Podcasts about princes

durée : 00:04:12 - 100% PSG - Le billet - Le PSG s'est incliné vendredi face à Monaco 3-1 au Parc des Princes. La plus mauvaise manière de préparer la Ligue des champions et la réception de Chelsea en 8e de finale aller. Et même si l'entraineur et les joueurs disent le contraire, on voit toujours un vrai problème physique dans cette équipe. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Jesus Followers Should Fear, Respect, and Praise God's Power, Sovereignty, and Holiness; but in Life's Trials They Should “fear not for I {Jesus} am with you always” MESSAGE SUMMARY: You should fear, respect, and praise God's power, Sovereignty, and Holiness; but, as a Jesus Follower, you should “fear not” in life's trials and tribulations or at your time of judgment. As David's praise tells us in Psalms 103:13: “As a father has compassion on his children, so the Lord has compassion on those who fear Him.”. David models again and again, in Psalms, how we should praise God. For example, in Psalms 146, David says: "Put not your trust in Princes; Praise the Lord! Praise the Lord, Oh my soul!". When we are wondering how to praise the Lord, we can read one of David's Psalms to God like David's praises to the Lord in Psalms 112:1-2: “Blessed is the man who fears the LORD, who greatly delights in his commandments! His offspring will be mighty in the land; the generation of the upright will be blessed.". Also, we learn in Proverbs 1:7, the “fear of the Lord” and “wisdom” are closely linked: “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.". These verses from the Old Testament point to the fear, respect, and praise that God warrants and demands from His power, sovereignty, and Holiness. On the other hand, as we see when the Apostle John quotes Jesus from Revelation 1:17-18, when Jesus, in all His power and Glory, reassures us of God's Grace and His plan for working out the Salvation and Eternal Life for all those that have accepted Jesus as their Savior: “When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, ‘Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.'”.   TODAY'S PRAYER: Lord, Sabbath rest is truly an unbelievable gift! Thank you that there is nothing I can do to earn your love; it comes without any strings attached. As I close my eyes for these few minutes before you, all I can say is, thank you! In Jesus' name, amen.  Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 133). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM A CHILD OF GOD. Yet to all who received Him, to those who believed in His Name, He gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God. John 1:12f SCRIPTURE REFERENCE (ESV): Revelation 1:17-18; Psalms 118:1-20; Proverbs 1:7; Psalms 73a:1-14. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “A Word from the Cross” at our Website: https://awordfromthelord.org/listen/    DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Nous sommes à la fin du XIe siècle, un peu avant 1090. C'est à cette époque qu'un ecclésiastique nommé Jocundus passe quelques jours à Maastricht. A la demande des religieux de la région, il rédige une hagiographie, un ouvrage destiné à encenser Saint-Servais, leur patron. Dans son texte, le prêtre mentionne les circonstances de la construction d'un château à Dalhem, dans le pays de Herve. En réalité, une forteresse voulue par le comte palatin Heremannus ou Hermann. Jusque-là, Dalhem était une terre sans importance, située aux confins occidentaux de l'Empire germanique. Mais la donne va changer avec les luttes d'influence auxquelles vont se livrer quelques grands princes : de Namur, du Brabant, de Bouillon, du Limbourg, sans oublier les puissants princes-évêques de Liège, qui cherchent, par tous les moyens, y compris criminels, à affirmer leur hégémonie entre la Meuse et le Rhin. Le comté de Dalhem devient dès lors un carrefour d'ambitions politiques plongeant la région dans des situations kafkaïennes. En route pour un voyage dont le carburant est la soif de pouvoir … Invité : Fabrice Mairlot, ULG. « Le comté et pays de Dalhem : des origines au XXIe siècle », dirigée par Laetizia Puccio. Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

It is a crazy week for the Middle East and the World. For those wanting the Iran War content mentioned at the episode start where Jason appeared on three different podcasts addressing various aspects of the conflict (its congressional illegality; the parallels with the No Fly Zone over Libya; and the Epstein distraction aspects) please consult those links in the shownotes, we think those podcasts are awesome. But back to the matter at hand, Trump certainly knows how to dominate the news cycle but mostly he does so via means that illegal and impeachable in the United States. Why then are the powerful able to be held to account in the UK (e.g. Lord Mandelson and former Prince Andrew) but not in the USA?  No one is above the law in Britain. TRULY. Not the Lords, not the Princes of the realm. And Parliamentarians don't decide who is prosecuted and the Government can't protect its friends. And this analysis isn't BS. It is literally vouched for by the people who have designed and operated the current legal system. With the arrest of Lord Mandelson and Andrew Mountbatten-Windsor, Britons can TRULY say that their legal system does actually seriously investigate powerful people who have done something wrong and that the system is beyond partisan influence.  What makes the British legal system work? And what are its vulnerabilities? Is it more fragile than we realise? Today, Jason Pack is joined by Professor Graham Zellick, a distinguished public and constitutional lawyer, university leader and judge, to explore the UK's rather remarkable constitution (or lack of). They look at the independence of bodies like the Crown Prosecution Service; how and why they are beyond political interference; and whether they need to be protected from a potential future Neo-populist leader. And as they Order the Disorder, they debate whether these bodies need to be strengthened yet further, or if Farage or an equivalent could dismantle them as quickly as Trump has done in the US. They explain that Britian has built into its ‘constitution' a lot of the solutions already and that there is actually much that can be learned from it on the world stage. To join our Mega Orderers Club for ad free listening, early episode releases and exclusive access to live events, visit https://disorder.supportingcast.fm/ Producer: George McDonagh Subscribe to our Substack - https://natoandtheged.substack.com/ Disorder on YouTube - https://www.youtube.com/@DisorderShow Show Notes Links: Iran content as discussed in the intro to the episode: Why the Iran war is congressionally illegal ‘Jason Pack debating Trump's NSC Exec Dir on BBC 5 Live: https://www.youtube.com/watch?v=tQ0rg-Dmw5M But What if Iran Disintegrates Into Chaos? Great Espionage, Where's the Wisdom Now? Jason Pack on the Mossad Files with Dan Raviv https://podcasts.apple.com/us/podcast/but-what-if-iran-disintegrates-into-chaos-great-espionage/id1796257169?i=1000753187080  The 2011 Libya No Fly Zone is the correct analogy for the 2026 aerial war against Iran https://www.youtube.com/watch?v=OIbfFKJYLOo #50 - Epstein, Iran, and Who Benefits When the World Burns Jason on Regilio v Everything.  https://podcasts.apple.com/us/podcast/50-epstein-iran-and-who-benefits-when-the-world-burns/id1834972973?i=1000752957478 For more on Graham visit https://www.academicspeakersbureau.com/speakers/graham-zellick  Listen to our episode with Elie Honig where similar issues are addressed in the US context and how the powerful are held to account via the Special Prosecutor system: https://pod.link/1706818264/episode/NmU0ZGIzZTQtYjhhMS0xMWYwLTk0NWQtZWZlN2MwMWI1YWJm  https://www.nytimes.com/2026/03/06/world/europe/iran-london-spying-arrest-jewish-community.html?smid=nytcore-ios-share To join our Mega Orderers Club for ad free listening, early episode releases and exclusive access to live events, visit https://disorder.supportingcast.fm/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Tottenham förlorade ännu en match och är nu på riktigt med i bottenstriden, kommer de åka ur? En spännande fredagskväll med intressanta matcher från alla hörn. Real Madrids svåra måstematch mot Celta Vigo. Liverpool med chans att avkräva revansch av Wolves efter förlusten i tisdags. Fransk stormatch på Parc des Princes mellan PSG och Monaco. Bayern ska försöka avgöra ligan hemma mot Mönchengladbach. Napoli tar emot Torino som precis fått ny tränare. Dessutom helgens match - Derby della Madonnina som kanske kan avgöra titelstriden i Serie A, eller är den redan avgjord?Programledare: August SpångbergExperter: Robin Bylund & Ricard NormanViva Fotboll görs i samarbete med ATG:Gå med i Viva Fotbolls Tillsammanslag på ATG, där vi varje helg skickar in en välkalibrerad Big 9-kupong där vi försöker fälla någon av dom stora favoriterna för att stå där med miljongarantin på ensam vinnare med 9 rätt. Här har ni laget: https://www.atg.se/tillsammans/inbjudan/XKZI-CGTW-319315/tDhBPMy5pbFG8uzq%3AaJrSG_tO82Uf1mO6Zm4Fpw%3A7b2V4nqE-g4m1k4fuwZJ3VAKVv-2dCMKgw?gameId=BIG9_2025-08-23_725344240_2060735806Du hittar alltid dom senaste tripplarna, andelarna, Big 9 och annat från oss på https://www.atg.se/tutto/18+ Regler & villkor gäller. Stödlinjen.seI samarbete med TV4 Play:Unikt erbjudande ger dig som lyssnare möjligheten att ta del av ännu en spännande säsong av La Liga och Serie A hos TV4 Play, paketet TV4 Play Sport för enbart 174 kr/mån i 6 månader. Utöver det serier, film, tennis, rally, hästhoppning och mycket annat.Följ länken för att ta del av erbjudandet: https://www.tv4play.se/kampanj/vivaKontakta redaktionen: linus@k26media.seVill ditt företag samarbeta med Viva fotboll? samarbete@tutto.seSociala Medier:Instagram - Viva_fotbollTwitter - VivafotbollTikTok - VivafotbollTidskoder:00:00 Intro11:00 Tottenham - Crystal Palace26:50 Kvällens matcher29:30 Celta Vigo - Real Madrid32:50 Milan - Inter39:00 Big 9 Hosted on Acast. See acast.com/privacy for more information.

Was Henry Tudor a tyrant obsessed with control, or a visionary who created peace and prosperity? How did a penniless exile with a tenuous claim to the crown found a dynasty that reshaped the nation? How did he fight off pretenders to the throne?Professor Suzannah Lipscomb is joined by Dr. Sean Cunningham to explore how Henry VII, from unlikely beginnings, stabilized a kingdom torn apart by decades of civil war and laid the foundations of the Tudor age.MORE:The Last Plantagenets in Tudor EnglandListen on AppleListen on SpotifyPrinces in the TowerListen on AppleListen on SpotifyPresented by Professor Suzannah Lipscomb. The researcher is Max Wintle, audio editor is Amy Haddow and the producer is Rob Weinberg. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic Sounds.Not Just the Tudors is a History Hit podcastSign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe.  Hosted on Acast. See acast.com/privacy for more information.

https://archive.org/download/princes-of-the-universe-452-batman-books-and-comics/Princes%20of%20the%20Universe%20452%20Batman%20Books%20and%20Comics.wav 

