Podcasts about Toki

pain responding 1 samuel 1 toki

Play Episode Listen Later May 31, 2026 55:03

594. Responding Beyond Pain 1 Samuel 1:1-28 Toki Numbere 31052026 by City Church Lagos

Facebooke sudrausminę blogai darbą atlikusį meistrą galite sulaukti nuobaudos

Ranger Danger: A Power Rangers Podcast

Play Episode Listen Later May 27, 2026 105:05

Kaimynas vėl paliko automobilį ant šaligatvio – fotografuojam ir keliam į „Facebook“ grupę. Nepatiko remontą atlikusio meistro darbas – tuoj pat pasidalijame komentaru internete, įspėjame kitus. Tokią informaciją viešinantys žmonės galvoja, kad elgiasi teisingai ir sąžiningai: gėdina tvarkos pažeidėjus ar nori padėti nepažįstamiesiems. Tačiau viešinami duomenys ne visada yra vieši ir tai gali užtraukti teisinę atsakomybę.Lietuvė fizikė Justina Žemgulytė pateko į NATO konkurso finalą. Fizinių ir technologijos mokslų centro doktorantė dalyvauja konkurse „Women and Girls in Science 2026 Challenge“. Konkursas skirtas jaunoms moterims – studentėms, pradedančiosioms tyrėjoms ar visoms, kurios domisi karjera mokslo, technologijų bei gynybos srityse.Dėl sparčiai augančių aviacinių degalų kainų vis daugiau iš anksto keliones įsigijusių žmonių yra priversti primokėti už suplanuotas atostogas. Dėl šios priežasties oro linijos visame pasaulyje pradeda koreguoti savo skrydžių tvarkaraščius – mažina maršrutų apimtis ir atšaukia dalį suplanuotų skrydžių. Kokių veiksmų galėtų imtis tokiose situacijose atsidūrę keleiviai ir ar tokiais atvejais priklauso kompensacijos?Birželį minėsime Lietuvos radijo 100-metį, bet pamatai jam pakloti - tiesiogine to žodžio prasme - dar anksčiau, XIX a. pabaigoje. Kotryna Lingienė su istorikais ir entuziastais gilinasi į radijo pastatų istoriją. Pirmasis pasakojimas – iš Kauno Žaliakalnio.Ved. Darius Matas

women science girls nato xix bir ved toki koki lietuvos lietuv kauno pirmasis darius matas

Fermoje dirba robotai ir dirbtinis intelektas

Gimtoji žemė

Play Episode Listen Later May 26, 2026 21:30

Du melžimo robotai, pašarams pristumdyti ir mėšlui tvarkyti robotai, speciali kompiuterinė programa ir dirbtinis intelektas padeda ūkininkui įveikti sunkmetį pieno sektoriuje. Tauragės rajono Ruikių kaime 120 melžiamų karvių turintis Paulius Macas fermą modernizavo prieš penkeris metus ir dabar vėl galvoja apie bandos didinimą. Jaunasis ūkininkas mano, kad būtina žinoti pieno savikainą, todėl reikia tiksliai skaičiuoti sąnaudas, matyti galimybes optimizuoti procesus ir norint išlikti nuolatos investuoti.Šalies kaimuose sparčiai mažėja gyventojų, bet pastaraisiais metais vis daugiau miestiečių kraustosi gyventi kaimiškose vietovėse. Rietavo savivaldybės Tverų seniūnijoje prieš 25 metus gyveno 1700 žmonių, dabar jų liko apie tūkstantį. Tokią informaciją pateikęs seniūnas Antanas Zalepūgas pasakoja kas dabar vilioja žmones apsigyventi kaime.Mažeikių rajone šalia Sedos Vaduvos upės slėnyje trykštantis šaltinis – pavyzdys, kaip gamta susipynusi su legendomis, tautosaka ir istorija. Apie legendas ir tikrą istoriją pasakoja Sedos gyventoja Genoveita Gricienė.Ved. Arvydas Urba

ved toki apie tver dirbtinis taurag rietavo arvydas urba

KYU Space.25: Planet Toki, the Boy’s Determination!

