer: https://youtu.be/_YUzQa_1RCE'Amazon Taps Lucas Carter To Pen Remake Of German Actioner ‘Plan B'; Sylvester Stallone Among Producers', Variety.com: https://deadline.com/2022/07/amazon-studios-remaking-german-actioner-plan-b-penned-by-lucas-carter-1235080073/'Plan B' (2016) review: http://kungfumovieguide.com/plan-b-2016/'Luc Van Tien: Kung Fu Warrior' (2017) review: http://kungfumovieguide.com/luc-van-tien-kung-fu-warrior-2017/'Duty - Out of Line' short film: https://youtu.be/_Wa-cNx391g?si=GKN_xBD6mhK41Nc_ Vi-Dan Tran on IMDb: https://www.imdb.com/name/nm4263148/Vi-Dan Tran on Instagram: https://www.instagram.com/vi_dan/Vi-Dan's production company, T7 Productions, on YouTube: https://www.youtube.com/@T7pro'Darth Maul: Apprentice - A Star Wars Fan Film': https://youtu.be/Djo_91jN3Pk?si=A7sfj4m36Y-qhPh3'Cyberpunk 2077: Phoenix Program Fan Film': https://youtu.be/JJdtkKNQKJ4'Knights of the Zodiac' (2023) review: http://kungfumovieguide.com/knights-of-the-zodiac-2023/Max Huang on the Kung Fu Movie Guide Podcast: http://kungfumovieguide.com/kfmg-podcast-s06-episode-73-max-huang/ Hosted on Acast. See acast.com/privacy for more information.

After the death of Toyotomi Hideyoshi, the Go-Tairo, or Council of Five Elders, would contend with one another over how best to interpret and execute the Taiko's final commands.Listen to The Compass of PowerAnd ask where the politicians are coming from.Listen on: Apple Podcasts SpotifySupport the show

After a few years of uneasy ceasefire, the fighting resumes between the Japanese and the Koreans and their Ming allies. After a massive setback when the new-and-improved Japanese Navy nearly annihilates the Korean fleet at Chilcheollyang, Admiral Yi Sun-sin would once more bring his martial prowess to bear against his foes on the high seas with stunning results.Listen to The Compass of PowerAnd ask where the politicians are coming from.Listen on: Apple Podcasts SpotifySupport the show

Jennifer and Mallory celebrate their 100th episode with Royal Names. Joining us is special guest Amanda Matta, TikTok's #1 Royal commentator! We discuss the British Royal Family names and naming trends, along with French, Slavic, Persian, African, Japanese and Chinese royal names. Names mentioned in this episode: Nuria, Mecca, Tobert, Eugenie, Zara, Diana, Isabeau, Antoinette, Kirill, Anastasia, Cassander, Darius, Amina, Hideyoshi, Michiko ...and more! Follow Amanda on TikTok: https://tiktok.com/@matta_of_fact Follow Amanda on Instagram: https://instagram.com/matta_of_fact Follow BabyNames on TikTok: https://tiktok.com/@babynamesdotcom Follow BabyNames on Instagram: https://instagram.com/babynamesdotcom Join us in talking about this episode in our Facebook Group! The Baby Names Podcast is a production of BabyNames.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

While most of the political and military commanders whom we now call ‘great' were often ruthless or megalomaniacs, Korean Admiral Yi Sun-sin is remembered not only for his military prowess but also for his integrity and humility. He came to his nation's rescue in extremis when others had failed. The 15th and 16th century saw unprecedented creativity in naval warfare. The Chinese, Portuguese, Spanish, English, Japanese and Koreans each employed their first blue water navies in distinct ways, for distinct strategic purposes, and with distinct technological innovations. In 1592, Admiral Yi Sun-sin answered the call to rescue his country from invasion, despite having been undeservedly court-martialled twice and reduced to the ranks by hostile superiors who were jealous of his abilities. Vastly overmatched, with only a dozen innovative ‘turtle ships' and some support from Chinese naval forces, he defeated the Japanese fleet, isolating the Hideyoshi army and ending the Imjin War – a triumph that cost him his life. Lt Cdr Dr Seok Yeong-dal teaches naval history and strategy at the Republic of Korea Naval Academy. His PhD from Yonsei University in Seoul examined the successes and limitations of the Royal Navy's reforms in the 19th century. He has written extensively on Admiral Yi, as well as on the Royal Navy in the 19th century with his recent book, A Failed Reform or The First Steps of Reforms, Achievements and Limitations of the Royal Navy's Reforms in the 19th Century, published in South Korea in 2023.

The Imjin War takes on a new dimension as fully-equipped armies from the Ming Dynasty arrive to take on the Japanese invasion. What began as an easy conquest for Toyotomi Hideyoshi soon became an intractable quagmire and gradually settled into a stalemate.Support the show

As the 1592 invasion of Korea continued, the Japanese armies enjoyed a rapid sequence of victories on land, dominating the peninsula in sieges and battles. Their quick success would soon become a liability, however, when the superior Joseon Navy started sinking supply ships and overcoming Japanese battle fleets.Support the show

In 1592, the armies of Toyotomi Hideyoshi invaded Korea, engaging in wanton slaughter, merciless plundering, and surprisingly rapid success. Because the Joseon Kingdom was almost completely unprepared for this incursion, they would need to rely on the aid of Ming China to win back control of the peninsula.Support the show

After campaigning in Shikoku and Kyushu, the only remaining regions still just outside of Hideyoshi's grasp were Kanto and Tohoku, who would both soon be brought into line.Support the show

In this episode we explore the many social and economic innovations spearheaded by Toyotomi Hideyoshi during his time at the nation's helm.Support the show

The islands of Shikoku and Kyushu were both in the process of their own unification when Hideyoshi brought his armies to bear against their major powers and forced their submission.Support the show

Hashiba Hideyoshi and Tokugawa Ieyasu face off in Owari Province with massive armies to determine who would be the official protector of Nobunaga's rightful heir. Although it appeared that a massive, dramatic battle was imminent, the months-long standoff turned into a stalemate in which neither side could gain a significant advantage.Support the show

Now that his retainers had successfully avenged his betrayal, one of them would manage to seize power now that the great daimyo was gone. However, the question of who would take up Nobunaga's Mantle would ultimately be decided on the battlefield.Support the show

In the wake of Oda Nobunaga's death, Hashiba Hideyoshi rushed to finalize a truce with the Mori Clan before racing back to Kansai with his army to face off against the forces of Akechi Mitsuhide.Support the show

By 1582, Oda Nobunaga's efforts at unification were gaining momentum as he increasingly consolidated power for himself. Just when it appeared that he couldn't be stopped, he was betrayed by a subordinate and assassinated.Support the show

Oda Nobunaga and Tokugawa Ieyasu team up against their mutual enemy the Takeda Clan and Nobunaga wins one of the most decisive victories of his entire career. When facing off against the Uesugi Clan two years later, however,  Nobunaga surprisingly lost a battle against a smaller army.Support the show

Oda Nobunaga seized absolute power in the capital in 1573, but he still had many enemies to contend with in Kansai and beyond.Support the show

El delantero de Cusco FC también confesó que trabaja con un preparador físico y Coach para llegar a su máximo nivel.See omnystudio.com/listener for privacy information.

This week on "Hot Takes" episode 46, after a brief hiatus, Skelly and Shiro pulled Philly area act Geo Metro for the show! Eccentric, well-spoken, and a heavyweight in the Philadelphia independent electronic music scene, it made perfect sense for us to bring Andrew on; and he kept us entertained with his thoughts and stories about Britpop, Bossa Nova, wall-of-sound in music, and his chain-smoking sixty-year-old former roommate from Iraq. A man of many aliases, Geo Metro can also be found online as Aesir Archivist, Bonneville, Mad Gear, and Vimanas. He's released albums on several labels, including Philly's own Virtua94 Records, has released albums in obscure formats like burner phones with the album preloaded, and has performed alongside former guests Mr. Hideyoshi, Toadofsky, Vincent Remember, and Skelly himself at Terminally Chill. Incredibly learned, patient, and knowledgeable, Geo Metro was a picture perfect guest for the show. Over the course of our two hour broadcast, we discussed ego death, the importance of water treatment workers as artists, and airbrushed thugged out Looney Tunes T-shirts. Hot takes kind of took a back burner during our night with Geo Metro, but we did get to hear some trash talk about the Philadelphia noise music scene, discuss the practice of naming samples online, and hear some album recommendations and a thought regarding physical vs. digital media courtesy of "Hot Takes" veteran Indy Advant. If you missed out on our live visit with Geo Metro, why not review it right now!?   "Hot Takes" is a safe space for all opinions! Join the conversation at https://linktr.ee/hottakesvapor

The Sengoku Period, or Warring States Era, of Japan began in 1467 with the Onin War. Feudal Japan was characterized by violence between warring states, where kinsmen cut each other down in bids for territorial superiority. Independent warlords among the domains unleashed their samurai and fighting men on each other in anarchic attempts to gain dominance. Rivalries ebbed and flowed. Alliances formed and were shattered. Allegiance among warlords was only to self, cooperation existed only when it benefitted the warlords. For the peasant class life was hell, which resulted in regular instances of ikki, or peasant class uprisings. Power began to consolidate in the mid-16th century when a group of warlords had singled themselves out as primary dominators in their regions, having bested their rivals. These “great power” warlords boasted superior militant groups, greater territorial expansion, and grew their base through the exploitation of their weaker neighbors. But when great powers exist, great conflict arises. From the conflicts of these superior warlords came the unification campaigns of Sengoku Japan. Oda Nobunaga, Toyotomi Hideyoshi, and Tokugawa Ieyasu were the three great warlords at the center of Japan's unification. Nobunaga died in 1582 before Japan could be truly unified and the rogue warlords brought to heel. His successor Hideyoshi accomplished unification in 1590, though resistance had not been entirely eradicated. It was Tokugawa Ieyasu, after Hideyoshi's death in 1598, that made Japan whole in 1600 after the Battle of Sekigahara. A battle which brought about Japan's final Shogunate, and in which this episode's subject participated at the age of only sixteen. Miyamoto Musashi, born Miyamoto Bennosuke, met with difficulty at a young age and some details of the legendary swordsman remain unclear. However, one defining theme is evident even in his earliest years: that Miyamoto's life was to be one characterized by violence. The Book of Five Rings: Link You can find the Hardtack socials, website, and Patreon via ⁠linktree⁠. If you have any feedback on Hardtack episodes or suggestions for future episodes, please send an email to hardtackpod@gmail.com Don't forget to rate and subscribe! Make your Own Hardtack! Hardtack Recipe (Survival Bread) - ⁠Bread Dad  Sources: BRINKLEY, Frank, and Dairoku KIKUCHI. A History of the Japanese People from the Earliest Times to the End of the Meiji Era ... By Capt. F. Brinkley ... with the Collaboration of Baron Kikuchi ... With 150 Illustrations ... and Maps. New York & London, 1915. Miyamoto, Musashi, and William Scott Wilson. The Book of Five Rings. Boston: Shambhala Publications, 2012. Miyamoto, Musashi, Lawrence A. Kane, and Kris Wilder. Musashis Dokkodo (The Way of Walking Alone): Half Crazy, Half Genius, Finding Modern Meaning in the Sword Saints Last Words. Burien, WA: Stickman Publications, 2015. TC 2-91.4 Intelligence Support to Urban Operations, TC 2-91.4 Intelligence Support to Urban Operations § (2015). https://armypubs.army.mil/epubs/DR_pubs/DR_a/pdf/web/tc2_91x4 FINAL.pdf. Wilson, William Scott. The Lone Samurai: the Life of Miyamoto Musashi. Boston: Shambhala, 2013. Yoshikawa, Eiji, Charles S. Terry, Edwin O. Reischauer, and Eiji Yoshikawa. Musashi. New York: Kodansha, 2012. --- Send in a voice message: https://podcasters.spotify.com/pod/show/hardtackpod/message Support this podcast: https://podcasters.spotify.com/pod/show/hardtackpod/support

