Podcasts about Seimei

Haunzzy from the Monch Hours Podcast is back in the studio to weeb out and talk Kitsune! We talk all things 9 tailed fox in Episode 10 of Cryptidbits Season 3! Sources: “Abe No Seimei.” Wikipedia, Wikimedia Foundation, 23 Apr. 2024, en.wikipedia.org/wiki/Abe_no_Seimei.  Foster, Michael Dylan, and Kijin Shinonome. The Book of Yokai: Mysterious Creatures of Japanese Folklore. University of California Press, 2015. “Kitsune.” Encyclopædia Britannica, Encyclopædia Britannica, inc., 28 Mar. 2024, www.britannica.com/topic/kitsune.  Nakau, Ei. Something Wicked from Japan = Ukiyoe de Miru! Obake Zukan: Ghosts, Demons & Yokai in Ukiyo-e Masterpieces. Pai Intānashonaru, 2016. “What Is a Kitsune: Japan's Amazing Shape-Shifting Trickster! - Sakuraco.” Sakuraco | Japanese Snacks & Candy Subscription Box, sakura.co/blog/what-is-a-kitsune-japans-shapeshifter. Accessed 12 May 2024.  Yoda, Hiroko, et al. Yokai Attack!: The Japanese Monster Survival Guide. Kodansha International, 2008.  “Yokai.Com.” Abe No Seimei – Yokai.Com, yokai.com/abenoseimei/. Accessed 12 May 2024.  “Yokai.Com.” Kitsune Tsuki – Yokai.Com, yokai.com/kitsunetsuki/. Accessed 12 May 2024.

Abe no Seimei was the greatest onmyōji in Japan. While he lived in Kyoto, he visited Shizuoka at some point and performed some magic, giving us another nanafushigi (seven mysterious things).  [This description contains Amazon affiliate links. If you click on a link and make a purchase, I may receive a commission at no additional cost to you.] Uncanny Japan is author Thersa Matsuura. Check out her books including The Carp-Faced Boy by clicking on the Amazon link.  If you'd like to help support the podcast and have a bedtime story read to you monthly, please visit Patreon. Discord: https://discord.gg/XdMZTzmyUb Patreon: https://www.patreon.com/thersamatsuura Website: https://www.uncannyjapan.com/ YouTube: https://www.youtube.com/@UncannyJapan Bluesky: https://bsky.app/profile/uncannyjapan.bsky.social Mastodon: https://famichiki.jp/@UncannyJapan Twitter: https://twitter.com/UncannyJapan Facebook: https://www.facebook.com/uncannyjapan/ Instagram: https://www.instagram.com/uncannyjapan/ Books on Amazon: https://www.amazon.com/Thersa-Matsuura/e/B002CWZ73Y/ref=sr_ntt_srch_lnk_1?qid=1500180689&sr=8-1 Buy Me a Coffee (one-time contribution): https://buymeacoffee.com/uncannyjapan Credits Intro music by Julyan Ray Matsuura

This episode we start our dive into the reign of Kashikiya Hime, aka Suiko Tenno.  This is going to be a brief overview of her reign so that we can dive more deeply into the individual subjects that come up. For more, check out our podcast blogpost at https://sengokudaimyo.com/podcast/episode-93 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 93: Time to Shake Things Up. Before we get started, a couple of shout-outs.  First to Anticia, for donating on Ko-Fi.com.  Thanks for your kind words and supporting our operations, including our website and this podcast.  And then to Lowbrow78 and to Parp for supporting us on Patreon.  If you want to join them, we have information on our website as well as at the end of every episode. Here we are, at the cusp of the 7th century.  With the death of Hasebe no Ohokimi, aka Sushun Tennou, we are about to jump into one of the most significant reigns to date: that of Kashikiya Hime, aka Suiko Tennou.  I put this right up there with the reign of Waketakiru, aka Yuryaku Tennou, and like that period, we'll need several episodes to get through everything going on here.  In fact, I've been thinking about just how to do this, and I think before we get into it we need to cover the broad strokes and talk about a few things, and then I want to delve into some specifics over the coming episodes. This means we'll cover a lot this episode at a high level.  To start with, we'll talk about the power players of this period, and just who was really running the show—we have three people to pick from based on various interpretations of this era.  And that will have us talking about Shotoku Taishi, and of course Shotoku Taishi's impact vis-à-vis Buddhism, as well as the growth of Buddhism in general.  There is also the general Sinification of the court, which means that we also get to talk about clothing styles and the appearance of a new “17 Article Constitution” as well as the new 12 rank system for court officers.  And then there is everything happening on the mainland.  In 589 the Sui dynasty came to power, followed in 618 by the Tang.  And of course we still have Baekje and Silla going at it, and Yamato just cannot leave well enough alone when it comes to Nimna.  All of that will get covered in even more detail, later.  But don't worry, it isn't all going to be generalities and vague preparations.  We also have a little tidbit for you at the end about earthquakes and the deities that cause them, because *that* is something we can easily cover here. And one more thing:  This is the last reign that we have any documentation for in the Kojiki and the Sendai Kuji Hongi, even though the Kojiki is largely just genealogical information.  That means we are getting close to the end of the “Chronicles”.  We still have a lot of material to get through, though, including assassinations, coups, military expeditions, and even a full blown civil war.  All that to come later, after we get through this period. So let's set the stage, shall we?  This reign is coming at a very tumultuous time.  We've been through several sovereigns or would-be sovereigns in a very short span, starting with Tachibana no Toyohi and then Hasebe, aka Yomei Tennou and Sushun Tennou, not to mention the failed attempt to take the throne early by Hasetsukabe Anahobe and Mononobe no Moriya.  Even Hasebe was killed by his own Oho-omi, Soga no Umako—or at least at Umako's order, if not directly by his own hand.  It's become clear you didn't want to be crossing Umako, and he was the most powerful minister at court at this point.  There wasn't a cabal of Oho-omi and Oho-muraji, there was simply Umako at the top.  However, his rule was not absolute.  He still needed the buy-in of the other ministers, the heads of their own families, as well as the nominal approval of the sovereign and the royal family.  I'm honestly surprised nobody tried to put a dagger in his back, but then again anyone who might try had so far ended up with their successors caught up in probate, and it didn't matter how powerful a position they supposedly occupied. Still, Umako couldn't take the throne himself.  Not even he could get away with that looking like anything more than a power grab.  He had already positioned Soga-descended members of the royal family so that they were in the line of succession, something that really looks like it went against tradition—though how old that tradition was is more than a little sus, as we've mentioned before.  And so, with the death of Hasebe, someone was needed on the throne, but who was available?  The political violence had even extended to some of the heirs, like Prince Hikobito, and it is unclear how many princes were even left at this point. The Chronicles tell us that the ministers therefore turned to Kashikiya Hime, and begged her to take the throne. As a reminder, Kashikiya Hime was the form queen—wife to Nunakura Futodamashiki, aka Bidatsu Tennou.  Beyond that, she was a granddaughter of Soga no Iname, making Soga no Umako her maternal uncle.  Her father was Ame Kunioshi Hiraki Hiro Niha, aka Kimmei Tennou.  During the period following Ame Kunioshi's death, she had attempted to put her finger on the scales of the power struggles that occurred, and she seemed to be a person that people listened to and took seriously in her role, though male heirs were at least initially considered before her. And so, when she was first asked to take the throne after Hasebe, she refused, but eventually the court ministers able to convince her.  Upon coming to power she  almost immediately made Prince Umayado the Heir Apparent, or Taishi—the Crown Prince.  Then we are told that, along with Prince Umayado, aka Shotoku Taishi, she and Soga no Umako, the Oho-omi, ruled the government.  And I hope I don't need to point out how exceedingly strange this wording is.  Technically it isn't unprecedented—in previous reigns we've certainly seen the Crown Prince taking an active role in the government, and the Oho-omi and the Oho-muraji, together, were frequently in positions to advise, counsel, and downright run the government, often skipping over the sovereign altogether.  So nothing here is so far outside the scope, but it is still odd that it was so blatantly stated, and there is good reason to believe that we don't have the whole story. Theories on Kashikiya Hime and her reign vary widely.  Michael Como claims that she was likely a consensus candidate—she was put forward because she was not overly objectionable to any of the other parties involved.  I suspect she had links to both sides of the dispute, so this make some sense, but I also wonder if it doesn't remove her own agency. Speaking of which, there is the possibility that she had very little agency in any of this.  There is the possibility that she was no more than a puppet—a relatively docile sovereign that Soga no Umako, or even Prince Umayado, could control, allowing them to work in the background.  Indeed, one of the things we'll see during this period is the increasing ritualization of the role of the sovereign, to the point that the Oho-omi was a powerful intermediary, receiving missives to the throne and relaying them onward, with ample opportunity to affect just how they were heard.  Often the Chroniclers found ways to deny the true agency of women on the throne, noting them less as sovereigns, and more as regents—often merely keeping the seat warm until an appropriate male heir presented himself and came of age.  That may have been the case at times, but I have a hard time seeing that in Kashikiya Hime.  Maybe when she first married Nunakura that may have been her outlook, but since then she'd seen some things.  She knew how the game worked, and we've seen her actively mentioned supporting one candidate or another, and not always agreeing with Soga no Umako's decisions.  It is possible that this was added later to support her independence in the Chronicles, but I think that the easier answer is that Kashikiya Hime was her own person, and as ruler she was the authority that held sway. Still, there are so many questions, and a lot of those revolve around her choice of successor, Prince Umayado, the Prince of the Horse Stable Door, aka Shotoku Taishi. Shotoku Taishi is one of those legendary figures, somewhere between Yamato Takeru and Abe no Seimei.  So many stories have grown up around this sage prince that it is truly hard to pry fact from fiction, and many wonder if he ever existed at all.  Others suggest that he's an amalgamation of several different historical and legendary figures.  Even by the time the Chronicles were being written his legends had reached cult like status, with numerous Buddhist temples claiming some connection to this founding sage of Japanese Buddhism, however tenuous.  It doesn't stop there, however.   Shotoku Taishi is said to have written one of the earliest national histories, and there are claims that this early history is none other than the Kūjiki, the text that we have in the Sendai Kūji Hongi. Some have speculated that this why that work and the Kojiki both stop here, with the reign of Kashikiya Hime. Of course, in the case of the Kojiki, the real narrative stopped some time ago, with the later reigns containing little more than genealogical lists.  The Sendai Kūji Hongi is a little more interesting. It Is clear that the authors of the Nihon Shoki and the Sendai Kūji Hongi were working from some of the same texts, with possibly one referencing the other, but at the same time there are small differences that suggest different authors with different purposes.  The Nihon Shoki certainly has more details on the official histories, while the Sendai Kūji Hongi contains sections on the genealogical information of the Mononobe and Owari families as well as information on various provincial governors. Personally, I find it highly questionable that the Sendai Kūji Hongi might be written by Shotoku Taishi, but I concede that it, along with the Nihon Shoki, might have both borrowed from an earlier work. Nonetheless, it does stop, and only the Nihon Shoki covers the next couple centuries, though in even greater detail.  We start to see more granular details about many items, though there are still questions. Given all of the swirl around Shotoku Taishi, however, I've had to think about just what tack to take with him, and for now we'll take a look at what the official narrative has to say, and then perhaps add a bit more context.  I'll frequently be referring to him here as Prince Umayado, and we'll focus on him primarily as a prince and a political figure. Given that, there is the question of whether or not Prince Umayado was actually running things. I'm not aware of any tradition that claims he was more than the Crown Prince, and as such a powerful advisor to the throne.  Umako seems more likely as a power behind the throne, but there are certainly clues that Umayado was up there—and of course, in later years, Shotoku Taishi's own shine meant that people were more likely than not to attribute just about anything good from this period to him and his auspices, even if it was just because he suggested it. But that brings us to the question:  Just what happened during this reign that was worth anyone taking credit for?  What happened that we are spending our time talking about it? To start with, the reign was just long.  Kashikiya Hime was taking the throne around 593 and she would reign up until her death in 628.  That was over thirty years, which is a good run for any sovereign, for reasons we've covered before, such as the fact that they are usually coming to the throne when they are older, etc.  Remember, she was probably born in the 530s, possibly 538, and so she took the throne in her late 50s or early 60s and held it until she was about 90 years old. During this period, there was a lot of change going on outside the archipelago as well as inside.  In 589, the Sui dynasty had come to power, uniting the Yellow River and Yangtze River basins.  Their reign officially ended about 618, though that wasn't necessarily a given at the time, and they were certainly a powerhouse as they united the northern and southern dynasties.  The Sui status fell in 618 only because it was replaced by a new dynasty: The Tang dynasty.  This was a dynasty founded by Li Yuan, a cousin of the Sui emperors, with a multi-ethnic background including Han and non-Han parentage, who came from a traditionally Xianbei—or by that time Tuoba—region.  Tang dynasty culture would come to influence all of the cultures on the peninsula and the archipelago, truly becoming the “Middle Country” that various states looked to as a cultural touchstone.  Tang culture spread throughout East Asia. The states on the Korean Peninsula had been absorbing the culture of the riverine courts for some time—honestly ever since the time of the Han commanderies.  As Buddhism percolated through the elite societies of Baekje, Silla, and now Yamato, it was more than just religious transmission.  Sutras had been translated into Sinic characters, and Buddhist learning often went hand-in-hand with texts on a variety of other issues, as there was no formal line drawn between science, philosophy, and religion. And so, as Yamato embraced Buddhism, there were other avenues of studies that also came over the straits, often attributed to the descendants of the Han dynasty, but largely filtered through a Baekje or even Silla lens.  We see this manifest in myriad ways, from the various physical objects left behind in tombs, etc., as well as the clothing, of which we have several indications that the islands were adopting continental practice.  However, we also have passages about the adoption of certain knowledge or technology, as well: everything from philosophy and calendar making to geomancy and even magic and the art of invisibility. And then we see another important development this reign: The first constitution in Japan.  Known as the 17-Article Constitution, it is attributed to none other than Shotoku Taishi himself, making him, in a way, the father of the country.  Granted, the constitution was light on actual details, and more like a collection of moral maxims.  This included things like anti-corruption tenets, suggesting that maybe you shouldn't do things in government just because someone paid or flattered you.  Still, these were not necessarily formative statements.  After all, the Yamato state had customs and traditions, and so these were seen as more guiding principles than the kind of generative formulae that you might find in something like the US Constitution, where they were attempting to deliberately define the legal framework for a brand new nation. Nonetheless, it is seen as the start of a new era for Yamato.  This law may have been loosely worded, but it was, eventually, written down.  It also was quickly followed by a new ranking system.  The kabane system of ranking didn't go away—not even the traditional individual honorifics, like Sukune, although that would have a bit of gap in the record.  The Kabane system remained in use to rank the various families, but then a twelve cap system was instituted to rank individual courtiers.  This was a first.  While certain courtiers certainly had privileges—for example, the heads of certain families—the ranking system, which came to be used, in one form or another, throughout east Asia, was a distinctly continental tradition.  On the face of it, this was about setting up a meritocracy.  Those who were most deserving would stand at the top, overseeing those below them.  Of course in Yamato, “most deserving” usually meant those who came from the right families, so we'll see how that evolves over time. We also see some changes in the way that Yamato was coming to view itself as the center versus the periphery.  Lands that were once sovereign units unto themselves, had gone from simply acknowledging the nominal hegemony of Yamato to finding their subservient position being written into the law.  We see an idea that individual governors—the lords of those regions now part of the larger Yamato state—should not levy their own taxes, but that there should be a single tax on the people.  This is a critical concept, and it would be interesting to see just how well it was obeyed; certainly in later periods it was often the prerogative of local governors to adjust the taxes to take into account their, ahem, overhead.  Nominally this was to cover the costs of local administration, but in many periods it was assessed by those in charge, locally, to help cover their personal costs, and was often set based on what the local administrators thought that they could get away with, as all of the excess went to line their own pockets.  This would make provincial governorships rather lucrative, though being that far from the capital and the seat of power would have its drawbacks.  This is a not uncommon model for tax collecting in different societies, where tax collectors paid themselves out of the taxes they collected. At this point in time, however, the central government was clearly trying to get a handle on this practice, and it makes sense as they were trying to assert more direct sovereignty over the land and the people.  So it would not do to have the people paying taxes to two lords, since there could be only one ultimate sovereign, and they were seated on the throne in Yamato.  This goes along with a continual thread of centralization of state control, another concept that they were likely pulling from the way that continental states were organized. And all of this came along with a healthy dose of Buddhism.  This reign we see the completion of Asukadera, one of the key temples to be set up in this time.  We also get indications of the start of Shitennouji, in modern Ohosaka, the ancient temple of Houryuji, which even today still boasts the oldest wooden building in the world, and the temple of Koryuji, in the Uzumasa district of modern Kyoto.  In addition to this we are told that the elites went on something of a temple-building craze. This temple building craze—and particularly the building of state sponsored temples—would be a new sign of elite status, but it would also pull resources away from previous traditional efforts.  Most notably, the labor going to build, staff, and maintain Buddhist temples would pull people away from the building and maintaining of monumental tombs.  This doesn't mean that they would go away, but the tombs certainly changed, and we would see them become smaller, less prominent, and, ultimately, they would be just about phased out altogether, except for a few particularly prominent examples. In addition to the growing influence of the Buddhist religion, relations with the mainland were also notable.  There are several mentions of different types of “tribute” from Baekje, Silla, Goguryeo, and even various parts of the archipelago. Of course, once more we kick off the regular attempts to “free” Nimna from Silla rule.  However, it should be noted that there isn't a lot of corroborating evidence for any of Yamato's peninsular activities.  Perhaps this is due to the fact that they were successful, and that hardly appealed to those compiling works like the Samguk Sagi, who were, after all, writing to help prop up the Silla kingdom  and their royal family just as the Japanese Chroniclers were doing for theirs.  There is also the possibility that this was something that didn't happen.  Or at least not as it is described.  It is quite possible that the impact of any attempts to chastise Silla were overblown, or even anachronistic.  Long story short, we don't see any lasting gains by Yamato this period, with many of the attempted military excursions being halted or called off for a number of reasons. We also see Yamato racing farther afield.  Although they call them the Great Tang, based on the timing it seems that Yamato made direct contact with the Sui dynasty some time after the latter had one again unified the area of eastern China.  This contact was significant in a time when the Court, in general, was turning to more Sinified continental practices.  It is also significant that Yamato approached these contacts with a certain pride, assuming an equal status in their communications.  This is borne out in the Chinese histories as well. All in all, there is a lot going on here, so we are going to deep dive into many of these topics. That said, there is one thing that I'll cover in this episode as I'm not sure it really fits well into anything else, but it is a fun diversion.  It happened in the summer of 599, about six years into Kashikiya Hime's reign.  Specifically it was the 27th day of the 4th lunar month when the peace of the realm was disturbed by a tremendous earthquake that we are told “destroyed all the houses”. Now Japan is no stranger to earthquakes.  They sit on the Pacific Rim's “Ring of Fire”, and volcanic and geologic activity is largely responsible for the islands' shape and mountainous terrain.  Not only that, but many of the volcanos across the island are still active, even today.  One stat I read suggested that 10% of the world's active volcanoes are in Japan.  We talked about two eruptions that we know about from the early 6th century back in Episode XXX, but still, those are rare enough.  There has been roughly only one significant eruption every hundred years or so, that we know of.  Meanwhile, Japan experiences about 1500 earthquakes each year.  Most of them are probably not even noticed by anyone not looking at a seismograph, of course.  Over the past decade there has been more than one earthquake each year at magnitude 7 or higher, but these are often in particular places.  Quick digression here—but if you hear about an earthquake in Japan, the numbers that they use to calculate the size are often different from what you might find in the US or other countries.  In the US we usually talk about the Richter scale, developed in 1935 by Charles Richter.  It measures the magnitude in a logarithmic scale, meaning that a category 7.0 earthquake is actually 10 times as powerful as a category 6.0.  Likewise a category 8.0 is ten times that of a 7.0, and one hundred times more powerful than a 6.0.  However, this only really provides the local magnitude, and it doesn't tell you other things, such as the type of force—a sharp crack versus rolling waves, for example—or even the duration.  In Japan, there are a few different ways that the Japanese Meterological Agency classifies earthquakes, and one of those is the Seismic Intensity scale, also known as the Shindo scale. The Shindo scale is more concerned with the effects of the earthquake than simply the magnitude, and while there are 10 different classifications, it only goes up to 7, as levels 5 and 6 are broken up into “Weak” and “Strong” intensities.  This can lead to some misunderstanding when looking at a report regarding Japanese earthquakes, as 7 is the highest they go, but they aren't measuring things the same way. However you measure it, there have been significant earthquakes, with a magnitude of 7.0 or higher, or with loss of life and property, over once a year, on average.  The damage and effects are often somewhat localized, but with modern media it is easy to learn about these earthquakes, which can certainly make it seem like they are happening all the time.  On the other hand, back in ancient times, news would take time to travel.  Still, it is remarkable to me that we really haven't seen anything in the Chronicles on major earthquakes up to this point, similar to how it is strange that we haven't really heard about any major volcanos.  There was an earthquake back in the reign of Woasatsuma no Wakugo, aka Ingyou Tennou, and we mentioned it in Episode 56.  It damaged the temporary burial of the previous sovereign, which is why it was considered of note, but otherwise it was largely just a passing mention to a natural phenomenon.  It is possible that we didn't hear about them because the Nara Basin just didn't experience anything that sizeable, or if there was, it just didn't make it into the records.  Meanwhile, the smaller quakes may have been no less common than heavy rains, and equally predictible. Compare that to later in the Nihon Shoki, where the 7th century would see at least 19 of 22 mentions of the word “earthquake”.  While it is possible that was just a particularly active century, I tend to suspect that it meant that from this point on we probably are getting better records, and thus we will get details that might not have otherwise survived if we were just relying on the historical highlights. In this case, it sounds as if the earthquake was particularly destructive, perhaps a level 6 or higher on the Shindo intensity scale.  And, of course, it impacted the Yamato elites.  We aren't told of any deaths, but it was still a traumatic event and the court took immediate action.  No, they didn't issue emergency relief funds, and they didn't provide labor to rebuild all the houses—or at least not that is mentioned.  No, the Court had something more important it needed to do:  and so orders were given to sacrifice to the “god of earthquakes.” This does make some sense.  After all, a large part of the sovereign's portfolio was in regards to the spiritual realm.  Sure, there was the administration of the state, but just about anyone could provide funding or even people to help with physical tasks.  The role of the sovereign, however, was often as the intermediary between Heaven and Earth; between the kami and human beings.   And so it was completely within Kashikiya Hime's responsibilities to try and placate the spirits that had caused this disaster and to prevent future earthquakes. Now the name of the god of earthquakes is not exactly given.  It is sometimes read as “Nawi” or “Nai” no kami, but even then it is just referencing the shaking land, or “Na”.  There are traditions that connect this kami to one that we've heard about before, Takemikazuchi. Takemikazuchi's name lets us know that he is a thunder deity, and it is not difficult to make a connection between the rolling thunder in the sky and the rolling waves of an earthquake.  Takemikazuchi's previous appearance in the Nihon Shoki was back in the Age of the Gods, when Takemikazuchi and Futsunushi came down to help pacify the land, and particularly the land of Izumo.  Today, Takemikazuchi is worshipped at Kashima Jingu, in the old land of Hitachi, and he is, in fact connected with earthquakes. There is an old belief that earthquakes were actually caused by giant catfish, or Namazu—and once again there is that “Na” component possibly making an appearance.  These old stories said that when the Namazu thrashed about, underground, the land would shake.  When this happened, Takemikazuchi found the kaname ishi, a stone at the top of the catfish's head that poked out above ground.  He struck this stone so hard that there is a divot in the rock even up to this day.  That stone sits on the grounds of Kashima shrine.  It may not look like much, but according to the shrine they tried to dig it out and found that it wasn't just a rock, but it was part of a much larger stone that continued deep into the earth.  Today this stone is a focus for worship to help prevent earthquakes. Now the kaname ishi is not only found in Kashima—there is another one a short distance away at the famous Katori shrine as well, where they worship the spirit of Futsunushi.  There are also Kaname Ishi found in Ohomura Shrine, in Iga, as well as another Kashima shrine in modern Miyagi prefecture.  These are all central to eastern Honshu, possibly indicating a common thread amongst all of them. I would note that I don't know when the tradition of the kaname ishi stone, or that story about Takemikazuchi, first came about, or if that is even the original telling of the story.  We do have an entry in the Shoku Nihongi, the successor history to the Nihon Shoki, where there were shrines to the—or an—“earthquake god” in all seven of the home provinces.  I suspect that local deities were often consulted, and different local traditions may have held some shrines, kami, and rituals as more effective than others. Regardless, I hope it has been an interesting diversion.  I know it was something I enjoyed, having recently visited Kashima and Katori shrines and seen their Kaname Ishi in person—I'll have photos up on the website.  Do you know of other earthquake related rituals or shrines?  Please hit me up online, either on Twitter—or whatever the platform is calling itself today---Facebook, or via email, at the.sengokudaimyo@gmail.com.  I'd love to hear if you know of more shrines that specialize in subduing earthquakes. Next time we'll want to start some of our deep dives.  By then I hope to have done a bit more research on some of the various topics so that we can really tie this all together. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan. 

