Podcasts about high heaven

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

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In which we talk about antisemitism in Canada, with a brief segue into Gwethalyn Graham's novel Earth & High Heaven (1944). --- Sources/Further Reading Abella, Irving. None is Too Many, 1970. Graham, Gwethalyn. Earth and High Heaven, 1944. Moss, John. A Reader's Guide to the Canadian Novel, McClelland and Stewart, 1981 --- Support: Patreon (https://www.patreon.com/historiacanadiana); Paypal (https://www.paypal.com/paypalme/historiacanadiana); recommended reading (https://historiacanadiana.wordpress.com/books/)

On today's episode, Tyler talks to Joshua Wheeler about his brilliant debut novel, The High Heaven. Focusing on a UFO cult survivor who is obsessed with NASA, the novel spans her entire life and decades of American history. Josh talks about his literary influences, how his working class upbringing in New Mexico shaped his work, and the state of contemporary fiction. Tyler also asks Josh about his obsession with Smokey Bear and his sprawling collection of Smokey memorabilia. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit goodbye.substack.com/subscribe

The deputy attorney general of the United States, who took an oath to help Donald Trump no matter what, is conferring with Jeffrey Epstein's literal partner in crime—a woman who lied about the sex trafficking she orchestrated and participated in. And Ghislaine Maxwell has every motive to exculpate Trump now (and incriminate some other high-profile figure) in return for a pardon or a reduction in her 20-year sentence for sexually exploiting and abusing numerous minor girls, some as young as 14. Meanwhile, JD isn't offering a very vigorous defense of Trump's integrity, the administration is making a giant legal mess for themselves in New Jersey over Alina Habba, and Emil Bove's nomination is all about trying to destroy checks and balances. Andrew Weissmann joins Tim Miller for the weekend pod. show notes Weissmann's Substack The "Main Justice" podcast, co-hosted by Weissmann and Mary McCord Tim's playlist Get $35 off your first box of wild-caught, sustainable seafood—delivered right to your door. Go to: https://www.wildalaskan.com/BULWARK

Nicolle Wallace on the second day of DOJ interviews with Maxwell for the second day, the FCC approving the $8 billion Paramount-Skydance merger, and how smaller law firms are challenging the Trump administration's agenda. Joined by: Julie K. Brown, Andrew Weissmann, Tim Miller, Angelo Carusone, Cornell Belcher, Rep. Madeleine Dean, Rev. Al Sharpton, John Heilemann, Mike Schmidt, and Traci Feit Love. 

Lionel rattles off and talks to callers about a number of topics like Limburger cheese, Ghislaine Maxwell's current situation, being injured by a bull and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices

It's our 4/20 spectacular, and we're just DYING for you to hear it. Keenan Camp returns, with snacks in tow, for a high flying, afterlife-spanning, fully improvised musical. Bestest buds, dope dances, troublesome trips, and more! Smoke 'em if you've got 'em for this week's Charm Scene! Cast: Lily Ludwig, Austin Packard, Keenan Camp Music Director: Sam Scheidler Drums: Chris Ditton Follow us @CharmScenePod on Instagram and YouTube, or shoot us a message at CharmScenePod@gmail.com!