Play Episode Listen Later May 19, 2026

This week on the podcast, we're going to do our best to avoid Hibiki confusion — because we're watching the Uchū Sentai Kyuranger episode "Space.25: Planet Toki, the Boy's Determination!" When is a planet like a clock? (When it's ajar!) Who does Stinger straight-up merc in under 10 seconds? And damn, can this kid act or what? The answers to these questions (and more!) await, on this episode of the Ranger Danger Kyuranger podcast!

space planet boy determination stinger toki hibiki

Indiana Jones whips onto Switch 2!

The Pure Nintendo Podcast

Play Episode Listen Later May 18, 2026 79:24

This week on the Pure Nintendo Podcast, we're excited to discuss one of the biggest third-party releases of the year: Indiana Jones and the Great Circle. Before we get to that, we cover the latest news, including a Zelda movie update and more Virtual Boy games on Switch Online Classics. We also look at a lovely-looking upcoming game called Moss, the latest Yoshi trailer ahead of this week's release, Tomodachi Life's sales in Japan, and the games we're playing - from ChainStaff and Drill Core to Toki and Constance.

japan switch indiana jones moss whips toki great circle virtual boys tomodachi life

Psichologė apie Telšiuose vaikams rodytą nudobtą stirną: galima, svarbu kontekstas

Play Episode Listen Later May 14, 2026 141:30

Per miesto šventę Telšiuose medžiotojai viešai demonstravo išskrostą ir išdarinėtą stirną. Dalis žmonių pasibaisėjo ir klausia, ar galima tai daryti, matant vaikams. Medžiotojai ginasi – ir vaikai turi žinoti, iš kur atsiranda maistas.Pasirodžius pranešimams, kad JAV sustabdė daugiau nei 4 tūkst. karių dislokavimą Europoje, krašto apsaugos ministras Robertas Kaunas sako, kad sprendimas vertinamas kaip laikinas šalies sąjungininkės pajėgų rotacijos pristabdymas siekiant įvertinti jų išdėstymą.Medicinos studentai norėtų dirbti ne tik slaugytojų, kaip yra dabar, bet ir gydytojų padėjėjais. Tokią idėją iškėlė Medicinos studentų asociacija.Seimas spręs, ar įpareigoti degalines tik kartą per parą didinti degalų kainas.LRT tyrimas rodo, kad buvęs kultūros ministras, „aušrietis“ Ignotas Adomavičius negali įrodyti makaronų fabriko įrangos įsigijimo.Ved. Edvardas Kubilius

med tel ved stirn toki lrt jav apie dalis europoje galima svarbu seimas vaikams medicinos pasirod psicholog edvardas kubilius

What are the 3 mysteries in Shingon Buddhism?