This episode we examine some of the other things during the reign of Nunakura, including the relationship with Baekje--which, despite all of the Buddhist materials they had received, seems to be a bit more fragile than one might have guessed. For more, check out https://sengokudaimyo.com/podcast/episode-89 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 89:  Baekje and Yamato on the Rocks Last episode we covered the continued rise of Buddhism.  From the enigmatic Prince Ohowake, and his importation of experts and texts to found a temple in the Naniwa region, to the more well-documented case of Soga no Umako, who continued his father's efforts to establish a temple at their home in the Asuka area, going so far as to have three women inducted as nuns—the first clergy we know of to have been ordained in the archipelago, even though it may have been less than perfectly orthodox in the manner of ceremony.  We also talked about how a coalition of other court nobles, led by the Mononobe family, were undermining the Soga and accused their new-fangled religious ideas of bringing plague to the people—plague that, even though the Soga's temple was destroyed to prevent it, nonetheless took the life of the sovereign, Nunakura Fotadamashiki, aka Bidatsu Tennou. And for many, that's probably the highlight of this reign, which was deeply involved in the spread of Buddhism, as well as providing the roots of the conflict between the old guard of the Mononobe and the newly risen Soga family.  However, it isn't as if that is all that was happening.  There were continued international developments, among other things, and these were intertwined with everything else—nothing was happening in a vacuum.  For example, the country of Baekje was the source of many of the early Buddhist texts and professionals, with Buddhist gifts becoming a part of the “tributary diplomacy” that is depicted in the Chronicles at this time.  Whereas earlier diplomatic gifts may have included bronze mirrors, many embossed with figures such as the Queen Mother of the West, in the 6th century Buddhist icons and imagery seem to hold a similar currency. I'd also note that giving Buddhist images and texts as gifts or tribute held an added layer of meaning, at least from a Buddhist interpretation.  After all, not only were you providing prestige goods, which then helped boost the status of one's diplomatic partners, but it also earned merit for the person gifting such things, as they were then able to make the claim that they were helping to spread the teachings of the Buddha.  This provided an appeal to such gifts on multiple levels, both within and without the growing Buddhist world. At the same time that Baekje and Yamato continued to advance their ties, Silla continued to grow.  Since absorbing the states of Kara, or Gaya, including the Yamato-allied state of Nimna, Silla had grown and was consolidating its power.  Silla itself had started out as a coalition of six city-state-like polities that came together in a union.  They were one of the main targets of early Yamato aggressions on the Korean peninsula, with numerous discussions of raids by “Wa” sailors, though little is typically seen of the reverse.  The Chronicles make the claim that early Silla was a subordinate tributary state of Yamato, which modern historians regard as little more than fiction—likely part of the propaganda campaign of the Yamato court attempting to place themselves in the superior position.  Still, it does seem reasonable that prior to the 6th century Silla had remained a relatively minor state, occasionally allying with—or against—the states of Baekje and Goguryeo, as well as the other independent polities that were once present but have largely been obscured by the uncertain mists of the past.  The fact that they survived as long as they did, and thus had so much written material, speaks to why they loom so much larger in the early histories, but such things are always hard to judge when all of your material basically comes from the quote-unquote “winners”, historically speaking.  Just think how, if Kibi or Tsukushi, or even Izumo had become the dominant polity in Japan, our Chronicles would focus much more on what happened there rather than just covering what was happening in the Nara basin and adjacent Kawachi plain all the time. And then there is the state of Goryeo, known to us today as Goguryeo, or Old Goreyo—in many ways the granddame of the Three Kingdoms of ancient Korea, with the greatest claim to the territory of ancient Gojoseon and Buyeo culture.  Back in Episode 86 we saw a few of their attempts at diplomatic relations with Yamato landing along the Japan Sea side of Honshu—possibly a side effect of the path they were taking, sailing down along the eastern coast of the Korean peninsula, rather than via the Bohai Sea in the west.  This may also have been indicative of the relatively friendly relations between Goguryeo and the expanding state of Silla. Silla also offered up a normalization of relations, though it was met with mixed results—and even those mixed results are, well, mixed in terms of just what was really happening versus what was being projected back by Chroniclers writing a century or two later.  Back in the previous reign, that of Ame Kunioshi, aka Kimmei Tennou, Silla envoys had also been received some time after their conquest of Nimna, and the Chronicles, at least, indicate that Yamato was less than enthusiastic to receive them, indicating that tensions remained high, and Ame Kunioshi took every opportunity to admonish Silla and to request that Nimna be reestablished as an independent entity, or so we are told. Similarly, in the 11th month of 574, Silla sent another embassy, but we have very little information on it—given the timing it may have been intended to express their condolences on the death of Ame Kunioshi and their congratulations to Nunakura for ascending to the throne.  About four months later, in 575, Baekje also sent an embassy, and we are told that this one sent more “tribute” than normal, possibly as a congratulations to Nunakura and an attempt to strengthen the Baekje-Yamato alliance.  There may have also been a request for more specific assistance, since Nunakura apparently took the time to remind the Imperial Princes, as well as the new Oho-omi, Soga no Umako, to remain diligent regarding the matter of Nimna. As Aston translates it, he specifically said “Be not remiss in the matter of Imna”.  Yamato was still apparently displeased with the fact that Nimna, which was once an ally, was now under Silla control. Following that, the Yamato court sent their own envoys to Baekje and then Silla—though specifically they sent the embassy to Silla controlled Nimna, according to the Chronicles.  A couple of months later, Silla sent an embassy back, including more tribute than normal, though the only hint of why, beyond the previous mention of Nimna, is that Silla was including tribute for four more townships, which seems kind of a weird flex, but may have been an indication of their growth, as well as a diplomatic notification that these four areas were part of what Silla now considered their territory. The full reasons Baekje and Silla sent more tribute than normal are unclear; it could have been part of a recognition of Nunakura's coronation and an attempt to butter up the new administration.  It is possible that both Baekje and Silla were vying for Yamato favoritism, as well.  Silla may also have been trying to basically pay off Yamato and get them to forget the whole thing with Nimna—something that, as we shall see, was not going to happen quickly. Yamato sent another mission to Baekje in 577, two years later.  This was the mission of Ohowake no Miko and Woguro no Kishi to Baekje, from which Ohowake brought back various accoutrements and set up a temple in Naniwa—modern Ohosaka.  We discussed this, as well as our ignorance over the actual person of Ohowake no Miko, in our last episode, episode 88.  It is interesting, however, if Ohowake no Miko was the actual individual who went to Baekje—mostly we see lower ranking men; those from Kishi level families, or similar.  Occasionally a “muraji” or “omi” level family sends someone, particularly at the head of a military force, but not so often do we see a prince of the blood making the dangerous journey across the seas.  I have to assume that this was an important mission, and that seems to have been borne out when you consider just what was brought back.  Despite all of that, the details are frustratingly vague—worse than trying to find and put together the oldest episodes of Dr. Who and the First Doctor. We do know that the whole trip took about six months, which gives a sense of what it meant to undertake one of these journeys.  Most of that would have been living at the distant court.  They didn't have phones, let alone email, so they couldn't really send word ahead with exact details—although there may have been informal communication networks via the many fishermen who regularly worked the straits.  More likely, an embassy would simply show up in a boat one day and start asking the locals to “take me to your leader”. Once you got there, they hopefully had room for you—they might even have a special location for you and your entourage to stay while they went through the formalities.  After all, someone had to get you on the schedule, and any diplomatic gifts… ahem, “tribute”… should be catalogued and written down before the meeting.  That way the host country could figure out just what they were going to reciprocate with.  There is also possible training in any local ceremony and customs as you couldn't assume that foreign dignitaries necessarily know what is expected.  And then there would be the translating, likely through a shared language, possibly Sinic characters if everyone is literate. Also, during that time, the mission would probably have been hosting guests or being invited out by some of the local elites.  They were both guests and curiosities.  And there might have been some personal trading and bartering going on off to the side—after all, you have to pay the bills somehow, and as long as nothing eclipsed the diplomatic mission, then I suspect there were some other “trade goods” that these ambassadors brought to help barter with locals and ensure they could bring back various goods and souvenirs. In some cases, and it is unclear if it was by choice or not, ambassadors might be invited to stay longer, even settle down with a local wife and family.  There are several examples of this that we see in the Chronicles, so it wasn't all that rare. So that was the mission from Yamato to Baekje.  The next mission from Silla came in 579, some four years later, and we are told they brought “tribute” that included a Buddhist image.  And then, only a year after that we have another mission, but it was dismissed before it could ever be received. And that is a bit odd.  Why would Yamato not receive the embassy?  We aren't given a reason, and it is pretty short, all things considered.  We do know the names of the envoys.  Indeed, the same two envoys:  Ato Nama and Chilsyo Nama tried again two years later, but they were again dismissed, without accepting the tribute.  This is all quite odd, but it does go to show the fickle nature of foreign relations. One possibility may have to do with the way that “tribute diplomacy” appears to have worked.  We know that in the case of the Han, Wei, and even the Tang and later dynasties, states were encouraged to come as tributaries, bringing goods as part of their diplomatic embassy, and then the receiving state was expected to provide items of even greater value in return.  In the 16th century, various daimyo, or Japanese warlords, would use this to their advantage, representing themselves as legitimate emissaries in order to get the Ming dynasty court to give them even greater gifts in return.  As multiple embassies showed up, all claiming to be the Japanese representatives, the Ming court started a policy of only accepting the first one that came, as they had no way to tell who was the legitimate ruler during the chaos of the Warring States period. I bring that up because I notice that the first mission by Ato Nama and Chilsyo Nama took place only 8 months or so after the one in 579, which brought the Buddhist image.  Given the typical time between embassies, that seems very short, and it seems quite possible that the Yamato court didn't believe that the embassy was real, and that it was too soon after the previous one.  Or it could even have been even more mundane—it is possible the court didn't have the stores to pay out against the tribute, though that isn't the reason that they would have given for turning them away.  After all, it was not exactly a safe journey to cross the ocean and make your way to Japan.  Whether you hopped down the island chain or took a more direct route, using the island of Okinoshima as a guide post in the middle of the strait, it was not particularly easy and many embassies never made it across or back. I suspect, however, that there was something else going on, and that is in part because it seems to be the same two individuals coming back two years later, and they were once again turned away.  It is possible that Nunakura and the Yamato court had a specific beef with these two individuals, but in that case they probably would have sent word to Silla to tell them to send someone else.  This probably is indicative of the growing tensions between Yamato and Silla.  From a narrative sense, it would make sense for Yamato to accept envoys just after a new sovereign came to power.  It would help legitimize the sovereign, and it also offers a chance to reset and reestablish the relationship.  The second envoy, bringing a Buddhist image, would certainly be something that the Chroniclers would find historically interesting and would bolster their own thoughts about the rising importance of Buddhism in the period.  However, as we see in an episode from 583, Nunakura was still concerned about trying to re-establish Nimna.  I suspect that this may have been a condition the Yamato court placed on Silla and the envoys, and it is possible that they weren't willing to discuss anything without at least discussing that. Or perhaps that is at least the impression the Chroniclers wish to give.  They are still referring to it as “Mimana” or “Mimana no Nihonfu”, making claims that it was the Yamato government's outpost on the peninsula, and therefore something of a personal blow to the Yamato court for it to have been overrun.  Trying to re-establish Nimna would become something of a rallying cry; think of it like “Remember the Alamo” or “Remember the Maine”; regardless of the truth behind either incident, they were both used as justifications for war at the time.  The case of Mimana was used to justify Yamato actions on the peninsula, and it would continue to be brought back up until modern times, including helping to justify Japan's invasion of Korea in the early 20th century. Here I'll interject with the possibility that there could also have been some internal issues that the court was dealing with.  Specifically, in between these two missions by Ato Nama and Chilsyo Nama, there was a bit of a disruption on the northeastern frontier, as the people known to the court as the Emishi rose up in rebellion. We aren't given the details, but we are told that several thousand Emishi “showed hostility”.  The Chronicle then claims that the sovereign simply summoned the leaders, including a chief named Ayakasu, who may have been a chief of chiefs, and then reamed them out, suggesting that he would put the leaders—i.e. Ayakasu and the other chieftains—to death.  Of course, the rebellious chieftains immediately had a change of heart and pledged an oath to support Yamato. Much more likely, I suspect, there was rising tension and hostility in the frontier regions, and Yamato likely had to raise a force to go face them.  Assuming that was the case, it would have taken time to travel out there, subdue any uprising, and then drag the leaders back to the court to make of them an example to others.  If that was the case, then it may have been that Yamato simply did not feel they had the time to deal with Ato Nama and his crew. For a bit clearer reference, from the 8th through 11th years of the reign, there are simply relatively short entries.  So in 579 there is the mission of ChilCheulchong Nama, who brought the Buddhist image.  Then, in 580, we have Ato Nama and Chilsyo Nama attempt to offer tribute.  Then, in 581, there is a rebellion of the Emishi, followed, in 582, by another attempt by Ato Nama and Chilsyo Nama to offer tribute.  That's about all that we have to go on. In any case, though, we have a very clear indication in 583, only 9 months after again refusing the tribute from Ato Nama and crew, that Nimna was once again on the Court's mind.  Nunakura apparently went on a rant about how Silla had destroyed Nimna back in the days of his father, Ame Kunioshi.  Nunakura claimed he wanted to continue his father's work, but it was unclear just where to get started.  And so they decided to consult an expert. His name appears to have been something like Nichira—possibly something like Nila, depending on the pronunciation of the Sinic characters, or Illa in modern Korean, which is Aston's preferred reading.  It is said that he is the son of “Arishito” or “Arisateung”, the “Kuni no Miyatsuko”, or local ruler, of Ashikita, in the land of Hi, in Kyushu, and that he lived in Baekje, holding the rank of “Talsol”, the second official rank in the Baekje court.  Ashikita was mentioned as far back as Episode 33, during the reign of Oho Tarashi Hiko, aka Keikou Tennou, as he was trying to subdue the Kumaso, and was likely a later addition to Yamato's sphere of influence. Nichira only makes a brief appearance here in the Nihon Shoki, but he is something of an enigma.  He is presented as a citizen of Yamato, but his name appears to be from the Korean peninsula and even his father's name hearkens back to another Arishito, who may have been the king of Kara or one of the associated polities.  And yet here, this Arishito is the local ruler in Ashikita, in the land of Hi—later divided into Hizen and Higo.  Given that he is referenced as “Hi no Ashikita no Kuni no Miyatsuko” this has been suggested as indicating that he was a member of the “Hi no Kimi”, the family that descended from the Lords of Hi.  And this may connect to something later in the story. There do appear to be some later documents that reference Nichira.  Some claim that he was a Buddhist priest, and he's even connected with the famous Shotoku Taishi in some stories, where he is depicted as a wise priest who recognizes Shotoku Taishi's own Buddha nature.  Of course, at this point, the prince would only have been about 10 years old, assuming the dates around his birth are at all accurate—a subject we'll save for a later podcast, as there is just so much around Shotoku Taishi to cover. As for the current story, however:  Nichira was over in Baekje, at the court of the Baekje king, and so it wasn't just a small matter of asking him to come to court.  Ki no Kuni no Miyatsuko no Oshikatsu and Kibi no Amabe no Atahe no Hashima were sent on the dangerous mission of crossing the straits and bringing him back from Baekje.  Their mission was for naught, however.  Three months later they returned, empty-handed, with the unfortunate news that the king of Baekje had refused to let Nichira leave.  Apparently his presence in Baekje was highly prized, and the Baekje king wasn't willing to part with him so easily. Yamato wasn't deterred, however, and Nunakura sent Hashima back to Baekje.  This time, Hashima went straight to Nichira's house before any audiences at court.  