Last time we spoke about the Dungan Revolt. Yes it was a grand little side story that only encompassed something that should have required at minimum three podcasts, but I do my best. Northwest China was a wild place and multiple groups on the frontiers of other nations saw an opportunity when the Taiping Rebellion kicked out to try and rebel themselves. Multiple muslim groups and some foreign leaders like Yaqub Bek fought the Qing, the Russians and other groups to try and consolidate control over key areas. However when the Taiping were finally quelled, the Qing sent Zuo Zongtang northwest to deal with the Dungan problem. Zuo Zongtang led a brutal campaign to reclaim Xinjiang and was successful, a large part to muslim chinese defectors. Now we need to venture back to the issue of Japan, China, Korea and a truly stressful situation for poor old Li Hongzhang.   #39 This episode is the imo uprising   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. The 1880s were an extremely turbulent time for China, Japan and Korea. Each nation faced the same anxiety, that of western encroachment, the danger of colonization. Each of these nations would face challenges from the west and this would affect all 3 of them and in turn their relations to another. There were leading figures in each nation that sought to cooperate together to resist western colonialism. At the time the greatest threat was Russia. The Russian empire was beginning the process of building the grand trans-siberian railway. The railway would only begin construction in 1891, but by the 1880's settlers were being pushed east into Siberia and discussions were being held to push the process forward. Now when Japan pulled the sneaky maneuver of getting Korea to sign treaties acknowledging her independence from China, both Korea and Chinese officials were deeply concerned and no wonder. Japan had kept pressing the buttons and this was a major red flag moment. But the Chinese and Koreans had a multitude of problems at the time taking up much of their attention. Thus the Chinese and Koreans tried to ignore the implications of the Japanese treaties in the hopes they could be stamped down later thus easing Japan back into a passive role.  You might be asking yourself why are the Chinese and Koreans backing down so much and allowing Japan basically to stomp over them, to put it simply, they had too much to deal with. You might remember when I barely talked about some of the rebels going on in China during and after the Taiping Rebellion. One of those known as the Dungan Revolt of 1862-1877, well that little guy was not such a little guy. If you go on wikipedia for example and look up the Dungan revolt you will notice a few things right off the bat, the first most likely the death toll which was in the millions, possibly up to 21 million. It hit Shaanxi, Gangsu and Xinjiang provinces very hard. But alongside the death toll, you would probably notice secondly the participants list which is extravagantly long and holds many surprising participants. The Ottomans, British, Russians, Uzbeks all hands their hands in the Chinese cookie jar. While the Dungan Revolt is certainly a big one, it gets even bigger, much bigger. The Dungan Revolt basically is part of “the Great Game”. Now you're probably asking yourselves what game? The Great Game was this mashup of conflicts between the British and Russian empires of multiple territories spanning the middle east and Asia. They fought for and over numerous things, for example the British believed Russia had plans to invade India. The Russians thought Britain wanted to expand into central asia. This led to countless wars such as the 1st anglo-afghan war of 1838, the first anglo-sikh war of 1845, the second anglo-sikh war of 1848, the second anglo-afghan war of 1878 and theres even more than that. Now for China this cultivated the Dungan Revolt somewhat and Russian began encroaching in Xinjiang. From 1871 to 1881 the Qing dynasty and the Russian empire were on the verge of a massive war over Xinjiang. Now I am literally pulling out my hair as I write this series because I planned to write a single podcast explaining how the situation in Korea led to what will be one of the most important wars, the first sino-japanese war of 1894-1895 and as I do so I keep skipping over major events, such as the multitude of rebellions in China, and this “great game situation”. Oh and its not just the great game, in the 1880s emerges another fantastic war known as the Sino-French War of 1884-1885 first involving Vietnam and France and then China gets mixed in. Needless to say I face two options, option number 1; I give a summary of these events and gloss right over them to carry on with my intended little narrow narrative about Korea, China and Japan. Option 2) I carry on as I am and write two separate episodes, “the great game” and “the Sino-French War of 1884-1885”. I am electing to do option 2, so please bear with me for the time being I imagine those 2 episodes will come right after I am done with the Hermit kingdom. Stating that I keep glossing over major events, but its simply impossible to hit them all, so if there are some you just are dying to hear about, or simply other things you want to hear about that I can't hit here please let me know on the Pacific War channel discord, comment my Youtube channel or become a patreon, if ya do I promise I will make content just for you, that's why it's there. So needless to say, these major events were hitting China at an extraordinarily bad time. These were major variables thwarting China from seeking a firmer hand against Japan when it came to Korea. China was waiting for things to simmer before they confront the Japanese. And do remember despite Japan's actions, they still represented the greatest possible ally against the looming Russian bear to the north who were gradually expanding into Asia. The prospect of large numbers of Russians moving into East Asia concerned Korea, Japan and China all the same. On top of this the Russians began plans in 1882 to start a steamship line from Ukraine to Priamur, on the coast of Siberia and this also meant a large development of Priamur. Korea had the great misfortune of being what one author has called ‘a shrimp among the whales”. The whales being China, Japan and Russia. Korea had a long history of being fought over, in 661 the Japanese sent troops, then the Yuan Dynasty forces of Kublai Khan used Korea to try and invade Japan in the 1190's and in the 1590s Hideyoshi invaded Korea. So Korea had this unfortunate history of simply being stuck in the middle. In 1882 China still held suzerainty over Korea…well from their point of view, the Japanese certainly did not see it that way. Korea was grasping at straws, trying to avoid conflict, but she was playing a game between two tigers. Now in 1881 Korea began expanding its relations with all 3 major players, Russia, China and Japan. Awhile back I mentioned that Korea sent Kim Hong-jip to Japan and after his journey he strongly suggested Korea send more envoys to learn more from Japan. In 1881 this led Korea to create the Gentlemen's sightseeing group. These were 12 young Koreans who went to Japan to learn more about the Meiji restoration efforts. The mission was akin to Japan's Iwakura Mission, the Koreans inspected administrative agencies, military facilities, education facilities, everything they could. The Koreans were very impressed by what they saw and when they came back home they sought ways to push Korea onto the same path as Japan's modernization efforts. Amongst the 12 gentleman was one Kim Ok-kyun. After the tour had ended Fukuzawa Yukichi one of Japans top liberal minded intellects arranged for Kim Ok-kyun to remain an extra 6 months at Keio university. Kim Ok-kyuns stay convinced him that the Meiji restoration was the essential path for Korea to self strengthen and thwart western encroachment.  Now Kim OK-kyun will be a key player in many things to come, but I bring him up now just to signify the efforts of Japan to win over Korea. People such as Kim Ok-kyun began championing Japan as Korea's savior and this prompted King Gojong to look to Japan for some assistance in modernizing, such as the employment of Lt Horimoto Reizo who trained the Pyolgigun. But while Japan was making inroads to circumventing China, China was not sitting idly by.  Li Hongzhang had emerged probably as the most influential person in all of China by the 1880s. The Qing government authorized the man who was the Grand Minister for the Northern Sea, the governor general of Zhili province, Commander of the Huai Army, associate controller over the board of admiralty and Grand secretary, yes China was continuing the practice of placing as many titles as possible onto a single man. Above all else Li Hongzhang was responsible for Korea. As much as I have talked about Zeng Guofan's pupil I have not really talked all that much about the man himself. Li Hongzhang dominated Chinese foreign policy for nearly quarter of a century. He was 6 feet tall and quite a lot of western diplomats noted him to have a fine physique, a vigor to his nature, piercing eyes, a commanding presence and a no-nonsense approach. As a Qing official he wore multicolored silk robes, a large triangular hat with the traditional three-eyed peacock feathers. As noted by his mentor Zeng Guofan “Li Hongzhang possessed a bearing and manner of speech sufficient to bring men to their knees”. Li Hongzhang was frankly a go-getter as we say in the west. George F Seward, a minister of the US to China called him “a giant among his fellow Chinese and the best foreigners who have met him in affairs will not hesitate to accord to him intellectual powers, which would command admiration in any cabinet or council”. Russia's count Sergei Lil'evich Witte, the architect of the empires industrialization program for over two decades and a man not known to overstate others said this of Li “I have met many notable statesmen in my career and would rate Li Hongzhang high among them. In fact, he was a great statesman; to be sure he was Chinese, without any kind of European education, but a man of sound Chinese education, and what is more, a man with a remarkably sound mind and good common sense." The socialist French newspaper, Le Siecle, called him "the yellow Bismarck." I particularly like that last one, yellow Bismarck thats a flavourful one isn't it.  Li Hongzhang was Han Chinese, from 6 of 7 generations that passed the imperial examinations, a scholar through and through. He passed the third highest out of 4000 other students for the highest imperial degree and built up the Huai army with help from Zeng Guofan quickly becoming one of if not the dominant military ruler in China. It was in fact his rule over the most powerful army in CHina that led to many of his appointments as the Qing needed to try and rein him in somehow. He and Empress Dowager Cixi would have a long-standing relationship. Li Hongzhang aided her in installing her nephew as Emperor in 1875, though in reality he would not actually rule anything it would be Cixi and Li was loyal to her. On the note of Cixi, Li Hongzhang was criticized heavily for corruption and indeed he became fabulously wealthy. Yet I do not think you can point fingers simply at Li, as it was not just him but the Qing bureaucracy that was corrupt. A foreign employee under Li had this to say about him and corruption “The Viceroy was a diplomat of world-wide fame; but to his countrymen - before the war - he was chiefly reputed as a great military and naval organizer. He was not nor could he be that; for the corruption, peculation and nepotism which infested his organizations had their fountain-head in himself, and to an extent which was exceptional even for a Chinese official. He was himself enmeshed in the national machine of organized inefficiency; to him also it was a normal condition, and any other, had it been indicated, would have been incomprehensible to him.” You have to understand at this time in the Qing dynasty corruption was simply the status quo. Bribery was the normal source of political influence. The Qing salaries were insufficient, so all officials bribed and embezzled to make ends meet. To get anything done politically in China at this time one had to bribe whether it was for good means or bad, Li was no different. Li's activities were some of the largest in scope China would ever see and thus required enormous sums of money. None the less Li was a Han, and the Manchu were never going to let the Han simply run the show, so even if Li had idea's about reform to stop the corruption they would not allow him to do so as it would put a Han in the drivers seat. And so Li was a master operator within the corrupt system of Qing politics, he had to grease the corrupt wheels of power. Unlike the Meiji restoration which took daring reforms backed by the Genro of Japan, Li had major shackles.  I think I already said this before, Li Hongzhang is one of my favorite characters of modern Chinese history, but he is also a terribly tragic character. One would call him a man before his time. He showed great foresight about how China could modernize but he was hampered by the system. Yet despite all of that he did an incredible amount to help modernize China nonetheless. He also never got a chance to really see the outside world until late in his life unlike most of his Japanese counterparts. He would also take the lionshare of the blame for the many humiliations CHina would receive, literally right until his death he just kept fighting bitterly. Many champion those who do great feats during good times, but we often forget those who lived in dire times who struggled to do great feats, and Li is one of those. Now as the man responsible for Korea Li Hongzhang advised his Korean counterpart in 1879 "There is no human agency capable of putting a stop to the expansionist movement of Japan: has not your Government been compelled to inaugurate a new era by making a Treaty of Commerce with it? As matters stand, therefore, is not our best course to neutralize one poison by another, to set one energy against another? You should seize every opportunity to establish treaty relations with Western nations, which you can use to check Japan." The advice was carried to King Gojong who in 1822 solicited Li Hongzhang to negotiate on Korea's behalf for a treaty with the United States. The Josen-United States Treaty of 1882 or Treaty of Peace, AMity, Commerce and Navigation would be signed in 1882 heavily influenced by Li Hongzhang. It was Korea's first treaty with a western nation, albeit an unequal treaty. It established mutual friendship with the US and mutual assistance in the case of attack. The treaty became the template for others as soon Germany signed one in 1883, then Russian and Italy in 1884 and France by 1886. The idea obviously being, Li Hongzhang trying to bolster up Korea so Japan would not try to invade her. Now despite the fact these treaties were intended to counterbalance Japan, they also indirectly undermined China. Combined with the Japanese treaties they all worked collectively to shatter Korea's isolation and severed China's suzerainty over her. To be blunt, while China could continue to scream about how Korea was still her tributary, now a collective group of other nations saw her as independent. This also began a process of creating pro-Japanese and pro-Chinese factions within the Korean political system. There were those who missed the times of the Daewongun reign. They believed the current actions of Korea were unfaithful to Confucianism. And then in 1882 a small problem would evolve into a larger one. Remember the Japanese military attache, Lt Horimoto Reizo? Well in January of 1882, his work ended up reorganizing the existing 5 army garrison structure into the Muwiyong “palace guards garrison” and the Changoyong “capital guards garrison”. But alongside that he also created the Pyolgigun “special skills force” which was basically the yolk of a new modern Korean army. This is all fantastic and good fun, however Korea held a very tight budget and was forced to reduce the number of her old-style troops. For those of you who know your Satsuma Rebellion that occurred in Japan, here in Korea a similar event unfolded. In July of 1882 many Korean soldiers were retired against their will. They protested that for over a year after the forced retirement they had not received back pay. 1000 men, mostly the old and disabled were let go, and they were not paid their stipends of rice for 13 months. They began to protest, and who wouldn't. Hearing about this, King Gojong ordered that a months allowance of rice be given to the soldiers and he directed one Min Gyeom-ho, the overseer of the Joseon's government finances to see to it. Min Gyeom-ho was the nephew of Queen Min, and that is an important fact as the Min family would be seen as culprits. Well Min Gyeom-ho handed the job over to his steward who sold the rice he had been given for the soldiers and used that money to buy millet which was further mixed with sand and bran, the good classic old case of embezzlement, like cutting cocaine with baking powder. Well the the substance by the time it got to the soldiers had gone rotten and as you might imagine it really pissed off the already pissed off protesting soldiers. So on July 23rd of 1882 a riot broke out in Uigeumbu. Pissed off soldiers marched upon the residence of Min Gyeom-ho who they suspected was the culprit swindling them all. Min Gyeom-ho heard of the incoming rioters and ordered the police to arrest their ringleaders and have them executed the next day. The rioters received word of these orders and broke into Min Gyeom-ho's home, but by that point he had fled so they simply trashed the place. Without the man to exact their vengeance upon the rioters marched to the armory and began stealing arms and ammo. Then they went to a local prison, overwhelmed its guards and released the arrested ringleaders alongside other political prisoners. At this point Min Gyeom-ho was hiding at the Royal palace. He panicked and ordered the army to quell the revolt, but by this time the revolt was snow balling. The armed rioters then turned their attention to two different groups of people, the first were the Japanese and second Korean progressives aka the reformers supporting the new changes to Korea propped by Japan. A group of rioters headed to Lt Horimoto's quarters where they grabbed him and took turns stabbing him to death. Another group of over 3000 rioters marched upon the Japanese legation. Over at the legation were the minister to Korea Hanabusa Yoshitada alongside 17 staff members and 10 legation police. The legation was quickly surrounded prompting Hanabusa to order all the documents within to be burnt. As the smoke and flames increased, many of the legation staff used it as a cover to escape through the rear gate. The Japanese fled to the nearest harbor where they took a boat down the Han river enroute to Incheon. From there they thought they would be safe, but Korean soldiers continued to hunt them down, soon they were fleeing to another harbor, but this time the Koreans caught up to them. 6 Japanese were killed with another 5 severely injured. The survivors got onto a boat and made a break for open sea, eventually running into the British survey ship HMS flying fish which took them in.  The rioters certainly did not stop at the Japanese legation, on July 24th they took to marching upon the royal palace still hunting Min Gyeom-ho. They got their hands on Min Gyeom-ho killing him alongside a dozen high ranking Joseon officials including Heungin-gun Yi Choe-Heung, the older brother of the Daewongun. It should be noted that while he was the brother to him, he was also publicly critical against his isolationist policies and could be seen as an ally to the Min clan. The rioters also hunted for Queen Min, intending to kill her as well. They saw the Queen and the rest of the Min allies as the main culprits behind the corruption going on in the government. Queen Min managed to escape the palace being carried literally away on a guards back dressed as a commoner. She fled for refuse in the home of Min Eung-sik in Chungju of Chungcheong province. Meanwhile the rioters managed to kill an official of the Min family and the entire ordeal became known as the Soldiers Riot of 1882 or the Imo uprising.  Now the Imo uprising was sort of a symptom of something else going on in Korea. I had mentioned previously that the Korean politics had created sort of a faction situation. It was not necessary one side was Pro Chinese and the other Japanese, a lot more was going on, but I will try to summarize it as best as I can. During the reign of the Daewongun, many of the Korean literati, you know the political, scholar, high society types, well they considered a lot of what the Daewongun was doing to be unfaithful to confucianism. However when the Daewogun was kicked out, they began to see all the grand reforms and treaties emerging under King Gojong as even worse. In fact they never really saw it as “King Gojong's” but rather Queen Min and her entourage of family members in high positions taking Korea to hell in a handbasket.  During the Imo uprising incident there was a rather important figure amongst the rioting troops, Prince Waneun, the illegitimate son of Daewongun and one of his concubines named Kyeseongwol. He was the older half brother to King Gojong. Now When the Daewongun was “forcefully retired” he actually did not go without a fight and attempted a coup, which just saw him getting deported to China, and this greatly upset Prince Waneun. But he bide his time, entering the Korean military as a low ranking officer. When the rioters struck in 1881, Daewongun had sent agents to instigate them, one of which was Prince Waneun. It seems the Daewongun was trying to replace King Gojong with his illegitimate son, but the riots failed. When they arrested the rioters many of their leaders were executed, one of which was Prince Wanuen. Who ordered his specific execution is unknown, myth has the Korean politician Yi Yun-yong being responsible, but there is also evidence he did so under orders from Queen Min and King Gojong. On October 28th of 1881 he was poisoned to death while in prison at Jeju. The reason I bring up this minor part of the story is to highlight that there were serious efforts being made by political factions to usurp King Gojong and steer Korea in certain directions. The Daewongun clearly supported the rioters and their cause. In fact it is known the Daewongun exhorted the rioters to specifically bring down the Min clan and expel the Japanese. Daewongun was very much in the China camp politically. King Gojong clearly did not support their cause, but he saw the writing on the wall. King Gojong asked his father to return to the palace, who promptly showed up with 200 of the rioters backing him up. King Gojong capitulated to their demands, one of which was to restore his father to power. King Gojong basically said this to his father when he showed up to the palace “put an immediate end to the wild melee and I will give power over the small and large matters of the government”. And thus the Daewongun was back in power. His first order of business as you might imagine was to remove from office all officials of the Min family, he even had his own brother executed because he had allied to them! At the time it was believed Queen Min had been killed, thus he had a funeral process begun for her. Now in response to the killing of the Japanese officials, well Japan was not too happy about that. The foreign office under Inoue Kaoru ordered Hanasuba to return to Seoul to hold a meeting with senior Korean officials to get them to bring the rioters responsible to justice. If any more of these rioters were to attack Japanese, Japan was going to bear military force against them, regardless of whatever the Korean government did. Inoue instructed Hanabusa, that if he saw the Koreans making any attempts to hide the perpetrators and not punish them, or if they refused simply to comply at all with their demands this would constitute a breach of peace and thus the IJA would be rolling in. Japan also sent an official letter to the Korean government with an envoy, indicting it for the crimes that had been done to the Japanese and that Japan would be sending forces to occupy the port of Chempulpo. Hanabusa meanwhile was instructed that if China or another nation attempted to mediate on behalf of Korea, he should refuse this, but to reiterate none the less that Japan still believed her relations with Korea were friendly and that they best restore that friendly relationship. Thus Hanabusa was to go to Seoul with IJA and IJN forces to protect him and other Japanese officials. Now while Japan was doing all of this, in the background they were also calling up reserves for their military in advance and Inoue Kaoru made sure to notify western ministers in Tokyo they were sending IJA/IJN forces to Korea to “protect their citizens”. He strongly emphasized this was all in good faith and that their intentions were peaceful, but when the Americans offered to mediate he declined this off the bat, not a great look. As for the Chinese reaction, Li Hongzhang who was in charge had left his post just before the crisis had broken out, taking a leave of absence because his mother had just died. How fate tosses the dice sometimes eh? Thus China's de facto foreign minister was left out of touch and Korea did not have a Chinese legation on hand. Li Shuchang, the Chinese minister in Tokyo received word of the situation and sent word home. On August 1st, Zhang Shusheng dispatched 3 warships of the Beiyang Fleet under the command of Admiral Ding Ruchang to Korea with the Qing official Ma Jianzhong to assess the situation. 4500 Qing forces led by General Wu Changqing arrived and they quickly aided the Korean government in quelling the rioters thus thwarting a full blown rebellion. The Qing forces took control over Seoul. This was the first time that China had military intervened in Korea since 1636 and constituted a major departure in her foreign policy over Korea. Would this situation ignite a war between the Qing and Japan? I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The imo uprising was going to escalate things for China, Japan and Korea, simply boiling the pot of war gradually over time. How long could the diplomats and politicians keep those rattling the sabers of war?  