This episode we'll be looking at a bunch of different references referring to the various provinces, particularly those on the far edges of the archipelago. For more, check out:  https://sengokudaimyo.com/podcast/episode-144   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 144: On the Edge The ships sat low in the water, bobbing gently against the docks at Naniwa.  The captain eyed them warily as the officials went over the manifest.  The Seto Inland Sea was generally calm and smooth sailing—at least compared to the open ocean, anywhere else -- and yet, as he looked, he could only think of how sluggish these ships would be.  They were laden down with cargo—silk, cloth, thread, and of course provisions for the men accompanying them.  But more than that, they were laden down with iron.  Tons of iron ingots, destined for the far reaches of the archipelago.  First to Suwa, but then on to the Dazai on Tsukushi, no doubt to be forged into weapons for the defense of Yamato. But that wasn't the captain's concern.  He just needed to make sure that the ships weren't weighed down too much:  as long as they remained buoyant, they would make the journey, even if they had to travel at a snail's pace to do it.  But if the ships sat too low in the water, then all it would take was some uncooperative waves and the ships, crew, and cargo, would be sent straight down to the palace of the dragon king, beneath the waves. Fortunately, with enough ships, it looked like that wouldn't be too much of a problem, as long as the goods were properly spaced out.  Now to just hope that the weather cooperated.  Even in the relatively safe waters of the Seto Inland Sea, you never know what could happen…     So last episode we talked about two large projects that Ohoama is said to have started.  First was the history project, which likely led to the Kojiki and the Nihon Shoki.  Second was the start of a brand new capital.  This episode, we are going from the macro, down to the micro—smaller events that just weren't covered in previous episodes.  For the most part the next few episodes are going to be a grab bag of various items, but I'm going to try and put some semblance of cohesion to this.  Next episode we'll be looking at some of the laws that they made, including the law code and examples of the kinds of punishment—and forgiveness—that the court could bestow.  This week, however, we are going to cover a bunch of stories focused on the areas outside of the Home Provinces.  We'll look at the Dazai in Tsukushi—and elsewhere.  We'll talk about how the provinces were governed, and what concerned them.  Granted, a lot of what concerned them, at least from the Chroniclers point of view, were taxes and economic production.  So we see recorded concern with taxes and with what was there—the land and the people that worked it.  Also with natural events, like droughts and tsunami, which would affect that same economic production.   We're starting off with the Dazai, and the person in charge there.  The Viceroy, as it is often called in English. The Dazai appears to have started off with something of a military purpose.  It was a gathering place before ships would sail off to the Korean peninsula, raiding up the rivers, or trading with their allies.  As the archipelago began to be more embroiled in the wars of the peninsula, it was that much more important.  And when Yamato's ally, Baekje, fell, and it looked like Silla and the Great Tang might turn their attention to the islands that had been a thorn in their side for so long, it became a bulwark against potential invasion. However, it also had another function.  It was the jumping off place for warships, but also for embassies and trading missions.  It was also the primary destination for most ships approaching Yamato.  They would take a route through Tsushima island, and then Iki island, and continue to the main coast of Tsukushi—Kyushu, and up and around to the sheltered waters of Hakata bay.  At some point they would even move that initial contact farther out, to Tsushima island itself.  Ships would dock on one side of the island, and transport their goods to a Yamato ship on the other side, with a pilot who knew the waters.  The local island officials could then send word ahead to the Dazai that they were coming.  No surprises, and nobody jumping the gun thinking that a fleet of warships was on their way. The Dazai played a key role in defense, trade, and diplomacy.  When the embassies arrived, they were entertained at the Dazai while word was sent to the court.  If the court deemed it appropriate, then they might have the ambassadors take the journey the rest of the way.  Otherwise, the court at the Dazai would stand in for the sovereign, and receive the messages, and various diplomatic gifts that were sent along. This was a powerful and also highly lucrative position, and it is reflected in the people who were granted the title.  This was the Dazai no Sochi, or Oho-mikoto-mochi no kami. We see the post held by Soga no Himuka in  649, during the Taika era.  Then we see Abe no Hirafu in the reign of Takara Hime, 655-661.  Hirafu would go on to become the Minister of the Left.  Then we see Prince Kurikuma. We talked about Prince Kurikuma before—he was Ohoama's ally in Tsukushi who refused the Afumi court's request for troops during the Jinshin no Ran.  He is one of the few figures that we have more than just a bit of information on.  For one thing, we have two different appointments to his position as viceroy in Tsukushi—there is one in 668, and another in 671, with Soga no Akae being given the post in between.  There are some questions about whether or not those were different people—the first one might have been someone named "Kurisaki" or "Kurimae", but it is generally assumed that was just misspelled, and it may be that there were just some questions as to when he was appointed.  We also know that he was a friend to Ohoama.  The Afumi court said as much, and in the Jinshin no Ran, when he and his sons stood up  to the Afumi court's request for troops, he came down heavily on Ohoama's side.  It is no wonder that he would have still been in such a powerful position.  His sons, by the way, are named as Prince Mino and Prince Takebe; we've seen what appears to be different Princes named Mino, but it is possible that this is the Prince Mino mentioned elsewhere in this part of the record. Sources suggest that Kurikuma was a descendant of the sovereign Nunakura, aka Bidatsu Tennou, and that he was an ancestor of the Tachibana clan.  There were stories about him in Tsukushi, beyond those in the Nihon Shoki, and while he isn't always named explicitly, one can infer that he hosted a number of embassies and ambassadors in his time.  In fact, in his position as head of the Dazaifu in Tsukushi, he was in what was perhaps the most lucrative post outside of Yamato.  In addition to being in charge of trade, diplomacy, and military readiness, the Dazaifu oversaw all of Tsukushi—the island of Kyushu, and was like a miniature representation of the central government. I suspect it is the military responsibilities that saw Kurikuma being appointed to the post of Director of Military Affairs—Tsuwamo-no-Tsukasa-no-Kami, or Heiseikan-cho. That was in the 3rd lunar month of 675, just a few years into Ohoama's reign. This would later be known as the Hyoubu-shou, or Ministry of War.  The appointment would not last long, however.  A year later, Kurikuma would pass away from disease.  Prince Kurikuma is one of those enigmatic and yet somewhat exciting individuals that exists beyond just the Nihon Shoki.   The Shoku Nihongi and later sources give us additional details, which may or may not be accurate.  Even moreso, there are stories in modern Nagasaki prefecture about Prince Kurikuma helping to regulate the animals that lived in the waters surrounding Kyushu.  According to the Shoku Nihongi record, he was reportedly granted the 2nd princely rank upon his death—which, if true, would seem to say a lot about how he was viewed at the time. Moving into the year 676, we see an edict that restricted governorships to individuals of the rank of Daisen and below.  The exceptions to this were the Home Provinces, Michinoku, and Nagato, and let's explore why these areas were excepted. Home Provinces make sense, as that is where the capital is and this more prestigious area was therefore deserving of a higher ranked noble.  Michinoku was the opposite geographically: it was the general wilderness of Tohoku, and the land of the Emishi.  It was also the farthest east of the capital, so I suspect they wanted someone of rank to handle that.  The governor of Nagato, however, is interesting.  Nagato is part of Honshu, the main island, just north of Kyushu, across the Shimonoseki strait.  Similar to Michinoku, Nagato was one of the most remote provinces on Honshu.  It was also an important province for potential defense and trade, and often coordinated with the Dazaifu in Tsukushi, to the south.  As such, it was also considered a more prominent posting than other governorships. It is somewhat interesting that the Dazaifu is not mentioned, but I suspect this is because the head of the Dazaifu was not, in fact, a governor, but more akin to a viceroy.  After all, they had to be entrusted with a certain amount of authority to be able to conduct military, trade, and diplomatic business without constantly sending back to the Yamato court for instruction.  We've already seen that there were Princes and other men of wealth and status who had been given that posting. Interestingly, in this reign we see at least one other viceroy—one other Dazai, or Ohomikotomochi—and that is in Kibi, of all places.  From what we can tell Kibi was one of the main rivals for power and authority in the prior centuries.  It has come up again and again in the stories.  Unfortunately, most of the stories only hint at what we think actually happened.  Today, when we talk about *the* Dazaifu we are almost exclusively talking about the one in Kyushu.  Besides being far flung from the center of power, it had huge responsibilities. Comparatively, though perhaps not as directly involved with trade, the rulers of Kibi were important figures, as demonstrated by the amount of manpower they were able to leverage for building their large, kingly tombs.  We talked somewhat about that back in Episode 48, looking at Tsukuriyama Kofun, one of the largest in the archipelago.  Furthermore, Kibi was well-placed on the Seto inland sea to be able to control the passage of ships.  The Kibi Dazai appears to have been established around the time of the Taika reforms, though it is only mentioned once in the Nihon Shoki, and I don't see any other examples of it.  There is also evidence that it was given authority over not just Kibi, but also the neighboring province of Harima.  Eventually, however, Kibi would be broken up into the three provinces of Bizen, Bitchu, and Bingo, and it would no longer need to be aggregated under a single administration.  Rather, each province would get its own governor, overseeing a much smaller part of the whole.  From this I can only assume that there may have been other, similar situations, prior to the various provinces being broken up like that. A couple months later, in the 5th month of 676, we are once again discussing governors.  First was a decree about governors who weren't paying their commuted taxes on time.  Aston goes on to note that non-rice taxes were due in the middle of the 8th month—at least for the home provinces.  Near provinces—a little farther away—taxes had to be received by the end of the 10th month, and for those a bit farther away—in the middle distance—they had to be there by the 11th month.  Finally,  the taxes from the farthest provinces were due by the end of the 12th month.  This would have given officials time to collect the taxes and to transport them all the way to the capital.  So when the chronicles talk about governors not paying on time, not keeping to this schedule may have been what the court was getting at—or at least some kind of similar schedule with deadlines, since it might have been modified over time.    Another record, that same month—actually a few days later—concerns specifically the governor of Shimotsukenu—or Shimotsuke, on the other side of Honshu.  He sent in a report that that province had been hit pretty hard that year with a poor harvest.  In fact, it was so bad that many peasants were seeking permission to sell their children.  The court ultimately denied the request, but this does speak to a rather disturbing—yet not exactly uncommon—cultural practice.  I don't think we need to get into the different nuances here, beyond a look at the fact that this was likely not a new practice, but it does seem that the appeal to the government for permission to sell one's children was something new.  Perhaps this came with all of the records and registrations that the government had undertaken to know who was in what household.  Regardless, one can hardly imagine that most parents would willingly take this option unless they had no other choice, and I suspect that it is meant to show both the desperation of the people in Shimotsuke, as well as the harsh benevolence of the sovereign, who would not permit the children to be separated from their families.  Of course, we aren't told how the court otherwise ameliorated the situation, since moral righteousness is tremendous, but doesn't suddenly fix the problems with the harvest or cause food to appear out of nowhere.  One hopes that the court at least sent some amount of rice or other provisions to help the people. Although it was Shimotsuke in the 5th month, in the 6th month we see a more general report of a large drought.  Messengers were sent throughout the land to get people to donate cloth, and make prayers to the kami, while Buddhist Priests called upon the power of the Three Precious Things.  It was all to no avail—the usual rains didn't come, so the wugu, the five grains didn't grow, and peasants starved.  The five grains per se are  rice, soybeans, wheat, and two types of millet, but in this case the term is just a stand-in for all types of agricultural produce. Possibly unrelated, but somewhat telling, two months later we see a record of the court granting sustenance-fiefs of all Royal princes and princesses down to the high ministers and female officials at the palace down to the rank of Shoukin.  So only two months after the peasants of Yamato were apparently starving, the court is handing out stipend increases to the elite.  So… yeah…. We do see a focus in the 8th month on an Oho-barai, or Great Purification.  I'm going to talk about this more in a future episode, though, so just noting here that they seem to have been working to purify the land and that may have been part of ongoing spiritual attempts to request the support of the kami in what appear to be difficult times.  There were also plenty of examples of attempts to make merit by demonstrating righteousness and reading various sutras. Moving on to the events of 677, things seem to have been going better than the previous year, so maybe all that merit-making had an effect?  Either way, we don't see any mention of droughts or famines this year, and we make it to the ninth month, when we see a notice that any vagabonds who returned after being sent back to their hometown would be set to forced labor.  Vagabond, in this case, is "furounin", or "person who floats on the waves".  This appears to be the origin of the term "Rounin", which would later refer to masterless samurai.  At this point it seems to refer mostly to commoners who were expected to work the land—and when workers abandoned the land that had implications for the government's tax base system.  So the State was invested in ensuring that people didn't just move somewhere else—at least without asking permission and being properly registered.  This does seem different from an actual fugitive, such as someone who was banished who tries to leave their place of banishment. The following month, the 10th month of 677,  we see that Kawabe no Omi no Momoye was appointed head of the Minbukyo, the Minister of the Interior.  In addition, Tajihi no Kimi no Maro was made a Daibu, or high official, of the province of Settsu.     The term "daibu" could just refer to high ministers of the court, but the "daibu" of a province appears to be similar to a governor, but with more expansive and comprehensive authority.  Settsu is one of the five home provinces, and as such an important part of the geographical heart of Yamato.   So we have the local chieftains, the governors, the viceroys at the Dazai, and also, apparently, a "high official" in some regions, each with what appear to be overlapping but slightly different portfolios. The next month we see that the Viceroy of Tsukushi—whoever had taken the place of Prince Yagaki—had his officials present a red crow to the court.  The person who caught the crow was granted five steps in rank—not a small reward.  Also, local officials had their own rank raised, and taxes were remitted to the peasants of that district for a year.  Finally, a general amnesty was announced across Yamato. We talked in Episode 141 how something like a red crow would have likely represented either the three-legged crow in the sun or the legendary Suzaku, the fiery bird of the south.  Either way, it was clearly an auspicious discovery.  It is interesting that we don't see any names at all associated with this event.  We do, however, see that people were no doubt incentivized to report such things up to the court.  Whoever found such a curiosity would likely have been celebrated by all of those around given the court's broad show of appreciation.  No doubt the local officials were more than pleased given that they were also likely to receive some of the benefits that accrued if the court was well pleased. As far as the type of events I'm focusing on this episode, there isn't much recorded between the red crow of 677 and a few years later in 682. Picking up in the 3rd month of that year, we get a record of the Emishi of Michinoku being granted court rank, incorporating them further into the growing Yamato polity.  As I talked about a little earlier, Michinoku on the other side of the archipelago, so this event really shows expansion of Yamato and solidification of its power over the rest of Honshu.  It is easy to forget that much of the Tohoku region was not firmly under Yamato control at this time.  They may have claimed it, but the people and culture there were still considered distinct and not a part of Yamato, proper.  But they were making inroads. In the following month, the 4th lunar month of the same year, 682, we are back on the west coast and see Tajihi no Mabito no Shima as the latest Viceroy of Tsukushi, sending as tribute a large bell.  It is somewhat interesting that, compared to the past few viceroys, Shima is actually a member of a noble family and *not* a Prince.  Of course, there was no requirement that the Dazaifu be overseen by a Prince—that certainly wasn't the case for Soga no Akaye, but it is interesting given how Ohoama had been making appointments, so far.  Even if they weren't princely, it is clear that this was an important posting, which says a lot for Tajihi no Shima, even if we didn't know anything more about him.  Fortunately, there are a few clues. For one thing, there are records that claim he was descended from one of the previous sovereigns, but he did not hold the title of "Prince".  That is reflected in his family's kabane of "Mabito", however, or "True person", which seems to indicate at least a nominal descent from a previous ruler.  Shima would continue to rise in the government, and would eventually serve as the Minister of the Right and then Minister of the Left, and at one point he would be the highest ranking noble in the government—though that was still a ways off.  All of this speaks to the importance of the position of viceroy, and probably gives us a clue as to why the Chroniclers were so interested in someone sending a bell, large as it might be, to the government. A day after the bell tribute arrived, Emishi of Koshi, including Ikokina and others, requested 70 households of prisoners of war to create a new district.  While we've talked about the Emishi of Koshi, before, what is particularly interesting is the request for prisoners of war—captives.  Were these Wajin, or Japanese, who had been captured by the Emishi and they were requesting permission to resettle them?  Were they asking for 70 households of people being held captive by the Yamato government?  It isn't clear.  It also isn't clear if "Ikokina" is the name of an individual or of multiple individuals.  Aston originally translated it as Itaka, Kina, and others, while Bentley's more recent translation suggests it is one name.  However, given that this is an Emishi name, being transliterated in Kanji through a Japanese translator, it is hard to know without further sources. From the fourth month to the 7th month of 682, we see a small entry that presents were given to men from Tanegashima, Yakushima, and Amami no Shima.  This simple entry is important mostly just because of its mention of continued contact with these islands south of Kyushu.  This helps us maintain some idea of the extent of Yamato's influence. In the late summer of 683, we once again see a drought.  It began in the 7th lunar month and lasted until the 8th.  A priest named Douzou prayed for rain and eventually obtained it. Douzou is said to have been a monk from Kudara, or Baekje.  Aston suggests that this means he was a priest of Kudaradera, but it isn't really clear to me.  In the early 8th month, we also see that there was a general amnesty ordered throughout Yamato, which I suspect was connected with the disaster of the drought and an attempt to help build merit and otherwise strengthen the state in the face of natural disaster and potential unrest. At the end of 683, we see a survey team being sent out.  The sovereign sent Prince Ise along with Hata no Kimi no Yakuni, Ohoshi no Omi no Homuchi, and Nakatomi no Muraji no Ohoshima with clerks and artisans to tour the realm and determine the border of the various provinces, but they were unable to determine them all in a year. This really must have been quite the task.  Certainly, the provinces were the ancient lands which people had been living in for some time, but there was never really a need for political lines on a map to determine where the boundaries were.  People generally knew if they were in one or the other, and unless there was a very contentious piece of property, mostly you didn't worry about which exact land or province you were in.  Now, however, the court was in the midst of trying to lock down all of the data about the land, including what was where and how much there was.  After all, their entire tax base was built on arable land, so they had to know where it was and what to expect.  There is no way that such a project was going to be completed in a single year. I would also note that Aston has this particular record misplaced.  He seemed to think it was on the 23rd day of the month, but it is then followed by the 17th.  It seems that Aston just got his dates wrong, and can you blame him?  There was a lot that he was dealing with. We do see, almost a year later, in the 10th month of 684, Prince Ise and others are once again sent to determine the boundaries of the provinces.  Second time's the charm, maybe?  Evidently not, because we then see another mention in the 10th month of 685, where the court gave them gifts of robes and trousers as they headed back out to the Eastern Countries one more time. In the 11th month of 684 we are given a small report of a huge disaster.  The governor of Tosa reported that a great tide had risen high, with an overflowing rush, and destroyed many of the ships used to convey tribute. Tosa is on Shikoku, facing out to the Pacific Ocean.  It is the first piece of dry land just past the continental shelf.  As such, a quake just off shore could create conditions not dissimilar to the 2011 disaster in Fukushima, and send a tsunami wave flooding the coastline.  It looks like that is what happened, which would have devastated the fleet.  Since Shikoku was an island, they relied on those ships to get taxes and tribute conveyed up to Yamato.  So this was Tosa letting the court know that the "sea ate my homework." I can't help but wonder if this tsunami wasn't related to an earthquake recorded for the month earlier, which we mentioned back in Episode 139.  It was a huge earthquake that seems to have had a tremdous impact.  Much of it was mentioned as being focused on the Toukaidou region, but that region still lies along a related fault line all the way down through Shikoku.  It may be that it took a while for the two events to be reported, and there may not have been an understanding that the event in one place could have had an impact elsewhere. I don't know if they had yet connected that earthquakes could cause tsunami or not.  On the other hand, it could be that it was a separate, but related quake, or even an aftershock, which caused the tsunami. Overall, the year 684 does not appear to have been the best.  We are told that in the lower district of Katsuraki, there was reported a chicken with four legs.  Then, in the district of Higami, in Tanba province, there was a calf born with twelve horns.  These don't sound like great omens, and given the tsunami, and the earthquake, and other such things, I can perhaps understand why the court focused on trying to do some merit-making towards the end of the year.  For instance they pardoned all criminals except those guilty of capital crimes.  And we are also told that Iga, Ise, Mino, and Wohari were notified that in future years, if they were paying commuted taxes—that is taxes other than rice, in lieu of service—that force labour would be remitted, and vice versa.   That is, if it was a year where they would pay in corvee labour, the commuted taxes would be remitted instead.  In other words, they didn't need to do both in one year.  Similarly , in the 7th lunar month of 685, we are told that the Provinces on the Tousandou, east of Mino, and the Toukaidou, east of Ise, were all exempted from sending in conscript laborers as part of their taxes. We aren't told exactly why any of this was done, but I suspect that it had something to do with either construction going on in those regions, or just needing to have people to work the fields.  Labor could always be remitted just because of something good like a good omen, but in the aftermath of a devastating earthquake, I wonder if there wasn't a lot of rebuilding that had to take place, and maybe the court just wanted to make sure those regions had the people they needed for those projects. The Tousandou and the Toukaidou were just two of the 7 official circuits around the archipelago.  In this case, the Toukaidou hugged the coastal areas, heading from Ise out to modern Tokyo.  Meanwhile, the Tousandou would have cut through the mountains in the middle of that area of Honshu, passing north of Fuji and through modern Gunma.    The other circuits were the San'youdou, the San'indou, the Nankaidou, the Hokurikudou, and Tsukushi, which was considered its own "circuit".  The San'youdou and San'indou were the Yang and Yin roads, going through the western part of Honshu. The San'youdou was along the Seto Inland Sea, while the San'indou was along the Japan sea.  The Nankaidou, or South Sea Road, was the Kii peninsula and Shikoku.  The Hokurikudou went north on eastern Honshu, through the Koshi region. Finally, Tsukushi, which would also be known as the Saikaidou, or Western Sea Road, was its own circuit In the 9th lunar month of 685 we see Commissioners or Royal Messengers appointed to six of the seven circuits, the Hokurikudou being the one left out.    The commissioners were to tour and inspect the provincial and district offices and make sure they were good.  Each person took a facility manager and a secretary to assist them.  Bentley notes that there is, in later legal codes, a role of "Inspector", who was similarly expected to tour and inspect the various provinces – but these were assigned on an as needed basis, so it wasn't a permanent position. Along with the inspection of the government offices, there was one other edict that same day in the 9th month of 685: the court ordered that male and female singers, as well as pipers/flute-players should pass down their skills to their descendants and make them practice singing and the flute.  Thus they effectively created hereditary musicians which, at the time, was how you made sure that you had the different professions and skillsets you needed to run the State. Then, in the 11th month of 685, we see a bunch of iron sent to the General Magistrate of Suwa.  How much is a bunch?  10,000 kin, which is thought to be equivalent to roughly 6.6 tons.  That is a huge amount of iron, assuming the record is true.  At the same time, the viceroy of Tsukushi requested 100 bolts of coarse silk, 132 pounds of thread, 300 bundles of cloth, 4000 feet of labor tax cloth, 6.6 tons of iron, and 2,000 sets of bamboo arrows.   And by all accounts, the court sent it all out.  No idea why—but there we go.  Presumably it was to make things—probably clothing and weapons. We see something similar in the 12th month, when the ships carrying the newest border guards out to Tsukushi were battered by bad seas and, eventually, they were left adrift in the water.  They were rescued, but lost all of their clothing, so rather than sending clothes, the court sent cloth.  450 bolts of cloth were sent, to be made into new sets of clothing for the soldiers.  Sending raw materials makes sense.  After all, there were likely artisans all over the place who just needed them.  Furthermore, that way you could customize the equipment to the people who would be using it, rather than shipping off finished goods. And with that, I think we are going to call it.  Next episode will be a similar overview, but we'll take a look at some of the laws that were passed, as well as how they dealt with law and order in the archipelago. 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.  