When he arrived, he heard a woman calling out in the local language a phrase which Aston found salty enough to throw into Latin:  “Let your root enter my root!”  Despite the implied sexual innuendo of such a statement, Hashima quickly understood what she meant and he followed her inside.  She led him to Nichira, and there Hashima was asked to take a seat. Nichira acknowledged that the Baekje king was not likely to let him go if he had a choice.  The King was likely afraid that if Nichira went to Yamato then he'd never be allowed to return back to Baekje.  Therefore, Hashima had to summon all of the authority vested in him by the sovereign of Yamato to demand Nichira's release in no uncertain terms. Sure enough, Hashima took the bold approach and demanded Nichira's release, and the King of Baekje finally relented and allowed him to return.  He wouldn't go alone, however.  Nichira was accompanied by other high officials from Baekje, including several men of the 3rd and 4th ranks, and a number of sailors to transport them. They first arrived in the land of Kibi, Hashima's own home base, and then headed on to Naniwa, where Nichira was greated by Ohotomo no Nukadeko no Muraji, likely a descendent of Ohotomo no Kanamura, the former top dog in the Yamato court.  He offered Nichira condolences for the long trip he'd had to endure, and set him up in an official residence there in the port city. Later there were daibu—high officials—who were sent to the residence to attend on Nichira. After he'd had time to freshen up, Nichira headed off to the court.  When he drew near, he donned a suit of armor and mounted a horse, and in such a fashion he rode right up to the Audience Hall of the sovereign.  There he bowed before kneeling down.  He then recounted how his forefathers had been sent to the Korean Peninsula up in the first place back in the reign of Senka Tennou, aka Takewo Hiro Kunioshi Tate, in the early part of the 6th century.  After explaining who he was and where he came from, he took off the armor and offered it as a gift to the sovereign himself. Off to such a great start, the sovereign had a residence constructed for Nichira in the area of Kuwanoichi, in Ato—likely meaning an area of modern Ohosaka, near Naniwa.  Later, with all of the ritual pleasantries out of the way, a war council was sent to ask Nichira just how they could move forward on the question of Nimna.  This war council included Abe no Me no Omi, Mononobe no Niheko no Muraji, and Ohotomo no Nukadeko no Muraji. Nichira provided them a plan to go to war, but it wasn't simple nor was it quick.  First he suggested that they spend the first three years building up the prosperity of Yamato, and getting all of the people behind the government.  Next, he suggested building up a massive number of ships, such at that any visitors would be impressed to see them all in the harbor, and thus word would get out and it would project Yamato's military power. Finally, once that was done, Nichira suggested inviting the King of Baekje—or at least a royal representative in the form of a high prince or similar—be invited to Yamato, where they would see all of the power and good governance.  They could then be taken to task for why Nimna had not yet been reestablished. After the war council, Nichira sent a letter to the sovereign, Nunakura.  In it he let Nunakura know that Baekje was going to send a request to relocate 300 ships worth of people to Tsukushi to settle there.  Here things turned rather dark as Nichira suggested that they would see the ships filled with men, women, and children hoping to establish a Baekje colony in the archipelago.  Nichira suggested setting up an ambush around Iki and Tsushima and that they should slaughter everyone.  Then Yamato should build up fortifications of their own—probably as coastal defenses in case Baekje decided to retaliate. And here I'm going to interject that this seems just really odd and strange.  First, Nichira and Nunakura were talking about trying to reestablish Nimna with their ally, Baekje, and suddenly Nichira is suggesting that Baekje might try to establish a colony in their territory, and therefore it should be wiped out.  That all feels very extreme, and this whole passage has puzzled commenters, especially when you consider the reputation Nichira later has as some kind of holy priest or monk. Apparently this was the kind of advice, though, that may have been why Baekje did not want Nichira to come back in the first place.  In fact, as the Baekje envoys themselves began to head out to return to Baekje, they left a couple of people in Yamato with a sinister plot of their own: as soon as the ships had sailed off and made considerable distance on the way back home, those left behind were to assassinate Nichira.  In return, they were told that they would be given a higher rank and that their families would be looked after, in the very real possibility that they found out and killed themselves.  A not insubstantial promise at the time. With the official residence in Naniwa vacated after the departure of the rest of the Baekje delegation, Nichira decided to move back in, rather than staying in the home made for him in Kuwanoichi.  The would-be assassins tried to approach him, and hatched plot after plot.  However, they were stopped because apparently Nichira had some ancient superpowers.  Indeed, his body apparently glowed brightly, like a flame of fire, and so the assassins could not get anywhere near him.  They had to wait until the end of the 12th month, when Nichira's own radiance faded, and they were then able to slay him. This whole thing about radiance is intriguing, and may have several origins such that even if it isn't factually accurate, it may have something more to say about just who Nichira was or might have been. First off, there is the obvious.  “Nichi”, in “Nichira”, means the “sun”, and so it could have been a direct allusion to Nichira's name.  This strikes me as also intriguing because the 12th month indicates the end of the year, usually  meaning that it is darker.  While the Winter Solstice would not have necessarily been in the old twelfth lunar month, those would have been the days when the suns light was least seen.  Add to this that it was at the end of the month, and based on a lunar calendar, the end and beginning of the month would have been the times of the new moon, when it was not visible in the sky.  And so we come to what most likely was the darkest night of the entire year. There is also the fact that he is from Hi no Kuni—he is even considered a member of the ruling family of the land of Hi.  The character of “Hi” in this instance is fire.  Michaeol Como notes that the Hi no Kimi appear to have been associated with fire cults, as well as with rites of resurrection.  “Hi no Kimi” could also be translated as “fire lord”.  There may be some connection there with the story. Finally, we can't ignore the Buddhist context.  Holy individuals are often said to radiate light from their bodies.  For example, we have the story about Nichira meeting the young child that would be known as Shotoku Taishi, found in the Konjaku Monogatari, or “Tales of Now and Then”, a 12th century collection of various stories, many focused on Buddhist stories.  In that story, Nichira radiates a light and the Shotoku radiates a light of his own in response.  In fact, Buddhist images often depict holy figures with halos, or even wreathes of flames around them, likely a depiction or literal interpretation of what we find in the Buddhist texts, which may have originally been meant more metaphorically. Oh, and notice how I talked about resurrection?  Maybe you thought we'd just let that one slide.  Well, apparently there was a brief zombie moment, as Nichira suddenly came back to life after he had been killed just to implicate the men from Baekje who had stayed back, and then he died again.  Supposedly this is because there was a Silla envoy in port, and he didn't want them to take the blame. That resurrection piece, well, it isn't the first time we've seen that, and it isn't entirely uncommon to hear about something along those lines.  In the Harima Fudoki there is another story of resurrection, and it involves a member of the “Hi no Kimi”, or lords of Hi.  In that story, a member of the Hi no Kimi came to a center of Silla immigrants and married a young woman whom he had brought back from the dead.  Another connection between the country of Hi and some of what we see attributed to Nichira. At the same time, Saints in ancient England would occasionally rise from their deathbeds for one last piece of wisdom or to admonish someone before laying back down into that sleep of death.  At the same time, it is possible that diagnosing death, versus, say, a coma or other unconscious state with very shallow breathing, wasn't always a clear thing. In the west, as recently as at least Victorian times people were so afraid of being buried alive that there were tombstones created with bells that went to a pull down in the coffin, just in case.  There have also been practices of pricking a corpse with a needle or similar to try to get a response.  So I could believe that every once in a while a person who was declared deceased wasn't quite ready to start pushing up daisies, and it is possible that this is more of a deathbed accusation than any kind of resurrection. Still, the story clearly depicts it as a brief, but true resurrection.  From his words, the court arrested the envoys who had remained behind and threw them into some kind of confinement while they figured out what to do with them.  Nichira's wife and children were moved to Kudaramura, or “Baekje Village”, in the area of Ishikawa, while the sailors who had been part of Nichira's household were settled in nearby Ohotomo no mura.  It is unclear if they were given leave to return to Baekje if they wanted, or if that was even on the table. As for the murderers themselves, they weren't punished by the Court.  Rather the court handed them over to Nichira's family, the Ashikita, for them to deliver justice.  I believe this is the first time we've really seen this kind of justice in the Chronicles, with the familial groups taking such a direct role. Now why is this story important, and what does it tell us? Well, nominally, this says something about the continuing struggle by Yamato to reestablish Nimna, but I'm not sure how much of that is accurate.  Though the story starts out about consulting Nichira about Nimna, there is nothing more to say on that topic, and it quickly becomes something that is almost more about the seemingly fragile Baekje-Yamato alliance. There is also an interesting side note that through all of this there were apparently Silla emissaries there in Yamato, even though the Chronicle claims that the last two were sent away, so what's up with that?  It could be that the story is anachronistic—that is, it isn't recorded in the right year.  Or there was a mission that just didn't rise to the level of being noticed by the Chroniclers.  One other thought is that the formal diplomatic ties were only some of the traffic flowing back and forth.  This seems the most likely, to me.  By this point there was no doubt a desire for trade goods on both sides of the strait, and no matter where people came from, the merchant ships were likely plying the waters back and forth.  So it is quite possible that the men of Silla who were in port were part of a trade mission, not necessarily diplomats. Michael Como suggests some other reasons why this whole thing was considered important.  He notes that there are several things here that connect this to the Abe family.  It is unclear where this family comes from, but they have been mentioned here or there throughout the Chronicles, and by this point are at least are fairly high up in the court.  Their name is a bit of an enigma for me, and I'll have to do more research.  I just want to note that they use a different “Be” than the Mononobe or similarly created corporate families.  It is unclear to me why this would be the case, unless this is just where the two seem similar. It should be noted that we should be careful not to assume too much about this early Abe family from one of its most famous Heian era descendants, Abe no Seimei, known as a famous Onmyoji, or master of Yin-Yang divination.  I'm not entirely sure that the Abe were any more or less court ritualists than any other family, especially this early.  Rather, it is their influence over certain geographic regions that is more immediately of interest. We noted that as the son of a “Hi no Ashikita no Kuni no Miyatsuko”, Nichira was likely a member of the Hi no Kimi clan.  They were originally based in southern Kyushu, and Como notes that they may have been under the sway of the Abe clan, at least by the 7th century, along with other notable families of Tsukushi, which is to say, modern Kyushu.  There are a lot of connections between Ashikita, Hi, and Silla that are telling.  In the Harima story, it is a Silla wife that the Hi no Kimi marries.  When Nichira resurrects, it is specifically to ensure that the Silla envoys who were present would not take the blame.  Then there is his father's name—or more likely title—of Arishito.  A term seen used for the King of Nimna at one point, but also for the ancient Tsunoga, who is said to have been an ancient prince from the continent.  Como suggests that Hi no Kuni—and thus their lords, the Hi no Kimi, may have played a part in the rebellion of Iwai, when Iwai attempted to ally Kyushu with Silla to break off contact between Yamato and Baekje.  It is even possible that this was one of the reasons that Nichira was basically being held hostage in Baekje—perhaps he and his family had been exiled after the rebellion, or else left before any harm could come to them. It would make some sense as to why the court sought him out in the first place.  If he and his family were familiar with Silla, perhaps the court thought he would have particular insights.  It might also suggest some of his motives regarding Baekje as well.  Still, the picture is far from clear. Although the Chronicle says that Nichira was taken back to Ashikita and buried, other sources suggest that he was entombed  in Naniwa at Himejima, near Himegoso shrine.  This, in turn, was the home of a sub-lineage of the Abe family, known as the Himegoso Abe.  Como suggests that by the 7th century, the Abe were appropriating various Hi no Kimi cultic centers, to the point that by the time the Chronicles were written, the Abe no Omi and the Hi no Kimi were claiming common ancestry and jointly participating in various rites. Como then links the timing of the death of Nichira to certain court rituals of fire pacification and purification.  And so there may have been much more at play here than simply the story of Nimna and the attempts to reestablish that country. As for the envoys who sailed off and left their lackeys to do their bidding?  Apparently they were struck with a bout of karma on the way back, and their boat foundered and sank.  This was likely seen as proof that their deeds had been committed with evil intent, at least by later readers, interpreting everything through a Buddhist lens that likely saw Nichira as more saintly than it seems he truly was. After all of that, though, there is no evidence that the court really pulled it off.  Instead, in 584, the year after everything had gone down with Nichira, the court sent Naniwa no Kishi no Kitahiko off to Nimna, now controlled by Silla, presumably to negotiate for some kind of reinstatement. That doesn't appear to have happened, however, and the year after that, in 585, there was one more attempt, this time by Sakata no Mimiko no Miko.  Sakata had previously been sent on a mission to request Silla reestablish Nimna in 571, only months before the sovereign, Ame Kunioshi, died.  Now, as he was about to set out, the sovereign and the powerful Mononobe no Moriya came down with a pestilence, and were ridden with sores, such that they called off preparations for the mission.  And sure enough, later that year, Ame Kunioshi's successor, Nunakura Futadamashiki, likewise passed away. I guess the rule here is don't send Sakada no Mimiko to try to demand anything about Silla. Of course, I have to also wonder if there wasn't something else going on.  It's suspicious that the Chroniclers recorded two missions to Silla, both led by the same guy, both about reestablishing Nimna, and both happening just before the Sovereign passed away.  Maybe history really repeated itself like this, or maybe the Chroniclers just knew that such a mission was sent in the last year of one of these reigns, and then put it in bothAnd we don't hear anything more about Mimiko after that, either. We also don't hear anything else about the unfortunate envoy, Sakada no Mimiko, either.  The other interesting thing to note is that, like Ohowake no Miko, Mimiko is a certified royal prince, though I don't see any immediate name to connect him with, at least in the immediate lineage.  It has been suggested that this is one of the sons of Wohodo no Ohokimi, aka Keitai Tennou, though even that feels tenuous to me. Either way, both he and Nunakura, as we noted last episode, passed away from the disease sweeping the land. And that concludes the reign of Nunakura.  Next, we'll get into what happened after his death as we start to see the Soga influence become pre-eminent.  There is more to say about the growth of Buddhism and about the clash between the Soga and the Mononobe, one of the formative conflicts from this early period.  And of course, we've already caught glimpses of Prince Umayado, aka Shotoku Taishi, who had quite the impact on the court—assuming he even existed.  But that's a discussion for another episode. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Hey girlfriends, this episode seriously touched my heart and soul as a Mom.  Join me as I welcome Katie Fasciano, a Mom, Author, and trained level four Seimei Practitioner.  Katie shares her journey about her book, "Never Give Up Hope, the little girl who changed the world," which captures the spirit and journey of her daughter, Elizabeth, who sadly lost her battle with cancer. Katie explains how her book is a way to embody her daughter's legacy and how it can speak for her beyond her time on Earth. We chat about the importance of having and leaving a legacy and how her experience with her daughter allowed her to step into her passion and purpose in order to leave her legacy behind as well as keeping Katie's alive!  Katie also delves into Seimei, a holistic technique that she discovered during her daughter's battle with cancer. Katie shares how Seimei helped her daughter with her overall wellness and how it became a tool for her own self-care.  This one is not to miss!  To purchase Katie's book, "Never Give Up Hope, the little girl who changed the world," Click here:  https://a.co/d/fhaJqZs What did you LOVE from this episode? Hop on over to my IG HERE and let me know under this episode's post! Would love to hear from you, Goalfriend! OUR SPONSORS: The Fresh Works of Port Richmond. Follow on IG HERE Sign up for my VIP e-mails HERE Join our Squad!: FREE weekly accountability group: NEXT LEVEL WOMEN! Are you are looking to level up in life? Looking for a powerhouse group of like-minded women to share your goals, dreams, visions, & ambitions? Are you craving a network that holds you accountable, cheers you on, and helps you smash through your personal glass ceilings? Looking to connect with other goal getter women knowing network and collab is where real growth happens? If so, then I got you! Click the link below to hold your spot, calls will be via zoom Mondays and Fridays @ 11:30am est. CLICK HERE TO JOIN!