This episode we will discuss various embassies to and from Yamato during the reign of Takara Hime, with a particular focus on the embassy of 659, which occured at a particularly eventful time and happened to be extremely well-recorded fro the period by Iki no Hakatoko, who was apparently on the mission to the Tang court itself. For more, check out our blog post at: https://sengokudaimyo.com/podcast/episode-123 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 123: Embassy Interrupted.   Iki no Hakatoko sat in his room, gazing out at the city.   It was truly an amazing place, filled with all kinds of people from around the world.  And yet, still, after 9 months of confinement, the place felt small.  Sure, there he hadwere visits from ranking nobles and dignitaries, but even the most lenient of house arrests was still house arrest. But that didn't mean that he had nothing to do.  There were books and more that he had access to—many that had not yet made it to the archipelago, and some of which he no doubt hoped he could bring back with him.  And of course, there was paper, brush, and ink. And then there were the experiences he and others had acquired on this mission to the Great Tang.  From the very beginning the missionit washad been plagued with disaster when they lost half of their ships and company mission to rogue winds on the open seas.  Now they were trapped because the Emperor himself wouldn't let them return home.  They had experienced and seen so much, and that provided ample material for one to catalogue. As the seasons changed, and rumors arrived that perhaps his situation would also something would change soon, Iki no Hakatoko spread out the paper on the desk in front of him, dipped his brush in the ink, and began to write.  He wrote down notes about his experiences, and what had befallen him and the others.  He had no idea who It is unclear whom he thought might read it, and if he was intending this to be an official or personal record, but he wrote it down anyway. Hakatoko He couldn't have known then that his words would eventually be captured in a much larger work, chronicling the entire history of Yamato from its very creation, nor that his would be one of the oldest such personal accounts records to be handed down.  His Itwords  wwould only survive in fragments—or perhaps his writing was simply that terse—but his words they would be preserved, in a format that was still being read over a thousand years later.     Last episode we finished up the story of Xuanzang and his Journey to the West—which is to say the Western Regions -- , and thence on to India, or Tianzhu, where he walked in the footsteps of the historical Buddha, studied the scriptures at the feet of venerable teachers, such as Silabadhra at the Great Monastery of Nalanda, and eventually wound up bringingbrought back hundreds of manuscripts to Chang'an to , which he and others be translated and disseminated, impacting Buddhist thought across East Asia.  HisXuanzang's travels lasted from around 629 to 645, and he was still teaching in Chang'an in the 650s when various student-monks from Yamato  arrived to study and learn from him, eventually bringing back his teachings to the archipelago as part of the Faxiang, or Hossou, school of Buddhism. Before that we talked about the visitors from “Tukhara” and “Sha'e” recorded in the Chronicles.  As we noted, these peopley were morest likely from the Ryukyuan islands, and the names may have been conflated with distant lands overseas – but regardless, .  Whether or not it was a mistake, this it does seem to indicated that Yamato had at least an inkling of the wider world, introduced through the continental literature that they had been importing, if not the direct interactions with individuals from the Korean peninsula and the Tang court. This episode, we're going to talk about some of the relations between Yamato and the continent, including the various embassies sent back and forth, as well as one especially detailed embassy from Yamato to the Tang Court that found itself in a bit of a pickle.  After all, what did you do, back in those days, when you were and ambassador, and your country suddenly went to war?  We'll talk about that and what happened. To reorient ourselves in time, we're in the reign of Takara Hime, called aka Kyogoku Tennou during her first reign, who had reascended to the throne in 655, following the death of her brother, Prince Karu.  The Chroniclers would dub her Saimei Tennou in her second run on the throne. From the very beginning of her second reign, Takara Hime was entertaining foreign envoys.  In 654, the Three Han of the Korean Peninsula—Goguryeo, Baekje, and Silla—all sent ambassadors to express their condolence on the death of her brother, and presumably to witness her ascension.  And in the 8th month of her reign, Kawabe no Maro no Omi, along with others, returned from Chang'an.  He Kawabe no Maro no Omi had been the Chief Ambassador to the Tang on an embassy sent , traveling there in the 2nd month of the previous year.  Originally he had been He was under the command of the controlling envoy, Takamuku no Obito no Kuromaro, but Kuromaro who unfortunately died in Chang'an and so Kawabe no Mari no Omi took over his role. That same year, 655, we know that there were about 100 persons recorded in Yamato from Baekje, along with envoys of Goguryeo and Silla.  These are likely the same ones we mentioned back in episode 117 when 150 Baekje envoys were present at court along with multiple members of the Emishi. Silla, for their part, had sent to Yamato a special hostage , whom we know as something like “Mimu”, along with skilled workmen.  Unfortunately, we are told that Mimu fell ill and died.  The Chronicles are pretty sparse on what this meant, but I can't imagine it was great.  After all, the whole idea of sending a hostage to another nation was as a pledge of good behavior – the idea being that the hostage was the idea that they werewas valuable enough that the sending nation wouldn't do anything too rash.  The flip side of that is if the hostage died, Of course, if they perished, the hosting country lost any leverage—and presumably the sending nation would be none too pleased.  That said, people getting sick and passing away was hardly a hostile action, and likely just considered an unfortunate situation. The following year, in 656, we see that Goguryeo, Baekje, and Silla again all sent ambassadords were all sent to offer “tribute”.  The Chronicles mention that dark purple curtains were drawn around the palace site to entertain the ambassadors—likely referring to the new palace site at Asuka no Wokamoto, which probably was not yet fully built out, yet.   We are given the name of the Goguryeo ambassador, Talsa, and associate ambassador, Ilchi,  in the 8th month, Talsa and Ilichi, with 81 total members in the Goguryeo retinueof the embassy.  In seeming response, Yamato sent an embassy was sent to Goguryeo with the likes of Kashiwade no Omi no Hatsumi as the Chief Ambassador and Sakahibe no Muraji no Iwasuki as the Associate Ambassador.  Other names mentioned include We also see the likes of Inugami no Shiromaro, Kawachi no Fumi no Obito—no personal name is given—and Ohokura no Maro.  We also see thea note in the Chronicles that Yamato ambassadors to the quote-unquote “Western Sea”—which seems to refer to the Tang court, but could possibly refer to anything from the Korean Peninsula west—returned in that same year.  The two are named as Saheki no Muraji no Takunaha and Oyamashita no Naniha no Kishi no Kunikatsu.  These are both families that were clearly involved in cross-strait relations , based on how they are frequently referenced in the Chronicles as being associated with various overseas missions.  but  However, we don't seem to have clear evidence of them when these particular individualsy leavingft on this mission.  “Kunikatsu” mightay refer to an earlier ambassador to Baekje, but the names are different, so that is largely just speculation.  In any case, Uupon their return, they are said to have brought with them a parrot.  This wasn't the first parrot the court had seen—that feathery traveler had arrived in 647, or at least that is the first parrotinstance  we have in the written record -- .  Aand that one came from Silla as part of that embassy's gifts. Continuing on, in 657, The following year there was another group of ambassadors returned coming  from the “Western Seas”, in this case coming back from—or through—Baekje.  Thisese wasere Adzumi no Muraji no Tsuratari and Tsu no Omi no Kutsuma.  The presents they brought back were, of all things:  one camel and two donkeys.  And can you imagine bringing a camel back across the sea at this point?  Even if they were using the larger ships based on continental designs, it still must have been something else to put up with a camel and donkeys onboard, animals that are not exactly known for their easy-going and compliant nature. Speaking of boats, we should probably touch on what we *think* they were usinghas been going on here.  I say *think* because we only get glimpses  of the various boats being used in the archipelago, whether from mentions in or around Yamato, archaeology, or artistic depictions, many of which came from later periods., and wSo while it is generally assumed that they the Yamato were using Tang style vessels by the 8th and 9th century, there does not appear to be clear evidence of exactly what kind of boats were being used during the early earlier periods of contact. A quick note on boat technology and navigation: while travel between the Japanese archipelago and the Korean Peninsula, and up the Yellow Sea, wasn't safe, it would have been possible with the vessels of the time.  Japan sits on the continental shelf, meaning that to the east where the shelf gives way to the Pacific Ocean with the Phillippine Sea to the south, the waters are much, much deeper than they are to the west.  In deep waters, waves are not necessarily affected by the ocean floor, meaning they can build up much more energy and require different kinds of technology to sail.  In shallower areas, such as the Sea of Japan, the Yellow Sea, the East China Sea or the Korean Straits to the west of the archipelago, there's more drag that dampens out the wave effect – it's not that these areas are uniformly shallow and calm, but they are calmer and easier to navigate in general.  Our oldest example of boats in the archipelago of any kind are dugout canoes, .  These are logs that are hollowed out  and shaped. , and tThese appear to be what Jomon era populations used to cross to the archipelago and travel between the various islands.  Though they may be considered primitive, without many of the later innovations that would increase stability and seaworthiness—something I'll touch on more a bit later—, they were clearly effective enough to populate the islands of the Ryukyuan chain and even get people and livestock, in the form of pigs, down to the Hachijo islands south of modern Tokyo.    So they weren't ineffective. Deep waters mean that the waves are not necessarily affected by the ocean floor.  Once it hits shallower water, there is more drag that affects larger waves.  This means that there can be more energy in these ocean waves.  That usually means that shallower areas tend to be more calm and easier to navigate—though there are other things that can affect that as well. We probably should note, however, that Japan sits on the edge of the continental shelf.  To the west, the seas are deep, but not nearly as deep as they are to the east, where continental shelf gives way to the Pacific ocean, with the Philippine Sea to the south.  These are much deeper waters than those of the Yellow Sea, the East China Sea, or the Korean Straits.  The Sea of Japan does have some depth to it, but even then it doesn't compare in both size and depth. Deep waters mean that the waves are not necessarily affected by the ocean floor.  Once it hits shallower water, there is more drag that affects larger waves.  This means that there can be more energy in these ocean waves.  That usually means that shallower areas tend to be more calm and easier to navigate—though there are other things that can affect that as well. All this to say that travel between the Japanese archipelago and the Korean Peninsula, and up the Yellow Sea, were all things that were likely much easier to navigate with the vessels available at the time, but that doesn't mean that it was safe. Later, we see a different type of vessel appear: .  This is a built vessel, made of multiple hewn pieces of wood.  The examples that we see show a rather square front and back that rise up, sometimes dramatically, .  There are with various protrusions on either side. We see examples of this shape , and we've seen examples in haniwa from about the 6th century, and we have some corresponding wooden pieces found around the Korean peninsula that pretty closely match the haniwa boat shapesuggest similar boats were in use there as well, .  Nnot surprising given the cultural connections.  These boats do not show examples of sails, and were likely crewed by rowers.  Descriptions of some suggest that they might be adorned with branches, jewels, mirrors, and other such things for formal occasions to identify some boats as special -- , and we even have one record of the rowers in ceremonial garb with deer antlers.  But none of this suggests more than one basic boat typevery different types of boats. In the areas of the Yellow and Yangzi rivers, area of modern China, particularly in the modern PRC, the boats we see are a little different.  They tend to be flat bottomed boats, possible evolved from  which appear to have been designed from rafts or similar .   These vessels would have evolved out of those used to transport goods and people up and down the Yellow and Yangzi rivers and their tributaries.  These boats y had developed sails, but still the boats wwere n'ot necessarily the most stable on the open ocean.  Larger boats could perhaps make their way through some of the waves, and were no doubt used throughout the Yellow Sea and similar regions.  However, for going farther abroad, we are told thatcourt chronicles note that there were other boats that were preferred: . These are sometimes called  the Kun'lun-po, or Boats of the Kunlun, or the Boats of the Dark-skinned people.  A quick dive here into how this name came to be. Originally, “Kunlun” appears to refer to a mythical mountain range, the Kunlun-shan, which may have originated in the Shan-hai-jing, the Classic of Mountains and Seas, and so may not have referred to anything specific terrestrial mountain range, ally.  Italthough the term would later attach be used to describe to the mountain chain that forms the northern edge of the Tibetan plateau, on the southern edge of the Tarim Basin. However, at some point, it seems that “Kunlun” came to refer to people -- .  Sspecifically, it came to refer to people of dark complexion, with curly hair.  There are Tang era depictions of such people, but their origin is not exactly known: it might .  It is thought that it may have have equally referred to dark-skinned individuals of African descent, or possibly referring to some of the dark-skinned people who lived in the southern seas—people like the Andamanese living on the islands west of modern Thailand or some of the people of the Malay peninsula, for example. It is these latter groups that likely were the origin, then, of the “Kun'lun-po”, referring to the ships of the south, such as those of Malay and AsutronesianAustronesian origin.  We know that from the period of at least the Northern and Southern Dynasties, and even into the early Tang, these foreign ships often , which were often plyingied the waters from trade port to trade port, and were the preferred sailing vessels for voyages to the south, where the waters could be more treacherous.  Indeed, the Malay language eventually gives us the term of their vessels as “Djong”, a term that eventually made its way into Portuguese as “Junco” and thus into English as “junk”, though this terms has since been rather broadly applied to different “Asian” style sailing vessels. So that leaves us with three ship types that the Yamato court could have been using to send these embassies back and forth to the continent: .  Were they still using their own style of native boat as seen on haniwa,, or were they adopting continental boats to their needs?   If so, were they using the flat-bottomed boats of the Tang dynasty, or the more seaworthy vessels of the foreign merchants?. Which were they using?  The general thinking is that IMost depictions I have seen of the kentoushi, the Japanese embassies to the Tang court, depict them as t is generally thought that they were probably using the more continental-style flat-bottomed, riverine vessels.  After all, they were copying so much of what the Sui and Tang courts were doing, why would they not consider these ships to likewise be superior to their own?  At least for diplomatic purposes.  I suspect that local fishermen did their own were keeping their own counsel as far as ships are concernedthing, and I also have to wonder about what got used they were using from a military standpoint for military purposes.  Certainly we see the Tang style boats used in later centuries, suggesting that these had been adopted at some earlier point, possibly by the 650s or earlier. Whatever they used, and while long-distance sailing vessels could Sailing vessels could be larger than short-distance riverine craft, this was not a luxury cruise.  , but conditions on board were not necessarily a luxury cruise.  From later accounts we know that they would really pack people into these shipspeople could be packed in.  It should be noted that individual beds and bedrooms were a luxury in much of the world, and many people probably had little more than a mat to sleep on.  Furthermore, people could be packed in tight.   Think of the size of some of these embassies, which are said to be 80 to 150 people in size.  A long, overseas journey likely meant getting quite cozy with your neighbors on the voyage.  So how much more so with a camel and two donkeys on board a vessel that was likely never meant to carry them?  Not exactly the most pleasant experience, I imagine – and this is not really any different than European sailing vessels during the later age of exploration.. So, from the records for just the first few years of Takara-hime's second reign, we see that there are lots of people going back and forth, and we have a sense of how they might be getting to and from the continent and peninsula.  Let's dive into Next, we are going to talk about one of the most heavily documented embassies to the Tang court, which set out in the 7th month of the year 659.  Not only do we get a pretty detailed account of this embassy, but we even know who wrote the account: as in our imagined intro, , as this is one of the accounts by the famous Iki no Muraji no Hakatoko, transcribed by Aston as “Yuki” no Muraji. Iki no Hakatoko's name first appears in an entry for 654, where he is quoted as giving information about the status of some of the previous embassies to the Tang court.  Thereafter, various entries are labeled as “Iki no Muraji no Hakatoko says:”, which   This would seem to indicate that these particular entries came are taken directly from another work written by Iki no Hakatoko and referred to as the “Iki Hakatoko Sho”.  Based on the quoted fragments found in the Nihon Shoki, itthis appears to be one of ourthis oldest Japanese travelogues.  It , and spends considerable time on the mission of 659, of which it would appear that Iki no Hakatoko was himself a member, though not a ranking one.  Later, Iki no Hakatoko would find himself mentioned in the Nihon Shoki directly, and he would even be an ambassador, himself. The embassy of 659 itself, as we shall see, was rather momentous.  Although it started easily enough, the embassy would be caught up in some of the most impactful events that would take place between the Tang, Yamato, and the states of the Korean peninsula. This embassy was formally under the command of Sakahibe no Muraji no Iwashiki and Tsumori no Muraji no Kiza.  It's possible In the first instance it is not clear to me if this isthat he is the same person as the previously mentioned associate envoy, Sakahibe no Iwasuki—but the kanji are different enough, and there is another Sakahibe no Kusuri who shows up between the two in the record.  However, they are both listed as envoys during the reign of Takara Hime, aka Saimei Tennou, and as we've abundantly seen, and it wouldn't be the first time that scribal error crept in. has taken place, especially if the Chroniclers were pulling from different sources. The ambassadors took a retinue with them, including members of the northern Emishi, whom they were bringing along with them to show to the Tang court.  TheThey also  embassy ttook two ships—perhaps because of the size of the retinue, but I suspect that this was also because if anything happened to the one, you still had the other.  A kind of backup plan due to the likelihood something went wrong.  And wouldn't you know it, something did go wrong.  You see, things started out fine, departing Mitsu Bay, in Naniwa, on the 3rd day of the 7th month.  They sailed through the Seto Inland Sea and stopped at Tsukushi, likely for one last resupply and to check in with the Dazai, located near modern Fukuoka, who would have been in charge of overseeing ships coming and going to the archipelago.  They departed from Ohotsu bay in Tsukushi on the 11th day of the 8th month. A quick note: Sspeedboats these were not.  Today, one can cross from Fukuoka to Busan, on the southeast corner of the Korean peninsula, in less than a day.  The envoys, however, were taking their time.  They may have even stopped at the islands of Iki and Tsushima on their way.  By the 13th day of the 9th month—over a month from leaving Kyushu behind -- , the  ships finally came to an island along the southern border of Yamato's ally, Baekje.  Hakatoko does not recall the name of the island, but o On the following morning, around 4 AM, so just before sunrise, the two ships put out to sea together to cross the ocean, heading south, towards the mouth of the Yangzi river.  Unfortunately, the following day, the ship Iwashiki was on met with a contrary wind, and was driven away from the other ship – with nothing known of its fate until some time afterwards.  Meanwhile, the other ship, under the command of Tsumori no Muraji no Kiza, continued on and by midnight on the 16th day, it arrived at Mt. Xuan near Kuaiji Commandary in the Yue district, in modern Zhejiang.  Suddenly a violent northeast wind blew up, and p.  Tthey were saileding another 7 days before they finally arrived at Yuyao.  Today, this is part of the city of Ningbo, at the mouth of the Qiantang river, south of Shanghai and considered a part of the Yangzi Delta Region.  This area has been inhabited since at least 6300 years ago, and it has long been a trade port, especially with the creation of the Grand Canal connecting between the Yangzi and the Yellow River, which would have allowed transshipment of goods to both regions. The now half-size Yamato contingenty  left their ship at Yuyao and disembarked, and made their way to Yuezhou, the capital of the Kuaiji Commandary.  This took them a bit of time—a little over a month.  Presumably this was because of paperwork and logistics: they probably because they had to send word ahead, and I suspect they had to inventory everything they brought and negotiate carts and transportationfigure out transportation., since   Tthey didn't exactly have bags of holding to stuff it all in, so they probably needed to negotiate carts and transportation.  The finally made it to Yuezhou on the first day of the 11th intercalary month.  An “intercalary” month refers to an extra month in a year.  It was determined by various calculations and was added to keep the lunar and solar years in relative synch. From Yuezhou, things went a bit more quickly, as they were placed on post-horses up to the Eastern Capital, or Luoyang, where the Emperor Tang Gaozong was in residence.   The Tang kept a capital at Luoyang and another to the west, in Chang'an.  The trip to Luoyang was long—over 1,000 kilometers, or 1 megameter, as it were.  The trip first took them through the Southern Capital, meaning the area of modern Nanjing, which they entered on the 15th day of the month.  They then continued onwards, reaching Luoyang on the 29th day of the 11th month.  The following day, on the 30th day of the 11th intercalary month of the year 659, the Yamato envoys were granted an audience with Emperor Tang Gaozong.  As was proper, he inquired about the health of their sovereign, Takara Hime, and the envoys reported that she was doing well.  He asked other questions about how the officials were doing and whether there was peace in Yamato.  The envoys all responded affirmatively, assuring him that Yamato was at peace. Tang Gaozong also asked about the Emishi they had brought with them.  We mentioned this event previously, back in Episode XXX117 , how the Emishi had been shown to the Tang Emperor, and how they had described them for him.  This is actually one of the earliest accounts that we have describing the Emishi from the Yamato point of view, rather than just naming them—presumably because everyone in Yamato already knew who they were.  From a diplomatic perspective, of course, this was no doubt Yamato demonstrating how they were, in many ways, an Empire, similar to the Tang, with their own subordinate ethnicities and “barbarians”. After answering all of the emperor's questions, the audience was concluded.  The following day, however, was something of its own. This was the first day of the regular 11th lunar month, and it also was the celebration of the Winter Solstice—so though it was the 11th month, it may have been about 22 December according to our modern western calendars.  The envoys once again met with the emperor, and they were treated as distinguished guests—at least according to their own records of it.  Unfortunately, during the festivities, it seems that a fire broke out, creating some confusion, and .  Tthe matters of the diplomatic mission were put on hold while all of that went on. We don't know exactly what happened in the ensuing month.  Presumably the envoys took in the sites of the city, may have visited various monasteries, and likely got to know the movers and shakers in the court, who likely would have wined and dined them, inviting them to various gatherings, as since they brought their own exotic culture and experiences to the Tang court. Unfortunately, things apparently turned sour.  First off, it seems clear that the members of this embassyy weren't the only Japanese in the court.  There may have been various merchants, of course, but and we definitely know that there were students who had come on other missions and were still there likely still studying, such as those who had been learning from studying with Master Xuanzang, whose journeys we mentioned in the last several episodes.  But Wwe are given a very specific name of a troublemaker, however:  Kawachi no Aya no Ohomaro, and we are told that he was aa servant of Han Chihung, who .  Han Chihung, himself, is thought to have possiblymay have been of mixed ethnicity—both Japanese and ethnic Han, and may .  Hhe may have traveled to the Tang court on or around 653. , based on some of the records, but it isn't entirely clear. For whatever reason, on the 3rd day of the 12th month of the year 659, Kawachi no Aya no Ohomaro slandered the envoys, and although .  Wwe don't know exactly what he said, but the Tang court caught wind of the accusations and found the envoys guilty.  They were condemned to banishment, until the author of our tale, none other than Iki no Hakatoko himself, stepped up, .  He made representation to the Emperor, pleading against the slander.  , and tThe punishment was remitted, .  Sso they were no longer banished.  However, they were also then told that they could no't return home.  You see, the Tang court was in the middle of some sensitive military operations in the lands east of the sea—in other words they were working with Silla to and invadeing the Kingdom of Baekje.  Since Yamato was an ally of Baekje, it would be inconvenient if the envoys were to return home and rally Yamato to Baekje's defense. And so the entire Yamato embassy was moved to the Western Capital, Chang'an, where they were placed under individual house arrest.  They no doubt were treated well, but they were not allowed to leave, and .  Tthey ended up spending the next year in this state. of house arrest. Unfortunately, we don't have a record of just how they passed their time in Chang'an.  They likely studied, and were probably visited by nobles and others.  They weren't allowed to leave, but they weren't exactly thrown in jail, either.  After all, they were foreign emissaries, and though the Tang might be at war with their ally, there was no formal declaration of war with Yamato, as far as I can make out.  And so the embassy just sat there, for about 9 months. Finally, in the 7th month of 660, the records tell us we are told thatthat tThe Tang and Silla forces had been successful: .  Baekje was destroyed..  The Tang and Silla forces had been successful.   News must have reached Chang'an a month later, as Iki Hakatoko writes that this occurred in the 8th month of the year 660.  With the Tang special military operation on the Korean peninsula concluded, they released the envoys and allowed them to return to their own countries.  They envoys began their preparations as of the 12th day of the 9th month, no doubt eager to return home, and left were leaving Chang'an a week later, on the 19th day of the 9th month.  From there, it took them almost a month to reach Luoyang, arriving on the 16th day of the 10th month, and here they were greeted with more good news, for here it was that they met up once again with those members of their delegation who had been blown off course. As you may remember, the ship carrying Iwashiki was blown off-course on the 15th day of the 9th month in the year 659, shortly after setting out from the Korean peninsula.  The two ships had lost contact and Tsumori no Muraji no Kiza and his ship had been the one that had continued on.   Iwashiki and those with him, however, found themselves at the mercy of the contrary winds and eventually came ashore at an island in the Southern Sea, which Aston translates as “Erh-kia-wei”.   There appears to be at least some suggestion that this was an island in the Ryukyuan chain, possibly the island of Kikai.  There, local islanders, none too happy about these foreigners crashing into their beach, destroyed the ship, and presumably attacked the embassy.  Several members, including Yamato no Aya no Wosa no Atahe no Arima (yeah, that *is* a mouthful), Sakahibe no Muraji no Inadzumi (perhaps a relative of Iwashiki) and others all stole a local ship and made their way off the island.  They eventually made landfall at a Kuazhou, southeast of Lishui City in modern Zhejiang province, where they met with local officials of the Tang government, who then sent them under escort to the capital at Luoyang.  Once there, they were probably held in a similar state of house arrest, due to the invasion of Baekje, but they met back up with Kiza and Hakatoko's party. The envoys, now reunited, hung out in Luoyang for a bit longer, and thus .  Thus it was on the first day of the 11th month of 660 that they witnessed war captives being brought to the capital.  This included 13 royal persons of Baekje, from the King on down to the Crown Prince and various nobles, including the PRimiePrime Minister, as well as 37 other persons of lower rank—50 people all told.  TheThese captives y were delivered up to the Tang government and led before the emperor.  Of course, with the war concluded, and Baekje no longer a functioning state, while he could have had them executed, Tang Gaozong instead released them, demonstrating a certain amount of magnanimity.  The Yamato envoys remained in Luoyang for most of the month.  On the 19th, they had another audience with the emperor, who bestowed on them various gifts and presents, and then five days later they departed the Luoyang, and began the trek back to the archipelago in earnest. By the 25th day of the first month of 661, the envoys arrived back at Yuezhou, head of the Kuaiji Commandery.  They stayed there for another couple of months, possibly waiting for the right time, as crossing the sea at in the wrong season could be disastrous.  They finally departed east from Yuezhou on the first day of the fourth month, coming to .  They came to Mt. Cheng-an 6 days later, on the 7th, and set out to sea first thing in the morning on the 8th.  They had a southwest wind initially in their favor, but they lost their way in the open ocean, an all too commonall-too-common problem without modern navigational aids.  Fortunately, the favorable winds had carried them far enough that only a day later they made landfall on the island of Tamna, aka Jeju island. Jeju island was, at this point, its own independent kingdom, situated off the southern coast of the Korean peninsula.  Dr. Alexander Vovin suggested that the name “Tamna” may have been a corruption of a Japonic or proto-Japonic name: Tanimura.  The island was apparently quite strange to the Yamato embassy, and they met with various residents natives of Jeju island.  They, even convincinged Prince Aphaki and eight other men of the island to come with them to be presented at the Yamato court. The rest of their journey took a little over a month.  They finally arrived back in Yamato on the 23rd day of the fifth month of 661.  They had been gone for approximately two years, and a lot had changed, especially with the destruction of Baekje.  The Yamato court had already learned of what had happened and was in the process of drawing up plans for an expedition back to the Korean peninsula to restore the Baekje kingdom, and pPrince Naka no Oe himself was set to lead the troops. The icing on the cake was: Tthe reception that the envoys received upon their return was rather cold.  Apparently they were had been slandered to the Yamato court by another follower of Han Chihung—Yamato no Aya no Atahe no Tarushima—and so they weren't met with any fanfare.  We still don't know what it was that Tarsuhima was saying—possibly he had gotten letters from Chihung or Ohomaro and was simply repeating what they had said. Either way, the envoys were sick of it.  They had traveled all the way to the Tang capitals, they had been placed under house arrest for a year, and now they had returned.  They not only had gifts from the Tang emperor, but they were also bringing the first ever embassy from the Kingdom of Tamna along with them.  The slander would not stand.  And so they did what anyone would do at the time:  They apparently appealed to the Kami.  We are told that their anger reached to the Gods of the High Heaven, which is to say the kami of Takamanohara, who killed Tarushima with a thunderbolt.  Which I guess was one way to shut him up. From what we can tell, the embassy was eventually considered a success.  Iki no Hakatoko's star would rise—and fall—and rise again in the court circles.  As I noted, his account of this embassy is really one of the best and most in depth that we have from this time.  It lets us see the relative route that the envoys were taking—the Chronicles in particular note that they traveled to the Great Tang of Wu, and, sure enough, they had set out along the southern route to the old Wu capital, rather than trying to cross the Bohai Sea and make landfall by the Shandong peninsula or at the mouth of the Yellow River.  From there they traveled through Nanjing—the southern “capital” likely referring, in this instance, to the old Wu capital—and then to Luoyang.  Though they stayed there much longer than they had anticipated, they ended up living there through some of the most impactful events that occurred during this point in Northeast Asia.  they And that is something we will touch on 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