Teachers: Kerry BattleAhava ~ Love AssemblyPsalm 119 is not emotional devotion.It is covenant endurance training.176 verses structured in 22 stanzas.Each stanza anchored to a Hebrew letter.Each movement reinforcing one reality:Life is preserved by disciplined obedience to the Word of Yahuah.In Part 1, we begin laying the foundation of this Psalm. We do not rush. We establish the architecture.This is not inspiration language.This is constitutional language.────────────────────WHAT WE COVER IN THIS MESSAGEBlessedness Is StructuredPsalm 119:1–8Blessed are the undefiled in the way.Walking in the law produces stability.Shame is removed through alignment, not emotion.Precepts:Deuteronomy 5:33Psalm 18:21–23Joshua 1:8Guard the Inner PathPsalm 119:9–16Cleansing comes by taking heed.The Word must be hidden in the heart before temptation arrives.Precepts:Deuteronomy 6:6–9Proverbs 4:23Psalm 37:31Stranger Under PressurePsalm 119:17–24Exile awareness shapes obedience.Princes speak against the disciplined.The Word becomes counsel when authority resists truth.Precepts:Psalm 2:2Daniel 6Isaiah 50:7Revival from DustPsalm 119:25–32Affliction does not remove obedience.The Word revives the fallen.Precepts:Genesis 3:19Deuteronomy 8:3────────────────────WHY THIS MESSAGE MATTERSObedience produces stability.Internal discipline prevents deviation.Authority opposition is not new.Affliction refines alignment.Psalm 119 trains endurance, not emotion.It prepares the remnant to remain governed when others drift.────────────────────SCRIPTURE REFERENCES FOR STUDYPsalm 1Deuteronomy 5Deuteronomy 6Deuteronomy 8Psalm 2Daniel 6Isaiah 50Precept upon precept.Law interpreting law.Scripture reinforcing Scripture.────────────────────ABOUT AHAVA ~ LOVE ASSEMBLYWe teach the Pure Word of Yahuah.No religion.No denominational systems.No theological overlays.Our teaching follows the Sovereign Blueprint:Law | Precept | Example | Wisdom | Understanding | Prudence | Conviction | Fruit of the Ruach | Final Heart Check────────────────────SUPPORT THE WORK — GIVE VIA ZELLEZelle QR at: ahavaloveministry.comZelle only.No CashApp.No PayPal.────────────────────FINAL WORDPsalm 119 begins with blessedness and moves immediately into discipline.If you want stability, you must walk ordered.If you want endurance, you must internalize the Word.Final Heart Check:Is your obedience structured,or is it emotional and inconsistent when pressure rises?

« Ici c'est Paris, Paris est magique » : tous les amateurs de football, amateurs du Paris Saint-Germain ou non, connaissent ce chant emblématique des supporters du club. Mais le PSG a décidé d'enrichir son paysage sonore, avec une initiative inédite : un laboratoire musical, où des dizaines d'artistes contribuent à renouveler les hymnes, jingles et chants du club.  Une fois n'est pas coutume, l'ambiance au Parc des Princes n'est pas en gradins, ce samedi 28 février 2026, mais dans les loges des footballeurs du PSG. Le temps d'un week-end, ces dernières ont été converties en studios d'enregistrement. Et pour cause : 75 artistes planchent sur la nouvelle identité sonore du club.  Depuis la veille, de 14 heures à 2 heures du matin, ces musiciens, producteurs et beatmakers réfléchissent aux futurs jingles buts, hymnes et chants de supporters du PSG – une mixtape est même en préparation. Ils viennent de 16 pays différents – France, Angleterre, mais aussi Brésil ou Japon –, et si certains sont déjà confirmés, pour d'autres, c'est la découverte. « Je suis archi-content », jubile ainsi RDN, jeune rappeur de région parisienne qui fait partie des trois profils « rookies » sélectionnés parmi plus de 1 000 dossiers en début d'année. « Je suis passionné de musique, mais aussi du PSG. Je suis un supporter du club depuis tout petit, alors j'ai même du mal à croire que je suis là ​​​​​​​! », s'enthousiasme-t-il encore.  Pour lui comme pour les dizaines d'autres artistes présents, ce week-end de « laboratoire musical » représente une véritable opportunité. L'occasion de rencontrer des professionnels du secteur, de recueillir leurs conseils, mais aussi d'alimenter leurs réseaux sociaux.  Une ambiance studieuse  Alors, pas question de s'éparpiller : même si, d'un studio à l'autre, l'ambiance est plus ou moins bruyante, elle est, dans tous les cas, studieuse. Il faut dire que les instructions données par le club sont claires, et pour le moins précises : « Les jingles doivent faire pour certains trois secondes, pour d'autres sept, parfois 30... Et on nous a aussi dit d'intégrer les chants des ultras », énumère ainsi Seysey, producteur et compositeur de 37 ans. À ses côtés, le pianiste Vulax, jeune révélation de 23 ans, souligne : « Dans tous les cas, ce sera épique ! ​​​​​​​» Une volonté claire : faire du PSG une marque transversale  Si le Paris Saint-Germain a été si clair dans ses demandes, c'est aussi parce qu'il n'est pas question que de musique avec ce « Ici C'est Paris Music Lab ». « Ça va bien au-delà », martèle Julia Lenrouilly, la responsable activation de la marque. « C'est vraiment une déclaration d'intention de ce que veut être la marque PSG », poursuit-elle. Car même si le nom du club évoque inévitablement le foot, le Paris Saint-Germain est « ​​​​​​​bien plus que cela », assure-t-elle : une marque internationale et surtout transversale, qui ambitionne de poursuivre son développement dans des secteurs comme l'art, la gastronomie, la mode, et donc, bien sûr, la musique.  Et qu'en est-il, dans tout cela, des supporters ? Le lien du club avec la musique a toujours été particulièrement fort… et les amateurs du PSG, spécialement tatillons. En 2021, le club avait tenté de changer la chanson traditionnelle d'entrée des joueurs sur le terrain – « Who Said I Would » de Phil Collins – pour la remplacer par un titre de DJ Snake. Pilule mal avalée par les supporters, et leçon bien retenue par le club : prudence est mère de sûreté. « ​​​​​​​On essaie de ne froisser personne, assure Julia Lenrouilly. On discute toujours avec nos supporters. Ils ont des porte-parole, et on discute globalement de nos projets. »  Avec une certitude : quelle que soit l'issue de l'ICP Music Lab, le fameux hymne « Et tous ensemble on chantera », systématiquement repris en chœur au Parc des Princes, ne risque pas de disparaître de sitôt. 

« Ici c'est Paris, Paris est magique » : tous les amateurs de football, amateurs du Paris Saint-Germain ou non, connaissent ce chant emblématique des supporters du club. Mais le PSG a décidé d'enrichir son paysage sonore, avec une initiative inédite : un laboratoire musical, où des dizaines d'artistes contribuent à renouveler les hymnes, jingles et chants du club.  Une fois n'est pas coutume, l'ambiance au Parc des Princes n'est pas en gradins, ce samedi 28 février 2026, mais dans les loges des footballeurs du PSG. Le temps d'un week-end, ces dernières ont été converties en studios d'enregistrement. Et pour cause : 75 artistes planchent sur la nouvelle identité sonore du club.  Depuis la veille, de 14 heures à 2 heures du matin, ces musiciens, producteurs et beatmakers réfléchissent aux futurs jingles buts, hymnes et chants de supporters du PSG – une mixtape est même en préparation. Ils viennent de 16 pays différents – France, Angleterre, mais aussi Brésil ou Japon –, et si certains sont déjà confirmés, pour d'autres, c'est la découverte. « Je suis archi-content », jubile ainsi RDN, jeune rappeur de région parisienne qui fait partie des trois profils « rookies » sélectionnés parmi plus de 1 000 dossiers en début d'année. « Je suis passionné de musique, mais aussi du PSG. Je suis un supporter du club depuis tout petit, alors j'ai même du mal à croire que je suis là ​​​​​​​! », s'enthousiasme-t-il encore.  Pour lui comme pour les dizaines d'autres artistes présents, ce week-end de « laboratoire musical » représente une véritable opportunité. L'occasion de rencontrer des professionnels du secteur, de recueillir leurs conseils, mais aussi d'alimenter leurs réseaux sociaux.  Une ambiance studieuse  Alors, pas question de s'éparpiller : même si, d'un studio à l'autre, l'ambiance est plus ou moins bruyante, elle est, dans tous les cas, studieuse. Il faut dire que les instructions données par le club sont claires, et pour le moins précises : « Les jingles doivent faire pour certains trois secondes, pour d'autres sept, parfois 30... Et on nous a aussi dit d'intégrer les chants des ultras », énumère ainsi Seysey, producteur et compositeur de 37 ans. À ses côtés, le pianiste Vulax, jeune révélation de 23 ans, souligne : « Dans tous les cas, ce sera épique ! ​​​​​​​» Une volonté claire : faire du PSG une marque transversale  Si le Paris Saint-Germain a été si clair dans ses demandes, c'est aussi parce qu'il n'est pas question que de musique avec ce « Ici C'est Paris Music Lab ». « Ça va bien au-delà », martèle Julia Lenrouilly, la responsable activation de la marque. « C'est vraiment une déclaration d'intention de ce que veut être la marque PSG », poursuit-elle. Car même si le nom du club évoque inévitablement le foot, le Paris Saint-Germain est « ​​​​​​​bien plus que cela », assure-t-elle : une marque internationale et surtout transversale, qui ambitionne de poursuivre son développement dans des secteurs comme l'art, la gastronomie, la mode, et donc, bien sûr, la musique.  Et qu'en est-il, dans tout cela, des supporters ? Le lien du club avec la musique a toujours été particulièrement fort… et les amateurs du PSG, spécialement tatillons. En 2021, le club avait tenté de changer la chanson traditionnelle d'entrée des joueurs sur le terrain – « Who Said I Would » de Phil Collins – pour la remplacer par un titre de DJ Snake. Pilule mal avalée par les supporters, et leçon bien retenue par le club : prudence est mère de sûreté. « ​​​​​​​On essaie de ne froisser personne, assure Julia Lenrouilly. On discute toujours avec nos supporters. Ils ont des porte-parole, et on discute globalement de nos projets. »  Avec une certitude : quelle que soit l'issue de l'ICP Music Lab, le fameux hymne « Et tous ensemble on chantera », systématiquement repris en chœur au Parc des Princes, ne risque pas de disparaître de sitôt. 