I väst har samurajen blivit symbolen för en japansk krigarkultur som saknar en europeisk motsvarighet. ”Samuraj” betyder ”att tjäna men dess faktiska innebörd är mycket komplex. ”Samurajen” vittnar om en märklig sammanflätning av militärorganisation, kejsardömets traditioner och civil uppoffring som tog en helt unik vändning i Japan jämfört med resten av världen.Från framväxten under 700-talet har samurajen haft en central position i japans utveckling och tillerkänts avgörande segrar mot t.ex. Kublai Khans invasionsförsök under 1200-talet. Frågan är om det ens går att prata om Samurajen som ett eget begrepp utanför Japans historia som helhet? Vem är samurajen egentligen?I den nymixade reprisen av avsnitt 28 av Militärhistoriepodden tar historikern Martin Hårdstedt och idéhistorikern Peter Bennesved sig an berättelsen om den japanska krigaren, krigarkulturen, de avgörande händelserna och den mycket märkliga statsapparat som byggdes upp runt japansk Bushido – ”Krigarens väg”.I avsnittet diskuteras jämförelser med den europeiska utvecklingen, den märkliga privatiseringen av statliga ämbeten, de avgörande vändningarna under mongolinvasionen samt de stora ledarna – Sengogku Jidai, Nobunaga och Hideyoshi - som under en turbulent tid lyckades ena Japan under den epok som vi i Europa brukar kalla medeltiden.Även samurajkulturens sakta förfall under Tokugawa-eran tas upp och Meijirestoriationens återfunna samurajromantik. Vi möter också samurajens militärteknisk förutsättningarna, rustningarna och svärden som ofta får definiera samurajen, och så får Peter Bennesved göra ännu ett utlägg om bågens speciella utformning och förutsättningar.För den som är intresserad av fortsatt läsning rekommenderas speciellt Stephen Turnbulls många olika verk på temat. En bra introduktion är boken The Samurai – A military history (1996, 2013). För den som vill ha mer hardcore-historia rekommenderas historiken vid University of Georgia, Karl F. Fridays bok Samurai, warfare and the state in early medieval Japan.Bild: Samurajer med olika vapen, c. 1802-1814 av Racinet, Albert (1825-1893) - Gallica - Bibliothèque nationale de France Hosted on Acast. See acast.com/privacy for more information.

Oliver is joined by Susan Furukawa, Associate Professor of Modern Languages and Literatures at Beloit College, to discuss history in fiction through works on the iconic and problematic life of 16th century shogun Toyotomi Hideyoshi. Susan and I look at how Hideyoshi sought to establish his own literary legacy, how he has been made a hero in different ways through the 20th century, and why darker elements of his past have failed to break through in these narratives. Read Susan's book, The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan. IMAGE AND AUDIO CREDITS Intro-outro music: jasonszklarek / MotionElements.com [L] One Hundred Aspects of the Moon #7, Inaba Mountain Moon - The young Toyotomi Hideyoshi leads a small group assaulting the castle on Inaba Mountain; 1885, twelfth month. [R] Important cultural property "Toyotomi Hideyoshi portrait" (part of artwork). Acclaimed in the 3rd year of Keicho (1598), Kōdai-ji Temple, Kyoto. Copyright © 2022 Oliver Moxham, ℗ 2022 Oliver Moxham. May be freely distributed for education purposes. --- Send in a voice message: https://anchor.fm/beyond-japan/message

Uma batalha que durou apenas um dia, mas ditou os rumos dos próximos séculos de todo o Japão. Separe trinta minutos do seu dia e aprenda com o professor Vítor Soares (@profvitorsoares) sobre o que foi a Batalha de Sekigahara. - Se você quiser ter acesso a episódios exclusivos e quiser ajudar o História em Meia Hora a continuar de pé, clique no link: www.apoia.se/historiaemmeiahora - Compre nossas camisas, moletons e muito mais coisas com temática História na Lolja! www.lolja.com.br/creators/historia-em-meia-hora/ - PIX e contato: historiaemmeiahora@gmail.com Apresentação: Prof. Vítor Soares Roteiro: Prof. Vítor Soares e Prof. Victor Alexandre (@profvictoralexandre) Edição: Victor Portugal. REFERÊNCIAS USADAS - Tales of Nobunaga, Hideyoshi, and Ieyasu. Okanoya Shigezane - Uma breve história da Ásia. Colin Mason - História do Japão: uma introdução. Emiliano Unzer (@emilianounzer) - Battle of Sekigahara | Encyclopedia Britannica - A Batalha de Sekigahara. Albert Caballé Marimón - Batalha de Sekigahara | Nippo Brasil - A História do Japão | Canal Nostalgia

Hideyoshi Arakaki, jugador de UTC manifestó que esta temporada ha sido la mejor por los números que ha mostrado en la Liga 1 y anhela llegar a la selección peruana. DEPORCASTSee omnystudio.com/listener for privacy information.

Oda Nobunaga was nearing his dream, of a unified Japan under his rule, all that remained were the wavering Ikko-Ikki and Mori clan. Toyotomi Hideyoshi and Akechi Mitsuhide, two of Nobunaga's most trusted generals, began a final campaign against the Mori. Hideyoshi was successful however Mitsuhide struggled leading to resentment. Once again thanks to Nobunaga's meritocratic mindset and innovative tactics both the Ikko-Ikki and Mori began to fall. In the East The sons of the Tiger and Dragon were failing to fill their father's shoes. Oda Nobunaga, after decades of warfare, was nearing his dream.   Topics Covered Toyotomi Hideyoshi and Akechi Mitsuhide's Campaign against the Mori The 2nd Battle of Kizugawaguchi The Surrender of Ishiyama Hongan-Ji Yasuke, the Black Samurai The Uesugi Civil War The Fall of the TakedaSupport the show

This is the one where we come up with silly questions then debate them seriously. This time we're taking a deep dive into the BU$TAFELLOWS Love Interests! Vki and Vka tend to disagree on a lot in this game, so what will the rankings look like?As usual, we get derailed but it's always a good time. Also! The mug with HIDEYOSHI'S face on it makes a few appearances, because we decided to spice up a few of the questions with extra randomness.Games discussed: BU$TAFELLOWS, Olympia Soiree, Touken Ranbu WarriorsNone of the games or characters discussed belong to us.Support the show

Hoy en Nomikai Radio la tercera entrega de nuestro especial sobre los samurai. Hoy hablaremos de los tres unificadores de Japón, básicamente las figuras históricas por antonomasia del país nipón. El temido Nobunaga, el astuto Hideyoshi y el impasible Ieyasu. ¿Quienes fueron? ¡Para saberlo qué date con nosotros en Nomikai Radio!