Bright On Buddhism

Play Episode Listen Later May 8, 2026 26:50

Bright on Buddhism - Episode 138 - What are the 3 mysteries in Shingon Buddhism? What are their significance? How ought we understand it?Resources: Arai, Yusei (1997). Koyasan Shingon Buddhism: A Handbook for Followers, Japan: Koyasan Shingon Mission, ISBN 4-9900581-1-9.Bowring, Richard (2008). The Religious Traditions of Japan: 500–1600. Cambridge, UK: Cambridge University Press.BDK (2015), Esoteric Texts, Bukkyō Dendō Kyōkai America Incorporated.Chandra, Lokesh (2003). The Esoteric Iconography of Japanese Mandalas, International Academy of Indian Culture and Aditya Prakashan, New Delhi, ISBN 81-86471-93-6Dreitlein, Eijo (2011). Shido Kegyo Shidai, Japan.Dreitlein, Eijo (2011). Beginner's Handbook for the Shido Kegyo of Chuin-ryu, Japan.Giebel, Rolf W.; Todaro, Dale A.; transl. (2004). Shingon Texts, Berkeley, Calif.: Numata Center for Buddhist Translation and Research. ISBN 1886439249Giebel, Rolf, transl. (2006), The Vairocanābhisaṃbodhi Sutra, Numata Center for Buddhist Translation and Research, Berkeley, ISBN 978-1-886439-32-0Giebel, Rolf, transl. (2006). Two Esoteric Sutras: The Adamantine Pinnacle Sutra (T 18, no 865), The Susiddhikara Sutra (T 18, no 893), Berkeley: Numata Center for Buddhist Translation and Research. ISBN 1-886439-15-XHakeda, Yoshito S., transl. (1972). Kukai: Major Works, Translated, With an Account of His Life and a Study of His Thought, New York: Columbia University Press, ISBN 0-231-03627-2.Matsunaga, Daigan; and Matsunaga, Alicia (1974). Foundation of Japanese Buddhism, Vol. I: The Aristocratic Age. Buddhist Books International, Los Angeles und Tokio. ISBN 0-914910-25-6.Kiyota, Minoru (1978). Shingon Buddhism: Theory and Practice. Los Angeles/Tokyo: Buddhist Books International.Payne, Richard K. (2004). "Ritual Syntax and Cognitive Theory", Pacific World Journal, Third Series, No 6, 105–227.Toki, Hôryû; Kawamura, Seiichi, tr, (1899). "Si-do-in-dzou; gestes de l'officiant dans les cérémonies mystiques des sectes Tendaï et Singon", Paris, E. Leroux.Miyata, Taisen (1998). A Study of the Ritual Mudras in the Shingon Tradition and Their Symbolism.Maeda, Shuwa (2019). The Ritual Books of Four Preliminary Practices: Sambo-in Lineage Kenjin School, Japan.Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011). Esoteric Buddhism and the tantras in East Asia. Leiden; Boston: Brill. doi:10.1163/ej.9789004184916.i-1200. ISBN 978-90-04-20401-0. OCLC 731667667._________________________________If you like our show and would like to support us, we encourage you to give your money or resources to a worthy cause. We can get through this. Our strongest weapon is solidarity. Stay strong and help where you can. Thank you.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

music los angeles voice japan research practice foundation study beginners followers cambridge mysteries bright vol berkeley account buddhism handbook payne tokio leiden calif new delhi rolf east asia isbn hermit sorensen cover art leroux international academy sutra his life toki tenda hearer maeda charles d indian culture matsunaga religious traditions todaro lokesh richard k bdk japanese buddhism minoru giebel oclc his thoughts cognitive theory new york columbia university press shingon orzech third series miyata esoteric buddhism

Žiobienė: sulaukiame skambučių iš mokyklų, kurios nebežino ką daryti su smurto protrūkiu

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later May 5, 2026 139:55

Po praėjusios savaitės incidento, kai Marijampolės Sūduvos gimnazijoje 17-metis sužalojo kitus moksleivius, o Vilniaus Simono Daukanto progminazijoje per pertrauką mokinys išsitraukė peilį, kilo klausimų, ar ugdymo įstaigos iš tiesų yra pasiruošusios panašioms situacijoms, o tėvai forumuose diskutuoja, ar mokyklose nereikėtų apsaugos darbuotojų ar daiktų tikrinimo ateinant į mokyklą. Pokalbis su vaiko teisių apsaugo kontroliere Edita Žiobiene.Būsimą Kapčiamiesčio poligoną Prezidentas Gitanas Nausėda siūlo pavadinti 1831 m. sukilimo dalyvės,sukilėlių karinių pajėgų kapitonės Emilijos Pliaterytės vardu. Klausimas klausytojams - kaip reikėtų pavadinti būsimą Kapčiamiesčio poligoną?Įtampai Artimuosiuose Rytuose nerimstant, o pasauliui toliau susiduriant su kuro ir degalų trūkumu, brangstantys skrydžiai gali sujaukti ne vieno turisto ar keliautojo planus šį vasaros sezoną. Tačiau turizmo sektoriaus atstovai ramina, kad blogiausio scenarijaus, reškiančio visišką turizmo sektoriaus paralyžių, greičiausiai bus išvengta. Išsamiau, kaip krizė Hormūzo sąsiauryje veikia europiečių kelionių planus.Praėjusią savaitę per dvi paras įvykus dviem traukinių avarijoms Kauno ir Kėdainių rajonuose, valstybės valdoma LTG grupė inicijuoja komisiją, kuri tirs jų priežastis. Tuo metu Teisingumo ministerija taip pat pradėjo avarijų saugos tyrimą. Pokalbis su LTG Verslo atsparumo direktorius Gediminu Šečkumi.Japonija keičia savo gynybos strategiją. Šalis šiandien susiduria su nesaugiausia tarptautine aplinka nuo 1945 m., kai trys regiono žaidėjos – Kinija, Rusija ir Šiaurės Korėja – toliau ginkluojasi ir vis dažniau veikia išvien. Todėl Japonijos ministrė pirmininkė keičia pokarinį šalies pacifizmą.Nuo liepos 1 d. dalyje šalies regionų ligoninių gali nebelikti vaikų ligų skyrių. Tokią tvarką patvirtinti planuoja Sveikatos apsaugos ministrė M. Jakubauskienė. Dalis savivaldybių sprendimą kritikuoja, o Prezidentūra aistras ramina - teigiama, kad ieškoma būdų, kaip mažesnėse šalies savivaldybėse galėtų būti išsaugomi vaikų ligų skyriai bei užtikrinamos kokybiškos ir prieinamos medicinos paslaugos visiems gyventojams.Ved. Rūta Kupetytė