What if the boundaries between our world and the mystical were more fluid than we ever imagined? Join us as we journey with "The Death of Saint Brendan" by JRR Tokien, sailing alongside St Brendan through spellbinding seas toward the verdant lands of Galway. Through vivid storytelling, we unravel St Brendan's mesmerizing encounters with elusive elven kind and his awe-inspiring discovery of the Tower of Doom. Prepare yourself for an exploration of the profound symbolism within his quest, as he reflects on the cloud, tree, and star that linger in his mind—a poignant trinity of memories that encapsulate the spirit of his voyage.Our narrator, John Lee, captures the enchanting and introspective nature of St Brendan's odyssey, transporting you to a realm where time stands still and the quest for a land beyond becomes an existential pursuit. Whether you're captivated by myth and legend or simply curious about the intricacies of a legendary voyage, this episode promises to leave you pondering the eternal questions of discovery and the soul's journey beyond the confines of the known. Listen in to uncover the spiritual depth of St Brendan's adventure and find yourself lost in the ethereal landscapes and timeless questions his journey invokes.**************The Death of Saint Brendanby J.R.R. TolkienAt last out of the deep seas he passed,and mist rolled on the shore;under clouded moon the waves were loud,as the laden ship him boreto Ireland, back to wood and mire,to the tower tall and grey,where the knell of Cluian-ferta's belltolled in the green Galway.Where Shannon down to Lough Derg ranunder a rainclad skySaint Brendan came to his journey's endto await his hour to die.‘O! tell me, father, for I loved you well,if still you have words for me,of things strange in the rememberingin the long and lonely sea,of islands by deep spells beguiledwhere dwell the Elven-kind:in seven long years the road to Heavenor the Living Land did you find?'‘The things I have seen, the many things,have long now faded far;only three come clear now back to me:a Cloud, a Tree, a Star.We sailed for a year and a day and hailedno field nor coast of mean;no boat nor bird saw we ever afloatfor forty days and ten.We saw no sun at set or dawn,but a dun cloud lay ahead,and a drumming there was like thunder comingand a gleam of fiery red.Upreared from sea to cloud then sheera shoreless mountain stood;its sides were black from the sullen tideto the red lining of its hood.No cloak of cloud, no lowering smoke,no looming storm of thunderin the world of men saw I ever unfurledlike the pall that we passed under.We turned away, and we left asternthe rumbling and the gloom;then the smoking cloud asunder broke,and we saw the Tower of Doom:in its ashen head was a crown of red,where the fishes flamed and fell.Tall as a column in High Heaven's hall,its feet were deep as Hell;grounded in chasms the water drownedand buried long ago,it stands, I ween, in forgotten landswhere the kings of kings lie low.We sailed then on, till the wind had failed,and we toiled then with the oar,and hunger an thirst us sorely wrung,and we sang our psalms no more.A land at last with a silver strandat the end of strenght we found;the waves were singing in pillared cavesand pearls lay on the ground;and steep the shores went upward leapingto slopes of green and gold,and a stream out of rich and teemingthrough a coomb of shadow rolled.Thank you for journeying w/ the Saints with us!