Long Intro   China is one of the world's four ancient civilizations, alongside Mesopotamia, the Indus valley and Egypt. It has a written history dating as far back as the Shang Dynasty, that's around 1600 BC, over 3000 years ago! Now as you can also imagine  you are not getting the full rundown of the entire history of China, it's simply too immense for the overall story we are getting into. The story I want to tell has been termed by scholars, “the century of humiliation” dating 1839 until 1949. During this period China or better called the Qing Dynasty and later Republic of China faced terrible and humiliating subjugation by Western powers and the Empire of Japan.The story we are going to begin today is one of pain and hardship, but it is also a tale of endurance and resilience that created the China we see today.    This is the Fall and Rise of China Podcast I am going to let you in on a little secret, I myself am quite new to the vast history of China. As some of you listeners might already know, I am the writer and narrator of the Pacific War Podcast week by week. I specialize in the Pacific War and Japanese history and I ventured into a journey to explain everything that is the Pacific War of 1937-1945 when I began my personal Channel called the Pacific War Channel on Youtube. Yet when I sat down to begin writing about the history of Tokugawa Japan and how Japan would find itself on a path towards virtual oblivion, I thought to myself, well what about China? This is when I fell down a rabbit hole that is 19th century China. I immediately fell in love with it. I am a westerner, a Canadian, this was knowledge not usually told on my side of the world. So I thought, what are the most important events that made the China we see emerging during the Pacific War, or to be more accurate the Second Sino-Japanese War? I fell upon the first opium war, by the time I read a few books on that, it was the second opium war, then the Taiping Rebellion, the Nian Rebellion, the Boxer rebellion, the list goes on and on. 19th Century China is one of the most fascinating albeit traumatic episodes of human history and has everything to do with the formation of the China we see today. The term a century of humiliation or 100 years of humiliation is how many Chinese historians describe the time period between the First Opium War and the end of the Chinese Civil War. I do not speak the language nor have a full understanding of the culture, I am a lifelong learner and continue to educate myself on the history of one of the most ancient peoples of our world. This will be a long and honestly difficult story to tell, but I welcome you to join me on this journey.   Stating all that I want to begin our journey explaining how the Ming Dynasty fell and the Qing Dynasty rose up.  This episode is the rise of Nurhaci Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   The Ming-Qing transition is a story filled with drama and corruption, heroes and villains, traitors and martyrs. Peasant rebellions, corrupt politicians and terrifying invaders would eventually collapse what was the Ming dynasty.   The Ming Dynasty was the ruling dynasty of China between 1368 and 1644. It would be the last dynasty to be ruled by Han Chinese. They had overthrown the Mongol led Yuan dynasty of 1271-1368 which fell for a plethora of reasons such as class conflict caused by heavy taxation and ethnic conflicts. During the entire history of China, there is always room for rebellions, and quite a number of Han revolts would occur such as the Red Turban rebellion beginning in 1351. Now amongst these many rebellions taking place there was Zhu Yuanzhang a man born into a impoverished peasant family in Zhongli county, present day Fengyang of Anhui Province. He had 7 older siblings, of which several were sold off by his parents because there was not enough food to go around. When he was 16, a severe drought ruined his family's harvest and this was accompanied by a plague that took the lives of both his parents and all his siblings, save for one brother.  Around this time the Yellow River dykes had flooded causing a widespread famine. More than 7 million people would starve as a result of the drought and famine in central and northern China. The now orphan Zhu would then dedicate his life to become a buddhist monk at the Huangjue Monastery near Fenyang to avoid starvation, which was a common practice of the poor. Then the monastery where he lived was destroyed by an army suppressing a rebellion. I would say enough had been enough for Zhu because this prompted him in 1352 to join a local rebel group associated with the White Lotus Society against the Yuan Dynasty. So he began to live a life as a bandit, stealing from the rich and giving to the poor as it's said. The leader of the rebel group was a man named Guo Zixing who led an attack to capture Haozhou. Zuo became his second in command and took on the name Zhu Yuanzhang. Guo quickly began to see the rising star that was Zhu as a rival, but would eventually die in 1355, leaving Zhu to take leadership of the rebel army. Zhu attacked and captured towns and cities in eastern China and as Zhu did this he also found scholars who could educate him. This allowed Zhu to learn the principles of good governance and soon his abilities were beginning to show. This local rebel group in turn eventually joined the larger Red Turban Army rebels against the Yuan Dynasty. Eventually young Zhu rose through the ranks and would emerge the leader of the rebellion. Zhu early on ordered the scholars in his ranks to portray him as a national leader against the Mongols rathan that just a popular rebel.  In 1356 Zhu's forces captured the strategic city of Nanjing which would become the future capital of the Ming Dynasty. Zhu would then emerge as the national leader against the Mongols, though he had rivals such as Chen Youliang based in Wuchang and Zhang Shicheng based in Pingjiang. Both rivals declared themselves leaders of new dynasties, Chen as emperor of the Han dynasty, Zhang as a prince of the Zhou dynasty. Zhu managed to defeat Chen's naval forces at Lake Poyang in 1363 and Chen would die with the destruction of that fleet. With the conquest of Chen's holdings at Wuhang, Hubei, Hunan and Jiangxi, Zhu soon proclaimed himself a Prince of Wu. Then Zhu was able to capture Zhang Shicheng who committed suicide, after this many rebel groups fell into submission. After continuing the fight against the Yuan and other warlords until 1368 when he then proclaimed himself emperor of the Ming Dynasty adopting the name Hongwu meaning “vastly martial”, though he is more correctly referred to as the Taizu emperor.    Emperor Hongwu sent out his armies to conquer the north while provinces in China submitted to his rule. The northwest was first to fall, followed by the southwest and by 1382 unification would be complete. Under his rule, the Mongol bureaucracy that had dominated the Yuan dynasty were replaced with Han Chinese officials. He re-instituted the imperial Examination, something that had roots going as far back as the Three Kingdoms period. He began major projects such as a long city wall around Nanjing. Now Hongwu was a very paranoid, cruel and even irrational ruler and this would increase as he aged. Upon taking power he immediately transformed the palace guards into a quasi secret police force and began a massive campaign to root out anyone who might threaten his authority. Hongwu set his secret police to work which resulted in a 14 year campaign of terror. In 1380, the prime minister Hu Weiyong was found to be plotting a coup to take the throne, he would be executed alongside 30,000 or so officials. Hongwu would abolish the prime minister and chancellor roles in government. Yet this did not satisfy him and 2 subsequent campaigns would occur resulting in the killing of 70,000 other people ranging from government officials all the way down to servants, your typical new emperor stuff.    Emperor Hongwu began a process of stationing members of his royal family all across the empire. He did after all have 26 sons, wow, and those who survived long enough became princes and were assigned a territory and military to rule. This system he built up would have some dire consequences down the road. Now just because Hongwu had overthrown the Mongol led Yuan dynasty and drove them up north, but this did not mean they were gone. Zhu envisioned early into his reign a border policy where mobile armies along the northern frontier would guard against the Mongol threat. Adding to this he wanted 8 outer garrisons near the steppe and a system of forts and other defensive structures. The inner line of this defense would end up being the  Ming Great Wall, part of the Great Wall of China. Manchuria and parts of outer mongolia remained under the control of Mongols and they held what is called the Northern Yuan dynasty. They too would be conquered by Hongwu's forces and after the emperor's death would be “complacent”, though they would claim to still be the legitimate heirs to the throne. Speaking of heirs to the throne, Hongwu would eventually die and he was succeeded by his 15 year old grandson Zhu Yunwen who would take up the title Jianwen Emperor in 1398.    Now Hongwu had chosen Zhu Yunwen to succeed him, but as is common throughout history, there would be someone else who would vie for the position. Now following somewhat in his grandfather's footsteps, the Jianwen Emperor began his emperorship by trying to limit the power of those who could threaten him, IE: his family. One of the first edicts he would make was for his uncles to remain in their respective territories, while he simultaneously began to effectively reduce their military capabilities. The first uncle he threw proposals at held the largest territory and most powerful military, he was Zhu Di the Prince of Yan and he simply refused the proposals. Then Jianwen arrested one uncle on treason charges, stripped his family of their royal status and exiled them. Jianwen followed this up by doing the same thing to 4 more uncles. Well as you can imagine a rift began to emerge between the families being targeted and that of Jianwen, so the Prince of Yan, Zhu Di who was the eldest surviving uncle and had the most formidable military assumed leadership amongst the targeted families. This prompted Jianwan to appoint several officials to go to current day Beijing where Zhu Di was stationed to stop his uncle from allegedly planning a coup. Zhu Di feinted being ill to illude the officials, but they reported back to the Emperor they thought a coup was about to occur. Thus the emperor gave the order to arrest his uncle at court, but a official at court leaked this information to Zhu Di.   Zhu Di soon began a rebellion against his nephew which led to a 3 year civil war (also known as the Jingnan Rebellion). This all cultivated in the end with Zhu Di personally leading his forces to take the imperial palace in Nanjing. Allegedly, Emperor Jianwen set the imperial palace on fire in his own despair. His body was never located and it is alleged he may have made an escape and went into exile. Zhu Di regardless held a imperial funeral for his nephew and was crowned the new Yongle Emperor which means “perpetual happiness”.    The Reign of Yongle is considered a second founding of the Ming Dynasty because of the enormous amount of achievements made. Nanjing was demoted to a secondary capital and now Beijing was made the main one. Yongle began the construction of the Imperial City and Forbidden City employing hundreds of thousands of workers. He decided to build a treasure fleet in 1403 and from 1405 to 1433 there were 7 maritime expeditions undertaken by the Ming treasure fleet. The ambitious project resulted in the construction of upto almost 3000 ships and expanded the Chinese tributary system to other countries as far as India, the Persian Gulf and east coast of Africa. An entire podcast could be dedicated to the Ming treasure voyages alone.   Yongle would stage 5 giant campaigns against the Mongols and Oirats north of the Great Wall which in turn would lead to more building up of the Great Wall of China throughout the 15th to 16th century. Indeed Emperor Yongle's efforts allowed the empire to be stable and prosperous for a century before it began to weaken. After Yongle the 6th & 8th Emperor of the Ming Dynasty, Emperor Zhengtong and yes you heard that right 6th and 8th allow me to explain. Emperor Zhengtong was encouraged by an influential court eunuch named Wang Zhen to lead a force personally to face off against the Oirats of the Northern Yuan dynasty leaving his half-brother Zhu Qiyu in charge temporarily. The Oirats had begun a 3 pronged invasion of the Ming dynasty At the age of 21, Emperor Zhengtong personally led the battle of Tumu Fortress against the Oirat leader, Esen Taishi. He lost one of the most humiliating battles in Chinese history, some rather ridiculous sources state half a million Ming forces fell to a Oirat cavalry force of just 20,000. Zhengtong was captured by Esen Taishi and held for ransom leading to what is called the Tumu Crisis. In the meantime his brother took the throne as the Jingtai Emperor. Zhengtong would eventually be released in the year of 1450 and return home, only to be put under immediate house arrest by the Jingtai Emperor for 7 years. Jingtai would be succeeded by Zhengtons son as the Chenghua Emperor, but Jingtai stripped him of his royal title and installed his own son as heir. That son died and the Jingtai Emperor would follow soon as the former Zhengtong Emperor led a palace coup against him. The Zhengtong emperor seized the throne and changed his regnal name to Tianshun meaning “obedience to Heaven”, then he demoted Jingtai to the status of a Prince and ruled for around 7 years. So yeah that's how you become Emperor twice apparently.    The Ming Dynasty was a very impressive empire and would be one of the most stable and longest ruling periods in Chinese history. Many enormous achievements were made by the Ming, as I mentioned they built up a large part of the Great Wall of China, the Forbidden City and led 7 massive voyages with the treasure fleet, but there was much much more. They created woodblock color printing and China's first metal movable type printing created by the Ming scholar Hua Sui in 1490. The first book printed using the technique was Zhu Chen Zou Yi. Alongside that the most comprehensible medical book ever written by Li Shizhen in 1578 about traditional Chinese Medicine, Compendium of Materia Medica (Bencao Gangmu). Another book was published during the Ming period and was called “Journey to the West” in 1592 by Wu Cheng'en and is considered one of the 4 great classical novels of Chinese literature. It built upon the accounts of the pilgrimage of the Tang Dynasty's Buddhist monk Xuanzang who traveled to Central Asia and the Indian subcontinent searching for sutras.   The economy of the Ming Dynasty was the largest in the world, following in the steps of the Han and Song periods to become known as one of China's 3 golden ages. With a massive agricultural surplus, porcelain goods and silk led to silver pouring into China. Speaking of porcelain it was one of the most loved exports of the Ming as they had perfected the technique built up during the Tang Dynasty. The blue and white porcelain became extremely popular in Europe. Speaking of Europe, while the Ming made such incredible achievements, one department they did less well in seems to be in terms of scientific discovery. The Ming Dynasty was characterized to be generally conservative and very inward looking, hard to blame them though when they were basically one of if not the pillars of the world. The west and east were not as isolated as one would think and the Ming by no means opened any relatively new relations with the west. For example there is evidence to support that Roman merchants during the reign of Marcus Aurelius had ventured as far as the Han capital city of Luoyang. Yet it would only be much later in history when one particular group made some waves in Ming China and that would be the Portuguese in the 16th century. The first to land on Lintin Island in May of 1513 was the Portuguese explorer Jorge Alvares which was the first time Europeans made contact with China via the sea route around the Cape of Good Hope. Then in 1516, the cousin of the famous Christopher Columbus, Rafael Perestrello became the first known European explorer to land by sea and trade in Guangzhou. The Portuguese would follow this up by attempting an inland delegation in the name of Manuel 1st of Portugal to the court of the Zhengde Emperor. Unfortunately for them the Zhengde Emperor would die in 1521 as they awaited an audience and they ended up being quasi blamed for the Emperor's death and would all be imprisoned for life. Rather hilariously one Simao de Andrade, the brother to the ambassador sent as a delegation, began to rile up the Chinese belief that the Portuguese were trying to kidnap Chinese children, allegedly to cook and eat them. There has been speculations this was all based on the idea Simao was purchasing and or kidnapping chinese children to take them as slaves. Well one thing led to another and the Ming Dynasty found itself enveloped in a small naval battle with the Portuguese naval force of Diogo Calvoin 1521. The Naval battle of Tunmen was the result of the Portuguese sailing up the river to Guangzhou without permission. Allegedly the Portuguese gave a cannon salute when they reached Guangzhou and this friendly gesture was quite alarming to the locals. Well while things were pretty cool for a bit, but then the delegation situation had gone sour at roughly and an edict was made to evict the Portuguese too which the Portuguese refused to comply with. The Portuguese cannons had superior range, but they were easily surrounded by a hoard of ships and the 5 Caravels were forced to use some bad weather to their advantage to flee the scene. By the way the slave purchasing / child kidnapper Simao continued for decades to do business in Xiamen and Ningbo. Eventually he ran into some trouble when he did what he did best, steal children and the locals banded together to slaughter him and those working with him.   Despite this, let's call it minor setback, the Portuguese continued to do limited trade along the Fujian coastline with the help of some rather corrupt local Ming merchants. By 1529 the Portuguese were sending annual trade missions to Shangchuan Island and by the 1550's the Portuguese established firmer feat in Macau where they established a trade colony. The Portuguese even began to help the Chinese fight off the hundreds of pirate ships running havok in the area. They then followed this up by fighting off the Dutch later in the 17th century. This of course would not stop the great Dutch maritime empire from eventually taking over, though the Portuguese found a very lucrative business in becoming middle men when the Japanese were banned from trade with China. The Portuguese would take Chinese silk, hock it for Japanese silver and presto, quite a good hussle.    Things were looking good for the Ming dynasty, but troubles loomed around every corner. One of those corners we hinted to just a bit, that being the Japanese. Japan had stopped sending tribute missions to China in 838 when it was the Tang Dynasty. 6 centuries later, between 1403-1547 the Ming Dynasty was quite powerful and the Japanese shogunate was relatively weak. The founder of the Ming Dynasty, Zhu Yuanzhang demanded Japan resume its tributary relationship with China if Japan wanted to trade with China. Japan agreed to recommence the tributary relationship with China believing that the trade would be beneficial and that China's recognition of the shogun as a partner would help to strengthen the shogunate. Thus the tributary relationship continued as of 1403 and it would be almost a century until Japan abandoned it again.   Speaking of Japan, by 1590, Japan's Warring states struggles came to an end when Toyotomi Hideoyosih emerged victorious and unified the nation. Yet soon the ailing leader of Japan, for a platitude of reasons decided to try and invade the Ming Dynasty, but to do so he would need to go through Korea. Historians argue one of the main reasons for the invasion of Korea was so Hideyoshi could keep his troops occupied as he may have feared them returning home would result in another domestic conflict. Hideyoshi did not study his enemy nor the territory his forces would be fighting upon. It really seemed Hideyoshi was in afit of egomania after unifying Japan and became convinced he would be able to conquer China. Now I cannot go into what is collectively known as the Imjin War of 1592-1598, but if you are interested you can check out King's and Generals over at Youtube where they have a few episodes on the event including: Imjin War: Beginning of the Japanese invasion of Korea / Imjin War: Rise of admiral Yi Sun-sin / Noryang Straits 1598.    What you need to know is that Hideyoshi asked, or rather ordered the Joseon Dynasty to allow his forces safe passage to go and invade their allies and protector, the Ming Dynasty. The Koreans gave a prompt no and did not stop Hideyoshi from transporting around 160,000 warriors to Pusan with the intention of marching them through Korea, then Manchuria and straight towards Beijing. This all would see Japan invading and fighting against the Joseon and Ming forces in 2 separate campaigns. Now initially the war went quite well for the Japanese, the Koreans were not prepared and the few thousand Chinese troops dispatched to help them, got stomped around the Yalu river. Well the Ming Emperor Wanli, surprised by the failure of his forces, decided to toss a much larger number of men, very much to the shock of the Japanese. The combined forces of the Ming and Joseon dynasty managed to push the Japanese out of the Korean peninsula. A cool fact of this war by the way was how the Koreans designed these armored warships known as turtle ships which held a ton of firepower. The turtle ships under the command of Admiral Yi Sun-sin out maneuvered the Japanese ships and decimated them, thus thwarting the Japanese from sending anymore troopships over to Korea. In the end the Ming Dynasty had quelled the Japanese challenge at their status as the supreme military power in East Asia and also affirmed that the Ming were willing to protect their tributary states like the Joseon Dynasty.  