tod pra kap ved kor toki prezident tuo kurios nebe horm nuo pokalbis rusija dalis kauno ltg klausimas japonijos marijampol sveikatos kinija japonija gediminu mokykl prezidentas gitanas naus teisingumo artimuosiuose rytuose kupetyt

Iš Seimo nesitraukiantis Paluckas: aistra politikai dar stipri

Lietuvos diena

Play Episode Listen Later May 5, 2026 43:15

Generalinė prokurorė Nida Grunskienė kreipėsi į Seimą, prašydama panaikinti parlamentaro Gintauto Palucko teisinę neliečiamybę. Buvęs premjeras sutiko, kad jo imunitetas būtų naikinamas supaprastinta tvarka. Dėl politiko neliečiamybės turėtų būti sprendžiama kitame Seimo posėdyje ketvirtadienį.Aiškėja daugiau detalių apie savaitgalį įvykusias geležinkelio avarijas. Atskleisti abiejų lokomotyvų mašinistų liudijimai.Artėjant Antrojo pasaulinio karo pabaigos minėjimui Ukraina ir Rusija skelbia atskiras paliaubas. O Vokietijos sostinėje Berlyne vėl įvedami draudimai rusiškai simbolikai ir renginiams prie sovietinių memorialų.Nuo liepos pirmosios dalyje šalies regionų ligoninių gali nebelikti vaikų ligų skyrių. Tokią tvarką patvirtinti planuoja Sveikatos apsaugos ministrė Marija Jakubauskienė. Dalis savivaldybių sprendimą kritikuoja, o Prezidentūra aistras ramina - teigiama, kad ieškoma būdų, kaip mažesnėse šalies savivaldybėse galėtų būti išsaugomi vaikų ligų skyriai bei užtikrinamos kokybiškos ir prieinamos medicinos paslaugos visiems gyventojams.Ved. Andrius Kavaliauskas

ai art ukraina ved toki prezident nuo rusija seim politikai dalis buv seimo sveikatos berlyne antrojo generalin stipri

Po avarijų geležinkeliečiai žada papildomą saugumą

60 minučių

Play Episode Listen Later May 4, 2026 52:17

Nuo liepos pirmosios dalyje šalies regionų ligoninių gali nebelikti vaikų ligų skyrių. Tokią tvarką patvirtinti planuoja Sveikatos apsaugos ministrė Marija Jakubauskienė. Dalis savivaldybių sprendimą kritikuoja, o Prezidentūra aistras ramina - teigiama, kad ieškoma būdų, kaip mažesnėse šalies savivaldybėse galėtų būti išsaugomi vaikų ligų skyriai bei užtikrinamos kokybiškos ir prieinamos medicinos paslaugos visiems gyventojams.Iranas grasina pulti Jungtinių Valstijus pajėgas, jei jos įplauks į Hrmūzo sąsiaurį, po to, kai Donaldas Trumpas pareiškė, kad amerikiečiai padės įstrigusiems laivams išplaukti iš šio svarbaus vandens kelio. Jungtinių Tautų duomenimis, nuo vasario, kai prasidėjo karas, sąsiauryje įstrigo apie 2000 laivų ir 20 000 jūrininkų.Į neeilinį posėdį susirinksianti Lietuvos meno kūrėjų asociacija turėtų galutinai apsispręsti dėl kandidato į Lietuvos radijo ir televizijos tarybą.Ved. A. Kavaliauskas

ved toki hrm prezident gele taut lietuvos nuo dalis kavaliauskas jungtini sveikatos iranas donaldas trumpas