British Comedian Stephen K. Amos was evicted from the I'm A Celebrity Get Me Out Of Here jungle last night, he called Russell Clarke and Lisa to share his relief at finally getting to have a decent shower.See omnystudio.com/listener for privacy information.

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On this week's episode of The Worst. Comic. Podcast. EVER!: Thanks to our friends at The Comic Book Panel group on Facebook, we were invited to interview AHOY Comics writer/editor Tom Peyer as well as writer Mark Russell, who has had a lot of books published at AHOY.  Tom Peyer is a long-time industry vet, and we are sure you have some of his books in your collection. For the last five years, he has been part of AHOY, writing The Wrong Earth, High Heaven, Hashtag Danger, and many others.  Previous WCPEver guest Mark Russell has written for pretty much every publisher, but many of his best works carry the AHOY Comics logo, such as Second Coming, Billionaire Island, My Bad, and others.  We are just four weeks away from Planet Comicon. Make plans now to attend our panel at 6 PM on Saturday, March 9. And join us at Waldo Pizza afterward for dinner and drinks.  We would love to hear your comments on the show. Let us know what you've been reading or watching this week. Contact us on our website, Facebook, Twitter, Instagram, or by email. We want to hear from you! As always, we are the Worst. Comic. Podcast. EVER! and we hope you enjoy the show. The Worst. Comic. Podcast. EVER! is proudly sponsored by Clint's Comics. Clint's is located at 3941 Main in Kansas City, Missouri, and is open Monday through Saturday. Whether it is new comics, trade paperbacks, action figures, statues, posters, or T-shirts, the friendly and knowledgeable staff can help you find whatever it is that you need. You should also know that Clint's Comics has the most extensive collection of back issues in the metro area. If you need to find a particular book to finish the run of a title, head on down to Clint's or check out their website at clintscomics.com. Tell them that the Worst. Comic. Podcast. EVER! sent you.

Do you smell that?! Join Dan as we talk about aromas in this episode of Holy Spirit Soapbox.Verses mentioned in this episode:-Genesis 8:21-Exodus 30-Isaiah 1:13-Luke 1-Genesis 4-2 Corinthians 2:14-17-Revelation 5:4-8Questions:1)  Is there a pleasing smell that brings back good memories?2)  How does it feel to know that setting your identity in Christ is a good aroma to God?3)  How can we be a pleasant aroma to those who do not set their identities in Christ?Music Credit: Alex Grohl - "Indie Folk (King Around Here)" downloaded from http://www.pixabay.comPhoto Credit: www.canva.comVideo Conversion: https://www.onlineconverter.com/audio-to-videoSupport the showFor more information and to check out our other episodes, visit us at holyspiritsoapbox.com.Social Links: Instagram | Facebook | TikTok | YouTube

Danielle and Elizabeth caught up after a few weeks of not recording. Danielle talked about her cruise to Alaska, relaxing through Glacier Bay, seeing wildlife, but NOT cats! And how nice it was not to see stray cats everywhere since New Jersey is swamped with them right now. Tommy's Cats Rescue can barely keep up! She also talked about a scenic train ride and how scary the little rinky dinky train thingy was... They talked about cat videos on the Jersey PodCats Facebook page. Any cat lover can become a member, they're building a community. Just contact them about joining the group. Elizabeth talked about celebrating her birthday with her family in NYC, and the amazing Small is Beautiful Miniature Art gallery. She also had High Tea, and as an avid tea drinker she was in High Heaven! There was a catch up on Max's health and the other cats and vet visits - Lily had turned into a stegosaurus kitty, and also a discussion on how to help stray cats that may be found. Also the importance of spay and neuter and inside v. outside cats. They revealed a New Jersey secret, a trail in the woods with little fairy houses along the way.  Danielle revealed how many cat photos she has on her phone, and well... The conversation went on, if you ever have a question for Danielle or Elizabeth they'll be happy to answer it. They love cats and people, so question away!  Of course we want to hear from you, we love chatting with pet parents, the more cat stories the better! We dare you to top Danielle and Elizabeth with stories about weird and funny cat behavior! We think we've seen it all, but maybe not... Find us online: Visit http://thejerseypodcats.com, download and review the podcast episodes in your favorite podcast player or from http://thejerseypodcats.buzzsprout.com, and join our FaceBook group The Jersey PodCats Community. The rescue organization that Danielle is involved with is www.tommyscatsnj.org And the Passage to Profit website is https://passagetoprofitshow.com/Support the showThe Jersey PodCatshttp://thejerseypodcats.comhttps://youtube.com/@thejerseypodcatshttps://instagram.com/thejerseypodcatshttps://m.facebook.com/groups/thejerseypodcatsDanielle Woolley danielle@thejerseypodcats.comElizabeth Gearhart elizabeth@thejerseypodcats.comTommy's Catshttp://tommyscatsnj.orgPassage to Profithttp://passagetoprofitshow.com

Ben Stein and co-host Judah Friedman are joined by former Trump EPA chief of staff Mandy Gunasekara to discuss differences between the 1970s White House and today's when it comes to security, that we are pretty sure the person who brought in the cocaine has a name that rhymes with Punter Schmiden, and how overall lack of journalistic curiosity into the alleged Biden Family corruption is absurd. We also share the heart-rendering news and loss of Ben's son. Prayers and love for the Stein family are much appreciated.