The Japanese by some estimates lost ⅓ their troops during the first year of the war. The cost of the war came at a steep price, it is estimated around 250-300 thousand died, perhaps 100,000 Japanese, 185,000 Koreans and 29,000 Chinese. And while that is truly horrible, the monetary costs were also quite steep, estimates put it in the range of up to 26,000,000 ounces of silver for the Ming Dynasty. Overall the war was a lose-lose situation for Japan, China and Korea. Yet it seems this war had a side effect that would prove to be one of the many nails that would be smashed into what was to become the Ming Dynasty's coffin. For while this venture played out down south in Korea, its effects rippled back all the way up to the Ming Dynasty's northern realm.   During this time period there were 3 major Jurchen tribes, the Wild Jurchens who lived in the most northern part of Manchuria. The Haixi Jurchens, who lived along the Haixi river and the Jianzhou Jurchen, who lives along the Mudan River in the region of Changbaishan. Jerchen by the way is something like a collective name for these people, their ancestors went by another name, the Manchu. They were semi-nomadic people and  heavily influenced by their neighboring Mongols. A Jianzhou Jurchen named Nurhaci had lost both his father Taksi and grandfather Giocangga, when a rival Jurchen chieftain named Nikan Wailan attacked them at Gure in 1582. Nurhaci demanded that the Ming hand over Nikan Wailan to him for execution, but they refused and went as far as considering to declare Nikan Wailan as new Khan of all the Jurchens, believing this would keep them all divided. It goes without saying Nikan Wailan forces were supported by the Ming. The Ming were utilizing the same strategy that had been done since the ancient times to deal with the peoples of the steppe, foster rivalries amongst the tribes and keep them disunified.    It is said that Nurhaci was a gifted mounted archer from youth, could speak multiple languages, and loved to read Chinese literature such as Shuihu Zhuan “water margin” and Sanguo Yanyi “romance of the 3 kingdoms”.  At the age of 25 Nurhaci avenged his father and grandfather's deaths by defeating Nikan Wailan in battle in 1587 sending him fleeing to the Ming for protection. The Ming would eventually execute him years later, but this would not satisfy Nurhaci. In 1589 the Ming Dynasty appointed Nurhaci as the Paramount Chieftain of the Yalu Region. It seems the Ming Dynasty believed that Nurhaci's tribe was too weak to unify the other tribes and become a threat to them, thus fulfilling their strategy of keeping them disunified.  Then Nurhaci managed to defeat a coalition of over 9 rival tribes, one of which was the Yehe tribe during the battle of Gure. In 1591, Nurhaci had consolidated a large swathe of territory stretching from Fushun to the Yalu River and this provoked the Yehe tribes who sent a force of over 30,000 against him. Nurhaci's men were able to turn back the Yehe menace and while Nurhaci continued to rally tribes under his command,  the Imjin War began.   As the Japanese were invading Korea, the rising Jurchen leader had some limited engagements against the Japanese along the border of Korea and Manchuria. This led Nurhaci to offer assistance to the Ming and Joseon dynasties for the Imjin War effort. But both the Ming and Joseon dynasty's would refuse his offer however, especially the Joseon who stated “to accept such assistance from northern barbarians would be disgraceful”. Now the Imjin War indirectly weakened the Ming Dynasty's position in Manchuria and gave the now rather insulted Jurchen leader Nurhaci an opportunity to expand his influence and territory. Nurhaci began to conquer and consolidate the unrelated tribes surrounding Manchuria. In 1599 Nurhaci had his trusted scholar Erdeni create a system of writing using the traditional Mongolian alphabet that laid out the foundation of what would become the Manchu alphabet. The Manchu as a people by the way are hard to really define and have been referred to as simply Jurchens, Tatars given who is speaking about them and what time period it is. In reality the Manchu is a rather broad umbrella for a few different groups of people in the large area of Manchuria and the term Manchu was chosen specially to create a sort of legitimate ancestry by those who eventually would bear its name.   In 1601 Nurhaci began to develop the Manchu military which became the banner system later on seen in the Qing dynasty. The banners derived from the niru “arrow” , a designation for a small Jurchen hunting band. This led to the organization of cavalry and infantry companies of around 300 men with subdivisions of 75. These units eventually evolved into differing banners, yellow, white, red and blue at first, then this increased to a total of 8 later on. If you have never seen the 8 banner army uniforms from the late Qing Dynasty, I highly recommend googling it. Absolutely awesome to see, unique colors for the armor and everything. Now the banner system was not purely military, it also became the established social hierarchy of what was to be a new state. Its important to note during his unifying efforts, Nurhaci also acquired a vast amount of Han Chinese defectors and with them Ming knowledge and technology such as firearms. A lot of these Han Chinese  would be married to Manchu women to form marriage alliances.The idea behind it was to take the tribe system and use it as building blocks for a military bureaucracy. This in turn also acted as a method of creating an administrative structure of the future Manchu people. Nurhaci built up his new empire's economy via mining and trade and managed to accumulate a lot of silver from tributary missions to the Ming Dynasty.    In 1607 Nurhaci declared himself the Kundulun Khan over what he proclaimed to be the Jin State, named after the former Jurchen led Great Jin Dynasty. Now this was also done to assert divine lineage to the Jin Dynasty of the 12th century and in some ways was an implied challenge towards the Ming Dynasty. Indeed, Nurhaci even began to publicly refer to the Ming Dynasty as merely the “Southern Dynasty”, implying equality with his new state. So it seems the Ming Dynasty had greatly miscalculated Nurhaci and now they had quite a threat bearing down upon them. In 1610 Nurhaci broke relations with the Ming imperial court and in 1618 he demanded they pay him tribute and sent them what is legendary known as the “seven grievances”. This was a list of 7 terrible acts the Ming Dynasty had performed against Nurhaci personally and that of the Manchu people, basically a highlight reel of everything they did to try and stop the tribes from unifying. Smack dab as number 1 by the way was supporting the man who killed Nurhaci's father and grandfather. The seven grievances also acted as a formal declaration of war against the Ming Dynasty. To think one day your financing the murder of some small tribal leaders, next thing you know their offspring has raised a new national peoples to take you out?    A confederacy of Jurchen tribes referred to as the Hulun tribes gradually began to recognize Nurhaci's authority, but some took more convincing so to say. The Jurchen tribes of the Hada, Hoifa, Ula were all defeated and assimilated by 1613, but then there remained one last Jurchen tribe that would not submit and it was one of the most formidable, the Yehe. In 1618 the Yehe leader Gintaisi united with the Ming Dynasty to combat the newly emerged threat that was Nurhaci.    As it would turn out, the flashpoint for the conflict that would ultimately lead to the downfall of the Ming Dynasty would occur at a frontier town in the northeast. The town held one of the 18 key fortresses established by the founder of the Ming, Emperor Hongwu. The first official battle with the Ming Dynasty would occur in Fushun. Fushun was located on the Hun River just east of Shenyang. Nurhaci sent a letter to the Yehe at Fushun stating “If there is a battle then the arrows shot by our soldiers will strike all in sight. If you are hit, you will surely die. Your strength cannot withstand. Even though you die in battle, there is no profit. If you come out and surrender, our soldiers will not enter the city. The soldiers attached to you will be given complete protection. But suppose our soldiers do attack and enter. The old and young inside the city will surely be in jeopardy, your official salaries will be taken away and your ranks will soon be reduced [for losing the battle]... If you submit without fighting I will not change your great doro (guiding principles; Ch., li yi) at all. I will let you live just as you did before. I will promote not only the people with great knowledge and foresight but also many other people, give them daughters in marriage and care for them. I will give you a higher position than you have and treat you like one of my officials of the first degree”.    In addition to being the first official military challenge to the Ming Authority, Fushun was connected to Nurhaci's strategy of assimilating the remaining rival Jurchen tribes such as the Haixi. Fushun also happened to be quite isolated and not as well-protected as the other great fortress cities. Commanding the defenses of Fushun was Li Yong Fang who had around 1200 men under him. Nurhaci would throw 20,000 at the city, but before he did this he sent around 50 men disguised as horse traders into the city. These 50 infiltrators opened the gates to Nurhaci's men who soon poured in. Li Yongfangs was horrified by the scene as several of his subordinates rushed to give their lives facing the invaders. Li Yongfang was captured and brought before Nurhaci who said to him “I know you are a man of many talents and have had many experiences and my state is in search of talent, as we are lacking in capable officials and are looking to employ capable generals. What purpose will your death serve? But if you surrender, you and all you soldiers will be safe”. Li Yong fang agreed to surrender if the people would be spared. Nurhaci honored this promise, in the end around 590 Ming soldiers died during the attack. Li Yongfang soon became a general under Nurhaci and even married one of his granddaughters. Li Yongfang became the first prominent Ming commander to defect and this would set a precedent for many many more. A large reason Ming officials like Li Yongfang defected was because they were not going to be forced to give up their own culture and customs.   After capturing the Fortress of Fushun, Nurhaci left 4000 men to guard it and now turned his attention to another fortress in Qinghecheng or known simply as Qinghe. The outraged Ming Court did not waste any time sending a counter attack to take back Fushun. The Ming dispatched commander Zhang Chengyin with 10,000 men to recapture the city. Zhang led the men and besieged the city, digging trenches and raining hell upon its walls using cannon and firearms. Nurhaci's sons Hung Taiji and Daisan took the force of 4000 men outside the city and to the shock of the besiegers charged directly upon them. It is estimated only 20% of the Ming force survived this devastating attack, and the rest fled or were captured.   The Ming Court was stunned by the loss of Fushun and knew it was not the only Fortress that would be attacked. Thus they dispatched an expeditionary force of 5000 men with 2 commanders, Li Rubai, the commander of Liaodong and Yang Hao the Military affairs commissioner to support the region, beginning with Qinghe. Both men were personally liked by Emperor Wanli, but both also had undergone scandals during the Imjin War when they messed up during a siege battle. With the new reinforcements brought over by the 2 commanders, Qinghe now had a garrison 6400 strong. Before leaving to help other areas, Yang Hao advised the commander of the Qinghe fortress, Zou Chuxian that he should lay an ambush out for the invaders, perhaps in the mountain pass nearby where they could take advantage of Ming firearms. Zou did not heed this and opted instead to remain within the fortress.   The reinforcing of the Qinghe fortress would prove to be fruitless. The defenders fired their cannons, hurled large boulders and logs and tossed hot oil all inflicting heavy casualties upon Nurhaci's men, but despite all of this the besiegers were able to take a corner wall as the defenders were busy loading their cannons. The siege quickly turned into bloody street to street fighting and with it the complete slaughter of the city's forces. Zou and his subordinates perished alongside most within the city. This prompted the Ming court to place a price over Nurhaci's head, 10,000 taels of silver. It is apparent, the Ming were not prepared to face the challenge pressed upon them by someone like Nurhaci. They had failed to anticipate Nurhaci's state-building efforts and now the fruits of his work were bearing witness.   With the fall of Qinghe and the surrounding towns, the Ming Court now dispatched a large force of 100,000 men to attack Nurhaci's forces. Yang Hao formulated the strategy for the grand operation, they would divide into 4 groups of around 30,000 men each and approach Nurhaci's stronghold of Hetu Ala from 4 different directions and surround it. Ma Lin would lead the northern group coming from Kaiyuan. Du Song from the west coming from Fushun. Li Rubo would come from southwest through the Yau Pass. Last, Liu Ting (also known as Big Sword Liu) would come from the Southeast from Kuandian supported by a 13,000 strong Joseon Dynasty Expeditionary force commanded by Gang Hong-rip. Despite all the planning, Yang Hao did not believe their forces had adequate training nor the supplies for the venture.    It is estimated that Nurhaci had around 60,000 men at this time. Nurhaci also had amazing scouts that provided him with great intelligence of the Ming plans and he decided the best course of action was to concentrate all of his forces together and pick off each Ming group one by one. Thus he sent small detachments of around 500 men each to intercept Liu Tin, Ma Lin and Li Rubo to misdirect them, while he would take the main force and smash Du Song, whom he deemed the greatest threat out of the 4 groups. To beat Du Song, Nurhaci snuck 15,000 of his men in the forested mountains near Sarhu for an ambush.   Du Song's force of around 30,000 set forth from Fushun which they had recently recaptured with ease as it was left undefended. Du Song was frustrated by this and wanted to face the enemy and finally found them when he came across the Hun River and saw a Jin force on the other side.    Du Song took 10,000 of his men to cross the river and attack, so that a beachhead could be formed and thus providing adequate room for a safe transfer of the rest of his forces and equipment. So he left behind the other 20,000 men with the war equipment who would follow them once the Jin force were pushed back. When Du Song's men were halfway across the river, Nurhaci sprung a trap. It turns out Nurhaci had ordered his forces to prepare the breaking of dams, and at the moment Du Song's 10,000 men got half way in, well they broke them. The Ming forces in disarray had to flee back from the raging water, abandoning a ton of their equipment. Now Du Song's force had to go from offense to defense, erecting 2 camps on the opposite side of the river frantically.  Those troops Nurhaci snuck in the forested mountains then came down upon the camp that held Du Song  and Nurhaci himself personally led 6 banners to attack the camp as well.   Nurhaci's forces much like that of Ghenghis Khan's, came in with horse backed archers to pelt the defenders. The Ming Musketeers divided themselves into 2-3 rows, taking turns to fire their guns and reload, known as “repeated fire”, basically a more rustic version of what you see during something like the revolutionary wars of America. Some of theses guns by the way are known as Zhuifeng Qiang “windchasing” guns. They are around 5 feet long and shoot fairly large lead bullets. With one of these you can probably hit something within 40 feet away effectively. So you must be thinking, well the Ming Musketeers must have shot the Jin cavalry up like a turkey shoot, but you would be wrong. Interesting little side note here, the bow and arrow historically has trumped firearms honestly until the invention of the repeating rifle and revolver. If you know something about the Aboriginal wars in the America's, it was this innovation that finally allowed militaries to defeat peoples like the Comanche. Until those were invented, horseback archers would be able to get off far too many shots by the time people using firearms could shoot and reload. And thats basically what happened, Nurhaci's horseback archers pelted the Ming Musketeers and began flanking them, until they began to break formation and soon fled. After this Nurhaci besieged the other camp at Jilin Cliff. Soon the Jin's had surrounded the force there and Du Song alongside 2 other generals were killed during the slaughter. It was said that “corpses piled up like a mountain and the fields were drenched in blood”.   Upon hearing that Nurhaci had annihilated the force under Du Song, the inbound force led by Ma Lin coming from a northern position chose to be much more cautious. Ma Lin's 30,000 men soon found the fleeing remnants of Du Song's force and quickly incorporated them into his own force. He then formed 3 camps at Xiangjiayan and fortified them with trenches and cannons. Nurhaci's sent a 1000 men to prod the defenses of the main camp that held Ma Lin's command and also to draw its attention. The 1000 men dismounted and moved forward cautiously, drawing the Ming gunfire their way.   Once Nurhaci had a good idea of the layout of their defenses, he sent in a joint infantry-cavalry assault to make a swift attack upon a weakest point on Ma Lin's camp. The Ming Musketeers could barely get off more than a single volley before the Jin horse riding warriors descended upon them. The front lines were being cut to pieces and soon the entire army's morale broke and several men were routed. Commander Ma Lin barely escaped with his life and many of his officers died in a nearby river turning it quote “crimson with their blood”.  The other 2 camps fell in a similar fashion. Thus Nurhaci had just annihilated 2 out of the 4 incoming armies and took some 4000 of his forces to Hetu Ala to recuperate their strength.    Yang Hao saw the absolute mayhem occurring and ordered the remaining forces to retreat and regroup, but the force coming in from the east led by Big Sword Liu Ting never got the orders. Now unlike his colleagues, Liu Ting was actually having some success against some Jin expeditionary parties. The 13,000 Joseon Expeditionary force was with Liu Ting consisting of 10,000 Musketeers and 3000 archers were proving themselves very capable warriors. He managed to capture a few fortresses, killed 2 Jin generals and inflicted a few thousand casualties. Nurhaci then decided to do something rather cunning: he slipped some saboteurs into Liu Ting's army. These saboteurs pretended to be messengers from Du Song, stating his force was already besieging Hetu Ala and desperately needed assistance for the final victory. Liu Ting proceeded to respond by increasing his army's speed to rush to Hetu Ala. Because of the increased speed they were going, Liu Ting's force became very stretched out and now there were practically 2 divided groups. Around 18 miles from Hetu Ala, Liu Ting's frontal force was ambushed in the Abudali Pass. This allowed 2 of Nurhaci's son's Daisan and Hong Taiji to both make cavalry charges one after the other into the front of Liu Ting's force. These back to back charges inflicted heavy casualties, and they soon managed to surround the Ming force, exacting an estimated 10,000 casualties upon them. It also claimed the life of Liu Ting who was said to go down killing several Jin with him, must have been waving around a pretty big sword. By the way I tried quite hard to find out how the nickname came about and failed to find anything concrete, if anyone knows let me know perhaps by commenting on one of my Youtube episodes!   The Korean Musketeers performed quite well, but the archers, it is alleged, fired without arrowheads, because the Joseon Dynasty intended to keep a neutrality with the newly emerged Jin people. The Joseon Musketeers were eventually overwhelmed by the Jin cavalry, because they lacked spearmen in their formations to thwart off the charges, something they would improve upon later down the road.  Gang Hong-rip ended up surrendering the remaining 4500 of his forces. Those who survived later captivity were eventually allowed to return to their homeland. Gang Hong-rip was proficient in the Jurchen language and was held hostage. Interestingly, once the battle was won and done, Nurhaci went back to Hetu Ala to celebrate and one of the first things he did afterwards was send a message to the King of the Joseon Dynasty asking why they sent an expeditionary force to aid the Mings. The king tried to play it cool and sent a letter of congratulations for the victory, but made sure not to write anything that recognized the Jin state. It seemed the Joseon dynasty was now stuck between the Ming-Jin conflict and this would hold dire consequences later.    Li Rubo had received the message to retreat from Yang Hao, so he was able to avoid disaster, losing around 1000 troops before getting out to safety. Overall it is estimated that the Ming lost some 45,000 troops, 28,000 horses and a ton of war equipment. The Jin claimed to have only lost 200 men, but better estimations put them at losing around 5000. The Ming Court was rocked by this loss and ordered the arrest of Yang Hao, sending the Embroidered Uniform Guard after him; those are essentially the Emperor's secret police. Li Rubo was impeached, because there were rumors he had only survived because he had a personal relationship with Nurhaci. Li Rubo would commit suicide before his trial and Yang Hao would rot in prison for almost a decade before being executed.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me.  Nurhaci did not stop after defeating the 4 armies, he continued to raise hell by capturing Kaiyuan, Tieling and Xicheng without breaking much of a sweat. Hell Nurhaci was said to have braved a hail of arrows when he personally led the assault on the east wall of Xicheng. Over in Chahar, some of Nurhaci's subjects were defeated at Guangning and this would lead to ongoing troubles between the Jin and Chahar mongols for 15 years. Now Xicheng was the last bastion of Nurhaci's Yehe Jurchen rivals, so now he looked towards more empire building activities. Alongside his advisors they began to plan the conquest of Shenyang and perhaps to establish a new Jin Capital in its place. 

Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan's past have been used by various actors throughout the modern era. In The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan (Harvard UP, 2022), Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. 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

Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan's past have been used by various actors throughout the modern era. In The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan (Harvard UP, 2022), Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan's past have been used by various actors throughout the modern era. In The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan (Harvard UP, 2022), Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan's past have been used by various actors throughout the modern era. In The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan (Harvard UP, 2022), Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan's past have been used by various actors throughout the modern era. In The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan (Harvard UP, 2022), Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan's past have been used by various actors throughout the modern era. In The Afterlife of Toyotomi Hideyoshi: Historical Fiction and Popular Culture in Japan (Harvard UP, 2022), Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/historical-fiction

After unifying Japan's warring states, supreme feudal lord Hideyoshi launched a massive invasion of Korea. In 1593, a year into this Imjin War of 1592-1598, he sent an envoy to Taiwan on a doomed mission to establish formal diplomatic and trade relations. In 1609 and 1616, the Japanese Shogun Tokugawa Ieyasu, hoping to establish indirect trading links with China, sent two larger missions to Taiwan. They were led and manned by Christian samurai from the island of Kyushu, which in the late 1500s had seen amazing success by Portuguese and Spanish missionaries in converting the population. Both expeditions to Taiwan were failures to the point of farce, but the many misunderstandings and missteps make for fantastic stories. Get ready for some katana-flavored diplomacy, with generous servings of piracy, abducted envoys, and a lot of seppuku.

This week on "Hot Takes", we had a tête-à-tête with Philadelphia's eminent collective and label, Virtua94! Comprised of numerous artists and DJ's in the Philly area, we brought on the two biggest names in the group, Mr. Hideyoshi and Toadofsky, to talk shop, share some insight, and regale us with stories. Having been involved in the vaporwave and vapor-adjacent scene in Philly for years as both artists and DJ's, Victor and Andrew have been releasing albums like Enraile's "Spaceworld 2000", throwing dance parties like Super Party Ball, and have also been integral to the visual art direction of many of Virtua94's releases. Not only was Virtua94 doing live shows earlier than many of the other vapor shows that have popped up in the US, but they've also been assisting with arguably the biggest vapor dance party, Terminally Chill, since its inception. During this twenty-fifth episode, we shouted out our favorite visual artists in and outside of the scene. We discussed our favorite video games of all time, touching on such games as Final Fantasy, Katamari Damacy, Pokémon, and Super Smash Bros. Getting to hear the stories behind Toadofsky and Mr. Hideyoshi's monikers, production styles, and performance styles was of particular note! Tune in for this wholesome episode with our good friends from Virtua94! "Hot Takes" is a safe space for all opinions! Join the conversation at https://linktr.ee/hottakesvapor

Hello and welcome to Lechem Panim. As you know, it has been a very challenging time for Paul and his missionary team here in the book of Acts. Paul and Silas have recently been released from prison, have continued ministry in both Thessalonica and Berea, and are facing fierce opposition from the Jewish leaders in Thessalonica who then come to Berea as well to try to inhibit their ministry. And Paul has therefore been forced to flee to Athens, where he is awaiting Silas and Timothy to join him. And so that is where the story of our passage today takes place; in Athens. It says in… Acts 17:16 (NKJV)— 16 Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. Deeply Disturbed— Now the word translated as “provoked” here [is the Greek word “paroxysm,” meaning “sudden, violent emotion.”] Paul looked at the spiritual lostness of these people who had been deceived and blinded by Satan and who are trapped within a pagan culture and system that was without hope and without salvation and was filled with a combination of both righteous anger and grief, which ought to erupt from the heart of any believer when they see either physical or spiritual slavery. Futile Idolatry— I remember having that feeling at times during my visits to countries like China, Singapore, Malaysia, or the Asian supermarket down the street (which they said I don't need my passport to get into). But honestly, here in the Seattle area there is a lot of it, as people have come here from all over the world and have brought their idols with them. I mean it's a very sad thing to see. My family and I sometimes go out to Asian restaurants and see those little golden cats waving at us; they sometimes have their little shrines set up; and there's often a statue of Buddha to greet us as we walk in and out. I feel sad because I know that many of these people trust in these things to save them when they really have no power to save. Impotent gods— Some time ago I read a story of how [Hideyoshi, a Japanese warlord who ruled over Japan in the late 1500s, commissioned a colossal statue of Buddha for a shrine in Kyoto. It took 50,000 men five years to build, but the work had scarcely been completed when the earthquake of 1596 brought the roof of the shrine crashing down and wrecked the statue. In a rage Hideyoshi shot an arrow at the fallen colossus. "I put you here at great expense," he shouted, "and you can't even look after your own temple.”] But you know, that is how useless idols are. And you and are grieved when we see people living in worship of those false gods. Compassion That Moves Us— And here I think Paul feels this similar overwhelming compassion when he sees the idolatry so prevalent there in Athens, where people are worshiping things rather than the Creator; things that have no power to save. And note how he is not just feeling sorry for lost people. No, he is demonstrating Biblical compassion, which is always something that moves you into action. If you and I feel concern for our lost loved ones (or anybody else we know who doesn't know Jesus), but never take action; never witness; never take the time to enter into their world to bring them the light of Christ, then we don't really have compassion on them. Compassion (in the Biblical sense) is a movement in your soul that translates into a movement of your body. And that is what Paul is demonstrating. He's being compelled into action, it says in… Acts 17:17 (NKJV)— 17 Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there. A Balanced Ministry— Now I'd like to point out that here you have a demonstration of a healthy balance in ministry. You preach the Word in Church, but then you also carry that Word out into the marketplace; the world. Paul was no doubt at home in the synagogue. But in the marketplace with lost pagans? That was probably outside his comfort zone. But that is where the need was and so that is where he went. And sometimes when it comes to us and our ministry, God may call us out of our comfort zone. He may even call us to another country; another culture. And though we might feel intimidated by that, as with Paul we can see great things happen if we are just willing to step out and obey that calling. Now as Paul is engaging with people in the marketplace, it says in… Acts 17:18a (NKJV)— 18 Then certain Epicurean and Stoic philosophers encountered him. The Epicureans & Stoics— Now [The Epicureans and Stoics were the dominant philosophers in Greek culture. The Epicureans believed that seeking happiness or pleasure was the primary goal of life. By contrast, the Stoics placed thinking above feeling and tried to live in harmony with nature and reason, suppressing their desire for pleasure. Thus, they were very disciplined.] So you have two very polar opposite philosophical groups. And it says… Acts 17:18b (NKJV)— And some said, “What does this babbler want to say?” “Babbler”— Now I find it funny that the word they use to mock Paul is “babbler”. Where does the word “babbler” come from? Babel; the place where mankind rebelled against God and God drove them apart by confusing their languages. And early in our study of the book of Acts we talked about how (in many ways) Pentecost (where every person heard the Gospel in their own native tongue) was a picture of mankind's reunification with God in and through the atoning work of Christ, resulting in the outpouring of the presence of God in the person of the Holy Spirit. How ironic it was then that they called the man who brought to them this good news “babbler”, which was actually the complete opposite of what he was really doing. Let me tell you, people may call you a bigot, intolerant, or any plethora of other things, when in fact you are the complete opposite. You are bringing the good news of perfect love, not hate; of salvation and freedom; not anger and condemnation. So, as my mentor Roman Miller used to say, “Have a thick hide and a warm heart.” And Paul obviously does. Now while some called him “babbler”, it says… Acts 17:18c-21 (NKJV)— Others said, “He seems to be a proclaimer of foreign gods,” because he preached to them Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new doctrine is of which you speak? 20 For you are bringing some strange things to our ears. Therefore we want to know what these things mean.” 21 For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing. “some new thing”— Now that last part of the description is not a compliment. These are not people who are just curious about new ideas and who want to grow their understanding. No, these are people who are enslaved to novelty. They are very much like us in our day and age; a people who always think the new is better than the old. The new generation in our day and age, for example, thinks the old is foolish or (even worse) evil, which is why our founding fathers have come under such strong attack. And our progressive schools are getting more and more bold in their helping to shape their students to think ill of their ancestors and their “foolish”/“evil” beliefs. Because, after all, they weren't as scientifically sophisticated as we are in our day and age. And so what Satan has done is he's driven between us and our history a wedge of pride and arrogance that makes us incapable of fully understanding both who we are and who we are meant to be. That is what it means to be enslaved to novelty. And the way you break out of that mindset is through committing yourself to humbly examine all the facts and weigh your beliefs against them. You need to reason through your beliefs. And that is what Paul helps them (and all he comes into contact with) to do. It says “he reasoned with” them. Reasoning With Them— Now this is so important for us to grasp because Paul is not just preaching at them with passion and conviction. No, if you are going to convince thinking non-believers, you need more than just passion and conviction. You need to show how the evidence supports what you are saying. And this is what made Paul God's perfect choice for this ministry because these men of Athens were (despite their slavery to novelty) very intelligent, thinking people. Athens was not just a city of magnificent buildings and a plethora of gods; no, it was [a center for Greek culture, philosophy, and education.] And so Paul is the perfect one to bring these men the Good News of Jesus Christ because he himself was from a city that was considered an educational center: Tarsus. He was a rabbi who had trained under a great rabbi, Gamaliel (the finest scholar of his day), and had therefore spent much of his life thinking and reasoning through the scriptures. But not only did he receive training and knowledge in Jewish philosophy and in the Hebrew Scriptures, but he was (as we will see) also deeply familiar with Gentile works, poets, and philosophers as well. And so he was the perfect one to help Gentile pagans understand and connect with a Jewish Messiah. And next week we will see how he does that. Preparing Ourselves— But what we need to glean from our passage today is the reminder that you and I also need to prepare ourselves to be strong witnesses for Christ. You and I need to know our stuff and be ready to give an answer. Because [The more we know about the Bible, what it means, and how to apply it to life, the more convincing our words will be.] Now does that mean that we should wait until we feel we know a lot before witnessing? Of course not. We ought to start immediately with what we already know and understand, but at the same time seeking always to grow our understanding so that our witness will become more and more effective as we are able to answer more and more of people's questions and arguments. It's like it says in… 1 Peter 3:15 (NIV)— 15 But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, Let us ready and prepare ourselves this week. Amen. #lechempanim #christianity #GodsPresence #christianradio #christianpodcast #athens #Areopagus #idolatry #paroxysm #compassion #gospel #witnessing #evangelism #sharingyourfaith #rentonparkchapel #CameronUry #bible #newtestament #exegesis #ntstudies #ChristianSermon #biblestudy #SalemMedia

Following the death of Nobunaga, Hideyoshi continues to strive towards achieving the unification of Japan.

BONUS SHORT ROUND for the Imjin War. Ming China was a gunpowder empire, the East Asian superpower that would ultimately thwart Hideyoshi's invasion of Japan...with help from Little Brother, Joseon Korea. Let's take a hard look at the Chinese army in the gunpowder age.Check out my hand-drawn maps: https://www.unknownsoldierspodcast.com/post/unknown-soldiers-podcast-episode-20-23-the-imjin-war-series-mapsWhere did I get my info? Here are my sources:https://www.unknownsoldierspodcast.com/post/unknown-soldiers-podcast-episode-20-23-the-imjin-war-series-sourcesSocial Media: https://www.facebook.com/unknownsoldierspodcast https://twitter.com/unksoldierspod

BONUS SHORT ROUND for the Imjin War. The samurai army that invaded Korea in 1592 was a highly effective, ruthless gunpowder army, a fusion of katanas and muskets. It had some surprising strengths, and...even more surprising weaknesses.Check out my hand-drawn maps: https://www.unknownsoldierspodcast.com/post/unknown-soldiers-podcast-episode-20-23-the-imjin-war-series-mapsWhere did I get my info? Here are my sources: https://www.unknownsoldierspodcast.com/post/unknown-soldiers-podcast-episode-20-23-the-imjin-war-series-sourcesSocial Media: https://www.facebook.com/unknownsoldierspodcast https://twitter.com/unksoldierspod

This week, Hideyoshi's death seems to suggest an end to the persecution of Nagasaki's Christians. However, the city quickly finds itself under threat from the new lord of Japan, Tokugawa Ieyasu, as competition from other European merchants and growing suspicion of Christianity erodes the protections that had long kept the city safe. Show notes here.