A Nation Mourns

Play Episode Listen Later May 1, 2026 39:16

Last episode we briefly talked about what happened when Ōama passed away, including the apparent conspiracy around the Royal Prince Ōtsu, and then the question as to why his son, Crown Prince Kusakabe, didn't then succeed him to the throne. This episode we are taking a look at that period, but more focused on the rituals and what went into a royal funeral, and then take a look all the way to the eventual ascension to the throne of not Crown Prince Kusakabe, but instead his mother, Ōama's queen, Uno no Sarara. She would eventually be known as Jitō Tennō. For photos and links to other episodes, check out our blog post: https://sengokudaimyo.com/podcast/episode-148 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Episode 148: A Nation Mourns Crown Prince Kusakabe approached the temporary palace structure that had been hastily assembled in the courtyard in front of the Kiyomihara Palace. Solemnly arrayed around him, dressed in their court garments, were the ministers and government officials. Together, they approached the palace building, where the Crown Prince's father, Ohoama, also known as Ame no Nunahara oki no Mabito, lay in state. He had passed away, and according to the imported Confucian values of filial piety, Kusakabe was now expected to mourn in ritual fashion. The court ritualists had seen to every detail of what should be done and even said, to the extent that the crown prince's actions almost felt like a performance of grief, rather than a heartfelt tribute. And yet, Kusakabe could not help but feel some emotion at the sight of his father, once the most powerful man under heaven, now laid out in this place of temporary interment. There would be many more ceremonies and rituals before the final mausoleum would be built and the former sovereign's body finally laid to rest. Until then, even though Ohoama's spirit had left, his body would remain as a symbol to the people, and as the centerpiece of an elaborate ritual, designed, in part, to continue to bolster the state he had helped to create. Last episode we went into some of the shenanigans around the death of Ohoama and the succession to the throne. As we saw, not everyone was apparently on board with the idea that Crown Prince Kusakabe would take the throne, leading to the arrest and execution of Prince Ohotsu. However, we noted that Crown Prince Kusakabe didn't end up on the throne after all: for whatever reason, he never ascended to the honor, and died in 689 – not even three years after the death of his father. And so we saw Uno no Sarara, Ohoama's wife and queen and mother of Crown Prince Kusakabe, formally take the reins of state and go on to reign as the sovereign, the Sumera Mikoto, or Tennou, until 697. From there she would become the first ever Retired Sovereign, keeping her hand in government until her death in 703. This episode we are going to look a little more in depth regarding everything that went on around Ohoama's death and the various rites accompanying his passing. Ohoama's was obviously not the first royal death that we have seen in the Chronicles. It is perhaps, however, one of the best documented in terms of the funerary arrangements and the various rituals that accompanied his passing. Some of those arrangements are mentioned previously in the Chronicles, but not to the same extent as we see for Ohoama. This leaves me wondering: are we seeing something novel—new rites for a new type of sovereign, perhaps? Or was this just the first time the ritual had been documented to this level of detail?. Before jumping into what we see this time around, we should probably look back at what we have seen around the death of previous sovereigns, and which are still going on here. First and foremost is the creation—or at least the designation—of a "Palace of Temporary Interment". This is the Mogari no Miya, with "mogari" being the term for the period between an individual's death and their eventual burial. In the Nihon Shoki we see this practice go back to the earliest times. After all, most deaths do not occur on a set schedule, and once someone has passed away, funerary arrangements would need to be made. Now, if all you are doing is putting a body into a box and lowering it into the ground, you can probably bring it all together rather quickly. However, for centuries the burial practices on the archipelago had been significantly more elaborate. Even those without royal blood might be afforded a special mound, or kofun. There would be giant stones selected to create the chamber, and then tons of earth and pebbles placed on top. There might also be haniwa—clay cylinders—which then might even be topped with special figures. All of this had to be planned out and taken care of, and in some cases, such as the creation of haniwa, it appears as there was a major industry involved in funerary preparations. In the case of royal family members things got even more elaborate, and based on the size of many of the kofun that we see one can assume that their construction took time. In fact, I would not be surprised if the construction of a new tomb mound might not have kicked off on or near the ascension of the sovereign just to make sure it would be ready, but even still