Today on Share Your Story I have a returning guest, Katie Fasciano, who is a holistic practitioner, Seimei Healer, and warrior. She works with individuals to help them recover from physical and emotional situations. She discovered Seimei 5 years after her infant daughter was diagnosed with a rare stage 4 brain tumor. Katie began learning the healing shortly afterwards. Some of the benefits of Seimei for her daughter include reduction in anxiety and a decrease of pain. Her work can be done in person and also over the phone.  During Katie's first appearance, she shared what Seimei healing is and the role it played in Katie's warrior journey through the life, death, and grief aspects of pediatric cancer.  Tune in to episode 27, Magic of a Healing Warrior. Now, 10 years after her daughter Elizabeth's death, Katie has just published a book called Never Give Up Hope: The Little girl Who Changed the World and she's here to tell us all about it and how her grief journey has unfolded since then. Www.seimeihealing.com Katie's book, Never Give Up Hope can be found on Amazon.

When 13-month-old, Elizabeth was diagnosed with cancer, her parents immediately turned to traditional medicine as most parents do. She had a very aggressive, rare brain tumor that required risky surgery. After the surgery, Elizabeth started chemotherapy. After a brief remission, the tumor returned, and they tried more chemotherapy. After Elizabeth's second relapse, she was 3 years old, therefore qualifying for radiation which gave Elizabeth her longest remission yet - more than two years, but again the tumor returned. During this time, traditional medicine began to run out of options and Katie began to wonder, 'Is there something else out that that I can offer my child?' She talked to another parent in a similar circumstance who told her about the practice of Seimei. Katie was told about an open session nearby that was occurring that very night. This is how Katie and Elizabeth began their Seimei journey. Seimei can be defined as 'a Japanese way of healing through awakened energy.' After that first session, Elizabeth began to move and run better than she ever had. Katie knew that she had to learn more for Elizabeth to start the treatments at home as well. Katie did just that, learning more about Seimei to give her daughter a bit of relief. When all traditional medicine methods had been exhausted and doctors gave Elizabeth only 2 weeks to live, Katie had to rely on Seimei completely. This healing practice gave Katie and Elizabeth nine more incredible months together before Elizabeth died. Now Katie would be the first to tell you not to abandon traditional medicine, but she would say, and I would agree with her, that there is much about the mind and the soul that we do not understand. There is a power there that is often ignored. This power impacted Katie so much that she did not give up Seimei the day that Elizabeth took her final breath. She now spreads this knowledge and method of healing to others through her own business. You can find Katie at seimeihealing.com and even look for her book in the coming month.  