This week: Hideyoshi's 'friendship' proves less useful than hoped, resulting in a 1587 ban on Christianity and Nagasaki losing its independence. How do the city's Christians and their Jesuit leaders respond to this setback--and to another a few years later, caused by a band of new priests making their way to Japan? Show notes here.

This week we're going to the subway tunnels under the theater to hang out with Damion Damaske and talk about Mortal Kombat: Defenders of the Realm episode 11, the one with KABAL and everybody's favorite Mortal Kombat character Hideyoshi! It was a fine episode, we guess. Kabal was pretty cool and Kano and the Boys are back. I don't know, it's late and I'm tired. We'll be back next week to talk about the penultimate episode of MK Defenders of the Realm! Until then: Follow Damion on Twiter @DamaskeDamion WATCH DAMION'S FEATURE FILM REUNION OF CHAMPIONS ON AMAZON PRIME! Follow MK Podquest on Twitter @MKPodquest and Instagram SUPPORT THE SHOW AT KO-FI.COM/MKPODQUEST SUBSCRIBE ON YOUTUBE to catch up on episodes in the most ULTIMATE way possible Follow Corey on Twitter @mrcoreyprice Follow Neal on Twitter @finalneal and Instagram @finalnealretro Subscribe to Corey's other podcast, 'They Made Another One?!', and follow TMAO?! on Twitter @theymadeanother Special thanks to Sarah G for her voice work - follow her on Instagram @moongladeshika --- Send in a voice message: https://anchor.fm/mkpodquest/message Support this podcast: https://anchor.fm/mkpodquest/support

A continuation of last week's episode where we finish introducing the Season 1 datable warlords from IkeSen AND talk a little about Ikemen Sengoku: BROMANCES Across Time (the anime, this is the actual name of the anime).Join us on a journey of fondue, Monty Python references, and angry Disney Princesses as we do our best to discuss the actual game and not just how much we want to make Cybird's localization team cookies in the continuation of our review of Ikemen Sengoku: Romances Across Time.Games discussed: Nekopara Catboys Paradise, Fashioning Little Miss Lonesome, Ikemen SengokuIkemen Sengoku: Romances Across Time | Otome Game Ikemen Series (ikemen-series.com)Ikemen Sengoku: Bromances Across Time | Anime-PlanetNone of the games or characters discussed belong to us.Support the show (https://ko-fi.com/OtomeShimai)

How would YOU like to pull sexy Sengoku era warlords out of your pocket? What? Your pockets are FAKE? Damn the fashion industry forcing women to buy extra accessories! Anyways, what about your phone, does having sexy warlords on your phone work? It does? Great! Then we have the game for you. Today, Vka and Vki discuss Ikemen Sengoku: Romances Across Time. We'll be going over gameplay, as well as the men from the Oda faction (you'll have to wait until Ep. 16 for the rest of them!) So sit back, relax, and enjoy learning about Princess Lessons and playing tag with Date Masamune in this spoiler free episode of Otome Shimai.Games discussed: Genshin Impact (???), Ikemen Vampire, Ikemen Sengoku (no spoilers)Ikemen Sengoku's official English WebsiteNone of the games or characters discussed belong to us.Support the show (https://ko-fi.com/OtomeShimai)

This week, we're talking about how Hideyoshi finally tamed Japan's pirates, and why that makes them so hard to understand from a historical perspective. Show notes here.

The difficulty level is standard. We might as well at least start by taking the easy road. Put on a pot of black tea and join us as we step into the world of Rokkenjima, October 1986. The economy is booming, the leaves are falling, and the witches are setting up their elaborate serial murders. Discover the answers to exciting questions like: how fake is Hideyoshi's accent? Is Rudolf a gamer? And how do you pronounce ベアトリーチェ?   Hosted and Produced by Jennifer Booher (@kebbbbs) Featuring Annabelle Barsky, Grace Hobson (@_GwenGrace_), Isabelle Valant (@IzzyTimeStream), and Matthew Winter (@ImYourPaperPal) Cover art by Grace Hobson Fishy Aroma by Luck Ganriki

In this episode, Doug & Jennifer unsheathe their verbal katanas as they talk about Netflix’s hit documentary Age of Samurai: Battle for Japan. Notably, the documentary introduced a cast of overlooked historical figures who played a prominent role in the Sengoku Period, the Lady Samurai.Tomoko Kitagawa, a Japanese historian and narrator featured in Age of Samurai, joins the Krewe to highlight the impact of these influential women, as well as share some stories of her journey from study abroad student to world-renown historian and best-selling author. This is an interview you won’t want to miss!Check out Tomoko's website:https://www.tomokokitagawa.com/world.htmlThis podcast is brought to you by the Japan Society of New Orleans:http://www.japansocietyofneworleans.org/

社会、経済、テクノロジー、そしてカルチャーまで、様々な分野の最前線を、ゲストに伺うコーナー。 ■選曲： Innocence feat. Hideyoshi, Only U & (sic)boy / DJ CHARI & DJ TATSUKI ■ゲスト：ライターの渡辺志保さん

To discuss, ChinaTalk assembled two of my favorite Japanese think-tankers, Yuka Koshino, a Research Fellow at the UK think tank International Institute for Strategic Studies (IISS), and Akira Igata, the Executive Director at the Tama University-affiliated Center for Rule-making Strategy (CRS). Joshua Fitt of The Center for a New American Security cohosts. Thanks to CNAS for making this show possible.  Outtro songs: Takayan, What’s the meaning of living: https://www.youtube.com/watch?v=bGDQQnBVUsk  Hideyoshi, Majinahanashi: https://www.youtube.com/watch?v=9a3sPzbG68I You heard it here first, Takayan's gonna be huge. And if for whatever reason you want to get depressed listening to AR's propaganda rap: https://www.youtube.com/watch?v=hmAkYGQXv5Q Please consider supporting ChinaTalk at https://glow.fm/chinatalk/ 

To discuss, ChinaTalk assembled two of my favorite Japanese think-tankers, Yuka Koshino, a Research Fellow at the UK think tank International Institute for Strategic Studies (IISS), and Akira Igata, the Executive Director at the Tama University-affiliated Center for Rule-making Strategy (CRS). Joshua Fitt of The Center for a New American Security cohosts. Thanks to CNAS for making this show possible.  Outtro songs: Takayan, What's the meaning of living: https://www.youtube.com/watch?v=bGDQQnBVUsk  Hideyoshi, Majinahanashi: https://www.youtube.com/watch?v=9a3sPzbG68I You heard it here first, Takayan's gonna be huge. And if for whatever reason you want to get depressed listening to AR's propaganda rap: https://www.youtube.com/watch?v=hmAkYGQXv5Q Please consider supporting ChinaTalk at https://glow.fm/chinatalk/  Get bonus content on Patreon See acast.com/privacy for privacy and opt-out information.

Neste episódio temos o retorno de Daniel "Churchill" Ibarra ao posto de host do CGCast e conversamos sobre a série lançada em fevereiro sobre a unificação do Japão, abrangendo o Período Sengoku e início do Shogunato Tokugawa. O foco da série são os três grandes líderes Oda Nobunaga, Toyotomi Hideyoshi e Tokugawa Ieyasu, mostrando a trajetória desses homens e o impacto que tiveram no processo de unificação do país. Encontre aqui: - Apresentação da série e dos episódios - Pontos fortes e pontos fracos - Contextualização histórica Indicações gerais: - Fimes: Silêncio, Os Sete Samurais e Kagemusha - Série: Shogun Indicações literárias: - Shogun: The Life of Tokugawa Ieyasu - https://amzn.to/2OhuPDD - Sengoku Jidai. Nobunaga, Hideyoshi, and Ieyasu: Three Unifiers of Japan - https://amzn.to/3rM3arZ - Musashi - Box 3 volumes - https://amzn.to/3rLd7WL - Musashi: O livro dos cinco anéis - https://amzn.to/2PPyWaj - O crisântemo e a espada - https://amzn.to/2PsjC3u - O livro do chá - https://amzn.to/39FBZcm Episódio em áudio e vídeo, consuma como preferir! Ouça Podcasts - conteúdo interessante onde, como e quando você quiser! Assine o Clube dos Generais pelo seu aplicativo de podcasts favorito. Nosso agradecimento ao primeiro membro do nosso canal no YouTube, categoria Cabo. Obrigado, Paulo Roberto! Acompanhe as atividades do Clube dos Generais https://linktr.ee/ClubeDosGenerais Columbus Educacional - pós graduação de alta performance agora também com ensino remoto! Acesse aqui: http://columbuseducacional.com.br --- Send in a voice message: https://anchor.fm/clubedosgenerais/message

This week, we cover the rest of the lives of Sugen'in, Joko'in, and Yodo-dono (and some other really fascinating incidental lives, like Hideyoshi's wife Kodai'in), and ask: what can we learn from these often overlooked narratives? Show notes here.

This week, we're revisiting some well-trod ground (the final decades of the 1500s and the careers of Nobunaga and Hideyoshi) but through new eyes -- focusing on the stories of Nobunaga's sister Oichi, and her three daughters Yodo-dono, Joko'in, and Sugen'in.

Episode Notes Bibliography Jansen, Marius B. 2002. The Making of Modern Japan. Cambridge, MA: The Belknap Press of Harvard University Press. Chaplin, Danny. 2018. Sengoku Jidai. Nobunaga, Hideyoshi, and Ieyasu: Three Unifiers of Japan. Scotts Valley, CA: CreateSpace Independent Publishing Platform. Chase, Kenneth. 2009. Firearms: A Global History to 1700. Cambridge, UK: Cambridge University Press.  Gyūichi Ōta. 2011. The Chronicle of Lord Nobunaga. Edited by J. P. Lamers. Translated by J. S. A. Elisonas. Leiden, NL: Brill. Hall, John Whitney, and James L. McClain, eds. 2006. The Cambridge History of Japan. Volume 4: Early Modern Japan. Cambridge, UK: Cambridge University Press.

I väst har samurajen blivit symbolen för en japansk krigarkultur som saknar en europeisk motsvarighet. ”Samuraj” betyder ”att tjäna men dess faktiska innebörd är mycket komplex. ”Samurajen” vittnar om en märklig sammanflätning av militärorganisation, kejsardömets traditioner och civil uppoffring som tog en helt unik vändning i Japan jämfört med resten av världen.Från framväxten under 700-talet har samurajen haft en central position i japans utveckling och tillerkänts avgörande segrar mot t.ex. Kublai Khans invasionsförsök under 1200-talet. Frågan är om det ens går att prata om Samurajen som ett eget begrepp utanför Japans historia som helhet? Vem är samurajen egentligen?I avsnitt 28 av Militärhistoriepodden tar historikern Martin Hårdstedt och idéhistorikern Peter Bennesved sig an berättelsen om den japanska krigaren, krigarkulturen, de avgörande händelserna och den mycket märkliga statsapparat som byggdes upp runt japansk Bushido – ”Krigarens väg”.I avsnittet diskuteras jämförelser med den europeiska utvecklingen, den märkliga privatiseringen av statliga ämbeten, de avgörande vändningarna under mongolinvasionen samt de stora ledarna – Sengogku Jidai, Nobunaga och Hideyoshi - som under en turbulent tid lyckades ena Japan under den epok som vi i Europa brukar kalla medeltiden.Även samurajkulturens sakta förfall under Tokugawa-eran tas upp och Meijirestoriationens återfunna samurajromantik. Vi möter också samurajens militärteknisk förutsättningarna, rustningarna och svärden som ofta får definiera samurajen, och så får Peter Bennesved göra ännu ett utlägg om bågens speciella utformning och förutsättningar.För den som är intresserad av fortsatt läsning rekommenderas speciellt Stephen Turnbulls många olika verk på temat. En bra introduktion är boken The Samurai – A military history (1996, 2013). För den som vill ha mer hardcore-historia rekommenderas historiken vid University of Georgia, Karl F. Fridays bok Samurai, warfare and the state in early medieval Japan.Bild: Samurajer med olika vapen, c. 1802-1814 av Racinet, Albert (1825-1893) - Gallica - Bibliothèque nationale de France See acast.com/privacy for privacy and opt-out information.