it would take time for all of the rites associated with a royal burial to be ready to go. And so it was common practice that one would have to wait before a burial could actually take place. Since you couldn't just leave a body out in the open in the community, the corpse would be deposited, instead, in a temporary building. These are sometimes referred to as mogari huts, which would likely be placed well away from others. Here we should also take into account the general pollution associated with death in its various forms. So you would want to have the body kept out of sight and away from people as best you could while you prepared for the actual burial at some later date. For sovereigns, this mogari hut, or hut of temporary interment, was eventually referred to as a "miya", or "palace". In some cases it seems as if one of the buildings of the sovereign's old palace was used for this purpose, while a new palace was then also built for the new reign. In addition to the place of temporary interment, one of the common traditions we see in funerals in the Chronicles is the role of the eulogy. While a person lay in state during their temporary interment, we are told that people could come to eulogize and lament. In the case of a sovereign, the high ministers and politically connected would come together and deliver speeches. This served multiple purposes. On the one hand, these rituals reinforced concepts of the State and the central authority in the body of the sovereign. On the other hand, they also served as markers of status for those delivering the speeches, and provided opportunities to be seen and heard, signaling their support of the system that provided them their own power and authority. So all of this process and ritual that we see for Ohoama is familiar, from previous royal deaths. However, it's interesting to note that in the most recent years before Ohoama's funeral, a lot of these traditions seem to have been scaled back. For one thing, there was the decline of large, keyhole shaped kofun, ever since the introduction of Buddhism in the 6th century and the move to memorial temples over large tombs. Furthermore, as part of the Taika era reforms we see regulations on how long temporary interment may last for those of princely rank and below—though nothing is clearly stated for the sovereign themselves. Let's look at the most recent royal death's before Ohoama's, but since the beginning of the Taika era. There are at least three we've talked about. First off is the death of Karu, aka Koutoku Tennou. Karu's death is barely remarked upon—he was buried about two months after he passed away, and very little fanfare is given. One can't help but wonder if this was, in part at least, due to the fact that Naka no Oe was actually in charge and running things at the Crown Prince. Takara hime, aka Saimei Tennou, would pass away in the middle of the Baekje war against the Silla-Tang alliance. Her body was sent back to Yamato, but the Crown Prince and many of the elites established themselves in Tsukushi—modern Kyushu—to better conduct the war on the peninsula. Not only was her interment thus delayed, but Naka no Oe's own ascension wouldn't take place for several more years, possibly because of the new capital he was building in Ohotsu. Naka no Oe's own funerary arrangements were interrupted by the events of the Jinshin no Ran. In fact, the building of his tumulus was used by the government as a cover to bring in soldiers to prepare for the conflict. There may have been various funerary rituals planned or even carried out by the Afumi court, but if so they were overshadowed by the civil war that broke out between the two claimants to the throne. As such, Ohoama's appears to be the first royal funeral of this magnitude in a while, and in this case they really pulled out all the stops. There were various activities and rituals associated with Ohoama's passing up through the 11th month of 688, over two years later, when he was finally buried. So let's go over what happened and maybe what dragged it out so much longer. First off were the immediate lamentations and eulogies. Ohoama passed away on the 9th day of the 9th month, according to the Nihon Shoki. It was the year 686 according to the western calendar. Two months later the erection of the temporary palace of interment began in the southern courtyard—presumably the area south of the Asuka Kiyomihara palace, where they had previously held the various archery competitions. This took a couple of weeks, and Ohoama's body was finally placed in the temporary palace as of the 24th of that month. While ritual lamentations were raised at the start of the building of the mogari palace and when the sovereign's body was interred, the major rites appear to have started three days after he was laid to rest, on the 27th day, proceeding for the next three days, from the 27th until the 30th. The rites started with Buddhist monks and nuns who arrived before sunrise and began to perform lamentations in the courtyard of the mogari. Later that day, we see food offerings, apparently for the first time in the Chronicles. Offering food to the dead is not unique to Japan. Some in Japan will offer food to their ancestors, especially during the Obon festival. People