This episode we take a look at the reign of Takewo Hiro Oshikuni Tate, aka Senka Tenno, and we take our first steps into what is referred to as the Asuka Period, due to the large number of rulers who had courts in the region of Asuka in the southern Nara Basin. For more information, check out https://sengokudaimyo.com/podcast/episode-80 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 80: The Asuka Period Begins! When last we looked at the Chronicles, we were in the reign of Magari no Ohine, aka Ohoye—though we've gone with Ohine so I'm going to stick with that—aka Ankan Tennou.  Assuming the dating in the Chronicles is correct, he was born about 465, and would have come of age in the era of Wakatakiru no Ohokimi, aka Yuuryaku Tennou.  When his father, Wohodo no Ohokimi, first took the throne in 507, Ohine would  would have been in his early forties—his father only in his mid to late 50s.  And so when his father passed away about 25 years later, Ohine was already into his late 60s, himself.  It is unclear whether his father reigned for 25 or 28 years; the Chronicles say 25, officially, but then note that there is another source that claims it was 28.  It goes on to skip over about three years, during which Ohine himself didn't take the throne, allowing for 28 years to have passed.   That discrepancy of three years may not seem like much, but it is still curious. Realistically, though, he had his hand on the tiller of the ship of state for much longer.  We see his hand in stories dated to about 513, when he is shown politicking on national issues, taking a royal princess as his wife, and being established as the heir apparent.  So he is actively participating in the government, and while it does appear that the long tradition of co-rulership, which we've discussed a few times, may have died out around this period, there seems little doubt as to his influence in the court. And yet, Ohine's reign only lasted two years.  He was perhaps 68 or 69 years old when he took the throne, and he would die in the following year.  Despite his influence, his father's long reign had kept him off the throne for much of that time, and he was likely considered venerable even as he took the throne.  He was succeeded by his maternal brother, the second eldest son of Wohodo no Ohokimi, who full name was Take-wo Hiro Kunioshi Tate.  Based on his age and the dating in the Chronicles, he was only about one year younger than his older brother.  So everything I said above about Ohine coming to the throne at a late age applies to Takewo as well - he would have also been through almost 7 decades by that point, so he was no spring chicken. It is unclear what Takewo's role was, growing up.  He was the second son.  His older brother was the heir apparent, and had his elder brother had children, no doubt those children would have been expected to inherit.  However, such as not meant to be, as Magari no Ohine died childless. Here I should point out that there were other brothers, since in the stories we've seen so far there has not necessarily been an insistence on the eldest brother taking the throne.   One of these brothers was the young Ame Kunioshi Hiraki Hiro Niwa no Mikoto.  Born to Wohodo and his formal queen, Tashiraga, he would have been 26 at the time of Magari no Ohine's death.  Young, in comparison to Takewo, but not impossibly so, and certainly old enough to have taken the throne.  In fact the Chronicles treat it as a forgone conclusion, though that is likely more twenty-twenty hindsight than anything else.  Besides, although his mother was queen, that appears to have been a blatantly political marriage, designed to join Wohodo's line with that of the previous sovereigns.  Even Ohine had married a royal princess from the previous ruling line, and Takewo would be little different.  Still, it seems likely that Takewo and Ohine were likely from the more favored line, at least at the time, and as they took the throne, had they had heirs who could follow after them those heirs would have likely been the new royal lineage. So: both Ohine and his brother came to the throne quite late in their lives, and neither would hold it for very long.  That doesn't mean, though, that there aren't some important tidbits for us in their stories.  As we've discussed in the last few episodes, a lot happened during Ohine's reign, particularly with the establishment of various royal granaries.  His entry in the Nihon Shoki is over twice the length of Takewo's, even though the latter's reign was longer, though not by much—lasting from the twelfth month of 535 to the spring of 539—a little more than three years, all told.  Still, Takewo's reign has a few notable events.  First such thing is the enthronement ceremony in the twelfth month of 535, as the Ministers of the court delivered up to Takewo the regalia—the sword and the mirror.  Notice that there is no mention of the jewel, and neither is their mention of the seal, which was the item given to Takewo's father, Wohodo, on *his* ascension, which we discussed back in Episode 75.  This continues something of a trend, where the sword and the mirror are the truly public regalia. Then, they moved the palace, as was customary.  The Chronicles say that they set it up in Ihorino, in Hinokuma.  This has traditionally been identified as being in the Hinokuma district of Asuka, near Omiashi jinja.  Omiashi jinja claims to be the family shrine of the Aya, one of the families that trace their lineage back to the weavers brought over from the Korean peninsula.  That family, much like the current dynasty, traced their own lineage back to the time of Homuda Wake, and I wonder if there wasn't some kind of connection that would have made Hinokuma important to the sovereign and the court back in the early 6th century. It is also near the site of the ruins of Hinokuma temple, said to have been established over a century later, in 686.  Temples often were their own kind of symbol, and likely spoke to some importance for this area at the time it was founded, though it is likely that was coincidental to the site's use by Takewo and his court, assuming the Chronicles can be trusted on that point. Now some of you, like me, may have picked up on the location of this palace; that is to say, Asuka.  As in the Asuka period.  This is the period, between the 6th and 7th centuries, when many of the sovereigns based their capitals out of this region south of Kashihara in the Nara Basin, and hence the name.  We'll talk more on this periodization—as well as the various dates and what they mean—later on in the episode.  For now, just know that this area, which is rich in archaeological evidence for this period, is going to be of particular importance to us—so much so that scholars have named an era after this region. After setting up the palace, we are told that Takewo appointed his ministers.  Two of the names are no surprise—Ohotomo no Kanamura and Mononobe no Arakahi were still around, and had continued in positions of power.  Two new names join the list, however:  Soga no Iname no Sukune was made Oho-omi, and Abe no Ohomaro no Omi was made Daibu. Soga no Iname comes from the famous Soga clan.  They claimed descent through none other than the famous Katsuragi no Sotsuhiko, and have popped up now and again.  For more on Sotsuhiko, check out episode 47.  The last mention appears to be during the reign of Wakatakiru no Ohokimi, when they mentioned Soga no Karako—which looks like it may be talking about someone born on the Korean peninsula.  Given their connections to the continent and their eventual connection with Buddhism—as we'll see in later episodes they played a large role in bringing it over and popularizing it in Japan—it seems quite likely that they had ties to the Korean peninsula.  Here, we see Soga no Iname being made Ohoomi, the head of the Soga no Omi family, and what appears to be a rank of prime minister, although so far the actual authority of the Oho-omi in State affairs seems a bit hit or miss. Abe no Ohomaro, on the other hand, is being made Daibu.  This term is interesting—they are not making Ohomaro the head of the Abe clan, which would also be Ohoomi, one assumes, just like the Ohomuraji of the Ohotomo and Mononobe, though there are a lot of “Omi” ranked families that have been mentioned, but only a handful who have been mentioned as Oho-omi.  The term “daibu” has shown up a few times in the Chronicles before, and generally just seems to refer to high ranking court officials, generally, though here it seems to be a specific court title.  It would certainly be used that way, later, but it is also possible that, like Omi, it was originally just a more general term for high ranking ministers. The Abe family has shown up here and there.   Much like the Mononobe, their family name appears to suggest that they were originally formed as one of the “-Be” corporate family groups, though of course they show up in the Chronicles well before that would seem to have been the case, and have been prominent enough to marry daughters off to various sovereigns, so they at least claim something of a pedigree.  They would continue to be important at court, and appear to have been close allies with the Soga clan, at least in this period. There are a host of famous Abe throughout history.  From the poet, Abe no Nakamaro, to the famous Onmyoji, or Yin-yang diviner, Abe no Seimei.  There was a branch of Abe in the Tohoku region that regularly caused problems for later courts.  And of course there is the modern political dynasty, as well, including the late Prime Minister, Abe Shinzo.  However, it is somewhat difficult to know just who is actually related.  The poet Nakamaro may be named for a village, rather than for his relationship to the court family.  There are even different ways of spelling and pronouncing the Abe name, even in the Nihon Shoki itself.  The Abe family was large enough that it would not have been difficult for someone to claim a relationship that didn't exist, particularly in some of the more chaotic times.  Still, we'll try to keep track of them as best we can, at least as they interact with our narrative.  In this case, that means keeping an eye on Abe no Ohomaro and his position at court. Besides affirming the ministers, there was also the appointment of a queen.  Here we again see the trend to connect this dynasty with the previous, as Takewo's primary wife was none other than Tachibana no Nakatsu, a daughter of Ohoke no Ohokimi, aka Ninken Tennou.  Together they had one son and three daughters, so technically it would appear that he did have an heir when he passed, but as we'll see, that isn't quite how the succession ended up working out. One of the major events of this reign seems rather substantial.  That's the creation of a government house—basically an administrative center—in northern Kyushu, specifically in Nanotsu no Kuchi.  Ostensibly it was to organize granaries to consolidate and distribute food as necessary.  Of course, it can't be forgotten that rice was not just food, but also the basis of the economy.  So granaries were just as much a place that taxes could be collected, and that would have given officials there a tidy sum, some of which was no doubt destined for Yamato, but which I imagine was also used to help grease the wheels of local government. We've seen this coming for some time.  We see the military subdual of Kyushu in the old stories, and we see various people sent out to bring it to heel or otherwise administer at least the northern areas, which would have been part of the critical trade routes between Yamato and the mainland.  Mononobe no Arakahi had been sent down with what we are told was a “battleax” of office to put down the Iwai Rebellion.  That was about ten years ago, and we see Arakahi still in the government.  Now, however, Yamato seems to be consolidating its hold over the area, instituting economic controls, beyond just the threat of military force. There are also the various areas and families that they drew upon to fund and kickstart this venture.  Most of it is from the Yamato region—Mamuta, in Kawachi; Owari, near modern Nagoya; Nihinomi, likely near Ohosaka; and Iga.  The families in charge of this include Aso no Kimi, who must have had some leverage in Mamuta; Soga no Iname, who held influence of the Owari no Muraji; Mononobe no Arakahi, who apparently was in charge of the Nihinomi no Muraji; and then the Abe family, who directed the Iga no Omi.  Of these, I find the Aso no Kimi most intriguing, as the others are all related to the great ministers of state.  Aso no Kimi feels out of place, to me.  It may be a reference to Mt. Aso or similar.  But I also can't help but notice that we have one Great Minister missing:  Ohotomo no Kanamura, though not for long. The rest of the setup of this government house—what sounds suspiciously like the area we'll later come to know as the Dazaifu—included commandments that the local regions of the island of Kyuushuu also provide funds, which is to say rice.  They consolidated reserves from Tsukushi, Hi, and Toyo, which is mostly northern Kyushu. This was all in the year 536.  Whether that is when it was commanded or that is when it was setup is not quite clear to me.  One suspects that it would have fallen to Mononobe no Arakahi to administer things from this new government center, if it weren't for that fact that Arakahi passed away only about a month later. It is unclear who administered this new government house immediately, but in the year following, 537, and with Silla breathing down Nimna's neck, Takewo's government assigned Ohotomo no Kanamura's sons, Iwa and Sadehiko, to assist Nimna.  Iwa took charge of the government in Tsukushi, which would have been supplying any adventures on the peninsula, including raising troops and making preparations. Meanwhile his brother, Sadehiko went to Nimna and, we are told, “restored the peace” there, as well as lending aid to Yamato's ally, Baekje. This is rather vague.  I don't see anything in the Samguk Sagi that clearly equates to this.  In 532, the Silla Annals talk about the King of Keumgwan Kara surrendering to Silla, though Kara would continue to be a going concern for at least another sixty years or so.  It is possible that this had something to do with this new expedition around 537, but it isn't clear. Takewo would pass away in 539.  His kofun near Mt. Unebi, just a little ways north of his palace at Hinokuma.  It is identified as one in modern Toriyacho.  It is said that he was buried together with his wife, Tachibana, and one of their children, who died while still quite young. And that's where we might end things, but there are a few other points to note for this period.  For one thing, this is a great time to discuss periodization in Japanese history, since some people claim that the Asuka period started during this reign—specifically referencing the date of 538. Periodization of historical eras often seems straightforward, but more often than not it is anything but.  Periods may be designated for political reasons or even cultural.  Political reasons may include things like a change in government, or even a change in the location of government.  Certainly the Nara period, starting in 710, is based quite squarely on the foundation of Heijo-kyo, the continental style capital in modern Nara city.  Likewise the Heian and Kamakura eras are often dated from the founding of the governments in those areas. However, just because the government moved does not necessarily mean that things changed overnight, or even much at all.  Likewise there were smaller changes that often happened within these periods, so within the Heian and Kamakura periods, you get terms like the Fujiwara and Insei periods to denote specific aspects of who was controlling the government at any given time. For some, that means that the Asuka period doesn't start until the reign of Toyomike Kashikiya-hime, aka Suiko Tenno, in 593, and by the narrowest definition only continues until the Taika reforms in 645, which are easily defined political dates with broad agreement across the scholarship for when they occurred. And yet, we know that there were governments based out of the Asuka period before that, if the Nihon Shoki is to be at all believed.  So if this is about the location of the capital, why not start it with Takewo and his palace?  Shouldn't that be the start of the so-called “Asuka Period”?  After all, during this period the sovereigns continued the practice of building new palaces upon their ascension, with most, though not all, being in the Asuka area.  And yet, that probably wouldn't really help break up the period in the most meaningful ways.  After all, if we go with that idea, why not start when Wohodo no Ohokimi built his palace in Iware, just a little to the north?  What was so different from one to the other? On the other hand, cultural periods tend to focus on changes in things like art or even thought.  These often overlap well, but not exactly, with political periods.  For instance, you may hear about the Higashiyama period, a time in the Muromachi when the Higashiyama era of Kyoto was ascendant, and it was influencing artistic growth and evolution across the country.  But even that is a hard thing to tack down. For the Asuka period, perhaps the biggest change – and one we will spend a lot of time discussing – was the introduction of Buddhism, that foreign religion from India, transported across Eurasia to the Korean peninsula and then over to Japan.  The primary figure to whom the spread of Buddhism in Japan is attributed is the enigmatic Shotoku Taishi, who served as a regent for Toyomike Kashikiya hime, and instituted myriad reforms, often along continental models.  And yet, if we want to look at the start of Buddhism, that actually goes further back—and for many it goes back all the way to the years included in this reign—specifically the year 538. Now the year 538 in the Nihon Shoki contains no mention of Buddhism.  In fact, the Nihon Shoki wouldn't have a record of anything related to Buddhist teachings coming to Japan until about 13 or 14 years later, in the reign of the following sovereign, known as Kimmei Tenno, whom we will be getting to shortly.  This chronicle states that it was in about 552 when an envoy from Baekje brough an image of the Buddha as well as Buddhist scriptures to the court.  However, these days it seems that many scholars prefer a date of 538 for this particular event.  The 538 date comes from the records of Gangoji Temple—the Gangouji Garan Engi—as well as the Jouguu Shoutoku Houou Teisetsu, aka the Jouguu-ki.  This latter is purported to be a biography of Shotoku Taishi, and comes from the 8th century, so contemporary with the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi.  Both of these sources lend credence to the idea of 538 being when these Buddhist icons first came over, and so many people will start the Asuka period at this date. To be clear, it isn't as if Buddhism came over once and that was the end of it and everybody became Buddhist.  This is just the first recorded instance of Buddhist items and ideas entering Japan—it wasn't until later, as the court was adopting more and more continental ways, that Buddhism really gained acceptance and spread.  Eventually it seems that state sponsorship of temples would override the construction of large kofun, as economic resources and labor were shifted to these new institutions of the state, bringing the Kofun era to its eventual end.  But that is still down the road for us.  Right now we are just at the beginning of the introduction of Buddhism, and while things are changing and the state is definitely growing, life didn't suddenly take a turn one way or the other. As for the date of 538—why was this, in hindsight, incredibly important religious and cultural event not mentioned in the reign of Takewo?  Why was it instead mentioned in the reign of his successor? I've seen a few theories, but nothing that can concretely answer this question.  Of course, there is the possibility that Takewo just wasn't as impressive.  The Chronicles seem to take issue with both his lineage and his elder brother's, suggesting they weren't true heirs because they did not have the full pedigree that someone like their brother, Ame Kunioshi, had.  Of course, that could also have something to do with the path history took—to the Chroniclers it only made sense, but I think we can all see how that could have turned out differently. There is also a theory that Ame Kunioshi, aka Kimmei Tenno, was actually co-ruling.  Some have even suggested that Takewo and his brother, Magari no Ohine, were fictional,  though why they would need to pad things out is anybody's guess.  It certainly does not seem unreasonable to think that some tradition of co-rulership had briefly continued in some form.  As such, it may be that it did happen during Ame Kunioshi's reign, but that said reign overlapped with his brother.  If that were the case, the Chroniclers may have been teasing the two apart to provide a more direct narrative. In the end, it is hard to know exactly why the dates don't correspond between the different documents, but for our part I think we can say that we have now at least dipped our toes into the Asuka Period, especially as we get into the reign of Takewo's younger step-brother, the youngest son of Wohodo no Ohokimi, or so we are told:  Ame Kunioshi Hiraki Hiro Niwa, aka Kimmei Tennou But that will be for another episode, and there is so much to talk about:  More contact with the continent, further discussion of the coming of Buddhism, and perhaps a look at some of the archaeology, including some volcanic events that don't seem to have made it into the Chronicles themselves.  All of that, coming up. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.    