It was advantage PSG after a close first leg, so no wonder they were rattled after Monaco took the lead at the Parc des Princes. Despite a late Parisian comeback, Monaco's promising left us thinking: why did they take their foot off the gas? And, after a nervy start, can PSG retain their European crown?On a wild night in the Champions League, join Andy and Jonathan Johnson live in Paris to dissect a confusing Monaco, a decisive sending-off and a resurgent PSG, who ensured their progression to the round of 16Ask us a question on Twitter, Instagram and TikTok, and email us here: otc@footballramble.com.For ad-free shows, head over to our Patreon and subscribe: patreon.com/footballramble.***Please take the time to rate and review us on Apple Podcasts or wherever you get your pods. It means a great deal to the show and will make it easier for other potential listeners to find us. Thanks!*** Hosted on Acast. See acast.com/privacy for more information.

Au programme du Radio Foot internationale de ce jeudi 26 février 2026. 16h10 T.U, rediffusion 21h10 T.U : - Les équipes qualifiées pour les huitièmes de finale de l'édition 2026. ; Cristiano Ronaldo, Thibaut Courtois, Sadio Mané, Kalidou Koulibaly, quand les stars du ballon rond investissent dans des clubs de football. On connaît désormais les équipes qualifiées pour les huitièmes de finale de l'édition 2026. - Le PSG s'est qualifié dans la douleur au Parc des Princes face à Monaco : match nul (2-2) au retour, après une victoire 3-2 à l'aller. Le club de la Principauté quitte la compétition avec les honneurs. - À Madrid, Vinícius a brillé en inscrivant un but et en livrant une prestation flamboyante face au Benfica. - L'Atalanta sauve l'honneur de l'Italie dans cette compétition avec une qualification spectaculaire face à Dortmund. Le club de Bergame sera le seul représentant italien - Pour la Juventus, l'exploit était tout proche. Quant à l'Inter Milan, la finale 2025 a sans doute laissé des traces.   Cristiano Ronaldo, Thibaut Courtois, Sadio Mané, Kalidou Koulibaly, quand les stars du ballon rond investissent dans des clubs de football. Mais dans quel but ?   Avec Annie Gasnier à la présentation : Youssouf Mulumbu, Dominique Séverac et Salim Baungally. Technique/réalisation : Alice Mesnard -- Préparation : Saliou Diouf.

Au programme du Radio Foot internationale de ce jeudi 26 février 2026. 16h10 T.U, rediffusion 21h10 T.U : - Les équipes qualifiées pour les huitièmes de finale de l'édition 2026. ; Cristiano Ronaldo, Thibaut Courtois, Sadio Mané, Kalidou Koulibaly, quand les stars du ballon rond investissent dans des clubs de football. On connaît désormais les équipes qualifiées pour les huitièmes de finale de l'édition 2026. - Le PSG s'est qualifié dans la douleur au Parc des Princes face à Monaco : match nul (2-2) au retour, après une victoire 3-2 à l'aller. Le club de la Principauté quitte la compétition avec les honneurs. - À Madrid, Vinícius a brillé en inscrivant un but et en livrant une prestation flamboyante face au Benfica. - L'Atalanta sauve l'honneur de l'Italie dans cette compétition avec une qualification spectaculaire face à Dortmund. Le club de Bergame sera le seul représentant italien - Pour la Juventus, l'exploit était tout proche. Quant à l'Inter Milan, la finale 2025 a sans doute laissé des traces.   Cristiano Ronaldo, Thibaut Courtois, Sadio Mané, Kalidou Koulibaly, quand les stars du ballon rond investissent dans des clubs de football. Mais dans quel but ?   Avec Annie Gasnier à la présentation : Youssouf Mulumbu, Dominique Séverac et Salim Baungally. Technique/réalisation : Alice Mesnard -- Préparation : Saliou Diouf.

durée : 00:04:43 - 100% PSG - Le billet - Le PSG s'est laborieusement qualifié pour les huitièmes de finale de la Ligue des champions après son match nul 2-2 au Parc des Princes contre Monaco. Le Paris Saint-Germain montre des failles physiques, mentales, mais aussi tactiques avec notamment un milieu de terrain à reconstruire. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

La qualification pour les 8es de finale est au rendez-vous, pour la 14e saison de suite. Mais pour le reste, les interrogations persistent. Vainqueur de Monaco 5-4 sur l'ensemble des deux matches de barrage de la Ligue des champions, le PSG peut remercier les Monégasques d'avoir joué d'avoir joué à 10 contre 11 durant une bonne heure en cumulé. Encore mené au retour au Parc des Princes, ils ont su inscrire deux buts salvateurs après la sortie prématurée de Mamadou Coulibaly avant d'encaisser un second but et de se faire très peur sur une tête manquée de Wout Faes en fin de match. La défense inquiète, le milieu est moins dominateur, mais Luis Enrique reste optimiste. Prochain adversaire, Chelsea ou le Barça (tirage vendredi 27 février à 12h). Pour le moment, difficile de se projeter plus loin. Analyse de la situation avec Cédric Chasseur et Florian Gazan.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Grace Dalrymple Elliott was a courtesan in London, a spy in French Revolutionary Paris, the lover of two of history's most annoying Princes, and finally, a memoir-writer in the Regency Era. Our guest today, Gavin Whitehead (from The Art of History podcast) joins us to talk about the unending twists and turns of this woman's life! Listen to Gavin's new podcast, Raven, wherever you get podcasts! — RSVP to Ann's upcoming live events in Vancouver, BC and London, England! — Buy a copy of Ann's book Rebel of the Regency — Get 15% off all the gorgeous jewellery and accessories at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠common.era.com/vulgar⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠commonera.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and use code VULGAR at checkout — Get Vulgar History merch at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠vulgarhistory.com/store⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ (best for US shipping) and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠vulgarhistory.redbubble.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ (better for international shipping) — ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support Vulgar History on Patreon ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — Vulgar History is an affiliate of Bookshop.org, which means that a small percentage of any books you click through and purchase will come back to Vulgar History as a commission. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Use this link to shop there and support Vulgar History.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 00:04:08 - 100% PSG - Le billet - Le PSG reçoit Monaco ce soir au Parc des Princes pour le barrage retour de Ligue des champions. Après la victoire 3-2 en Principauté, les joueurs de Luis Enrique aborde cette rencontre avec confiance mais se méfie d'une équipe qui a battu Lens le week-end dernier. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Au lendemain de la sensation réalisée par les Norvégiens de Bodo Glimt, tombeurs de l'Inter Milan en Italie (1-2) après s'être déjà imposés 3-1 à m'aller, le PSG et Monaco se retrouve au Parc des Princes, mercredi 25 février (21h), avec vue sur les 8es de finale de la Ligue des champions. Inconstants depuis le début de la saison, les champions d'Europe en titre se sont relevés d'une première période cauchemardesque à l'aller pour finalement s'imposer 3-2 en Principauté. Depuis, les Monégasques ont à leur tour renverser Lens (2-3) en Ligue 1 et aborde ce match retour avec le plein de confiance. Présentation de cette affiche franco-française avec Éric Silvestro et Cédric Chasseur autour de Philippe Sanfourche.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Everyone knows the Princes in the Tower, but what happened to their sisters? After Bosworth, five daughters of Edward IV faced a new Tudor king who needed one of them and feared the rest. This is the story of how Henry VII solved the problem of Elizabeth, Cecily, Anne, Catherine, and Bridget of York... and what each solution cost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Melissa and Ellie are back in full tinfoil-hat mode because these chapters were not subtle. Wolves through time? Erased bloodlines? Black adamant mind walls? Sarah, respectfully… what are we doing? In this episode, we dive into HOSAB 36–42 and ask the unhinged but necessary question: are the First Wolves actually connected to ACOTAR? We're talking Danika's secret research, forbidden wolf history, Alpha drama, Princes of Hel being dramatic as usual, and why everything suddenly feels like multiverse math. Is this a brilliant long game… or have we connected too many dots? Either way — CRACK THEORY TIME.   Website→ https://www.lamebookclubpod.com/ Merch → https://www.lamebookclubpod.com/category/all-products Patreon → https://www.patreon.com/c/lamebcpod IG → https://www.instagram.com/lamebookclubpod/ Spotify → https://open.spotify.com/show/2exV4FVCLeN7mYfxcNs9cB?si=36805589642e442c Apple → https://podcasts.apple.com/us/podcast/l-a-m-e-book-club-podcast/id1703598706 PODCAST BUSINESS ENQUIRES: lamebcpodcast@gmail.com Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

https://archive.org/download/princes-of-the-universe-highlander-season-1-part-2/Princes%20of%20the%20Universe%20Highlander%20Season%201%20%28Part%202%29.wav 

Nothing was the same.Ebube, Afam and Soonen get together to attend a dragon's funeral. As they do, they contemplate the aftermath of last week's events and examine each character's perspective on the deep loss — particularly Dunk and Valarr — before dissecting Maekar's point of view to get to the meat of why he makes his offer to Dunk.They discuss Egg, as well as his drip and the reason he does what he does at the end of the episode. They also talk about why this season worked, what Emmy category it belongs in, and why we'll be seated front and center for the next one no matter what.You can support us hereAlso available on YouTubeHost: Ebube Ubochi Guests: Afam and SoonenProduction by: Ebube Ubochi

A Knight of the Seven Kingdoms Season 1 Episode 6 - INSTANT REACTION - The Morrow - Finale  In this episode of The Prestige-ish Media Podcast - Craig Lake and Dan McNair give their INSTANT REACTION to the HBO Original show A Knight of the Seven Kingdoms Season One Finale Episode Six - The Morrow.In this episode we discuss Puppet shows, Pennytrees, Peeing, Princes, Privates, Previews and more.SPOILER WARNING: Game of Thrones Seasons 1-8, House of the Dragon Seasons 1-2, and A Knight of the Seven Kingdoms Season 1. Bonus TalkEuphoria Preview - The Return of Jessica Z.Please continue to join us for our coming March-April coverage of the HBO Max show Euphoria Seasons 1-2 on the way to Euphoria Season 3 in April. Also join us in April for The Boys Season 5 on Amazon Prime Video. Please check out our website at http://prestigeish.com, follow our podcasts on all your favorite podcast platforms, and leave us positive reviews if you enjoy our show. X @prestige_ish Instagram @prestigeishmedia TikTok @prestigeish X/Instagram @realrealbatman @danmcnair1017  http://prestigeish.com

Le PSG a facilement battu Metz 3-0 au Parc des Princes. Profitant de la défaite lensoise, il a a repris la tête du championnat. Avec un Doué buteur et sorti à la pause, les sourires de Ramos et Barcola et le retour en très grande forme de Kang-In Lee et Warren Zaïre Emery, la rencontre a été réussie. Maintenant, ce n'était que Metz et les performances doivent être relativisées en vue du barrage retour face à Monaco. Avec Sylvain et Jean-Baptiste Guégan, l'heure est à l'analyse et le moment est venu de se projeter avec une seule question : quels sont les enseignements à tirer de ce match avant d'affronter l'ASM qui a fait tomber le RC Lens de Pierre Sage. On vous dit tout ! --- CHAPITRES ---

It's an emergency episode of The Princes of Pauper! Rich has ended his damnable streak, defeating Mike at League... and wants everybody to know about it! Dimir is the best, Mike is the worst. As Mike has found an all-new way to lose (this time with the Wall Spy combo deck) we've added a classic episode, a la Ancestral Recall to this very special episode. 