In 1997, the U.S. Air Force released a book entitled "The Roswell Report: Case Closed," which claimed, among other things, that the alien beings some witnesses to the 1947 Roswell UFO crash saw were actually anthropomorphic dummies. The dummies, according to the Air Force, were used in high-altitude parachute test drops. As a supplement to the report, the Air Force also produced a 24-minute film that highlighted the absurd claims it made in the book. Links/Sources: Roswell Reports, 03/31/1997 - YouTube Check out my YouTube channel: Quirk Zone - YouTube Extraterrestrial Reality book recommendations: Link to ROSWELL: THE ULTIMATE COLD CASE: CLOSED: https://amzn.to/3O2loSI Link to COMMUNION by Whitley Strieber: https://amzn.to/3xuPGqi Link to THE THREAT by David M. Jacobs: https://amzn.to/3Lk52nj Link to TOP SECRET/MAJIC by Stanton Friedman: https://amzn.to/3xvidfv Link to NEED TO KNOW by Timothy Good: https://amzn.to/3BNftfT Link to UFOS AND THE NATIONAL SECURITY STATE, VOLUME 1: https://amzn.to/3xxJvlv Link to UFOS AND THE NATIONAL SECURITY STATE, VOLUME 2: https://amzn.to/3UhdQ1l Link to THE ALLAGASH ABDUCTIONS: https://amzn.to/3qNkLSg --- Send in a voice message: https://podcasters.spotify.com/pod/show/james-quirk/message Support this podcast: https://podcasters.spotify.com/pod/show/james-quirk/support

In 1997, the U.S. Air Force released a book entitled "The Roswell Report: Case Closed," which claimed, among other things, that the alien beings some witnesses to the 1947 Roswell UFO crash saw were actually anthropomorphic dummies. The dummies, according to the Air Force, were used in high-altitude parachute test drops. As a supplement to the report, the Air Force also produced a 24-minute film that highlighted the absurd claims it made in the book. Links/Sources: Roswell Reports, 03/31/1997 - YouTube Check out my YouTube channel: Quirk Zone - YouTube Extraterrestrial Reality book recommendations: Link to ROSWELL: THE ULTIMATE COLD CASE: CLOSED: https://amzn.to/3O2loSI Link to COMMUNION by Whitley Strieber: https://amzn.to/3xuPGqi Link to THE THREAT by David M. Jacobs: https://amzn.to/3Lk52nj Link to TOP SECRET/MAJIC by Stanton Friedman: https://amzn.to/3xvidfv Link to NEED TO KNOW by Timothy Good: https://amzn.to/3BNftfT Link to UFOS AND THE NATIONAL SECURITY STATE, VOLUME 1: https://amzn.to/3xxJvlv Link to UFOS AND THE NATIONAL SECURITY STATE, VOLUME 2: https://amzn.to/3UhdQ1l Link to THE ALLAGASH ABDUCTIONS: https://amzn.to/3qNkLSg --- Send in a voice message: https://podcasters.spotify.com/pod/show/james-quirk/message Support this podcast: https://podcasters.spotify.com/pod/show/james-quirk/support

MAILBAG SHOW * 11.29.2022 -------------------------------------------------------------- PROTESTS ERUPT IN CHINA RE: COVID RESTRICTIONS... https://www.washingtontimes.com/news/2022/nov/26/rare-protests-erupt-china-over-covid-restrictions-/ FARMS BEING SEIZED BY THE E.U.... https://dailycaller.com/2022/11/28/dutch-government-seize-3000-farms-eu-environmental-rules/ SMART CITIES BEING CONVERTED INTO OPEN CONCENTRATION CAMPS... https://grandmageri422.me/2022/11/25/smart-cities-worldwide-being-converted-into-open-concentration-camps-says-ex-silicon-valley-engineer-turned-whistleblower/ COVID SHOTS CAUSING EXPLOSION IN CANCER https://www.wnd.com/2022/11/top-oncologist-cancer-patients-exploding-covid-shots/ DIGITAL ID CLEARS LEGISLATIVE HURDLE https://justthenews.com/politics-policy/privacy/weddigital-id-clears-legislative-hurdle-amid-fears-abuse-enforce-political -------------------------------------------------------------- Augusto on Brighteon… https://www.brighteon.com/channels/theappearance/playlists?page=1 Augusto's Websites... http://theappearance.com http://theappearance.net Augusto on iTunes... https://itunes.apple.com/us/podcast//id1123053712?mt=2 Augusto on MediaFire... https://www.mediafire.com/folder/byndkxqfq7ohj/The_Appearance Contact Info: Augusto Perez POB 465 Live Oak, FL  32064 Larry Taylor Blog: http://larrywtaylor.org POB 317 Talihina, OK  74571-0317 Chuck Wilson Email: chuk.wilson@tutanota.com Listen to Larry Taylor, Chuck Wilson and Augusto Perez discuss the latest headline news through the lens of Bible Prophecy in the first hour.  

Follow your nose! Anytime your car gives off a smell you don't recognize, it indicates a problem. Ben and Heather discuss some of the smells your car may give off to indicate a problem. If you give a listen, you might just save yourself from expensive repairs or at the very least, find out where the trouble is brewing. So use your ears to listen where your nose can help you! Production and Music: Mike Muscarella Song inspired by "Dead Skunk In The Middle Od The Road" by Loudon Wainwright III

A complaint by Al Cavazos to the Montebello Police Department about Cervantes and his conduct at Nicola's remains under investigation, Montebello police Capt. Brad Keller said Friday. “He's disputing the facts that were already tried in this case,” Keller said. To prove his innocence, Al Cavazos said he will bring 77 witnesses to the Nicola's shooting into federal court to testify in the property case. Cavazos believes that doing so will prove that the ATF's racketeering case against the Mongols rested on false testimony and therefore the guns, bikes and cash should be returned. 00:00 This Stinks 02:44 The Nicolas event 05:44 The ATF has done this before 08:20 This wasn't the first time they did this 10:44 The Cavasos brothers go to court for the property 13:27 Why were the plea agreements sealed 16:00 What is a plea deal https://casetext.com/case/united-states-v-assorted-firearms-motorcycles-and-other-personal-property https://www.pasadenastarnews.com/2012/05/19/mongols-hope-federal-trial-brings-their-motorcycles-back/ https://www.courtlistener.com/docket/4144328/united-states-v-cavazos/ https://bikersofamerica.blogspot.com/2011/12/california-nicolas-shooting.html --- Send in a voice message: https://anchor.fm/motorcyclemadhouse/message

A new MP3 sermon from Bible Presbyterian Church of Apollo, PA is now available on SermonAudio with the following details: Title: Abomination to High Heaven Subtitle: Ezekiel 1 Speaker: Pastor Jerry Gardner Broadcaster: Bible Presbyterian Church of Apollo, PA Event: Sunday Service Date: 8/7/2022 Bible: Ezekiel 8:1-6 Length: 25 min.

Nicolle Wallace discusses the DOJ's methodical approach to its Jan. 6th inquiry. Plus, GOP senators block aid to vets, a new Lincoln Project ad slams J.D. Vance, DHS officials' missing Jan. 6th texts, Mastriano's ties to white nationalists, the proposal to free Americans imprisoned in Russia, and Ukrainians' ongoing fight.Joined by: Betsy Woodruff Swan, Mike Schmidt, Daniel Goldman, Paul Rieckhoff, Rick Wilson, Michael Steele, Neal Katyal, Rev. Al Sharpton, Donny Deutsch, John Kirby, Amb. Michael McFaul, and Alexander Vindman

Studio One "Earth and Heaven" December 1, 1947 CBS Geraldine Fitzgerald and Mercedes McCambridge