FanyuFanme can't think of a better way to kick off another amazing year as a Fanyu than with “Wild Yuzu.” Before moving on to GIFT, let's show Prologue もう少しの愛 [a little more love] as we bask in Yuzu's unforgettable SEIMEI of all SEIMEIs. Then, try to keep up with the latest Yuzu events in yet another edition of "早く[Hayaku] Fanyu!" - the segment which, thanks to Yuzu's productivity level, appears to have landed a permanent home in every episode. BLOG POSTS FEATURED ON THIS EPISODE: Wild Yuzu. (at 2:03) https://fanyufanme.com/wild-yuzu/ TRANSLATIONS: hayaku [早く] - quickly Hanyupathy - the act of feeling every emotion upon the sight of Yuzuru Hanyu haru yo koi [春よ、来い] - Come, Spring Toukyoudoumu [東京ドーム] - Tokyo Dome daijoubudayo [大丈夫だよ] - it will be okay ketsunochikara [ケツの力] - ass power FOLLOW FANYUFANME ON SOCIAL MEDIA: YouTube: https://youtube.com/@FanyuFanme Instagram: https://www.instagram.com/fanyufanme Twitter: https://twitter.com/FanyuFanme Facebook: https://facebook.com/FanyuFanme Redbubble: FanyuFanme.redbubble.com Official Website: https://fanyufanme.com/ FOLLOW YUZU ON SOCIAL MEDIA: YUZU'S Instagram: https://www.instagram.com/YUZURUofficial_ YUZU'S Twitter: https://twitter.com/YUZURUofficial_ YUZU'S "YouTune" Channel: https://youtube.com/@hanyuyuzuru2624

Nothing a mother will not do for her child, especially in the face of pain and illness. Difficult situations can shape us into warriors capable of special abilities such as healing. Remember to subscribe to the show, so you don't miss exclusive episodes and grief insights. https://anchor.fm/jenny-dilts-grievingcoach/subscribe Joining us this time is Katie Fasciano who is a Seimei Healer and warrior. She discovered Seimei 5 years after her infant daughter was diagnosed with a rare stage 4 brain tumor. Katie began learning the healing shortly afterward. Some of the benefits of Seimei for her daughter include a reduction in anxiety and a decrease in pain. In this episode, we will learn more about Seimei and Katie's warrior journey through the life, death, and grief aspects of pediatric cancer. Visit grievingcoach.com and subscribe for the latest news and updates. About Katie: Katie is a trained Level IV Seimei practitioner. Her training took place in America and Japan, where she received the Awarding of Power Ceremony at the Houjyushu Houjyukai Temple in the Seimei headquarters, Saga, Japan. As a member of the Board of Directors, Assistant Teacher and the Event Coordinator of the Seimei Foundation USA, Katie keeps herself very involved with the Seimei community. Katie has a private practice, “Seimei Healing”, located in Westwood, NJ, where she works with her clients, both in-person and long-distance. Katie also continues to increase her knowledge of Seimei through classes and workshops held at the Seimei Foundation. Katie is a highly skilled and effective Seimei practitioner as well as a warrior. Ever since, she continually trained with Seimei, both in the US and Japan. It started as a hobby and has now become her passion and career. Her work encompasses leading workshops, providing sessions, and speaking at summits Katie can be found on: Website: https://seimeihealing.com/ Email: seimeihealing@gmail.com Get to know Jenny Dilts! Jenny Dilts is a certified Grief Coach who specializes in helping people transform grief into growth. She does this one conversation, one heart, one experience at a time. From her personal experiences with grief, she has learned to lean in, ask questions, and reflect with gratitude on the lessons she's received from Grief. She now uses this pattern to help her clients transform their grief from foe to friend. Find out more at grievingcoach.com. Make sure you subscribe to the show so you don't miss special episodes and interviews. https://anchor.fm/jenny-dilts-grievingcoach/subscribe You can also support the show by donating at: https://www.paypal.com/donate/?hosted_button_id=ECQDQS6LBD894

Abe no Seimei se ha convertido en un superhéroe en la cultura pop japonesa, un hechicero similar al mago Merlín en Occidente. Como figura histórica, fue astrónomo en la corte imperial de Kioto en la segunda mitad del siglo X. Sirviendo como un onmyōji, o un maestro del yin-yang, Seimei aprovechó al máximo su conocimiento de las estrellas en adivinaciones y rituales que cautivaron al emperador y a la nobleza. ¿Cómo obtuvo Seimei el conocimiento que tenía? Con acceso exclusivo a documentos rara vez vistos, exploramos al hombre, y la ciencia, detrás del mito.

Abe no Seimei se ha convertido en un superhéroe de la cultura pop japonesa, un hechicero similar al mago Merlín en Occidente. Fue astrónomo en la corte imperial del Kioto del siglo X. Sirviendo como un maestro del yin-yang, Seimei cautivó tanto al emperador como a la nobleza.

2015年NHK杯的SEIMEI，我想是很多人的入坑之作，比赛视频在B站播放过千万。 我也是从这场比赛知道了羽生。作为一个从98年长野冬奥会开始，断断续续看花滑的人来说，原本印象中的节目都以传统曲目为主，所以早就看腻了。直到羽生的SEIMEI，让我重拾对花滑的兴趣。在两周内，连续刷新自己创造的世界纪录，不得不说是一项壮举。再次感慨，2015年那会儿的羽生，状态是真好~~~

2015年NHK杯的SEIMEI，我想是很多人的入坑之作，比赛视频在B站播放过千万。 我也是从这场比赛知道了羽生。作为一个从98年长野冬奥会开始，断断续续看花滑的人来说，原本印象中的节目都以传统曲目为主，所以早就看腻了。直到羽生的SEIMEI，让我重拾对花滑的兴趣。在两周内，连续刷新自己创造的世界纪录，不得不说是一项壮举。再次感慨，2015年那会儿的羽生，状态是真好~~~

2015年赛季，终于回到了多伦多训练。 关于布莱恩奥瑟教练的指导、新赛季的短节目，还有最最最重要的自由滑《SEIMEI》的幕后选择，本章都将一一揭晓。 终于到《SEIMEI》了，我小小激动一下~~~~

今年突然大热的北京冬奥，把我的回忆带回了2015年第一次看到SEIMEI的时候，那是我第一次知道羽生结弦。 作为一个从98年长野冬奥会花滑女单开始，断断续续看花滑的85后，第一次看到《SEIMEI》时，惊为天人。 因为在我原本的印象中，花滑基本都是古典乐经典曲目居多，看多了对我来说是有点审美疲劳的，不是说经典曲目不好，只是有点缺乏新意。看到《SEIMEI》的时候，不禁感慨，现在花滑已经这么与时俱进了吗？这个节目真的很有创意唉，很有文化特色，动作和节目音乐融合的很好呀。这个小伙子很清秀呀，和我之前记忆中的男子单人滑选手不一样呀...... 这是我最初看到SEIMEI看到羽生的印象，后来考古了一下，2012年世锦赛的罗密欧与朱丽叶1.0，直接被这个小孩子的惊人的爆发力震惊了，对，那会儿是小孩子~~ 花滑历史上，有过很多明星选手，每个时代也各有传奇，但是像这样把自己的个人特色深深烙在一个节目上的，我想羽生结弦是第一个。 网上各种大神评论SEIMEI的文字已经太多了，我也没有必要赘述什么了。 只是想说，感谢羽生的出现，感谢SEIMEI的出现，感谢他把我重新带回花滑的世界。 无论以后如何，他永远是我心中在冰场上那个肆意飞扬的少年郎！ 感谢B站UP主：囚酒倾歌，分享的音频链接。

2015年赛季，终于回到了多伦多训练。 关于布莱恩奥瑟教练的指导、新赛季的短节目，还有最最最重要的自由滑《SEIMEI》的幕后选择，本章都将一一揭晓。 终于到《SEIMEI》了，我小小激动一下~~~~

今年突然大热的北京冬奥，把我的回忆带回了2015年第一次看到SEIMEI的时候，那是我第一次知道羽生结弦。 作为一个从98年长野冬奥会花滑女单开始，断断续续看花滑的85后，第一次看到《SEIMEI》时，惊为天人。 因为在我原本的印象中，花滑基本都是古典乐经典曲目居多，看多了对我来说是有点审美疲劳的，不是说经典曲目不好，只是有点缺乏新意。看到《SEIMEI》的时候，不禁感慨，现在花滑已经这么与时俱进了吗？这个节目真的很有创意唉，很有文化特色，动作和节目音乐融合的很好呀。这个小伙子很清秀呀，和我之前记忆中的男子单人滑选手不一样呀...... 这是我最初看到SEIMEI看到羽生的印象，后来考古了一下，2012年世锦赛的罗密欧与朱丽叶1.0，直接被这个小孩子的惊人的爆发力震惊了，对，那会儿是小孩子~~ 花滑历史上，有过很多明星选手，每个时代也各有传奇，但是像这样把自己的个人特色深深烙在一个节目上的，我想羽生结弦是第一个。 网上各种大神评论SEIMEI的文字已经太多了，我也没有必要赘述什么了。 只是想说，感谢羽生的出现，感谢SEIMEI的出现，感谢他把我重新带回花滑的世界。 无论以后如何，他永远是我心中在冰场上那个肆意飞扬的少年郎！ 感谢B站UP主：囚酒倾歌，分享的音频链接。

终于念到这一章了！2014年索契冬奥会男子单人滑金牌！ 亚洲首个问鼎奥运冠军的男子单人滑运动员！ 虽然，看过比赛的人都知道，这届索契冬奥男单自由滑摔的是一塌糊涂，但是凭借短节目的完美发挥，尽管自由滑出现了失误，羽生还是夺得了梦寐以求的金牌！ 回顾比赛，有时候会想，有些事情是不是命中注定？ 如果没有索契的这枚金牌，以后的故事会不会不一样呢？ 我猜也许剧本会稍有不同，但依然会有SEIMEI的出现，依然会有平昌冬奥，羽生还是会追求胜利，追求自己心中理想的花滑，索契冬奥只是让羽生的故事更具戏剧性，但并不会改变羽生成为这个时代最伟大花滑选手的传奇。

终于念到这一章了！2014年索契冬奥会男子单人滑金牌！ 亚洲首个问鼎奥运冠军的男子单人滑运动员！ 虽然，看过比赛的人都知道，这届索契冬奥男单自由滑摔的是一塌糊涂，但是凭借短节目的完美发挥，尽管自由滑出现了失误，羽生还是夺得了梦寐以求的金牌！ 回顾比赛，有时候会想，有些事情是不是命中注定？ 如果没有索契的这枚金牌，以后的故事会不会不一样呢？ 我猜也许剧本会稍有不同，但依然会有SEIMEI的出现，依然会有平昌冬奥，羽生还是会追求胜利，追求自己心中理想的花滑，索契冬奥只是让羽生的故事更具戏剧性，但并不会改变羽生成为这个时代最伟大花滑选手的传奇。

『シス・カンパニーの愉快なラジオ』 土曜日「職業、野村萬斎」 パーソナリティー:野村萬斎 ーーーーーーー 公式HP: https://www.siscompany.com/management/artist.php?id=25 万作の会: http://www.mansaku.co.jp ーーーーーーー #野村萬斎 #シス・カンパニー #シスカンパニー #シス・カンパニーの愉快なラジオ #職業野村萬斎 #北京オリンピック #羽生結弦 #SEIMEI #坂本花織

einiges an kulturellem Wissen voraus: über Bunraku- und Kabuki-Konventionen, die späte Heian-Epoche, den mythischen Volkshelden Abe no Seimei. Entsprechend können wir uns nur als liebevolle Dilettanten diesem Film nähern. Wir unterhalten uns über die zweigeteilte Struktur des Films - erst Tragödie über Intrigen bei Hofe, in der zweiten Hälfte dann Märchen aus dem Kitsune-Wald. Über Uchidas großartigen Umgang mit dem Breitwandformat Toeiscope. Und ganz ähnlich wie bei Miyamoto Musashi auch darüber, wie anschlussfähig dieser Film für ein japanisches Nachkriegspublikum gewesen sein muss.

Kisah tentang Perang Seratus Iblis di mana Para Onmyoji yang dipimpin oleh Seimei bertarung melawan Para Shinigami & Iblis yang dipimpin oleh Enki. Kreator : Sieg Aegis & Plato Hermes (Sultan Adji) Ide Cerita : Sieg Aegis & Plato Hermes Penulis Skrip : Plato Hermes Editor : Ilham Purnama Pemeran : Bonfilio Kukuh sebagai Onmyoji Seimei Sieg Aegis sebagai Shinigami Enki Plato Hermes sebagai Onmyoji Sarutahiko, Shinigami Kazeki, & Shuten Doji Tirto Amartya sebagai Pelayan Seiryu Andy Poetro sebagai Yamata no Orochi Dhika Herdian sebagai Onmyoji Genbu Aya sebagai Noe Arbyan Indwito sebagai Onmyoji Suzaku Daffa Habibudin sebagai Onmyoji Byakko Yuni Puspita Dewi sebagai Tamamo no Mae (Kitsune) Fadhlan Akbar sebagai Otakemaru Anggun Vrismaya sebagai Shinigami Mizuki --- Send in a voice message: https://anchor.fm/podcastmitologi/message Support this podcast: https://anchor.fm/podcastmitologi/support

In today's podcast, my guest Kate Fasciano shares how after her young daughter was diagnosed with end-stage cancer, she learned about the life-changing healing technique called Seimei. This extraordinary healing form not only helped her daughter's symptoms but has shown to help others who are not getting better with western medicine. To learn more about Seimei you can go to https://seimeifoundation.org/ To learn more about Kate you can find her at www.seimeihealing.com You can also watch this on YouTube by clicking HERE. To learn more about my 30 Manifesting Boot Camp online coaching course, click HERE. To share your question with me and win a chance to get a FREE Oracle Card Reading with me, email your question to michele@loamiraclemindset.com. Be sure to put in the subject line: ASK MICHELE You can watch my Joy and Miracle videos by clicking HERE. To become a part of our FB community, click HERE. You can now find my guided meditations on Insight Timer. Click HERE to follow me there. Click HERE to get your Free Discovery Session. Or go to www.michele-joy.com to learn more about me and all that I do. You can also email me at michele@loamiraclemindset.com. To sign up for a Soul Journey, click HERE. To sign up for an Oracle Card Reading, click HERE. To sign up for a Past Life Journey, click HERE. To learn more about my Miracle Mindset Business Mastery, click HERE. Thanks for listening and Happy Manifesting!