Mené 2-0 après 56 minutes de jeu, Monaco a réussi le tour de force de renverser le RC Lens pour s'imposer 3-2 à Bollaert et faire le plein de confiance avant son barrage retour de Ligue des champions face au PSG au parc des Princes (mercredi 25 février, 21h). Les Parisiens, qui ont assuré quelques heures plus tard face à Metz (3-0), profitent du faux pas des Sang et Or pour reprendre la tête du championnat avec 2 longueurs d'avance. Autres résultats majeurs de cette 23e journée de Ligue 1, les défaites du Marseille de Habib Beye à Brest (2-0) et de Lyon, qui restait sur une folle série de 13 victoires, à Strasbourg (3-1). Débrief de ce week-end avec Philippe Sanfourche et Florian Gazan.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Слово о великой войне – 1 / The Word About the Great War – 1Война во дни Мидо-Персии / The War in the Days of Medo-PersiaДаниил 10:12-11:2Даниил 22I. Предводитель Божьего войска / The Commander of God's ArmyII. Князья Божьего войска / The Princes of God's ArmyIII. Задачи Божьего войска / The Mission of God's ArmyIV. Победы Божьего войска / The Victories of God's Army       A. Во дни Дария Мидянина / In the Days of Darius the Mede       В. Во дни Кира Великого / In the Days of Cyrus the Great       C. Во дни Дария Великого / In the Days of Darius the Great       D. Во дни Ахашвероша / In the Days of Ahasuerus

durée : 00:02:14 - Cours de breton: Saviez vous que les Mael sont des princes ? Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

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

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Who could have known that after all this time, it is us who moves the thumb to signal the demise of managers in Europe. After Jonathan Johnson joined Andy earlier this week to discuss Marseille's mauling at the Parc des Princes, Roberto De Zerbi has left the Stade Vélodrome by mutual consent.Today however, it's Lars Sivertsen who accompanies Dotun and Andy to discuss the news of his departure. Plus, Antonio Conte puts a penny in the swear jar after Napoli's Coppa Italia exit, and the title race heats up in the Primeira Liga.Ask us a question on Twitter, Instagram and TikTok, and email us here: otc@footballramble.com.For ad-free shows, head over to our Patreon and subscribe: patreon.com/footballramble.***Please take the time to rate and review us on Apple Podcasts or wherever you get your pods. It means a great deal to the show and will make it easier for other potential listeners to find us. Thanks!*** Hosted on Acast. See acast.com/privacy for more information.

Les journalistes et experts de RFI répondent également à vos questions sur les tensions entre autorités syriennes et Kurdes, la pénurie de pétrole à Cuba et des poursuites judiciaires rwandaises contre le Royaume-Uni.   Olympique de Marseille : qui pour relancer la saison après le départ de De Zerbi ?   À l'Olympique de Marseille, l'aventure de Roberto De Zerbi a pris fin. Le club phocéen a officialisé la séparation avec l'entraîneur italien, après sa défaite historique contre le PSG (5-0) au Parc des Princes. Ce départ est présenté comme concerté, d'un « commun accord », mais De Zerbi n'a-t-il pas plutôt été poussé vers la sortie ? Qui pour le remplacer à ce stade crucial de la saison ? Comment expliquer cette crise malgré les dernières recrues importantes ?   Avec Antoine Grognet, journaliste au service des sports de RFI.       Syrie : pourquoi malgré le cessez-le-feu Kobané reste coupée du monde ?   En Syrie, malgré l'annonce d'un cessez-le-feu entre les autorités de Damas et les forces kurdes, la ville de Kobané, située dans l'extrême nord du pays, demeure encerclée. Comment expliquer cette situation ? Une reprise des combats peut-elle encore être évitée dans cette ville ?   Avec Marie-Charlotte Roupie, correspondante de RFI à Bagdad, de retour de Syrie.      Cuba : quelles alternatives au blocus pétrolier imposé par les États-Unis ?   Sous la pression de Donald Trump, Cuba se retrouve coupée d'un de ses principaux fournisseurs de carburant. Depuis l'enlèvement du président Nicolás Maduro par les États-Unis, l'île ne reçoit plus de pétrole du Venezuela. Washington a même menacé d'imposer des droits de douane à tout pays qui viendrait en aide à La Havane. Pourquoi Donald Trump impose-t-il un tel blocus ? Malgré les intimidations américaines, Cuba peut-elle compter sur des alliés pour surmonter cette pénurie ? Avec Laurine Chapon, doctorante en géographie au Centre de recherche et de documentation des Amériques, le CREDA, et à la Sorbonne Nouvelle.       Rwanda-Royaume-Uni : pourquoi Kigali réclame 100 millions de livres sterling ?   Le gouvernement rwandais a annoncé avoir engagé une procédure judiciaire contre le Royaume-Uni devant la Cour permanente d'arbitrage à La Haye. Kigali accuse Londres de ne pas avoir respecté certains engagements financiers prévus dans l'accord migratoire signé en 2022. Selon Kigali, les montants dus s'élèvent à 100 millions de livres sterling, soit 115 millions d'euros. De quels paiements parle-t-on ? À quel moment et pour quelles raisons le Premier ministre britannique Keir Starmer a-t-il décidé de suspendre les versements ?   Avec Amélie Cracco, docteure en droit, autrice de la thèse « Les conséquences du Brexit sur la liberté de circulation des personnes ».

durée : 00:04:20 - 100% PSG - Le billet - Le dossier du Parc des Princes est un élément important de la campagne des Municipales à Paris. Tous les candidats se prononcent, le symbole du succès de la stratégie de communication du PSG sur le dossier de son stade depuis 2022. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

SEGMENT 1Bad Bunny Headlines the Super Bowl — Trump Has a Full-Body TantrumWhat HappenedBad Bunny headlined the Super Bowl halftime show with Spanish-language songs and Puerto Rican cultural themes.Conservatives — including Donald Trump — immediately labeled it “un-American” and “the worst halftime show ever.”Why People Lost Their MindsSpanish lyrics triggered backlash framed as patriotism.Trump claimed this is why he skipped the game.MAGA interpreted inclusion as a personal attack.Why It MattersA Super Bowl halftime show turned into a culture war referendum.The definition of “American” keeps shrinking — loudly.ButtonIf the country can't survive three songs in Spanish, the problem isn't the music.SEGMENT 2MAGA Was Mad About Bad Bunny Long Before the Halftime ShowContextConservative influencers attacked Bad Bunny for months before the game.Complaints centered on language, politics, and whether he's “American enough.”Key ReactionsSpanish framed as political.“Forcing culture” becomes the new dog whistle.Dancing, rhythm, and fireworks labeled propaganda.EscalationCalls for an “All-American” halftime alternative.Politics found in choreography.Why It MattersThis wasn't about music — it was about control over who gets visibility.ButtonThe same people screaming “keep politics out of sports” keep finding politics in hips.SEGMENT 3Turning Point USA's All-American Halftime Show ImplodesWhat They TriedTPUSA staged an alternative halftime show featuring Kid Rock.Marketed as a patriotic counter-program to Bad Bunny.What Actually Happened~6.1 million live viewers vs. 135+ million for the real halftime show.Widely mocked online.Criticized as boring, cringe, and painfully low-energy.Notable ReactionsZach Bryan called it “embarrassing as hell.”Lip-sync allegations didn't help.Trump didn't even watch it.Why It MattersCulture wars don't translate to ratings.Patriotism doesn't equal entertainment.ButtonThe alternative wasn't un-American — it was un-watched.SEGMENT 4Green Day Opens the Super Bowl — Fans Argue About Punk Being Too SafeWhat HappenedGreen Day performed a pre-game set with classic hits.Political edges were noticeably muted.Audience ReactionNostalgia lovers were happy.Punk fans wanted chaos and got compliance.Memes filled the gap.ContextBillie Joe Armstrong criticized ICE days earlier.The Super Bowl set stayed FCC-friendly.Why It MattersPunk on a corporate stage has limits.Rebellion hits different when approved in advance.ButtonIt looked like a bar fight where everyone apologized.SEGMENT 5Whistleblower Alleges Tulsi Gabbard Sat on NSA IntelAllegationNSA intercepted foreign intel involving a Trump ally.Tulsi Gabbard allegedly blocked normal distribution.Intel reportedly hand-delivered to the White House.Red FlagsCongress didn't see it for months.Inspector General dismissed complaint quickly.Whistleblower protection questioned.Why It MattersIntelligence flow matters.Political interference erodes trust fast.ButtonWhen intel moves sideways instead of up, accountability disappears.SEGMENT 6Winter Olympics 2026: Medals, Protests, and Political HeatWhat's HappeningProtests erupted over ICE presence at the Milan Games.U.S. officials booed at ceremonies.Athletes weighing politics vs. representation.ReactionsConfusion over ICE's role.IOC urging calm.Online backlash toward protesting athletes.Why It MattersSports are global stages now.Politics shows up whether organizers want it or not.ButtonThe snow is cold — the politics aren't.SEGMENT 7Democrat Crushes GOP in Deep-Red LouisianaResultChasity Verret Martinez wins 62–38 in a Trump +13 district.37-point swing from 2024.Outspent 3-to-1 and still dominated.PatternDemocrats overperforming in special elections.GOP expectations collapsing in real time.Why It MattersHouse majority margin is razor thin.Momentum narratives are shifting.ButtonRepublicans thought it was a layup — voters dunked on them.SEGMENT 8Special Elections Are Tilting Blue — The House Is a Jenga TowerCurrent MathGOP: 218Dems: 214Vacancies: 3What That Means3–4 flips changes everything.Every scandal, retirement, or bad week matters.Why It MattersCommittees.Investigations.Real power shifts.ButtonThis majority survives on vibes and duct tape.SEGMENT 9Ghislaine Maxwell Plays the Fifth — Then Asks for ClemencyWhat HappenedMaxwell refused to testify.Offered cooperation in exchange for clemency from Trump.ReactionBipartisan outrage.Victims' families furious.Lawmakers say it reeks of manipulation.Why It MattersAccountability keeps stopping at power.Justice shouldn't be transactional.ButtonShe invoked the Fifth — but still negotiated.SEGMENT 10Epstein Fallout: Europe Burns Careers, America ShrugsEuropeOfficials fired over post-conviction Epstein ties.Princes stripped.Diplomats gone.U.S.Minimal consequences.Hearings, statements, podcasts.Why It MattersDifferent shame thresholds.Different accountability cultures.ButtonIn Europe, Epstein files ended careers.In America, they updated bios. LINKShttps://instagram.com/itsnewstoushttps://tiktok.com/@itsnewstous Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

SEGMENT 1Bad Bunny Headlines the Super Bowl — Trump Has a Full-Body TantrumWhat HappenedBad Bunny headlined the Super Bowl halftime show with Spanish-language songs and Puerto Rican cultural themes.Conservatives — including Donald Trump — immediately labeled it “un-American” and “the worst halftime show ever.”Why People Lost Their MindsSpanish lyrics triggered backlash framed as patriotism.Trump claimed this is why he skipped the game.MAGA interpreted inclusion as a personal attack.Why It MattersA Super Bowl halftime show turned into a culture war referendum.The definition of “American” keeps shrinking — loudly.ButtonIf the country can't survive three songs in Spanish, the problem isn't the music.SEGMENT 2MAGA Was Mad About Bad Bunny Long Before the Halftime ShowContextConservative influencers attacked Bad Bunny for months before the game.Complaints centered on language, politics, and whether he's “American enough.”Key ReactionsSpanish framed as political.“Forcing culture” becomes the new dog whistle.Dancing, rhythm, and fireworks labeled propaganda.EscalationCalls for an “All-American” halftime alternative.Politics found in choreography.Why It MattersThis wasn't about music — it was about control over who gets visibility.ButtonThe same people screaming “keep politics out of sports” keep finding politics in hips.SEGMENT 3Turning Point USA's All-American Halftime Show ImplodesWhat They TriedTPUSA staged an alternative halftime show featuring Kid Rock.Marketed as a patriotic counter-program to Bad Bunny.What Actually Happened~6.1 million live viewers vs. 135+ million for the real halftime show.Widely mocked online.Criticized as boring, cringe, and painfully low-energy.Notable ReactionsZach Bryan called it “embarrassing as hell.”Lip-sync allegations didn't help.Trump didn't even watch it.Why It MattersCulture wars don't translate to ratings.Patriotism doesn't equal entertainment.ButtonThe alternative wasn't un-American — it was un-watched.SEGMENT 4Green Day Opens the Super Bowl — Fans Argue About Punk Being Too SafeWhat HappenedGreen Day performed a pre-game set with classic hits.Political edges were noticeably muted.Audience ReactionNostalgia lovers were happy.Punk fans wanted chaos and got compliance.Memes filled the gap.ContextBillie Joe Armstrong criticized ICE days earlier.The Super Bowl set stayed FCC-friendly.Why It MattersPunk on a corporate stage has limits.Rebellion hits different when approved in advance.ButtonIt looked like a bar fight where everyone apologized.SEGMENT 5Whistleblower Alleges Tulsi Gabbard Sat on NSA IntelAllegationNSA intercepted foreign intel involving a Trump ally.Tulsi Gabbard allegedly blocked normal distribution.Intel reportedly hand-delivered to the White House.Red FlagsCongress didn't see it for months.Inspector General dismissed complaint quickly.Whistleblower protection questioned.Why It MattersIntelligence flow matters.Political interference erodes trust fast.ButtonWhen intel moves sideways instead of up, accountability disappears.SEGMENT 6Winter Olympics 2026: Medals, Protests, and Political HeatWhat's HappeningProtests erupted over ICE presence at the Milan Games.U.S. officials booed at ceremonies.Athletes weighing politics vs. representation.ReactionsConfusion over ICE's role.IOC urging calm.Online backlash toward protesting athletes.Why It MattersSports are global stages now.Politics shows up whether organizers want it or not.ButtonThe snow is cold — the politics aren't.SEGMENT 7Democrat Crushes GOP in Deep-Red LouisianaResultChasity Verret Martinez wins 62–38 in a Trump +13 district.37-point swing from 2024.Outspent 3-to-1 and still dominated.PatternDemocrats overperforming in special elections.GOP expectations collapsing in real time.Why It MattersHouse majority margin is razor thin.Momentum narratives are shifting.ButtonRepublicans thought it was a layup — voters dunked on them.SEGMENT 8Special Elections Are Tilting Blue — The House Is a Jenga TowerCurrent MathGOP: 218Dems: 214Vacancies: 3What That Means3–4 flips changes everything.Every scandal, retirement, or bad week matters.Why It MattersCommittees.Investigations.Real power shifts.ButtonThis majority survives on vibes and duct tape.SEGMENT 9Ghislaine Maxwell Plays the Fifth — Then Asks for ClemencyWhat HappenedMaxwell refused to testify.Offered cooperation in exchange for clemency from Trump.ReactionBipartisan outrage.Victims' families furious.Lawmakers say it reeks of manipulation.Why It MattersAccountability keeps stopping at power.Justice shouldn't be transactional.ButtonShe invoked the Fifth — but still negotiated.SEGMENT 10Epstein Fallout: Europe Burns Careers, America ShrugsEuropeOfficials fired over post-conviction Epstein ties.Princes stripped.Diplomats gone.U.S.Minimal consequences.Hearings, statements, podcasts.Why It MattersDifferent shame thresholds.Different accountability cultures.ButtonIn Europe, Epstein files ended careers.In America, they updated bios. LINKShttps://instagram.com/itsnewstoushttps://tiktok.com/@itsnewstous Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

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If there is one thing, Joe is not a passenger princess! Do you like to drive or just be along for the ride?