The Time of the End I was shown that a terrible condition of things exists in our world. The angel of mercy is folding her wings, ready to depart. Already the Lord's restraining power is being withdrawn from the earth, and Satan is seeking to stir up the various elements in the religious world, leading men to place themselves under the training of the great deceiver, who work with all deceivableness of unrighteousness in the children of disobedience. Already the inhabitants of the earth are marshaling under the leading of the prince of darkness, and this is but the beginning of the end. The law of God is made void. We see and hear of confusion and perplexity, want and famine, earthquakes and floods; terrible outrages will be committed by men; passion, not reason, bears sway. The wrath of God is upon the inhabitants of the world, who are fast becoming as corrupt as were the inhabitants of Sodom and Gomorrah. Already fire and flood are destroying thousands of lives and the property that has been selfishly accumulated by the oppression of the poor. The Lord is soon to cut short His work and put an end to sin. Oh, that the scenes which have come before me of the iniquities practiced in these last days, might make a deep impression on the minds of God's professing people. As it was in the days of Noah, so shall it be when the Son of man shall be revealed. The Lord is removing His restrictions from the earth, and soon there will be death and destruction, increasing crime, and cruel, evil working against the rich who have exalted themselves against the poor. Those who are without God's protection will find no safety in any place or position. Human agents are being trained and are using their inventive power to put in operation the most powerful machinery to wound and to kill. -50- Instead of our enlarging and erecting additional buildings in Battle Creek or other places where our institutions are already established, there should be a limiting of the wants. Let the means and the workers be scattered to represent the truth and give the warning message in “regions beyond.” Help in Time of Trouble When the children of Israel were journeying through the wilderness, the Lord protected them from venomous serpents; but the time came when, because of Israel's transgression, impenitence, and stubbornness, the Lord removed His restraining power from these reptiles, and many of the people were bitten and died. Then it was that the brazen serpent was uplifted, that all who repented and looked to it in faith might live. In the time of confusion and trouble before us, a time of trouble such as has not been since there was a nation, the uplifted Saviour will be presented to the people in all lands, that all who look to Him in faith may live. A Failure to Honor God In view of the terrible crisis before us what are those doing who profess to believe the truth? I was called by my Guide, who said, “Follow Me,” and I was shown things among our people that were not in accordance with their faith. There seemed to be a bicycle craze. Money was spent to gratify an enthusiasm in this direction that might better, far better, have been invested in building houses of worship where they are greatly needed. There were presented before me some very strange things in Battle Creek. A bewitching influence seemed to be passing as a wave over our people there, and I saw that this would be followed by other temptations. Satan works with intensity of purpose to induce our people to invest their time and money in gratifying supposed wants. This is a species of idolatry. The example will be followed, and while hundreds are starving for bread, while famine and pestilence are seen and felt, because God cannot, according to His own name's glory, protect those who are working contrary to His will, shall those who profess to love and serve God act as did the people in the days of Noah, following the imagination of their hearts? -51- While you have been gratifying your inclination in the appropriation of money—God's money—for which you must give an account, missionary work has been hindered and bound about for want of means and workers to plant the banner of truth in places where the people have never heard the message of warning. Will God say to those who are selfishly pleasing their own imagination and gratifying their own desires: “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord”? Matthew 25:23. My brethren and sisters in Battle Creek, what kind of witness are you bearing to an unbelieving world? I have been shown that the Lord does not look upon your course with favor, for your practice contradicts your profession. You are not doers of the words of Christ. -52- I was told by my Guide: “Look ye, and behold the idolatry of My people, to whom I have been speaking, rising up early, and presenting to them their dangers. I looked that they should bring forth fruit.” There were some who were striving for the mastery, each trying to excel the other in the swift running of their bicycles. There was a spirit of strife and contention among them as to which should be the greatest. The spirit was similar to that manifested in the baseball games on the college ground. Said my Guide: “These things are an offense to God. Both near and afar off souls are perishing for the bread of life and the water of salvation.” When Satan is defeated in one line, he will be all ready with other schemes and plans which will appear attractive and needful, and which will absorb money and thought, and encourage selfishness, so that he can overcome those who are so easily led into a false and selfish indulgence. The question arises: What burden do these persons carry for the advancement of the work of God? Wherein do they realize the importance of the work for this time? Christ said to His disciples: “Ye are the light of the world.... Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14-16. Is this investment of means and this spinning of bicycles through the streets of Battle Creek giving evidence of the genuineness of your faith in the last solemn warning to be given to human beings standing on the very verge of the eternal world? My brethren and sisters in America, I make my appeal to you. “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” Galatians 6:7. The lives of many are too delicate and dainty. They know nothing of bearing hardship as good soldiers of Christ. They are hindrances to the work of soul saving. They have many wants; everything must be convenient and easy, to suit their taste. They will not do anything themselves, and those who would do something they hinder by their suppositions and imaginary wants, and their love of idols. They think themselves Christians, but they do not know what practical Christian life signifies. What does it mean to be a Christian? It means to be Christlike. -53- When the Lord sees His people restricting their imaginary wants and practicing self-denial, not in a mournful, regretful spirit, as Lot's wife left Sodom, but joyfully, for Christ's sake, and because it is the right thing to do, the work will go forward with power. Let nothing, however dear, however loved, absorb your mind and affections, diverting you from the study of God's word or from earnest prayer. Watch unto prayer. Live your own requests. Co-operate with God by working in harmony with Him. Expel from the soul-temple everything that assumes the form of an idol. Now is God's time, and His time is your time. Fight the good fight of faith, refusing to think or to talk unbelief. The world is to hear the last warning message. Chapter 9—Our Duty to the World Granville, N. S. W., 1894. There should be a decided change in the spirit and character of the work in the places where men and women have received increased light. What are they doing to warn those who do not understand that the Lord is soon coming? “Behold, the Lord cometh out of His place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.” Isaiah 26:21. Who, I ask, is carrying a burden for the souls that are perishing out of Christ? Who will go forth without the camp, bearing the reproach? Who will leave pleasant homes and dear ties of relationship, and carry the precious light of truth to far-off lands? Every day, every moment, comes to those to whom have been entrusted the light of truth, weighted with the terrible significance that men and women in every land are preparing themselves for weal or for woe, fixing their destiny for eternity. -54- God has made amazing sacrifices for human beings. He has expended mighty energy to reclaim man from transgression and sin to loyalty and obedience, but I have been shown that He does nothing without the co-operation of human agencies. Every endowment of grace and power and efficiency has been liberally provided. The strongest motives have been presented to arouse and keep alive in the human heart the missionary spirit, that efforts of divine and human agencies may be combined. But what have our people done in regard to moving out of Battle Creek, to carry the light to regions where the standard has never yet been planted? Did not the Lord at the recent Conference open the windows of heaven and pour you out a blessing? What use have you made of the gift of God? He has supplied you with the motive force of action, that with patience and hope and untiring vigilance you might set forth Christ and Him crucified, calling men to repent of their sins, sounding the note of warning that Christ is soon to come with power and great glory. If the members of the Battle Creek church do not arouse now and go to work in missionary fields, they will fall back into deathlike slumber. How did the Holy Spirit work upon your hearts? ...Were you not inspired to exercise the talents God has given you, that every man and woman and youth should employ them to set forth the truth for this time, making personal efforts, going into the cities where the truth has never been proclaimed, and lifting up the standard? -55- Have not your energies been quickened by the blessing that God has bestowed upon you? Has not the truth been more deeply impressed upon your soul? Can you not see more clearly its relative importance to those who are perishing out of Christ? Since the manifest revealing of God's blessing, are you witnessing for Christ more distinctly and decidedly than ever before? The Holy Spirit has brought decidedly to your minds the important, vital truths for this time. Is this knowledge to be bound up in a napkin and hidden in the earth? No, no. It is to be put out to the exchangers. As man uses his talents, however small, with faithfulness, the Holy Spirit takes the things of God, and presents them anew to the mind. Through His Spirit God makes His word a vivifying power. It is quick and powerful, exerting a strong influence upon minds, not because of the learning or intelligence of the human agent, but because divine power is working with the human power. And it is to the divine power that all praise is to be given. Shall the selfishness and the ease of those who have earthly comforts and attractive homes allure us? Shall we cease as moral agencies to use our powers to the saving of souls? Shall our voices be indistinct? Then God will put His curse upon us who have had so great light, and inscribe upon the walls of our homes: “Lovers of pleasures more than lovers of God.” 2 Timothy 3:4. He will put a tongue in the stones, and they will speak; but God commands of you in Battle Creek to go forth. How to Gain Success Resolve, not in your own strength, but in the strength and grace given of God, that you will consecrate to Him now, just now, every power, every ability. You will then follow Jesus because He bids you, and you will not ask where, or what reward will be given. It will be well with you as you obey the word: “Follow Me.” Your part is to lead others to the light by judicious, faithful efforts. Under the guardianship of the divine Leader, will to do, resolve to act, without a moment's hesitation. -56- When you die to self, when you surrender to God, to do His work, to let the light that He has given you shine forth in good works, you will not labor alone. God's grace stands forth to co-operate with every effort to enlighten the ignorant and those who do not know that the end of all things is at hand. But God will not do your work. Light may shine in abundance, but the grace given will convert your soul only as it arouses you to co-operate with divine agencies. You are called upon to put on the Christian armor and enter the Lord's service as active soldiers. Divine power is to co-operate with human effort to break the spell of worldly enchantment that the enemy has cast upon souls. Again I call for the help that we ought to have had, the means that we must have, if anything is accomplished in this country. Let your hearts be drawn out in love for perishing souls. Obey the impulse given by High Heaven. Grieve not the Holy Spirit by delay. Resist not God's methods of recovering souls from the thralldom of sin. To every man, according to his several ability, is given his work. Do your best, and God will accept your efforts. Chapter 10—Missionary Work at Home and Abroad Granville, N. S. W., July 24, 1895 God's field is the world. Jesus said to His disciples: “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judea and in Samaria, and unto the uttermost part of the earth.” “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.” Acts 1:8; Luke 24:47. Peter said to the believers: “The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Acts 2:39. -57- God declares: “I will sow her unto Me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not My people, Thou art My people; and they shall say, Thou art my God.” Hosea 2:23. “And He said, It is a light thing that Thou shouldest be My Servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth.” Isaiah 49:6. God has poured out richly of His Holy Spirit upon the believers in Battle Creek. What use have you made of these blessings? Have you done as did the men upon whom the Holy Spirit came on the Day of Pentecost? Then “they that were scattered abroad went everywhere preaching the word.” Acts 8:4. Has this fruit been seen in Battle Creek? Have the church been taught of God to know their duty, and to reflect the light which they have received? An Illustration of the Work We Are to Do “When the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John.” Verse 14. The Spirit of God was waiting to enlighten souls and convert them to the truth. Notice how much effort was put forth for just one man, an Ethiopian. “The angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. -58- “Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.... “Then Philip ...began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. “And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. “And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.” Acts 8:26-40. In the experience of Philip and the Ethiopian is presented the work to which the Lord calls His people. The Ethiopian represents a large class who need missionaries like Philip, missionaries who will hear the voice of God and go where He sends them. There are those in the world who are reading the Scriptures, but who cannot understand their import. The men and women who have a knowledge of God are needed to explain the word to these souls. Testimonies for the Church, Vol. 8 pp. 49-58

... and wishes FlowFM listeners a Merry Christmas and safe travels after a busy year in 2021, and looking towards a 2022 federal election year