Have you heard of Seimei?  It's a form of healing that originate in Japan.  It addresses the nonphysical parts of the body.  Katie Fasciano explains it and share her experience with this alternative form of healing and how it can benefit families.  Visit her website and also learn about the Seimei Foundation, which provides training in this technique.

Join us as we talk about the greatest Onmyoji to ever come out of feudal Japan... and give a lesson on astrology too.

Kei Ohkubon Arte on historiallinen sarja nuoresta tytöstä, joka kouluttautuu taiteilijaksi, vaikka se on naisille tavatonta 1500-luvun Italiassa. Puhumme myös siitä, miten Demon Slayer: Kimetsu no yaiban suosio eroaa aiempien hittisarjojen suosiosta. Lisäksi käsittelemme COVID-19-pandemian vaikutuksia sekä jenkkikustantajien julkaisuaikatauluihin että mangan julkaisuun Japanissa; The Case Study of Vanitas tuskin on ainoa sarja, joka jää tauolle kokonaan. Lukujonossa kokeilemme yookai-huumorisarjaa A Terrified Teacher at Ghoul School! sekä vakavantuhmaa toimintarymistelyä Gleipnir. --- - For All Mankind - Neuvostoliiton kuuohjelma - Equal Rights Amendment, joka sarjassa meni läpi vuonna 1974, mutta oikeasti ei ole koskaan mennyt - Wernher von Braun - Deke Slayton 12:22 – HAMPAANKOLOSSA - Jun Fukuyama - Jun Fukushima 15:27 – KUULIJAKOMMENTTEJA - ID: Invaded 18:13 – DEMON SLAYERIN SUOSIO - ANN: Jump Editor-in-Chief Explains What's Unusual About Demon Slayer's Success - Demon Slayer: Kimetsu no yaiba - Sarjan animesovitus Wakanimissa - Jakso 14, jossa puhuimme Otaquestin artikkelista Shonen Jumpin tulevaisuudesta - Chainsaw Man - Act-Age 21:47 – KORONAVIRUS SAI KUSTANTAJAT JULKAISEMAAN ILMAISEKSI JAPANISSA JA MUUALLA - ANN: Manga Magazines Post Issues for Free After Schools Close Due to COVID-19 Coronavirus - ANN: 4 Hakusensha Manga Magazines Posts Back Issues for Free After Schools Close Due to COVID-19 Coronavirus - J-Novel Club: I Couldn't Go Outside, So I Just Stayed In and Read Light Novels All Day! - ANN: Hentai Manga Publisher Fakku Opens Free Access to Subscription Content For Two Weeks 24:49 – AMERIKKALAISTEN MANGAKUSTANTAJIEN JULKAISUAIKATAULUT VIIVÄSTYVÄT KORONAVIRUKSEN TAKIA - ANN: Yen Press Delays Manga, Novel Releases Through September - ANN: Kodansha USA Delays Spring, Summer Print Manga Releases; Seven Seas' May paperbacks delayed but digital still on time - Wave, Listen to Me! - Wave, Listen to Me! -anime Wakanimissa - Drifting Dragons - Drifting Dragons -anime Netflixissä - Digital Manga Publishing antoi potkut Kickstarter-kampanjoistaan vastuussa olleelle työntekijälle 29:00 – JUN MOCHIZUKI JÄTTI THE CASE STUDY OF VANITASIN TAUOLLE KORONAVIRUKSEN TAKIA - ANN: The Case Study of Vanitas Manga Goes on Hiatus Due to Coronavirus Concerns - Jakso 20, jossa puhuimme the Case Study of Vanitasista - Otaquest: Kentaro Miura Talks New Manga ‘Duranki,' Future of ‘Berserk' and More in New Interview - Kakushigoto Wakanimissa - Bakuman - Monthly Girls' Nozaki-kunin päähenkilö ei hallitse perspektiivejä (kuva) 38:25 – ARTE: YLEISESTI - Arte - Arte tahtoo olla itsenäinen vahva naishahmo eikä mennä naimisiin (kuva) - Jakso 15, jossa puhuimme Tuulen laakson Nausicaästa 43:04 – ARTE: NAISEN ASEMA JA YSÄRIFEMINISMI - Aikaansa modernimpi nainen ymmärtää että yhteiskunnassa on vikaa (kuva) - Aikaansa modernimpi nainen on parempi kuin muut naiset, jotka vain istuvat hiljaa ja tottelevat aviomiehiään kuin kuollutsilmäiset nuket (kuva) - Pixarin Brave - Aikaansa modernimpi nainen ei itke kuten tytöt, koska on oltava yhtä hyvä kuin miehet (kuva) - Kukaan ei epäröi sanoa, että naiset ovat huonoja ja tyhmiä ja kykenemättömiä (kuva) - Naiset eivät voi tehdä miesten töitä… edes ompelimossa (kuva) - Arten läsnäolo mieskisällien joukossa olisi ongelma, vaikka hänen kisälliytensä ei olisikaan (kuva) - Arte joutuu ikävästi erityishuomion kohteeksi silloinkin, kun muut joutuvat puolustamaan hänen oikeuttaan olla muiden kisällien joukossa (kuva) - Äidin näkökulmaa lukujen väleissä olevissa bonussivuissa (kuva) - Jakso 8, jossa puhuimme Aron morsiamista - Aron morsiamissa arvostetaan nimenomaan naisten elämänpiiriä (kuva) - Fuyumi Soryon Cesare, joka niin ikään sijoittuu renessanssin ajan Italiaan 59:39 – ARTE: LEO - Leo (kuva) - Leo näkee Artessa vähän itseään, vaikka he ovat täysin erilaisista taustoista (kuva) - Arte alkaa hiljalleen ihastua Leoon (kuva) - After the Rain - Vähän Monte-Criston kreivin näköinen (kuva) - “Tee uudelleen“ -opettaminen (kuva) 01:07:18 – ARTE: MUUT SIVUHAHMOT - Veronica, kurtisaani jonka itsenäisyyttä ja omistautumista Arte ihailee, vaikka ei arvostakaan hänen keinojaan (kuva) - Ubertino, Leon vakiasiakas joka arvostaa taidetta vain sen välinearvon vuoksi (kuva) - Dacia, köyhä ompelijatyttö joka päättää pyrkiä elämässään eteenpäin Arten esimerkin mukaan (kuva) - Angelo, naapuripajan kisälli jonka huomaavaisuus on ikävän alentuvaa (kuva) 01:20:35 – ARTE: TAIDE JA KUSTANTAJA - Myöhemmissä pokkareissa hiuksetkin ovat jo kasvaneet takaisin (kuva) - Tekijän kertomus matkastaan Italiaan miehensä kanssa - Harta-lehti, jossa Arte ei ilmesty vaikka siltä näyttääkin - Comic Zenon -lehti, jossa Arte ilmestyy - Värillinen logo mustavalkosivulla kielii nettijulkaisusta (kuva) - Coamix-kustantamo - Kazuhiko Torishima Bakumanissa (kuva) - Kazuhiko Torishima on nykyään Hakusenshalla töissä - Anime-lehti: Monthly Comic Zenon korvaa Comic Bunchin (2010) - Wakakozaken animesovitus Crunchyrollissa - Grendel, Arten tapaan Harta-tyylinen Zenon-sarja - Gohyakunenme no Marion, kuin myös Oikeita Harta-sarjoja: - Gisèle Alain - Bird in Wonderland - Ran and the Gray World - Aoi Horus no hitomi - Silent Manga Audition - Ylen artikkeli Silent Manga Auditionista (2015) Aiheeseen liittyen, mutta jaksossa jäi mainitsematta: - Anime-lehti: Coamix julkaisee Comic Zenonin lehden mangoja netissä englanniksi (2015) – mukana oli myös Arte - Englanninkielinen julkaisuprojekti lopetettiin näemmä 2016 (kuva) 01:31:24 – ARTE: JULKAISU - Arten digijulkaisu BookWalkerissa, Amazonissa ja ComiXologyssa - Jännittävä julkaisuaikataulu (kuva) - Arten copyright-sivu verrattuna Media Don julkaisujen copyright-sivuihin kertoo, että Media Don julkaisu on kyseessä, vaikka sitä ei missään sanotakaan - Jakso 22, jossa puhuimme Media Dosta - Japanilaiset lauserakenteet kuuluvat läpi käännöksestä (kuva) - Lauseet jatkuvat puhekuplasta toiseen ilman kolmoispisteitä (kuva) - Lukukohtaisen julkaisun tekstit mukana pokkarijulkaisussa (kuva) - Toinen esimerkki edellisestä (kuva) - Tekstit hipovat puhekuplien reunoja (kuva) - Teksti on aseteltu linkittyneisiin puhekupliin valuvasti (kuva) - Fontista on puuttunut kysymysmerkki tai kolmoispiste (kuva) - Asteriskit tekstin korostuksen merkkinä, kun fontti on jo valmiiksi kursivoitua (kuva) - Puhekuplien ulkopuolisia sivurepliikkejä ei ole jaksettu siivota pois tieltä (kuva) - Toinen esimerkki edellisestä (kuva) - Tökerön näköinen takaumafontti (kuva) 01:38:42 – ARTE: ANIMESOVITUS - Arten animesovitus Wakanimissa - Velhon morsiamen animesovitus Crunchyrollissa 01:43:14 – ARTE: YHTEENVETO - Veronica opettaa Artelle, että rakastuminen on itsenäisen naisen loppu (kuva) 01:46:14 – LUKUJONOSSA: A TERRIFIED TEACHER AT GHOUL SCHOOL! - A Terrified Teacher at Ghoul School! - Monthly GFantasy, jossa sarja ilmestyy - Cuticle Detective Inaba - Abe no Seimei, legendaarinen manaaja Heian-kaudelta - Se oni joka on myös Fate-tuoteperheessä joka juo alkoholia - Toilet-Bound Hanako-kun - Toilet-Bound Hanako-kunin animesovitus Wakanimissa - Yen Pressin julkaisussa on kunnioitettava määrä kulttuuriselitteitä (kuva) 02:01:24 – LUKUJONOSSA: GLEIPNIR - Gleipnir - Young Magazine the 3rd - Petterin yöpöydältä takavarikoitu lukupino, johon on kerrostunut kamaa vuosien ajalta (kuva) - Gleipnirin animesovitus Wakanimissa - Sun Takeda - Huonoa vilauttelua, kun meneillään on toimintakohtaus (kuva) - Toimivaa vilauttelua, kun kohtaus on valmiiksi eroottisesti latautunut (kuva) - Sisäinen hirviö pääsee pintaan -tematiikkaa (kuva) - Yhdessä vahvoja, joten on tehtävä yhteistyötä (kuva) - Suupainotteinen hahmodesigntyyli (kuva) - The Flowers of Evil 02:14:51 – LOPETUS