“Princes have persecuted me without a cause: but my heart standeth in awe of thy word.” (Psalm 119:161) This stanza of Psalm 119 is rich in descriptions of the way God’s Word envelops the believer in awe and won... More...

“Princes have persecuted me without a cause: but my heart standeth in awe of thy word.” (Psalm 119:161) This stanza of Psalm 119 is rich in descriptions of the way God’s Word envelops the... More...

Introducing the All Def SquADD Cast show “Versus". It's a podcast with the OG SquADD! Each week, the SquADD will debate topics and vote at the end to see what wins. Versus airs every Monday and you can download and listen wherever podcasts are found.Special GuestJordan ConelyKali ScottKhleo ThomasThis Week We DiscussLose Google vs Social MediaPopular But Never Find Love vs Ideal Marriage But PoorMichael Jackson vs PrinceS/o To Our SponorsCash AppFor a limited time, new Cash App customers can earn $10 if they use the code CASHAPP10 in their profile at signup and send $5 to a friend within 14 days.BetterHelpSign up and get 10% off at https://BetterHelp.com/SQUADDBlue ChewGet 10% off your first month of BlueChew Gold with code SQUADD. That'spromo code SQUADD.BlueChew.comGametimeDownload the Gametime app, create an account, and use code SQUADD for $20 off your first purchase. Terms apply.Download the Gametime app today!

https://archive.org/download/princes-of-the-universe-448-heath-does-alaska-part-3/Princes%20of%20the%20Universe%20448%20Heath%20does%20Alaska%20Part%203.mp3 