“To err is human; to forgive, divine.” So says Alexander Pope, 18th century poet in his rare poetic essay, ‘An Essay on Criticism: Part 2.' Most essays are written prosaically. Hence, our expectations so disturbed, we might fault Pope for having surprised and confused us. Transferring the embarrassment of surprise from ourselves to him has some advantages. But greater advantages are had from embracing rather than criticizing this work regarding criticism. That really is the point, after all. For every single writer, ten critics wait in the wings. And too often, those critics – joyless in their outlook – rob joy from others even as they criticize for the sake of criticizing. So what if Pope wrote his essay in poetic form? Perhaps that is not a mistake, as Bob Ross would say, merely a happy little accident. And where is it written that persuasive essays have to be prosaic rather than poetic, mathematical rather than artistic? In every man, woman, and child there is both a head and a heart. Some live the life of the mind, while others are carried along by the wind wherever their emotions take them. But if we – as writers and critics – can endeavor to show up as the whole person, both head and heart, in whatever our hand finds to do, as unto the Lord, that is much better than half-heartedness and half-baked ideas. Once upon a time, before my wife Lauren was Lauren Mullet, back when she was Lauren Duff, she had a Yahoo email address. ‘Entiercoeur@Yahoo.com' is where I sent my letters to her when I did not handwrite them. And when I first asked her to be my girl in high school, it was over Yahoo Messenger, and it was to Entiercoeur that I messaged. That was her name, and that was how I knew her. And that was, whether I knew it at the time, a large part of why I loved her. If I had taken French instead of Spanish as my second language, and if I had tried to dress to match her after a fashion, I might have called myself ‘Entieresprit' – Whole Mind – for I was living the life of the mind, and I still am. But how much better am I to be completed, challenged, encouraged to a full heart in addition to a full mind? “It is not good that the man should be alone,” the Lord God says in Genesis when first a thing that is not good is commented on by the Supreme Judge and Creator of the universe and mankind. “I will make a help-meet suitable for him.” Just so, I imagine that God looked on a young Garrett Mullet much the way he looks on this now older self of mine, commenting in High Heaven that it is not good for me to be alone and that a help-meet suitable for me has been fashioned and provided. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/garrett-ashley-mullet/message Support this podcast: https://anchor.fm/garrett-ashley-mullet/support

Studio One radio dramas were brilliantly produced and introduced by Fletcher Markle and beautifully acted by such stars as Geraldine Fitzgerald, Walter Huston, Madeline Carroll, Charles Laughton, and Gene Kelly with an equally great ensemble of featured players such as Mercedes McCambridge, Everett Sloane, Hester Sondergaard, and Hedley Rennie.   --------------------------------------------------------------------------- Entertainment Radio Stations Live 24/7 Sherlock Holmes/CBS Radio Mystery Theater https://live365.com/station/Sherlock-Holmes-Classic-Radio--a91441 https://live365.com/station/CBS-Radio-Mystery-Theater-a57491 ----------------------------------------------------------------------------

Studio One radio dramas were brilliantly produced and introduced by Fletcher Markle and beautifully acted by such stars as Geraldine Fitzgerald, Walter Huston, Madeline Carroll, Charles Laughton, and Gene Kelly with an equally great ensemble of featured players such as Mercedes McCambridge, Everett Sloane, Hester Sondergaard, and Hedley Rennie.   --------------------------------------------------------------------------- Entertainment Radio Stations Live 24/7 Sherlock Holmes/CBS Radio Mystery Theater https://live365.com/station/Sherlock-Holmes-Classic-Radio--a91441 https://live365.com/station/CBS-Radio-Mystery-Theater-a57491 ----------------------------------------------------------------------------

“Biden was in the photo finish for last place in the primaries up here,” Cournoyer said. “He left before lunchtime. He did not, I believe, get 50,000 votes above Trump.” Our guests are: Cpt. Maureen Bannon, Dustin Cournoyer, Sam Faddis, Victor Avila Stay ahead of the censors - Join us warroom.org/join Aired On: 05/01/2021 Watch: On the Web: http://www.pandemic.warroom.org On Podcast: http://warroom.ctcin.bio On TV: PlutoTV Channel 240, Dish Channel 219, Roku, Apple TV, FireTV or on https://AmericasVoice.news. #news #politics #realnews

“Biden was in the photo finish for last place in the primaries up here,” Cournoyer said. “He left before lunchtime. He did not, I believe, get 50,000 votes above Trump.” Our guests are: Cpt. Maureen Bannon, Dustin Cournoyer, Sam Faddis, Victor Avila Stay ahead of the censors - Join us warroom.org/join Aired On: 05/01/2021 Watch: On the Web: http://www.pandemic.warroom.org On Podcast: http://warroom.ctcin.bio On TV: PlutoTV Channel 240, Dish Channel 219, Roku, Apple TV, FireTV or on https://AmericasVoice.news. #news #politics #realnews

Sorry about my voice this morning, I am about to loose it. Listen, the Biden economic plan stinks to high heaven. Why, because there is none. Green new deal jobs will never happen. It takes a long time to change over completely to a new system, so those jobs he thinks he will generate are way down the line, many years. Higher taxes will send jobs off shore again. Companies are already moving their capital off shore. The $15 minimum wage, wrong time to even think about it, business, especially small business can't afford it. That $15 to a business makes taxes, workers compensation, and everything else go up for the employer. That $15 turns into $18. The shutting down the pipeline has cut jobs in several states already, no new jobs are being created by the Biden administration. They state green new deal jobs will replace them but that is many years down the road. Politicians double talk on jobs when they don't even know what they are talking about. States have been damaged by bad leadership in those states, locking down people and businesses destroys a state in many areas beside economic. States that let BLM and ANTIFA destroys cities and destroying homes and businesses lays at their feet, not the rest of America. That was their bad decisions that destroyed many peoples lives, and it is still going on and the President and the Congress say nothing or do nothing. Instead the government hides behind fences that are patrolled by the National Guard. Nancy Pelosi calls people the enemy within. Unity? No, hate and divide. So this podcasts talks about a bad Biden economic plan and for you and Americans to plan your own financial strength because once again the Government is going to fail us with bad economics.If you like my content and the work that I do, please support me by going to www.buymeacoffee.com/MichaelLodgeIf you have a comment or question, send me a text to 818.252.5682 or write to info@lodge-co.com www.lodge-co.com

Parler Link to Signal50 Page:https://parler.com/profile/Signal50podcast/posts YouTube Channel Link - VodCasthttps://youtube.com/channel/UCuu70MszQg7nX_3v1rarBQg Apple Podcast: Audio Only https://podcasts.apple.com/us/podcast/signal-50-podcast/id1533557486  Google Podcast: Audio Onlyhttps://www.google.com/podcasts?feed=aHR0cHM6Ly9mZWVkLnBvZGJlYW4uY29tL3NpZ25hbDUwcG9kY2FzdC9mZWVkLnhtbA%3D%3D  Podbean: Audio Onlyhttps://signal50podcast.podbean.com  Spotify: Audio Onlyhttps://open.spotify.com/show/6uO9fsmbEbhwfKaNYYAFYR Signal 50 on the web: www.signal50.com Email Alpha Sierra 288 and Bravo Golf 592 with your comments:Info@signal50.comIt All Stinks to High Heaven!!!https://270towin.comYou can make your own electoral map    Wikileaks purposefully suppressing the story

Tom Peyer, Editor-in-Chief of Ahoy Comics, joins Creator Talks. We begin highlighting some of Tom's past work admired by Ye Podcast Host, including Hourman,  Marvel Team-Up, and Magnus Robot Fighter. I ask Tom about working with Mark Waid, his co-writer on Captain Kid (Aftershock). Learn the reason for founding AHOY Comics in 2018 and some of the titles published in the past, present and future.   Comics spotlighted in our interview include Edgar Allan Poe's Snifter of Terror, High Heaven, The Wrong Earth and Captain Ginger.  Taking a deeper dive into High Heaven, we sink our teeth into the subject of L-Meat. What is the common thread that runs throughout all Ahoy publications?  Why are the series written as seasons? What does the future hold for publishing AHOY Comics post-pandemic? How will the comics industry be changed, forever, post-pandemic? During the signature feature of the podcast Kicking Back With the Creator, I ask Tom what was the one project that got away and what book changed the way he thinks. After the interview, get out your calendar and follow along as I cover the Summer 2020 release schedule for AHOY Comics! Please rate and review Creator Talks on Apple Podcasts About Tom Peyer and AHOY Comics  

Deert seeks perfection, to be king of High Heaven. So he climbs the mountain, Asgod, to set Ska and Aerth at war with one the other. So that he may rule in the chaos.

The Son will read from his book - The Prodigy (part 12): Aeneid and the King James Bible Connection.

My guest today is Tom Peyer, longtime comics writer and editor. In the coming hour, we discuss his Ahoy Comics Hashtag: Danger, High Heaven and The Wrong Earth, the way heroes are perceived in different eras, the birth of Vertigo Comics, his acclaimed (but under-known) series Hourman, a strange and little-known proposal to revise Superman, the late '90s version of Magnus Robot Fighter, future plans for Ahoy Comics, a classic issue of Jimmy Olsen, and much more. --- Send in a voice message: https://anchor.fm/classiccomics/message Support this podcast: https://anchor.fm/classiccomics/support

Violent video and Syria challenge the Republic.  What was Bill Barr doing at Rupert Murdoch's apartment? Plus hot takes on Tuesday's Democratic debate.

*Comic Spoilers* For the last Ep of 2018, we chat about recent films, dig into what we hope to get out of 2019, and round table Skottie Young and Jorge Carona's Middlewest #2. Bumblebee*Aquaman*Spider-Man: Into the Spider-Verse*l2019: Characters we want to see*Creators we want to watch*Films were excited for*Actors we want more of*Manga/Anime*Creators we want to speak to*New Years Resolutions*Middlewest#2*X-Force#1*Hardcore#1*Spider-Ghedon#1*High Heaven#1*Man Without Fear #1*Champions#1*Savage Dragon#241*Gantz Omnibus#2  Dont forget to vote for you 2018 Favs Here.