With Oda Nobunaga dead the country teeters on collapse.  Hideyoshi becomes Shogun and attempts to stop yet another civil war between clans.  With his allies seeming to all turn their backs on him can Hideyoshi keep Japan unified? Talking Points: Whack-a-son, crack in the golden wall of China, Yideyoshi's foot clan, ancient calculators, wormtongue Check out the website for links to our shows on iTunes, GooglePlay and Spotify► http://www.lmtya.com► https://spoti.fi/2Q55yfL Peep us on Twitter► @LetMeTellYouPD Official Discord► https://discord.gg/SqyXJ9R Intro music for 'Somewhat Accurate History' provided by► http://tristanalric.fr/ /////// SHILL CORNER ///////► https://www.patreon.com/LMTYA LMTYA shirts!► https://represent.com/lmtya/////// SHILL CORNER ///////

I had the privilege of sitting down with one of my very best friends amidst the re-opening of America. During our conversation we discuss themes like theater, what it must have been like on stage playing the ever popular Morticia, the complicated writing/creative processes of every writer, what we are both doing to counter the abundance of time on our hands, poetry, and what life will be like once everything resumes. What will be our new normal? Audrey will be returning to her venue where she is well integrated in her town through community service and hosting small events to boost the moral of the people closest to her. I will be returning to the decks, the studio, and the road attempting to create a music career in Hip-Hop and EDM. On top of a primo conversation with one of my best friends you will also hear from the likes of Desiigner, Joyner Lucas, Siemm, Stuca, Aero Chord, Dr. Fresch, Macntaj, Party Favor, Hideyoshi, Fabian Mazur, Arizona Zervas, Chance the Rapper, Myself, Alison Wonderland, and QUIX. The ending is SPICY and features my new unreleased song “Less Than” mixed and transitioned into a song by one of my absolute favorite DJ's on the face of this planet. Without further ado, here is episode 7 of DevVv Talks. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/devon-mccoy/support

TESTO DELL'ARTICOLO ➜ http://www.bastabugie.it/it/articoli.php?id=5908L'ESEMPIO DEI MARTIRI DI NAGASAKI di Ermes DovicoIn Giappone, nella mattinata di oggi, quando in Italia sarà ancora notte, è in programma l'omaggio di papa Francesco ai 26 santi martiri di Nagasaki († 5 febbraio 1597) presso il monumento a loro dedicato sulla collina di Nishizaka, a poche centinaia di metri dalla stazione principale della città colpita dalla bomba atomica il 9 agosto 1945.Ricordare il loro esempio può essere un balsamo per la fede, poiché il modo in cui quelle popolazioni lontane hanno ricevuto l'annuncio del Vangelo e la gloriosa testimonianza che questi martiri hanno reso a Cristo crocifisso e risorto, abbracciandone la croce, possono dare delle sicure risposte alla Chiesa di oggi, come di ogni tempo, sul significato dell'evangelizzazione e della missione.La storia di questi 26 santi affonda infatti le sue radici nell'opera del patrono delle missioni, il gesuita san Francesco Saverio, che il 15 agosto 1549, in compagnia di due confratelli e di un giapponese convertito (Anjiro), sbarcò a Kagoshima, nella regione più a sud del territorio nipponico, e iniziò a predicare nel nome di Gesù. Molti giapponesi, colpiti da quella promessa di salvezza eterna che sentivano per la prima volta, si fecero battezzare. San Francesco Saverio lasciò il Giappone nell'inverno di due anni più tardi, dopo aver convertito oltre mille persone. Fulcro principale di quella prima comunità cristiana nella terra dei samurai divenne presto la città di Nagasaki.L'evangelizzazione proseguì con altri missionari e nel 1587 si contavano già più di 200.000 battezzati, tra cui vi erano anche alcuni daimyo, cioè signori feudali, anch'essi rimasti attratti dalla fede cattolica. Proprio in quell'anno, tuttavia, il daimyo più potente, Toyotomi Hideyoshi, il più vicino all'imperatore e in un primo momento non ostile al cristianesimo, emise il primo editto contro i cristiani, mettendo al bando i missionari perché indispettito da vari fatti, come il rifiuto dei gesuiti di fornire una nave per invadere la Corea, l'opposizione delle vergini cristiane a divenire concubine dell'imperatore, nonché la volontà di controllare meglio i daimyo convertiti, che parlavano di Gesù come del loro vero Signore.L'INIZIO DELLA PERSECUZIONEL'editto rimase comunque pressoché inattuato per diversi anni, fino a quando Hideyoshi, nel novembre 1596, si risolse a dare inizio alla persecuzione, dopo che uno spagnolo gli aveva messo una falsa pulce nell'orecchio dicendogli che i missionari erano lì per preparare la conquista straniera. Hideyoshi, che intanto aveva accresciuto il suo potere, ordinò sia l'espulsione dei missionari sia l'abiura della fede da parte dei giapponesi convertiti. Moltissimi cristiani furono costretti a cercare rifugio nelle campagne, ma 26 di loro, indigeni e stranieri, vennero catturati. Si trattava di 6 francescani d'origine spagnola o portoghese, 3 gesuiti e 17 terziari francescani giapponesi.Come primo supplizio, ai prigionieri venne tagliato un pezzo dell'orecchio sinistro in una piazza pubblica. Seguì una lunghissima ed estenuante marcia a piedi dalla città di Kyoto, allora la capitale, a Nagasaki: circa 600 chilometri, per giunta nei mesi con il clima più rigido. L'intenzione di Hideyoshi era quella di terrorizzare il più possibile la comunità cristiana, dandole una lezione esemplare e così da scoraggiare nuove conversioni nel popolo: precisamente per questo volle che l'esecuzione avvenisse a Nagasaki, sede appunto del più folto gruppo di cristiani.I 26 arrivarono in città il 5 febbraio 1597, sfiniti da trenta giorni di cammino, durante i quali trovavano sollievo cantando il Te Deum. Tra le vittime predestinate vi erano tre fanciulli, di 12, 13 e 14 anni: Luigi Ibaraki, Antonio Daynan e Tommaso Kozaki, terziari francescani, che durante il tragitto diedero prova di quanto fosse salda la loro fede, rifiutando le offerte di rinnegare Cristo per aver salva la pelle. Sulla collina di Nishizaka, il luogo scelto per l'esecuzione, che era stata fatta annunciare in anticipo da Hideyoshi, si riversarono quattromila cristiani, i quali, all'arrivo dei condannati a morte, diedero loro coraggio e si raccomandarono alle loro preghiere.Sulla collina erano state preparate delle croci, ognuna riportante i nomi dei futuri martiri, che appena le videro si misero in ginocchio e le baciarono. Furono legati con corde e anelli di ferro, e innalzati contemporaneamente. Sotto ciascuna delle croci stavano due samurai, armati con lance di bambù ben affilate, che attendevano solo il comando per trafiggere il petto dei 26. L'ufficiale che presiedeva all'esecuzione, Hazaburo Terazawa, aveva ricevuto precisi ordini da Hideyoshi, che voleva un supplizio lento, affinché la fatidica attesa accrescesse il terrore tra i condannati e tra la folla.Ma quell'attesa si tramutò in un'immensa manifestazione di fede cristiana. All'improvviso, uno dei crocifissi intonò il Benedictus, poi il tredicenne Antonio Daynan cantò il «Lodate, fanciulli, il Signore», seguito a ruota dagli altri due giovanissimi, Luigi Ibaraki e Tommaso Kozaki. Un francescano iniziò la recita di semplici litanie a Gesù e Maria, accompagnate dai quattromila cristiani presenti.PAOLO MIKI MORÌ DICENDO: "ACCETTO LA MORTE COME UN GRANDE DONO DEL MIO SIGNORE"Il giovane gesuita Paolo Miki, capofila del gruppo nel Martirologio, nato da una nobile famiglia nipponica e divenuto un grande predicatore, chiese a un certo punto di poter parlare. «Io sono giapponese e fratello della Compagnia di Gesù. Non ho commesso alcun reato. L'unica ragione per cui sono condannato è che ho insegnato il Vangelo del Signore nostro Gesù Cristo. Sono felice di morire per Lui e accetto la morte come un grande dono del mio Signore». Miki disse quindi di perdonare i carnefici, esortò tutti i presenti a convertirsi a Cristo e li invitò a guardare il volto suo e degli altri crocifissi, spiegando che in nessuno dei 26 avrebbero trovato traccia del timore della morte perché ognuno di loro sapeva di essere atteso in Paradiso.Arrivò infine l'ordine di Terazawa ai samurai. Il primo a essere trafitto fu il francescano Filippo di Gesù, mentre l'ultimo fu padre Pietro Battista, che qualche istante prima aveva battezzato una donna muta, la quale, a contatto con la croce, riacquistò miracolosamente la parola. Fu solo uno dei tanti prodigi che avvennero sulla collina di Nishizaka, tra numerosi testimoni, e che proseguirono per settimane: al centro di quei prodigi c'erano i corpi dei martiri, che le autorità lasciarono a lungo sulle croci, con molte sentinelle di guardia, per impedire ai fedeli di seppellirli.Il piano di Hideyoshi, morto l'anno successivo, era fallito perché molti, attratti dall'esempio di quei gloriosi martiri, continuarono a chiedere il Battesimo. Negli anni seguenti le misure contro il cristianesimo proseguirono e iniziò così l'epoca dei cristiani nascosti, un'altra straordinaria storia di fedeli giapponesi che per secoli, di generazione in generazione, hanno tramandato la fede in Gesù, custodendola come il bene più prezioso.

Sea battles, tiger hunts, and a mountain of human noses. This is the Shakespearean saga that triggered centuries of bad blood between Korea and Japan.SOURCES:Samuel, Hawley. The Imjin War: Japan's Sixteenth-Century Invasion of Korea and Attempt to Conquer China. 2005Turnbull, Stephen. The Samurai Invasion of Korea. 2008. Turnbull, Stephen. War in Japan, 1467-1615. 2002Berry, Mary Elizabeth. Hideyoshi. 1982Kristof, Nicholas D. “Japan, Korea, and 1597: A Year That Lives in Infamy”. Sept 1997

Today we are discussing Admiral Yi of the Korean Choson(Joseon) dynasty. Despite his noble upbringing Yi decided to follow a career in the military instead of the more traditional pursuit of civil service for a person in his societal rank. Yi was hardworking, humble and incredibly moral during a period of Korean history fraught with corrupt officials in every level of society. His incorruptibility caused many to attack his honor and accomplishments and yet through countless setbacks his abilities as a leader and tactician lead him to command the Korean army during one of the most pivotal times in its history. Japan, recently unified under Toyotomi Hideyoshi, sought to invade China through the Korean Peninsula. It was under Admiral Yi's command that the invasion ultimately ended due to Hideyoshi's forces losing the ability to resupply their forces via the sea. Admiral Yi is still regarded as a great Korean Hero and inspired future naval commanders in battles that would further shape world events.

The samurai era conjures up many ideas for most of us: honor codes, poetry, tradition, and splendid warriors with legendary swords. This image was never truly accurate, but it was gone by the 1540s. The once-glorious capital was half in ashes, the old lords had nearly all been destroyed, and the country had been in anarchy for two generations. It was a time of total disaster, but also a time in which the class structure was fluid enough that a simple peasant would rise in time to reunify Japan, restore the prestige of the samurai … and erase any opportunity for men like him to do the same again.

If you like us then you can support the show and become a Patron today or buy some merch! Also, find us on Facebook, Twitter, and iTunes. Please. Rate, Share, and Subscribe.

"How did it come to this?" - This must have been the question the Christian missionaries asked themselves as Hideyoshi followed by successive Tokugawa Shoguns made life unbearable for Christians in Japan.  If only we had handed over the ship...if only we'd handed over the treasure.....if only we had that Englishman beheaded..... It would be hard to find a group of Japanese more oppressed than the Christians.  But why were they especially targeted?   What threat did they represent?

Today at Talking Tea we’re in Montreal beginning our exploration of this city’s vibrant tea scene. Our first stop is Cha Do Raku, a new tea house and shop in Montreal’s Plateau district. Cha Do Raku (it means “decadence of tea” in Japanese) and its owner and founder, Shiho Kanamaru, have already made a name for themselves through the highly regarded teas offered through Cha Do Raku’s online store. Today we visit Shiho in her new shop and chat about how she realized her dream of a tea space that embodies the spirit of doraku, a simple, relaxed enjoyment of tea. Some of Cha Do Raku’s most talked-about teas are “icho”, an unusual, slightly oxidized green tea from Japan. Shiho talks with us about some of these teas, how they compare with other Japanese green teas and with Taiwanese oolongs, and best methods for brewing them. Cha Do Raku also carries high quality matcha, and Shiho shares a little-known preparation technique she discovered for bringing out the aroma and sweetness of matcha. More on Cha Do Raku, including its online store and upcoming events, can be found at http://www.cha-doraku.com. You can follow Cha Do Raku on Facebook at Cha Do Raku.   For more information on Talking Tea and updates on new episodes, visit our Facebook page at www.facebook.com/talkingtea. To inquire about being a guest or having your organization featured, please email us at talkingteapodcasts@gmail.com. Have something in mind you'd like to hear discussed on Talking Tea? Leave us a comment on Facebook or on our Libsyn episode page, or email us.    Talking Tea is produced and hosted by Ken Cohen. You can follow Ken on Twitter @Kensvoiceken.       This podcast features music from "Japanese Flowers" (https://soundcloud.com/mpgiii/japanese-flowers) by mpgiiiBEATS (https://soundcloud.com/mpgiii) available under a Creative Commons Attribution 3.0 Unported license (http://creativecommons.org/licenses/by/3.0/). Adapted from original. Photo courtesy of Doug Lerner.  

In this episode we talk about the development of castle towns during the medieval period of Japanese history, the whys and hows, and how the structure of castle towns affected urban planning through to the modern era. Shopping on Amazon.com?  Use our link: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Samurai Archives Podcast on iTunes: https://itunes.apple.com/us/podcast/samurai-archives-japanese/id430277324 Samurai Archives Podcast on Stitcher: http://www.stitcher.com/s?fid=41397&refid=stpr Support this podcast: Shop Amazon.com, suport the podcast: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Samurai Archives Bookstore: http://astore.amazon.com/samurai-20 Samurai Archives Shop (T-Shirts, etc) http://www.cafepress.com/samuraiarchives Contact Us: Twitter @SamuraiArchives https://twitter.com/#!/samuraiarchives Facebook: http://www.facebook.com/pages/Samurai-Archives/104533213984 Samurai Archives podcast blog: http://www.samuraipodcast.com

After his defeat at the hands of Hideyoshi, Tokugawa Ieyasu will lie low for a decade or so, biding his time. However, when the opportunity presents itself with Hideyoshi's death and the succession of his young heir, Ieyasu will strike at last, and gamble everything for one more shot at power.

To Christian missionaries, Japan was a most attractive prospect. Literate, cultured and rich - the Jesuits arrived in Japan in the 1500s and set about a process of conversion: from the lowest peasant to the highest warlord.  In Part One, we chart the rise and rise of Christianity under Nobunaga and Hideyoshi - before things turned sour.

We'll be wrapping up our discussion of the Ikko Ikki this week, as the unstoppable force of the militant wing of Jodo Shinshu meets the immovable objects of Tokugawa Ieyasu and Oda Nobunaga. What follows is a tale of treachery, war, and revenge worthy of an HBO miniseries.

Tokugawa Ieyasu had won the Battle of Sekigahara in 1600 and set up organising Japan under his clan's domination.  However, safely ensconced in Osaka Castle was Hideyori, son of Hideyoshi; the last of the Toyotomi.  Tokugawa Ieyasu knew that he would never be safe until the last of the Toyotomi claims to control of Japan were snuffed out.

With Hideyoshi's body barely cold, the plotting and scheming began in earnest.  This was the complete opposite of what Hideyoshi had hoped and begged for - for the sake of his infant son.  But promises to a dead man counted for little when the domination of Japan was in the offing.  Here is a google map with a few locations of the places mentioned in this cast

My mother says that the cemetery is full of people who thought they were indispensable - but in Hideyoshi's case, he would have been right.  His fervent desire was to ensure that his son, Hideyori, would be able to maintain the Toyotomi rule over Japan.  In the end, he had to rely on promises of men he clearly didn't trust.

In 1592 and 1598 Hideyoshi pointed the enormous Japanese capacity for warfare at the task of conquering one of the greatest civilizations in the world, China.  In this episode we discuss why he decided that that was a good idea and how it all went.

Hideyoshi, in spite of being a warlord, transitioned Japan from a state of war to a state of peace.  Though Japan wasn't finished with the sengoku jidai by the time he died in 1598, he did put in place a series of laws that made peace more profitable than war.  When it came to creating a sustainable peace for the Japanese nation, he made the bird ‘want to sing'