This episode we are talking about the Four Great Temples--Asukadera, Daikandaiji (aka Kudara Odera), Kawaradera, and Yakushiji.  Much of the information, outside of the Nihon Shoki itself, comes from Donald F. McCallum's book:  "The Four Great Temples: Buddhist Archaeology, Architecture, and Icons of Seventh-Century Japan". For sources, photos, and more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-142 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 142: The Four Great Temples   Rising up into the sky, the bronze spire atop the pagoda seemed to touch the heavens.  The beams, doors, and railings were all painted bright red, with white walls, and green painted bars on the windows.  At each level, the eaves swept out, covered in dark ceramic tiles, with shining bronze plaques covering the ends of the roof beams.  At each corner, a bronze bell hung, chiming in the breeze.  This pattern continued upwards, tier after tier. Around the base of the pagoda, throngs of government officials dressed in their formal robes of office moved past, flowing through the temple's central gates.  As they passed, they looked up at the impressive tower, the largest of its kind in all of Yamato.  From somewhere, a deep bell chimed, and the crowds made their way towards the lecture hall.  There, the monks were prepared, with sutras and voices at the ready.  Facing a sacred image, they would read through their sutras in unison.  Their voices would carry through the great empty space and reverberate through the crowds—those that could get close enough to hear, anyway.  The chanting created a musical cacophony.     In that sea of human voices, one could almost sense something more—something spiritual.  A power, that one could almost believe could hold at bay just about any disaster that could befall a person—or even the state itself.   Alright, so this episode we are still in the reign of Ohoama, aka Temmu Tennou.  I know we've already seen how that ends, but there is still a lot to cover. But before I go too far, I'd like to first give  a shout out to Lisa for helping to support the show on Ko-Fi.  I can't tell you how much we appreciate it.  If you would like to support us as well, we'll have more information at the end of this, and every episode. We've talked about how the reign of Ohoama was a time where the court reinforced, but also subtly adjusted, the laws of the Ritsuryo state.  They seem to have equally courted the Kami, Buddhism, and even continental ideas of yin and yang.  Today we are going to dive into Buddhism and the State.  More specifically, I want to talk about something called the Yondaiji, the Four Great Temples, and look at how these government temples, also known as "kanji" or "Tsukasa no dera" came to be, what we know about them from archaeological research, and the role they played in the State.  This is going to probably recap things from earlier episodes.  I am also drawing a lot from a book by Donald F. McCallum called, appropriately, "The Four Great Temples", which goes into a lot more detail than I'll be able to get into, here, but I recommend it for those who are really interested in this subject. Up to this point, we've talked a little about the relationship that the court had with Buddhism.  By the late 7th century, Buddhism had spread throughout the archipelago, and there were many temples likely created by local elites.  Sensoji, in Asakusa, Tokyo, claims a founding of 628, though it may have actually been founded sometime just after 645.  There are other temples around Japan, far from the Home Provinces, which likewise had similar claims to being founded in the early to late 7th century, and I question how much a role the government had in each of them. .  In 673, there were two temple-related mentions of note in the Chronicles.  In one of Ohoama's earliest edicts he orders the copying of the Issaiko, the Buddhist canon, at Kawaradera.   That same year, 673, Prince Mino and Ki no Omi no Katamaro—whom we discussed last episode—were sent to build Takechi temple, later known as Daikandaiji.  I mention Daikandaiji specifically because while it was originally built as the Temple of Takechi, at some point took on that other  name—"Daikandaiji", aka Ohotsukasa no Ohodera—which Aston translates as the "Great Temple of the Great Palace", as it appears to have specifically been designated as the great temple of the government. In other words, it is one of a few National Temples.  And this became particularly important in the year 680, which is the year we are told the government stopped administering—and, more importantly, stopped funding—all but a handful of so-called "national temples".  At this point, as I've mentioned, Buddhism was widespread enough that there were enough adherents that could maintain their own local temples. Of course, local elites likely found some cachet in funding temples, and communities of believers in various areas would likewise have been asked to provide funds as well. So the court accordingly declared that going forward, the government would only administer 2 or 3 national temples.  For all other temples, if tthey had been granted the proceeds of sustenance-fiefs, those would be limited, from the first year to the last, of 30 years in total.  As I read it, that indicates that if they had received the fiefs 15 years ago, they would be allowed to hold onto them for another 15 years, after which point they would need to find alternative sources of funding.  The early national temples appear to be Daikandaiji and Kawaradera.  Finally, there is Yakushiji, which Ohoama began construction on in 680 for his queen, Uno no Sarara, when she was ill—and just hold on to that for now.  Interestingly, Asukadera, or Houkouji, in many ways the original national temple, was not designated as such in the new reorganization, but it would continue to be administered by the government as a temple in a special arrangement. That's why the original count in the Nihon Shoki mentions "2 or 3" national temples instead of four.  These four temples are mentioned in the Shoku Nihongi, the Chronicles following the Nihon Shoki, as the Four Great Temples, or Yondaiji.  Although that work wasn't compiled and published until the end of the 8th century, the term Yondaiji appears in an entry for 702, about five years after the last entry in the Nihon Shoki, and over a decade before its publication So at this point we're going to look at each of these "great" temples individually, plus a couple of other important ones, and what they tell us about the history of Buddhism, Buddhist temples, and the Yamato state at this point in Ohoama's reign. The first of these four temples, chronologically, is Asukadera.  This is the temple originally built by the Soga, and the first major Buddhist temple built.  Its layout shows three separate golden image halls, or kondou.  And here we should probably recap something about the general layout of a Buddhist temple, so we can understand what we are talking about. The most important buildings in a Buddhist temple at this time were the kondou, the golden image halls; the pagoda, or stupa; and the koudou, or lecture hall.  The golden image halls held golden Buddhist images—Buddhas, Boddhisatvas, Arthats, and more.  These rooms are often somewhat dark, and would have been lit mainly by candles, as well as the sun coming through—though even then the sun often is obscured by overhanging rooves and latticework.  Sometimes the doors would have small openings so that the sun's rays strike in a particular way at different times.  All of this presents an image of bright gleaming gold in the darkness—a metaphor for the teachings of the Buddha, but also an intentionally awe inspiring display for those who came to view them and pray. The kondo were usually the first structures to be built for a temple, so if your temple had nothing else, it probably had an image hall. The next structure that one would probably build would be the stupa, or pagoda.  A pagoda was a tower, in which were sometimes kept images, but more importantly, it would often hold some kind of relic.  The idea of the stupa originated as a place to house relics—often bone fragments and teeth attributed to the Buddha, even if those were actually precious stones.  Stupas were originally (and still, in many places) large mounds, but as Buddhism made its way over the Silk Road, these were replaced with multi-tiered towers. Pagodas are often 3 or 5 storeys, though the number of stories can go up to 7 or 9 or as low as 1.    Once again, in a world where most buildings, other than perhaps a specially made lookout tower, were only one or maybe two stories in height, a three to five story pagoda must have been something to behold, especially covered with tiled eaves, adorned with bronze bells, and brightly painted in the continental fashion. In Europe I would point to similar uses of gold and ostentatious ornamentation on the cathedrals of the day, and even in churches more generally, if on a smaller scale.  This is meant to impress and thus lend authority to the institution.  And of course, because that institution was so closely aligned to the State, it gave the State authority as well.  We mentioned, previously, how the monumental structures of the kofun had given way to the Buddhist temples as a form of ritual display. The last of the three buildings I would mention is the lecture hall, or Koudou.  This would also likely have Buddhist images, but it was more of a functional hall for conducting rituals, including recitation of sutras and presenting Buddhist teachings.  The koudou was often at the back or north end of the temple complex.  In early Buddhist temple layouts, it was common to have everything in a straight line, more or less, and to remain symmetrical.  So there would be a main gate through which one would enter.  In front of you there you probably saw the pagoda.  Beyond the pagoda was a path, and then the kondou, or image hall, typically with a lantern in front, and behind that was the koudou, or lecture hall.  This was all typically oriented on a north-south axis, such that one would enter through the southern gate and walk north towards the lecture hall.  The north-south orientation is likely another feature from the continent, where the most important buildings were often south-facing, and thus in the north of the compound.  This was the same with the palace layout, and likely for similar reasons—not just cultural, but also practical.  After all, the sun, in the northern hemisphere, remains slightly to the south, and so this would have provided the most light through the day.   This layout was not strictly adhered to, however. For instance, if we look at Asukadera, you would enter through the southernmost gate and you were then met with another gate for an inner compound.  This middle gate would lead you to a large courtyard, about 320 meters on a side, with a covered walkway, or gallery, along the entire circumference of the compound.  Entering through the middle gate one would have first noticed the large pagoda and not one but three golden image halls.  A path led to the pagoda, and then beyond from the pagoda to the central kondou.  There is even a stone where a large bronze lantern was likely situated between the pagoda and the kondou.  Based on archaeological evidence, it appears that there was originally just one image hall, directly north of the pagoda, but at a later date, they added two more kondou to the east and west of the pagoda.  This has been compared to a temple layout found in Goguryeo, but given that these were likely later additions, and we know that Baekje artisans were involved, I suspect that is just later coincidence. Connecting the layout of the temples to continental examples has been a keen area of study for many scholars.  The general theory is that temple layouts can help point to whether there was more of a Baekje, Silla, or Goguryeo influence during the construction of the temple, and what that might have meant for Yamato's international relations as well as various political factions in the court who may have leaned more towards one group or another. The last building at Asukadera, the koudou, or lecture hall, was directly north of the kondou, but you couldn't get there directly.  The entire pagoda and image hall compound was separate from the lecture hall, which stood north and apart, though still on the temple grounds, which would have been surrounded by an outer wall.   At this point, since we're talking about the layout of Asukadera and where it came from, I'm going to digress from the next of the four great temples and talk about two other early temples that are important for understanding Buddhist temple building at this time. So bear with me for this slight detour. The first of these is Shitennoji, the Temple of the Four Heavenly Kings, in modern Osaka.  This temple is said to have been built in 593, and is attributed to Shotoku Taishi.  Presumably he made a vow to do so during the war between the Soga and the Mononobe, which we discussed back in episode 91.  As you may recall from that and earlier episodes, the Mononobe were considered to be against the idea of Buddhism, while the Soga were promoting it.  Shitennouji was important, but doesn't show up in the Chronicles as much as other temples, and was all the way over in Naniwa.  As such, I suspect that it was not considered a good candidate for "national" temple status at the time.  Still, if we look at the original layout, Shitennoji is quite similar to what we see in Asukadera.  Everything is on a north-south axis.  You go through a middle gate to the inner compound.  There you find a pagoda, and past that, a lantern and then the kondou.  Unlike Asukadera, the koudou, or lecture hall, is incorporated into the back wall, such that the gallery continues from the middle gate around to either side, and then meets at the sides of the lecture hall.  There are also east and west gates, as well as other buildings, but the main layout is pretty comparable. The second is another temple, which also lays claim to being founded by Prince Shotoku Taishi, and which was not included in the four great temples.  This may have had to do with the fact that it wasn't in the Asuka valley, but also may have had to do with just the timing.  That temple is the famous one known as Horyuji.  Horyuji was founded on the site of the Ikaruga palace, said to have been the home of none other than Prince Umayado, aka Shotoku Taishi.  As such, one imagines it was quite the prominent temple in its day.  However, it was at a distance from the capital, and it also had the misfortune to have burned down in about 670, just before Ohoama ascended the throne, and it wasn't fully rebuilt until about 711, leaving a forty year gap where the temple was not necessarily at the forefront of Buddhism. Still, like Shitennoji, it is interesting to look at the original layout for Horyuji and compare it to Asukadera.  First off, you have the same north-south orientation, and you have the same separate, internal compound for the image hall and the pagoda.  Unlike in Asukadera, however, the kondou and the pagoda, which both faced south, were on an east-west axis, flanking the central pathway.  Entering through the middle gate one would have seen a five storey pagoda on the left and the kondo on the right.  The Koudou was outside the inner compound in the rear, along that central north-south axis.  There is also evidence of two other buildings.  One likely held a large bell—and possibly a drum—and the other was likely a sutra repository, where they could keep holy texts and various ritual implements. I will also note that, even though Horyuji burned down in 670 and was accordingly not that prominent during Ohoama's reign, it is absolutely worth visiting because substantial portions of those rebuilt buildings are still standing today. Indeed, both the Horyuji pagoda and kondou are among the oldest wooden buildings in the world. The central pillar of the pagoda was felled in 594 according to dendrochronological dating. The kondou was damaged by fire during a restoration in 1949, but about 15-20% of the original building from 670 still remains.  Going back to the Great Temples, the next of these to be built was Kudara Ohodera.  Kudara here means "Baekje", but this appears to refer more to the temple's location near the Kudara river, rather than to the kingdom of Baekje.  Kudara Ohodera is remarkable in a couple of different ways.  First off, there is the fact that it is the first temple with a firm royal lineage—that is to say a temple that claims to have been founded by the sovereign.  Asukadera was founded by Soga no Umako, the Prime Minister, and though Prince Umayado is said to have been the Crown Prince, nonetheless, he never reigned as sovereign, though he was considered the founder of both Shitenouji and Houryuuji.  Kudara Ohodera, however, is said to have been founded at the behest of Tamura, aka Jomei Tennou, who reigned from 629-641.  The temple appears to get its start in a record dated to 639, and by 645 it appears to be fully operational. There is another tale of its founding—in the Daianji Engi, the history of Daianji, a successor temple to Kudara Ohodera, there is mention of a Kumagori Dojo, and many modern histories claim that this was the actual first temple, but there isn't much evidence.  Donald McCallum, in his treatment of Kudara Ohodera's history in his book, "The Four Great Temples", suggests that the Kumagori Dojo story is likely a later legendary founding that got recorded, as there is scant evidence for it, and no mention of it in other records.  On the actual founding of Kudara Ohodera, however, there does appear to be general agreement with the Nihon Shoki, despite some minor differences in the dates. The call to build Kudara Ohodera comes alongside Tamura's also building Kudara Palace.  Kudara Ohodera was also built on a grand scale, and it is said to have had a nine-storey pagoda—almost double the size of a five-storey pagoda, which already towered over other buildings of the time. Despite all of this, for a long time it was unclear where Kudara Ohodera was actually situated.  There were several sites proposed, but most recently archaeological research on Kibi Pond seems to have placed the temple there.  At excavations on the southern side of the pond were found remnants of the foundations of two buildings, arranged in an east-west format.  The western foundation would appear to be for a pagoda—but one much larger than any of the five storey pagodas we've seen elsewhere.  And to the east was the foundation for what appears to be the kondo.  This golden image hall, however, is likewise much larger than any other hall of this time.  This arrangement would fit very well with a Houryuuji-like temple layout.  There were also various other traces that were consistent with the early mid-7th century, which would coincide with the 639-645 dates for Kudara Ohodera's construction.  Subsequent excavations appear to have found quarters for the priests, as well as at least part of a gallery wall and one gate, situated due south of the kondo.  There may have been another gate south of the pagoda.  The koudou, the lecture hall, may have been in the area that was later excavated to create the pond, and therefore we may never have any hard evidence of its location, despite numerous attempts to dig trenches to find more of the temple buildings.  This probably also means that, similar to Shitennouji, the lecture hall  was incorporated into the enclosing gallery wall rather than being outside, because if it was outside, then it likely would have been farther north and we would probably have seen some trace.  As it is, the lack of any trace suggests that it was inside or part of the enclosure with the pagoda and kondou. The large size of this archeological site concurs with what we know about Kudara Ohodera, both in its description and in the fact that it is referred to as "Ohodera", or "Great Temple"—no other temple has really been given that name directly, though there are a few references to "Ohodera"  that are ambiguous and might refer either to this temple or Asukadera..  Still, if this temple, sometimes also called Kibi Pond Temple due to its location, is *not* Kudara Ohodera then that just brings up more questions.  How could there have been such a monumental Buddhist temple this close to Asuka and within the bounds of the later Fujiwara-kyo and yet nobody thinks to mention it?  It doesn't appear to have been started and abandoned, as there were quite a few structures built.  So if this isn't Kudara Temple then someone has some 'splaining to do. Indeed, McCallum notes that while there are some objections, the preponderance of evidence seems to lean greatly in favor of the Kibi Pond site for Kudara Ohodera.  We still have yet to find the Kudara palace, however, so who knows.  There are also questions about the construction as various architectural features are missing in ways that are not consistent with other sites. Some oddities, such as a seeming lack of rooftiles given the apparent size of the building, actually may be a point in favor of this being Kudara Ohodera, since we know that the temple was moved in 673 when Ohoama requested that they build the Takechi Ohodera, which appears to have been Kudara's successor temple.  If they had reused the material from Kudara Ohodera to build, at least in part, Takechi Ohodera, that could explain why rooftiles and other such things are not present in the numbers expected at the Kibi Pond site. Takechi Ohodera is another bit of a mystery.  I can't help but note that Takechi is the name given Ohoama's son who was with him on the front lines of the Jinshin no Ran.  We also see a "Takechi no Agata-nushi", who is noted as the governor of the district of Takechi.  In all cases here it is spelled "Taka-ichi", or "high market", and it is not an uncommon name—we even find a Miwa no Kimi no Takechimaro.  In the record of the Jinshin no Ran it is noted that the governor of Takechi was possessed by the kami of Takechi and of Musa.  These were named as Kotoshironushi and Ikuikazuchi.  They claimed that they had been the kami that escorted Ohoama to Fuwa and saw him safely there.  As such, donations were made to their shrines.  Musa is an area in modern Takaichi district, which includes the area of Asuka, and is part of Kashihara city.  The Takaichi Agata Jinja—or the Takechi District Shrine—sits in the Shijo area of Kashihara city, north of Mt. Unebi. There are several proposed locations for Takechi Ohodera, but despite excavations, no clear temple features have been found.  As such, there isn't anything to clearly point to one or the other. What we do know is that Takechi Ohodera underwent another transformation.  According to the Daianji Engi, the Takechi Ohodera was renamed to Daikandaiji in 677.  There is no specific mention of this in the Nihon Shoki, other than a note that Takechi Ohodera was also known as Daikandaiji and a reference, in 679, of "fixing the names".  Personally, I can't help but wonder if this is a case of a nickname becoming the name-in-fact.  As I mentioned earlier in the episode, Daikandaijij, which can also be read as "Oho-tsukasa no Oho-tera" can be translated into something like Great Government Official Great Temple or Great Temple of the Royal Court.  We do know the location of this temple in later years, but this is probably not exactly where Takechi Ohodera was originally built. For one thing, it is suspicious that the temple lines up exactly with the later grid for Fujiwara-kyo, the later capital city that was built north of Asuka.  We also are told by the Daianji Engi that a nine storey pagoda and kondou were built between 697 and 707 CE.  There are also notes about activities at the temple mentioned in the Shoku Nihongi for the same period.  And yet there were also activities being held during that time which would not seem feasible if they were renovating in place.  So likely the new construction was at a new site—possibly near the old site.  And at this later site, the rooftiles were from a later period, closer to the period of the later construction and not really matching with earlier construction dates. So what did this temple of many names – Kudara Ohodera, then Takechi Ohodera, then Daikandaiji – actually look like?  We probably have a layout for the original temple and the later temple.  If Kibi Pond Temple is the original Kudara Ohodera, the original temple had the kondou and the pagoda on the same east-west axis, and likely had the koudou north of that – very Horyuji-like.  But based on the layout at the later temple site, we have something quite different.  From the central gate, there is a path straight towards the Kondou, with the Koudou directly north of that, and the nine-storey pagoda in an odd, off-set position, southeast of the kondou.  This disrupts the symmetry even more than the Kudara Ohodera layout.  There is some speculation that this asymmetry was temporary and that they planned to fill the other space but just never got around to it, but there is no indication that they had prepared for anything, either.  Also odd is the fact that the koudou, the lecture hall, was the same size as the image hall, the kondou, and that was roughly the same size as the enormous hall at Toudaiji, which is really saying something.  This really was a tremendous building, fitting for the main temple of the royal government. The third of the four great temples is Kawaradera, and this one is challenging to plot out chronologically as there isn't a lot of documentation.  There is no exact date for the building of Kawaradera.  There is a mention of it in 653, but the same entry in the Nihon Shoki also states that there are sources that claim it should be Yamadadera, instead.  Based on other evidence, this actually seems more likely.  Yamadadera is thought to have been the work of Soga no Kurayamada no Ishikawa no Maro, and it is where he eventually fled when accused of treason.  It was founded in 641, according to the Joguki, the record of Prince Shotoku, but construction didn't actually start until2 years later, and monks only began to occupy it in 648.  The following year, however, construction halted as that is when Ishikawa no Maro fled there and committed suicide.  Construction was resumed in 663, but still took time.  Still, even in the middle of this very long DIY project, it makes sense that there might be some activities in 653, even if construction was paused.   Later the temple would be completed, and seems to have had powerful backing.  Uno no Sarara, Ohoama's queen, was a granddaughter of Ishikawa no Maro, and so likely had a connection to the temple, but it never attained the status of a national temple the way the others had.  As far as its layout—it was similar to Shitennouji, with the pagoda, kondo, and koudou all in a line on the north-south axis. Kawaradera was another matter.  Though we aren't sure when it was built, exactly.  If we discount the 653 date as applying to Yamadadera instead, then the first date we really see anything at Kawara is Kawara Palace, built for Takara Hime—aka Saimei Tennou—who took up residence there when the Itabuki Palace burned.  Later it would be used for her mogari—her temporary interment.  The next mention of a temple at Kawara isn't until this reign, in 673, when Ohoama had the Buddhist canon, the Issaiko, copied, as I noted at the top of the episode.  So it must have been established and built some time before 673. Although we don't know when it was founded, we very clearly know where it was, as the foundations stones are still present, and quite clear—and unlike other Asuka era temples, it would stay in Asuka, rather than being removed up to the new capital at Heijo-kyo. Given everything else and its apparent importance, the lack of information on when Kawaradera was established is quite odd.  McCallum suggests that this could have been deliberate as a way to help delegitimize the temple in the 8th century, but also admits that it may have just been due to the general problems with early record keeping back in the day and there may not have been a good record of why and when the temple was founded.  The rooftiles are similar to those used during the time that the court was at Ohotsu.  I would also note that there is a connection between the foundation stones and a quarry up near Ohotsu at what is, today, Ishiyamadera.  That still doesn't tell us when Kawaradera was founded, as that could have been any time, and doesn't necessarily mean that it was during the time the court was in Ohotsu. Regardless of what textual evidence does or does not exist, the archaeological evidence is pretty staggering.  Even today you can go and see some of the exposed foundation stones.  This was a massive temple.  There was a south gate and then a middle gate just north of that.  The main enclosure was divided into two courtyards.  In the first, just beyond the middle gate, at the north end was the middle kondo, while in the courtyard itself, facing each other on an east-west axis, was a western kondou and the temple pagoda.  Past the middle kondou was a larger courtyard, with the koudou, or lecture hall, in the north, with a bell tower or sutra hall in the south west and southeast corners.  The walls of the enclosure were made up of a covered gallery, and around the outside of the northern courtyard, containing the koudou, were smaller chambers believed to be the monks quarters, something we don't necessarily see at all of the other sites. Despite being an important temple, and one of the Four Great Temples during the Asuka periods, when the capital eventually moved to Heijo-kyo, in modern Nara, Kawaradera had the distinction of being the only one of the four that was not moved as well. All three of the other Great Temples had new compounds built in Heijo-kyo, and the temples were thus "transferred" to the new capital.  Presumably that means that most of the monks and administration moved there, and those new temples took up the roles, duties, and responsibilities of the old temples.  The temple complexes in Asuka were not necessarily destroyed or deconstructed, but instead were apparently left to their own devices, becoming reduced in status.  Many of them fell into disrepair, and when disasters, such as fire, struck they were not rebuilt to the same extent as before, if at all.   Kawaradera, however, appears to have not been transferred.  It would eventually be replaced as one of the Four Great Temples by the temple of Koufukuji, which was specifically a temple for the Fujiwara family, who were having a bit of a moment in the Nara period.  Some have speculated that Kawaradera was specifically left behind in Asuka for that reason—so that the Fujiwara family temple could sneak into the ranks of national temples.  Or it may have been that Kawaradera had a particular connection to Takara Hime and the site of her interment.  If it was a memorial temple to her, then perhaps it didn't seem appropriate to remove it from its physical location.  McCallum also suggests that it was so powerful in its position in Asuka that it preferred to stay and keep its stipend-fiefs, perhaps believing that even the move to Heijo-kyo would be just another short fad, as had been Ohotsu and Fujiwara-kyo.  Of course, if so, they were sorely mistaken. And so Kawaradera would eventually fade from the picture, but during the time of Ohoama's reign, and into that of his immediate successors, it seems that it certainly held some sway. The fourth of the Four Great Temples was the temple of Yakushiji—the temple of the Medicine Buddha.  This is the latest temple of the bunch.  Its construction was ordered in the year 680 in response to Ohoama's queen, Uno no Sarara, falling ill.  And so he vowed to build a temple for her—specifically a temple to Yakushi Nyorai, the Medicine Buddha, whom we discussed last episode.  That said, there is considerable time between the order to construct a temple and getting enough of it built to actually be functional.  I haven't really touched on this, except when I briefly discussed Yamadadera and how long that took to build, but all of these temples were massive works, much more complicated than the traditional palace buildings.  For the most part, palace architecture could be built relatively quickly with the tools and labor available.  This was a good thing, seeing as how, for many years, the sovereign had moved again and again, either because of the previous sovereign's death in the palace or just because they chose a new location for a palace.  As such, one couldn't spend years building a new palace.  So palace buildings were simply made with wooden posts, sunk into the ground, with thatched roofs.  In a few examples we see attempts to use wooden boards or tiles, but they weren't complicated. A temple, on the other hand, was something different.  Temples were largely wood, but they were massive in size and their roofs were covered in heavy ceramic tiles.  All of that weight had to be properly distributed on a strong base—simple posts were not likely to work.  Instead they were built on raised stone foundations.  That's great for us looking at them, today, but at the time it would have been an inordinate amount of labor.  Hence why a temple like Yamadadera took so long to build. So Yakushiji may have been founded in 680, but was likely not finished until much later, which is why we don't really see it in the records for Ohoama's reign and why the order for national temples probably only states that there were just two or three.  However, it would become one of the four great temples, and is also notable because, in its transfer to Heijokyo, it largely retained its shape and layout, meaning that you can go to it, today, and still get some sense of what it may have been like back in the Asuka period.  Granted, there are certainly differences, but there are enough similarities that it is likely worth a visit.  Many of the other temples were significantly modified when they were rebuilt in the new capital in Nara.  The layout for Yakushiji is a basic rectangular layout.  North of the central gate there is not one, but two pagodas, on an east-west axis from each other, flanking the path to the kondo, roughly in the center.  Finally the koudou at the north end, built into the roofed gallery.  The modern Yakushiji, a UNESCO world heritage site, maintains one of the pagodas from 730.  Other buildings have been lost and rebuilt over the years.  Today, the covered gallery only goes around half of the compound.  This temple would be important, but mostly in the period following the current reign. This period of the four Great Temples perhaps gives us some insight into the relationship between Buddhism and the State.  Early on, Buddhism was the province largely of the Soga family, and Soga no Umako was apparently the most powerful figure of his day.  He founded Asukadera, and early temples weree founded by Soga or their associates, including Prince Umayado.  McCallum points out that the National Temples, however, were, with one exception, founded by sovereigns.  Kudara Ohodera was the first, Kawaradera was likely founded for Takara Hime, and Yakushiji was founded for Queen Uno.  The only one of the four that wasn't expressly founded on a sovereign's order was that of Asukadera, the temple by Soga no Umako.  This may explain why it was both included and excluded as a national temple in the Chronicles.  After all, there is no doubting its importance, but the narrative of a single, strong, royal house is somewhat impeded by the idea that one of those temples was founded by what was, for all of his power and authority, a private individual.  Ultimately they didn't include it in the edict and yet still acknowledged it as one of the Great Temples. McCallum also points out that these four may not have been fixed quite so early on.  For example, on the matter of Houryuuji—there is a bronze plaque that mentions an "Ikaruga no Ohodera", suggesting that the Ikaruga Temple—that is to say Houryuuji, founded on the estates of Prince Umayado—was at one time granted that title.  Of course, there are questions as to the exact date of the inscription, and whether or not they meant "Ohodera" in the later sense of a national temple or simply in the sense that it was large; and the term may have meant something else, earlier on. The roster of official temples, the Tsukasa no Tera or Kanji, would grow over time, but that is something for a later period.  It is worth noting, though, that the Chronicles at this point seem to distinguish between three types or levels of temples at this time, based on other edicts that we see.  There is also the matter of temple names. The first edict is from the 5th day of the 4th lunar month of 679, six years into Ohoama's reign.  The declaration states that the court would consider the history of any temple with sustenance fiefs and add or remove them as appropriate.  This suggests that there were temples with sustenance fiefs—that is, that had stipends based on lands whose official output went to their upkeep—and temples without such fiefs.  The latter were likely more local temples, likely funded by local elites, possibly out of actual devotion, or an attempt to gain the power that Buddhism presumably brought, or possibly just in emulation of the central court, much as the peripheral elites had also constructed the keyhole shaped kofun.  Along with the adjustments of stipends, we are also told that the administration quote-unquote "fixed" the names of the temples. This again goes to the government's control of the temples and Buddhism.  McCallum suggests that what is meant here is that they moved away from locative names to Buddhist names for the temple; up to this point, temple names appear to be about the location of the temple.  So we have Asuka dera, or Asuka Temple, built in Asuka.  Kudara Ohodera is Kudara Great Temple because it was by the Kudara river and the Kudara palace.  When it was moved to Takechi, they changed the name to Takechi temple.  Kawaradera was at Kawara, while the temple we know as Houryuuji was known at the time as Ikaruga Temple—or possibly Ikaruga Great Temple.  But later these temples would be known by their Buddhist names, so Asukadera is Houkouji.  Kudara Ohodera becomes Daikandaiji—and in fact, it is after this point that we see Daikandaiji in the narrative.  Ikaruga dera—though not one of the yondaiji, or four Great Temples—becomes Horyuuji.  I'm not quite so sure about Kawaradera, but Yakushiji, which is founded after this decree, comes to us with a Buddhist name rather than just the name of a location. This change in name likely simplified, somewhat, the concept of moving, or transferring the temples.  Rather than establishing a brand new temple with new administration and everything, they could build a new temple, but grant it the name and rights of the old temple.  The old temple grounds could still be used and occupied—it was still *a* temple, but it was no longer *the* temple, at least for official purposes.  It would be strange, however, to move the Asuka Temple up to the area of modern Nara city and still call it the Asuka Temple. The year after reassessing the stipends and fixing the names of the temples we get the edict about the 2 or 3 national temples.  And we've mostly discussed that, but here I would just point out that it does add a third distinction to the types of temples.  So we have temples with no stipends, temples with stipends—but they would only last for 30 years total after which they were expected to find new sources of funding—and the national temples, which would presumably receive funding through the government in perpetuity—or until the court changed its mind. So why do we care about any of this?  Obviously Buddhism has had a huge impact on Japanese culture.  However, this isn't just about the religion as an idea, but about the institutions.  These temples—especially these great temples—contained a fair amount of wealth.   It wasn't just the golden images, or the elaborate amount of work and materials that went into the creation of the buildings.  There was also the sustenance-fiefs that were paying for the upkeep.  These temples were also being managed by formal government administrators.  They also performed rituals that the court relied on.  Association with these temples was no doubt important.  Later we see princes and other members of high status families taking high ranking positions, and the temples ended up cultivating their own power.  Over time, the power of various Buddhist institutions would grow,  often challenging or even rivaling the power of the court itself. There are a few other items from this reign that we see related to these temples and Buddhism, more generally.  In 677 we see a Buddhist festival at Asukadera, where the entire canon was apparently reda out.  The sovereign himself showed up and did obeisance to the Three Precious Things—an interesting bit of religious piety and humility.   At the same time, he had all of the Princes and Ministers find one person each to renounce the world and become a monk or nun—both men and women were chosen, without apparent distinction.  We are also assured that they all did so of their own volition, and weren't forced.  In 679, we see a regulation on the clothing of priests and nuns, as well as the men and horses who  accompanied them when they traveled.  If priests are going around with a full on noble retinue, well, that probably says something about the status of priests—at least the abbots and heads of these institutions. 680 – A fire breaks out at the nunnery at Tachibana temple.  Tachibanadera is situated south of Kawaradera, and similar to that temple, it seems to have previously been the site of a royal palace and also isn't recorded as being founded in the Nihon Shoki—it appears fully formed in this record.  Tachibanadera's own records seem to suggest that it was founded in 606, and claims a founding by Shotoku Taishi.  It is also said to be the site of the palace where Shotoku Taishi was born to his mother, Princess Anahobe no Hashibito, consort of Tachibana no Toyohi, aka Yomei Tennou.  Shotoku Taishi is also the subject of the primary image of Tachibana temple, today.  Although Tachibanadera wasn't one of the Four Great Temples, it was likely connected to one—Kawaradera.  Not only was it built on the same north-south axis as Kawaradera, but some of the tiles are similar to Kawaradera's founding tiles.  The layout was similar to Yamada-dera or Shitennouji, with the pagoda, kondou, and kooudou, all in a single north-south orientation.  It is possible that Kawaradera was a monastery for male monks while Tachibanadera may have been the complementary nunnery for female initiates.  680 had a lot going on.  In the 10th lunar month, the sovereign handed out alms to monks and nuns—silk and cloth.  A month later, Ohoama vowed Yakushiji in hopes that it would help his wife, Queen Uno, who was unwell.  He also granted a general amnesty, likely to just add further merit.  Apparently it was successful, as she would go on to live for quite some time after that, even helping to take the reins of government when Ohoama himself fell ill. In 682, Princess Hidaka fell ill.  190 people, both men and women, were pardoned for capital or lesser crimes, in an attempt to make merit, and the following day we are told that over 140 people renounced the world at Daikandaiji—likely on the Princess's behalf. The year after that, 683, we see the sovereign making appointments to the official buddhist offices of Soujou, Soudzu, and Risshi—Doctors of the Law.  This was probably a somewhat regular occurrence, though this is the first time we see the Risshi, it seems.  The mention here is apparently due to the admonition given that "Those who control the monks and nuns should act according to the law."  Definitely seems to be something there—perhaps a reason as to why the Soujou and Soudzu were being appointed.  But the Nihon Shoki doesn't give us a lot more to go on other than speculation. Later that same year, in the 7th lunar month, we see priests and nuns gathered at the palace for the first ever ango, or retreat.  An ango is where priests and nuns of different temples are brought together.  The term refers to a practice said to come from the time of Shakyamuni, before there were temples.  Shakyamuni's acolytes, who spent much of the year wandering, would return to one place during the rainy season. At that time they would listen and discuss Shakyamuni's teachings.  In some sects, this practice of coming together would be particularly important, and it was a mark of honor for how many retreats a monk might have attended over the years. In 685, the court promoted Buddhism with an edict requiring every household to maintain a Buddhist altar, with a statue of the Buddha and a copy of a sutra inside.  It is unclear to me if this was just for merit-making or what, but it must have been somewhat lucrative for the various temples, who would have likely been the source for said sutras, and, at least peripherally, the statues as well.  Later that year, in the 4th lunar month, there was another ango at the palace.  The month after that, Ohoama went to Asukadera and presented precious objects and worshipped.  In the 8th lunar month Ohoama went to Joudouji – Aston claims this is Asukadera, also known as Houkouji—and the next day he visited Kawaradera and provided rice to the monks there.  One month after that, Ohoama was feeling ill, so the court ordered Daikandaiji, Kawaradera, and Asukadera—the three Great Temples that were fully operational at that point—to chant sutras for his sake.  In return they were granted various quantities of rice. Ohoama recovered for a time, but it was perhaps a precursor of what was to come.  A month later a monk from Baekje and a lay monk were sent out to seek a medicinal herb known as white okera.  Today, a similar compound is known in Chinese traditional medicine as Bái Zhú.  A few months later Ohoama went to the medicinal herb garden of Shiranishiki, and a few weeks later he was presented with Bai Zhu, the boiled white okera.   That same day, ritualists performed the Chikonsai, the "Calling of the Spirit".  All of this seems to indicate the early onset of symptoms that may have been temporarily abated, but likely were part of the disease or illness that would eventually take his life. But we covered most of that last episode, and we are already dragging on longer than I expected, so I think I'm going to end it here.  Coming up in the narrative, since I started to mention it, I'll probably take a look next at the founding of the new capital of Fujiwara kyo, and what that would mean, along with other initiatives that would outlive Ohoama. 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.