Week of November 21, 2018 – Runtime 1:30:05 Marvel 0:03:50 – The Immortal Hulk #9 0:09:55 – Uncanny X-Men #2 0:14:56 – Web of Venom: Carnage Born #1 0:20:03 – The Punisher #4 0:23:20 – Marvel Knights #2 0:28:13 – Weapon H #10 0:30:24 – Deadpool: Secret Agent Deadpool #6 DC 0:31:20 – Batman #59 0:38:00 – Nightwing #53 Indies 0:43:36 – Middlewest #1 0:51:05 – Lollipop Kids #2 0:54:33 – High Heaven #3 1:00:31…

Alex, Brian, and Tim talk about...well, everything: Marvel Knights 20th, Smooth Criminals, American Carnage, Justice League Dark, Gobots, Middlewest, Astonishing and Uncanny X-Men, Mr. & Mrs. X, Shuri. And 20+ other comics that came out this week.(Marvel Knights 20th #2 - 1:46,Black Badge #4 - 8:13,High Heaven #3 - 11:52,Smooth Criminals #1 - 13:18,Black Hammer: Age of Doom #7 - 15:13,American Carnage #1 - 17:30,“Drowned Earth” - 20:13,Batman #59 - 28:57,Justice League Dark #5 - 31:09,Sideways #10 - 36:23,Dick Tracy #2 - 40:03,Gobots #1 - 42:32,Middlewest #1 - 45:12,Nightwing #35 - 48:10,Teen Titans #24 - 51:10,Exorsisters #2 - 52:06,Astonishing X-Men #17 - 53:41,Doctor Strange #8 - 55:06,The Immortal Hulk #9 - 57:41,Infinity Wars: Ghost Panther #1 - 1:00:39,Infinity Wars: Sleepwalker #3 - 1:02:32,Mr. & Mrs. X #5 - 1:05:09,Shuri #2 - 1:11:04,Spider-Geddon Roundup - 1:12:31,Star Wars #57 - 1:16:06,Tony Stark: Iron Man #6 - 1:17:21,Uncanny X-Men #2 - 1:19:36,Web of Venom: Carnage Born One-Shot - 1:22:22,West Coast Avengers #4 - 1:24:17,Next Week’s Books - 1:27:23)

Oww… My butt… But mostly? Ya'll need to get on board, buckle up, and get ready for the absolute worst buckshot you've ever heard. It's not poorly done… in fact, you may even consider is a piece of art. You know what? No more hints… Just listen. Also, I'm sorry in advance, but Jeff had a Doctor prescribed painkiller…. Roman, Django, and Jeff reunite once again to talk about the week's books, including (but not limited to) The books Of Magic #1, Actions Comics #1004, Mars Attacks #1, Moon Knight #200, Punisher #3, High Heaven #2, and a special guest Return of Wolverine #2.Be wary of SPOILERS! There are a lot of them. So read these books before you listen to this podcast.Subscribe to us on iTunes or wherever you like to get your podcasts.Call in with your questions at 1-619-663-7336. Or email them to us info at our website address.Our music is by Nick Waite. You can find him at soundcloud.com/stemingway

DC Universe: Titans, The Thing: Project Pegasus, Exorsisters #1 from Image, High Heaven #1 from Ahoy Comics, Coda from BOOM!, plus a whole mess more!

- Captain Ginger #1. Stuart Moore (W), June Brigman (A), Roy Richardson (I), Veronica Gandini (C). (Ahoy Comics). - Exorsisters #1. Ian Boothby (W), Gisèle Lagacé (A), Pete Pantazis (C). (Image). - High Heaven #1. Tom Peyer (W), Greg Scott (A), Andy Troy (C). (Ahoy Comics). - Marvel Zombie #1. W. Maxwell Prince (W), Steffano Raffaele (A), Rachelle Rosenberg (C). (Marvel). - Shuri #1. Nnedi Okorafor (W), Leonardo Romero (A), Jordie Bellaire (C). (Marvel). Los Irresistibles: Aphrodite V #4 (Final), Batman #57, Cemetery Beach #2 (de 7), Cover #2, Gideon Falls #7, MCMLXXV #2, Mr. and Mrs. X #4, Pearl #3 (de 6), Runaways #14, The New World #4 (de 5), Venom Annual #1.

- Captain Ginger #1. Stuart Moore (W), June Brigman (A), Roy Richardson (I), Veronica Gandini (C). (Ahoy Comics). - Exorsisters #1. Ian Boothby (W), Gisèle Lagacé (A), Pete Pantazis (C). (Image). - High Heaven #1. Tom Peyer (W), Greg Scott (A), Andy Troy (C). (Ahoy Comics). - Marvel Zombie #1. W. Maxwell Prince (W), Steffano Raffaele (A), Rachelle Rosenberg (C). (Marvel). - Shuri #1. Nnedi Okorafor (W), Leonardo Romero (A), Jordie Bellaire (C). (Marvel). Los Irresistibles: Aphrodite V #4 (Final), Batman #57, Cemetery Beach #2 (de 7), Cover #2, Gideon Falls #7, MCMLXXV #2, Mr. and Mrs. X #4, Pearl #3 (de 6), Runaways #14, The New World #4 (de 5), Venom Annual #1.

Heroes in Crisis, Doomsday Clock, Justice League Odyssey, Domino Annual, Edge of Spider-Geddon 4, Infinity Wars: Iron Hammer, Spider-Geddon 0, Spectacular Spider-Man 310, Stranger Things, Jasmine’s New Pet, Star Trek vs Transformers, Man-Eaters, Wicked + Divine: 1373, High Heaven, Fantasmagoria, Faith: Dreamside, Harbinger Wars II: Aftermath, Fearscape, Friendo, Golden Apple Books   Reviews: House With a Clock in Its Walls   News: CW crossover called Elseworlds featuring the Monitor, Sean Murphy Azrael in White Knight sequel, Birds of Prey casting, Jeff Lemire Moon Knight 200, Telltale closing, Pedro Pascal as Maxwell Lord in WW84, Dark Phoenix trailer and delay, Man-Eaters controversy, Mark Waid lawsuit, new Deadpool movie?   Comics Details: Heroes in Crisis 1 by Tom King, Clay Mann, Tomeu Morey Doomsday Clock 7 by Geoff Johns, Gary Frank, Brad Anderson Justice League Odyssey 1 by Joshua Williamson, Stjepan Sejic Domino Annual 1 by Gail Simone, Leah Williams, Michael Shelfer, Jesus Aburtov, Victor Ibanez, Jay Ramos, Fabian Nicieza, Juan Gedeon, Dennis Hopeless, Leonard Kirk, Natacha Bustos Edge of Spider-Geddon 4 by Aaron Kuder Spider-Geddon 0 by Christos Gage, Clayton Crain, Jed MacKay, Javier Garron, Israel Silva Infinity Wars: Iron Hammer 1 by Al Ewing, Ramon Rosanas, Jason Keith Stranger Things 1 by Jody Houser, Stefano Martino, Keith Champagne, Lauren Affe Jasmine’s New Pet by Star Trek vs. Transformers 1 by John Barber, Mike Johnson, Phil Murphy, Priscilla Tramontano Man-Eaters 1 by Chelsea Cain, Kate Niemczyk, Rachelle Rosenberg, Stella Greenvoss Wicked + Divine: 1373 by Kieron Gillen, Ryan Kelly, Matt Wilson High Heaven 1 by Tom Peyer, Greg Scott, Andy Troy, Chris Giarrusso Fearscape 1 by Ryan O’Sullivan, Andrea Mutti, Vladimir Popov Friendo 1 by Alex Paknadel, Martin Simmonds, Dee Cunniffe Faith: Dreamside 1 by Jody Houser, MJ Kim, Jordie Bellaire Harbinger Wars II: Aftermath by Matt Kindt, Adam Pollina, Raul Allen Fantasmagoria 1 by Eric Esquivel, James Fino, Trevor Richardson, Fernando Pinto   Comics Countdown, 26 Sep 2018: Doomsday Clock 7 by Geoff Johns, Gary Frank, Brad Anderson Peter Parker: Spectacular Spider-Man 10 by Chip Zdarsky Justice League Dark 3 by James Tynion IV, Alvaro Martinez, Raul Fernandez, Brad Anderson Terrifics 8 by Jeff Lemire, Dale Eaglesham, Michael Atiyeh Redneck 15 by Donny Cates, Lisandro Estherren, Dee Cunniffe Sentry 4 by Jeff Lemire, Kim Jacinto, Joshua Cassara, Rain Beredo X-Men Red 8 by Tom Taylor, Carmen Carnero, Rain Beredo Fearscape 1 by Ryan O’Sullivan, Andrea Mutti, Vladimir Popov Action Comics 1003 by Brian Michael Bendis, Yanick Paquette, Nathan Fairbairn Black Panther 4 by Ta-Nehisi Coates, Daniel Acuna

It's a 3-guy show this week. Jeff, Roman and Django talk about Tom King and some other stuff. Featuring Heroes in Crisis #1, Maneaters #1, Doomsday Clock #4, Action Comics 1003, Peter Parker Spider-Man 310, Spider-Geddon #0 and High Heaven #1. Brought to you, in part, by MurphysAppleJuice.com. Apples are apples unless they're apple juice.Be wary of SPOILERS! There are a lot of them. So read these books before you listen to this podcast.Subscribe to us on iTunes or wherever you like to get your podcasts.Call in with your questions at 1-619-663-7336. Or email them to us info at our website address.Our music is by Nick Waite. You can find him at soundcloud.com/stemingway

Barclay’s 'apology' was really part 'poor little me' and part 'screw you.' Read more ($): https://www.nbr.co.nz/opinion/todd-barclay-affair-starting-stink-high-heaven

Running a tad bit late this week as the holidays start to demand more and more of our time, but it is here! Episode 8 of our Podblast! We do our usual rundown of games we've been playing since the last time we talked and our Kickstarter round up. For our final act of the show, we review Ryan Lesser's two player, miniatures game, High Heaven. Games Mentioned: Terra Mystica, Arcadia Quest: Beyond The Grave, Infinite City, Far Space Foundry, Oh My Goods!, Champions of Midgard, Cthulhu Wars, Cauldron   Kickstarter Projects Mentioned: All Hands On Deck, '65 Squad Level Combat In Vietnam, Fantasy, Fantasy Baseball, Heroes of Normandie, Secret Hitler, Roll Player Links: High Heavens Kickstarter Page Purchase High Heavens Website High Heavens BGG Link My Youtube Video of High Heavens Our Interview with High Heavens designer, Ryan Lesser Docking Bay 94 Podcast Page Link Docking Bay 94's Stitcher Link Docking Bay 94's iTunes Link  Jason Hancock's Twitter Jason Washburn's (Talon Strikes)  Twitter link   Talon Strikes Facebook Page Link Talon Strikes Homepage