will also offer food to kami. In the case of Obon, a bowl of rice is often served with two chopsticks sticking straight out of it. This has actually led to a social taboo on leaving your chopsticks "stuck" in food, as it looks as though you are offering the food up to the dead. Instead, chopsticks will be placed on a chopstick rest, on the table, or even across the top of a dish, just not sticking up out of the food, especially the rice. In this case it isn't clear exactly how the food offering was done, nor what happened to the food afterwards. In the case of food offered to the kami, it is often the case that once the kami have had enough time to partake of the aura of the food—its spiritual essence—the food will then be removed and often consumed by people. So for Ohoama's funerary offerings, something similar may have happened—possibly with a feast of some kind to which the various nobles were also invited. Along with the offering of food, we are told of a whole list of individuals who gave eulogies—though we aren't told what the content was. It is likely that these eulogies were largely ritual utterances—stock phrasing by the participant to demonstrate their active performance of the rituals, rather than a deeply thought sermon about the sovereign. After all, this seems to have gone on at a rather constant pace for the next several days. The ritual order seems to have stayed the same, with priests and nuns kicking things off with lamentations in the courtyard, and various nobles presenting their eulogy. The third day, the 29th, was the same. On the fourth day, the 30th, the last day of the month, the priests and nuns raised lament, and the eulogies were given by a Baekje prince in exile, on behalf of his father, as well as the various Miyatsuko of the various provinces. In addition there were all performances of all manner of singing and dancing—which makes it sound more like a wake than anything else. With the close of the 9th month, we have a break in the tale of Ohoama's funeral, as the narrative switches over to the next part of the Chronicles covering the reign of Uno no Sarara, aka Jitou Tennou. The first order of business—other than telling us who Uno no Sarara was and covering some of her history—was to deal with the Prince Ohotsu conspiracy. So we see Prince Ohotsu arrested, along with 30 conspirators. Prince Ohotsu was killed at his residence, where his wife and consort ran to him and took her own life as well. That all happened the 2nd and 3rd days of the 10th month. The 30 co-conspirators were apparently held for about twenty-seven days while the court debated what to do with them. Finally, the decree was made to pardon all except Toki no MIchidzukuri, who was only banished instead of executed, and the monk Heng-sin, who was exiled to a temple in Hida, over on Kyushu. The month after that, Ohotsu's sister, Royal Princess Ohoku, returned to the capital from Ise Shrine where she had been serving as the Shrine Princess—though we aren't told who replaced her. And so it isn't until the twelfth month that we see what appears to be the rites for Ohoama's passing seem to resume. This takes the form of a universal great assembly held in Ohoama's name at the Five temples, listed as Daikandaiji, Asukadera, Kawaradera, Toyoradera in Woharida, and Sakadadera. This is an interesting list, as one would have expected that the rites would have occurred at the National Temples established previously—for more on the National temples, we talked about that back in Episode 142.. Daikandaiji, Asukadera, and Kawaradera were, of course, national temples. Yakushiji is not mentioned, probably because it was still under construction. At this date it's only been dedicated, and we won't see it show up in the Chronicles until 688—a year and change from the current gathering. Toyoradera was the nunnery of Toyoura temple, and Sakada temple appears to be another nunnery, formerly known as Kongoji. It is said to have been in MInabuchi, and ruins of a temple are found in the southeast of Asuka, in an area known today as, funnily enough, Sakada. There is also a modern temple known as Kongoji nearby, though I can't tell if there is any connection between the two other than the name— whether its a true successor temple or just given that name because of the proximity of the ruins. Either way, in this phase of the funerary rites, we have a combination of temples and nunneries involved. I wonder if that was so that men and women could gather in spaces for them. Either way, it is clear that these rites were held specifically to build merit for Ohoama. This was probably also the intent behind the actions of the court a week later, when presents of cloth and silk were made to orphans, as well as childless, widowed, and elderly men and women of the capital—those who didn't have someone else to look after them or who were assumed to not have a stable income. Come the first day of the new year of 687, we see a return to the palace of temporary interment, and this time it is in a new and different fashion. We are told that the Crown Prince, accompanied by ministers and public functionaries, proceeded to the Palace of Temporary Interments and made lament. We are told that it was the Nagon, Fuwe no Ason no Miaruji, who