- For All Mankind- Neuvostoliiton kuuohjelma- Equal Rights Amendment, joka sarjassa meni läpi vuonna 1974, mutta oikeasti ei ole koskaan mennyt- Wernher von Braun- Deke Slayton12:22 – Hampaankolossa- Jun Fukuyama- Jun Fukushima15:27 – Kuulijakommentteja- ID: Invaded18:13 – Demon Slayerin suosio- ANN: Jump Editor-in-Chief Explains What's Unusual About Demon Slayer's Success- Demon Slayer: Kimetsu no yaiba- Sarjan animesovitus Wakanimissa- Jakso 14, jossa puhuimme Otaquestin artikkelista Shonen Jumpin tulevaisuudesta- Chainsaw Man- Act-Age21:47 – Koronavirus sai kustantajat julkaisemaan ilmaiseksi Japanissa ja muualla- ANN: Manga Magazines Post Issues for Free After Schools Close Due to COVID-19 Coronavirus- ANN: 4 Hakusensha Manga Magazines Posts Back Issues for Free After Schools Close Due to COVID-19 Coronavirus- J-Novel Club: I Couldn’t Go Outside, So I Just Stayed In and Read Light Novels All Day!- ANN: Hentai Manga Publisher Fakku Opens Free Access to Subscription Content For Two Weeks24:49 – Amerikkalaisten mangakustantajien julkaisuaikataulut viivästyvät koronaviruksen takia- ANN: Yen Press Delays Manga, Novel Releases Through September- ANN: Kodansha USA Delays Spring, Summer Print Manga Releases; Seven Seas' May paperbacks delayed but digital still on time- Wave, Listen to Me!- Wave, Listen to Me! -anime Wakanimissa- Drifting Dragons- Drifting Dragons -anime Netflixissä- Digital Manga Publishing antoi potkut Kickstarter-kampanjoistaan vastuussa olleelle työntekijälle29:00 – Jun Mochizuki jätti The Case Study of Vanitasin tauolle koronaviruksen takia- ANN: The Case Study of Vanitas Manga Goes on Hiatus Due to Coronavirus Concerns- Jakso 20, jossa puhuimme the Case Study of Vanitasista- Otaquest: Kentaro Miura Talks New Manga ‘Duranki,’ Future of ‘Berserk’ and More in New Interview- Kakushigoto Wakanimissa- Bakuman- Monthly Girls’ Nozaki-kunin päähenkilö ei hallitse perspektiivejä (kuva)38:25 – Arte: Yleisesti- Arte- Arte tahtoo olla itsenäinen vahva naishahmo eikä mennä naimisiin (kuva)- Jakso 15, jossa puhuimme Tuulen laakson Nausicaästa43:04 – Arte: Naisen asema ja ysärifeminismi- Aikaansa modernimpi nainen ymmärtää että yhteiskunnassa on vikaa (kuva)- Aikaansa modernimpi nainen on parempi kuin muut naiset, jotka vain istuvat hiljaa ja tottelevat aviomiehiään kuin kuollutsilmäiset nuket (kuva)- Pixarin Brave- Aikaansa modernimpi nainen ei itke kuten tytöt, koska on oltava yhtä hyvä kuin miehet (kuva)- Kukaan ei epäröi sanoa, että naiset ovat huonoja ja tyhmiä ja kykenemättömiä (kuva)- Naiset eivät voi tehdä miesten töitä… edes ompelimossa (kuva)- Arten läsnäolo mieskisällien joukossa olisi ongelma, vaikka hänen kisälliytensä ei olisikaan (kuva)- Arte joutuu ikävästi erityishuomion kohteeksi silloinkin, kun muut joutuvat puolustamaan hänen oikeuttaan olla muiden kisällien joukossa (kuva)- Äidin näkökulmaa lukujen väleissä olevissa bonussivuissa (kuva)- Jakso 8, jossa puhuimme Aron morsiamista- Aron morsiamissa arvostetaan nimenomaan naisten elämänpiiriä (kuva)- Fuyumi Soryon Cesare, joka niin ikään sijoittuu renessanssin ajan Italiaan59:39 – Arte: Leo- Leo (kuva)- Leo näkee Artessa vähän itseään, vaikka he ovat täysin erilaisista taustoista (kuva)- Arte alkaa hiljalleen ihastua Leoon (kuva)- After the Rain- Vähän Monte-Criston kreivin näköinen (kuva)- “Tee uudelleen“ -opettaminen (kuva)01:07:18 – Arte: Muut sivuhahmot- Veronica, kurtisaani jonka itsenäisyyttä ja omistautumista Arte ihailee, vaikka ei arvostakaan hänen keinojaan (kuva)- Ubertino, Leon vakiasiakas joka arvostaa taidetta vain sen välinearvon vuoksi (kuva)- Dacia, köyhä ompelijatyttö joka päättää pyrkiä elämässään eteenpäin Arten esimerkin mukaan (kuva)- Angelo, naapuripajan kisälli jonka huomaavaisuus on ikävän alentuvaa (kuva)01:20:35 – Arte: Taide ja kustantaja- Myöhemmissä pokkareissa hiuksetkin ovat jo kasvaneet takaisin (kuva)- Tekijän kertomus matkastaan Italiaan miehensä kanssa- Harta-lehti, jossa Arte ei ilmesty vaikka siltä näyttääkin- Comic Zenon -lehti, jossa Arte ilmestyy- Värillinen logo mustavalkosivulla kielii nettijulkaisusta (kuva)- Coamix-kustantamo- Kazuhiko Torishima Bakumanissa (kuva)- Kazuhiko Torishima on nykyään Hakusenshalla töissä- Anime-lehti: Monthly Comic Zenon korvaa Comic Bunchin (2010)- Wakakozaken animesovitus Crunchyrollissa- Grendel, Arten tapaan Harta-tyylinen Zenon-sarja- Gohyakunenme no Marion, kuin myösOikeita Harta-sarjoja:- Gisèle Alain- Bird in Wonderland- Ran and the Gray World- Aoi Horus no hitomi- Silent Manga Audition- Ylen artikkeli Silent Manga Auditionista (2015)Aiheeseen liittyen, mutta jaksossa jäi mainitsematta:- Anime-lehti: Coamix julkaisee Comic Zenonin lehden mangoja netissä englanniksi (2015) – mukana oli myös Arte- Englanninkielinen julkaisuprojekti lopetettiin näemmä 2016 (kuva)01:31:24 – Arte: Julkaisu- Arten digijulkaisu BookWalkerissa, Amazonissa ja ComiXologyssa- Jännittävä julkaisuaikataulu (kuva)- Arten copyright-sivu verrattuna Media Don julkaisujen copyright-sivuihin kertoo, että Media Don julkaisu on kyseessä, vaikka sitä ei missään sanotakaan- Jakso 22, jossa puhuimme Media Dosta- Japanilaiset lauserakenteet kuuluvat läpi käännöksestä (kuva)- Lauseet jatkuvat puhekuplasta toiseen ilman kolmoispisteitä (kuva)- Lukukohtaisen julkaisun tekstit mukana pokkarijulkaisussa (kuva)- Toinen esimerkki edellisestä (kuva)- Tekstit hipovat puhekuplien reunoja (kuva)- Teksti on aseteltu linkittyneisiin puhekupliin valuvasti (kuva)- Fontista on puuttunut kysymysmerkki tai kolmoispiste (kuva)- Asteriskit tekstin korostuksen merkkinä, kun fontti on jo valmiiksi kursivoitua (kuva)- Puhekuplien ulkopuolisia sivurepliikkejä ei ole jaksettu siivota pois tieltä (kuva)- Toinen esimerkki edellisestä (kuva)- Tökerön näköinen takaumafontti (kuva)01:38:42 – Arte: Animesovitus- Arten animesovitus Wakanimissa- Velhon morsiamen animesovitus Crunchyrollissa01:43:14 – Arte: Yhteenveto- Veronica opettaa Artelle, että rakastuminen on itsenäisen naisen loppu (kuva)01:46:14 – Lukujonossa: A Terrified Teacher at Ghoul School!- A Terrified Teacher at Ghoul School!- Monthly GFantasy, jossa sarja ilmestyy- Cuticle Detective Inaba- Abe no Seimei, legendaarinen manaaja Heian-kaudelta- Se oni joka on myös Fate-tuoteperheessä joka juo alkoholia- Toilet-Bound Hanako-kun- Toilet-Bound Hanako-kunin animesovitus Wakanimissa- Yen Pressin julkaisussa on kunnioitettava määrä kulttuuriselitteitä (kuva)02:01:24 – Lukujonossa: Gleipnir- Gleipnir- Young Magazine the 3rd- Petterin yöpöydältä takavarikoitu lukupino, johon on kerrostunut kamaa vuosien ajalta (kuva)- Gleipnirin animesovitus Wakanimissa- Sun Takeda- Huonoa vilauttelua, kun meneillään on toimintakohtaus (kuva)- Toimivaa vilauttelua, kun kohtaus on valmiiksi eroottisesti latautunut (kuva)- Sisäinen hirviö pääsee pintaan -tematiikkaa (kuva)- Yhdessä vahvoja, joten on tehtävä yhteistyötä (kuva)- Suupainotteinen hahmodesigntyyli (kuva)- The Flowers of Evil02:14:51 – Lopetus

Vi spørger sikkerhedschef i Kriminalforsorgen Lars Rau Brysting om de danske fængsler kan leve op til Sundhedsmyndighedernes regler. Seimei i Nakskov omlægger deres produktion fra juice til håndsprit. Og så mener den danske hækkeløber Sara Slott Petersen, at landene skal slå koldt vand i blodet og lade Den internationale Olympiske Komité selv komme med en melding omkring legene i Japan til sommer.

This episode takes us back to 10th Century Japan in the world of the famous Onmyoji, Abe No Seimei. Wizards duels, divination, astrology, and rats! Join us in drinking a wee dram of Japanese Whiskey while learning more about magic in 10th century Japan

Juice og sodavand så tæt på den naturlige form som muligt. Hvor du betaler for alt det, der IKKE er tilsat. Det er det, som Mette og Allan Feldt fra Solrød producerer i deres virksomhed Seimei, der står bag den prisvindende juice og sodavand ved navn Wish.I denne podcast hører du om deres tanker bag at lave juice uden sukker, sødemidler, E-numre og andre tilsætningsstoffer - og om at være de første i verden til at lave en tilsvarende sodavand.Allan Feldt har tidligere tjent flere hundrede millioner på at sælge Aqua D'or, og da hans kone Mette gerne ville lave noget med velgørenhed, hvor man kunne hjælpe mennesker, så slog de deres passioner sammen for at gøre verden lidt bedre.Hos Wish by Seimei satser de dansk, de laver selv flaskerne i stedet for at transportere dem langvejs fra, de udnytter solenergi og vindenergi, de ansætter flygtninge og socialt udsatte og har lagt deres virksomhed i Nakskov på Lolland, hvor der er brug for investeringer.Det lyder næsten for godt til at være sandt. Men derudover går der ved hvert eneste salg af Wish penge til Seimei-fonden, hvor børn samt ildsjæle, der hjælper andre, kan modtage penge.Hør om det hele i podcasten, hvor du også hører om, hvordan parret endte i Solrød, hvilke oplevelser i byen de kan anbefale, hvad byen mangler, hvad de ville ændre som borgmester, og hvilke butikker der er gode.Du får også anekdoten om mødet med fodboldstjernen Zinedine Zidane og gode råd til at tjene penge, men frem for alt handler det om bæredygtig juice og sodavand - der er både morgenboost med ingefær, der kradser i halsen og en smoothie 2.0 med havreblanding og fuldkorn.

Cows, chemicals, and children, oh my! Strange transmutations are afoot in this week's episode. Was the intern's prophetic nightmare just a dream, or will flames burn at Seimei and Flamel today? Our heroes investigate in... Cowtsiders!

Well, we finally made it. Naruto is OVER. This week, Seimei dies, Gaara is randomly not a monster anymore, and Jiraiya and Kakashi shockingly don't do anything. Plus, we break down some of our favorite -- and leas favorite! -- moments in Naruto proper. Next week, it's time for Shippuden! It's NARUSHOW!

Pour la vingt-quatrième fois, Dino a réuni ses complices pour un podcast où on galoche des arbres dans un bar à Schumi.Au cours de cette émission d’un peu plus de 3 heures, Dino s’est entouré de Aldra, Le Milou, Quentin, Yannick Doc et d’un petit nouveau, C2ric, pour répondre à des questions portant sur l’actualité artistique, médicale, économique, fashion, télévisuelle et sportive. L’occasion, parfois, de revenir sur quelques sujets d’actualité ou polémiques tout en vous gratifiant, le reste du temps, d’informations insolites à l’utilité parfois douteuse.Pour vous permettre d’approfondir les divers sujets abordés dans l’émission, découvrez, ci-dessous, les notes du podcast.Attention, cependant, certaines de ces informations sont de nature à vous spoiler sur le contenu du podcast, donc nous vous conseillons de les lire une fois l’écoute de celui-ci terminé.ATTENTION SPOILER : Les notes du podcastL’homme de pierre se prend désormais pour une pouleQuand la mammographie laisse la place à la canigraphieBureautique : Un américain touche le fondUn nuage de KEWPIE dans votre café ?Si vous figurez parmi ces 7%, cette start-up ne va pas vous plaireCachez-moi cette chemise que je ne saurai voirExplorez le casting de Seimei no Kagaku Micro PatrolLe Dorat : nouveau centre du monde en 2019Si vous voulez jouer sur le thème du Chicon Fort, remerciez QuentinEt pour approfondir le sujet du Chicon Fort, Dino vous partage ses informations ô combien utiles, dans un joli tableau que vous trouverez en cliquant ici.Et puisque vous les avez entendu dans l’émission, profitez-en pour écouter leurs podcasts : le FMICast, 82bpm, Speedrunners et Parlons Sport Auto. Et profitez-en pour lire les chroniques de C2ric sur Magic Fire Music.

The Ring of Fire session comes to its thrilling conclusion! Rio attempts to solve a problem without violence! Seimei and Oshiro escalate the situation without really knowing what the situation is! Mori encounters our most marketable foe yet! Will the misfit heroes foil a regicidal plot, or literally shoot themselves in their collective feet? There's also a brief reflection after everything's wrapped up, so no standalone postmortem episode for this arc.

Rio, Oshiro, Mori, and Seimei kick off their new misadventures in the Ring of Fire by cashing in on their earlier, undocumented misadventures. Then they're invited to the lavish estate of an eccentric but loving friend of the family! Then the game ends because everyone's happy and no one's previous actions have come back to haunt them. Content warning: brief suicide mention.

Monster's Advocate will be a weekly podcast focused around the unsung heros of myths and legends, the monsters! We’ll take a look at some monster-centric myths and legends, some not so ancient cryptids, and everything inbetween and try to sort out possible origin species, biological impetus for why they do what they do, and why we love to hear about them. Today's episode will be about some sweet legendary dogs!References: Dog FactsSkoglund, P.; Ersmark, E.; Palkopoulou, E.; Dalén, L. (2015). "Ancient Wolf Genome Reveals an Early Divergence of Domestic Dog Ancestors and Admixture into High-Latitude Breeds". Current Biology. 25 (11): 1515–9. doi:10.1016/j.cub.2015.04.019. PMID 26004765."Introduction to Coat Color Genetics" from Veterinary Genetics Laboratory, School of Veterinary Medicine, University of California, Davis. Web Site accessed January 12, 2008The Mini-Atlas of Dog Breeds by Andrew De Prisco, ISBN 0-86622-091-7, 1990, page 149,"... and Mastiffs were crossbred with the indigenous dogs, which were probably descendants of the ancient Molossus. The dogs were bred to fight to the death in the silent, stoic, ..."CerberusHesiod, Theogony 309–324 (although it is not certain whom Hesiod meant as the mother of the Chimera: Echidna, the Hydra, or Ceto); Apollodorus, 2.5.10, 2.3.1; Hyginus, Fabulae Preface.Gantz p. 22; Ogden 2013a, p. 105, with n. 182; Hesiod, Theogony 311–312; Pindar, fragment F249a/b SM, from a lost Pindar poem on Heracles in the underworld, according to a scholia on the Iliad.West, David, p. 108; Ogden 2013a, p. 107; Horace, Odes 3.11.17–20 (West,David, pp. 101–103) ("a hundred snakes … triple-tongued"), Odes 2.13.33–36 ("hundred-headed"), Odes 2.19.29–32 ("triple tongue").Mallory, J. P.; Adams, D. Q. (2006). "Chapter 25.10: Death and the Otherworld". Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World. Oxford, GBR: Oxford University Press. p. 439. ISBN 978-0-19-928791-8. OCLC 139999117.InugamiTakeshi Abe, Adam Beltz: The Negima Reader: Secrets Behind the Magic. DH Publishing Inc, 2007, ISBN 1932897240, page 49–51.Moku Jōya: Mock Jōya's Things Japanese. Japan Times, Tokyo 1985, page 408–412.Kazuhiko, Komatsu. "Seimei jinja" 28-61Black ShuckAbraham Adams, A strange, and terrible wunder, London 1577, reprinted 1948Enid Porter, Cambridgeshire customs and folklore: with Fenland material provided, Taylor & Francis, George M. Eberhart, Mysterious Creatures: A Guide to Cryptozoology: Volume 1, 2002, p. 63969, p.53Jennifer Westwood and Jacqueline Simpson, The Lore of the Land: A Guide to England's Legends, from Spring-heeled Jack to the Witches of Warboys, Penguin, 2005, pp.687-688John Seymour, The companion guide to East Anglia, Collins, 1977Dr Simon Sherwood, Apparitions of Black Dogs, University of Northampton Psychology Department, 2008Church GrimArrowsmith, Nancy A Field Guide to the Little People, London:Pan 1978 ISBN 0-330-25425-1Tongue, Ruth Country Folk-Lore, Vol. VIII, p. 108 See acast.com/privacy for privacy and opt-out information.

This week, we're discussing Onmyodo, the mystical study of divination based off of the theories of yin and yang (in-yo or on-myo in Japanese). We'll be covering the entire history of the practice, including its most famous practitioner: Abe no Seimei. We'll also be discussing the modern fate of Onmyodo and its practitioners the onmyoji.

Kathy studied Seimei in the USA and Japan for several years. She recently returned from her 10th trip to Saga, Japan to study at the main headquarters. Kathy is the Foundation Director for the Seimei Foundation located in Hawthorne, NJ. She has "worked on" thousands of people over the years with amazing results. When Kathy found Seimei, she was suffering from an undiagnosed illness that left her bedridden. She was very weak, tired, and unable to use her arms because they were very heavy and weak. Kathy was also unable to keep her head up. She had been to orthopedists, neurologists, general practitioners, etc. and no one knew what was wrong. Kathy quit her job and went to bed! 6 months later feeling no better, a friend suggested that she try try Seimei. Kathy was reluctant because she was sure she had tried it all. Since Kathy studied and practiced Reiki, Massage, Classical homeopathy and had many friends who were "healers", she was sure nothing was going to help her. But then a friend onvinced her to give Seimei a try. Two weeks later Kathy began weekly Seimei sessions and her health began to improve in all areas. Kathy volunteers her time taking away stress & pain from participants at the Avon Cancer walk, AIDS walks, Eva's Village in Paterson on the staff and residents, nursing homes and assisted living facilities. Also on students at William Paterson University, Montclair University and Bergen Community College. She did Seimei at Columbia Presbyterian Hospital in NYC for the staff. Kathy always demonstrates Seimei for free to anyone interested.