Charlotte is joined by Adam P and Adam W to discuss tonight's honourable performance at the Parc de Princes. They discuss the mad elements of the game, the changes Howe made and how they worked, standout players, and what we can take from this into the League. Join us! On Patreon! https://www.patreon.com/tfpodcast Learn more about your ad choices. Visit podcastchoices.com/adchoices

Episode 250- Best of the Rest (re upload to fix a file error) All four hosts share their favorite games that have never been covered in the show's extensive 249 episode back catalogue of deep dives and lists! Timestamps 6:30- The King of Frontier 11:05- Star Wars Rivals 16:45- Gravwell 21:10- Bus 28:15- Clans of Caledonia 35:40- Old West Empresario 40:30- Star Wars Rebellion 49:30- Trails of Tucana 54:15- The Princes of Florence 1:03:15- Cartouche 1:09:15- Jekyll vs Hyde 1:16:45- Brass Birmingham   Preplanners We plan on making at least 250 more episodes!!!   Music and Sound Credits Thank you to Hembree for our intro and outro music from their song Reach Out. You can listen to the full song on YouTube here: https://www.youtube.com/watch?v=gQuuRPfOyMw&list=TLGGFNH7VEDPgwgyNTA4MjAyMQ&t=3s You can find more information about Hembree at https://www.hembreemusic.com/.  Thank you to Flash Floods for use of their song Palm of Your Hand as a sting from their album Halfway to Anywhere: https://open.spotify.com/album/2fE6LrqzNDKPYWyS5evh3K?si=CCjdAGmeSnOOEui6aV3_nA Intermission Music: music elevator ext part 1/3 by Jay_You -- https://freesound.org/s/467243/ -- License: Attribution 4.0 Bell with Crows by MKzing -- https://freesound.org/s/474266/ -- License: Creative Commons 0 hammer v2.wav by blukotek -- https://freesound.org/s/337815/ -- License: Creative Commons 0   Contact Follow and reach us on social media on Bluesky @decisionspace.bsky.social. If you prefer email, then hit us up at decisionspa@gmail.com. This information is all available along with episodes at our new website decisionspacepodcast.com. Byeee!

Episode 250- Best of the Rest All four hosts share their favorite games that have never been covered in the show's extensive 249 episode back catalogue of deep dives and lists! Timestamps 6:30- The King of Frontier 11:05- Star Wars Rivals 16:45- Gravwell 21:10- Bus 28:15- Clans of Caledonia 35:40- Old West Empresario 40:30- Star Wars Rebellion 49:30- Trails of Tucana 54:15- The Princes of Florence 1:03:15- Cartouche 1:09:15- Jekyll vs Hyde 1:16:45- Brass Birmingham   Preplanners We plan on making at least 250 more episodes!!!   Music and Sound Credits Thank you to Hembree for our intro and outro music from their song Reach Out. You can listen to the full song on YouTube here: https://www.youtube.com/watch?v=gQuuRPfOyMw&list=TLGGFNH7VEDPgwgyNTA4MjAyMQ&t=3s You can find more information about Hembree at https://www.hembreemusic.com/.  Thank you to Flash Floods for use of their song Palm of Your Hand as a sting from their album Halfway to Anywhere: https://open.spotify.com/album/2fE6LrqzNDKPYWyS5evh3K?si=CCjdAGmeSnOOEui6aV3_nA Intermission Music: music elevator ext part 1/3 by Jay_You -- https://freesound.org/s/467243/ -- License: Attribution 4.0 Bell with Crows by MKzing -- https://freesound.org/s/474266/ -- License: Creative Commons 0 hammer v2.wav by blukotek -- https://freesound.org/s/337815/ -- License: Creative Commons 0   Contact Follow and reach us on social media on Bluesky @decisionspace.bsky.social. If you prefer email, then hit us up at decisionspa@gmail.com. This information is all available along with episodes at our new website decisionspacepodcast.com. Byeee!

Radio Foot internationale, en direct à 21h10 T.U., 2è émission : Au cœur d'une soirée où tous les protagonistes sont sur le terrain à la même heure ! Le suspense reste entier, l'incertitude est totale ! Seuls Arsenal et le Bayern sont assurés de rallier les 8ès de finale sans devoir passer par les barrages, et les équipes classées de la 6è place à la 18è place se tiennent en 3 points ! Pluie de buts en perspective ? Paris affronte Newcastle, Cédric De Oliveira est en direct du Parc des Princes. En studio avec Annie Gasnier : Éric Mamruth et Patrick Juillard. Technique/réalisation : Laurent Philippot. Préparation et coordination : David Fintzel.