performed the eulogy, after which everyone once again raised a lament. Then the common people raised a lament. Then Ki no Ason and others of the High Stewards of the Palace made food offerings. After this, the Uneme of the Steward's department raised a lament and then music was performed by the officials of the Department of Music. This clearly indicates an involved ceremony, with set roles and functions. It is being headed by Ohoama's son, Crown Prince Kusakabe, and attended by all the high ministers, and it is being held on the first of the year in place of other festivities for that day. Other than the timing, the basic pattern of events is similar to the other rituals of lamentation. . The contents of the ceremony might be different, and it was always someone new who was chosen to give the formal eulogy, but there does seem to be some ritual and pattern to the rites performed. For major ceremonies, we are told of the Crown Prince, the ministers, and the various public functionaries who are there, in attendance, but in other instances we are just told of who is providing the lamentations or the eulogy. For example, on the 5th day of the first month—four months after the big ceremony, we are told that everyone—Crown Prince down to the common people—proceeded to the Palace of temporary interment and made lamentations. Either way, the period for the next year and change is filled with various ceremonies either at the palace of temporary interment, where Ohoama's body lay in state, or elsewhere in the capital, such as at various temples. There were also various gifts from the court. All of this was as much political spectacle as it was grieving. There are some suggestions that, according to Confucian tradition, a son was expected to mourn the loss of his father for up to three years. So perhaps that is part of what was happening—the royal family was participating in some costly signaling to both raise Ohoama—and thus, themselves—up on a pedestal and to try to demonstrate the virtue of Crown Prince Kusakabe. After all, the Queen and her son had been effectively running the government before Ohoama had passed, so it wasn't like there was any actual change and only minor risk. The timeframe also allowed the court time to send messengers out to inform the far reaches of the archipelago of Ohoama's passing and give them time to come and do homage. They even sent messengers to Silla, no doubt to both let them know about what had happened and possibly to solicit a condolence embassy. All of that would also play into the pageantry and mythmaking of the moment, further strengthening the position of the Yamato court, which was, of course, under the control of Uno no Sarara and her son. And so we see numerous, and quite public, displays. Besides the lamentations and the eulogies, we see repeated gifts to the underprivileged, like giving gifts of coarse and floss silk to those residents of the Capital who were at least 80 years old, as well as to invalids with little hope as well as to the poor people who had no other means to support themselves. All of it being done in Ohoama's name, even though the reputation no doubt was actually accruing to his son and widow. In the third month we see a special mention: an ornamental chaplet of flowers, known as a mikage, was offered at the Palace of Temporary Interment. Today, flowers are often found in abundance at Japanese funerals. Certain flowers may be "gifted" to the deceased as a last gift from mourners, and large, elaborate flower constructions are often used to decorate the funeral parlor where the corpse is laid out. Groups and individuals may pay exorbitant sums to place flowers with a name card indicating who donated it, and some flowers may be for the grieving family to take home. There are meanings behind the type of flowers, and often white flowers are preferred, as white is often seen as the color of death. Some of this appears to be influenced by the West, but flowers have long been symbols and used in various ceremonies and rites. It is possible that some of this was influenced by Buddhist and Tang court rituals. Or maybe they just wanted something that was sweet smelling to help cover up the inevitable odor that no doubt resulted from leaving a body out for about six months at that point. Whatever the purpose, we aren't given too many details on just what this floral display was. Aston calls the "mikage" a "chaplet" and Bentley simply describes it as decorative flowers placed at the mogari palace—the palace of temporary interment. Once the flowers were placed, then Taji no Mabito no Maro performed the ceremony of the eulogy. Next, in the 5th month, we see the Crown Prince and various government officials once again involved. This time they were accompanied by the chiefs of the Hayato and the Ata of Ohosumi, accompanied by their people, advancing and providing a eulogy. The Hayato and the Ata were both indigenous groups of people from southern Kyushu, who were considered to be outside of the Yamato polity, with distinct cultural differences. It is unclear if they were ethnically Wa people. Evidence from that area suggests that the people there, whatever their ethnicity, had adopted many of the Yayoi and Kofun cultural life-ways. This was not without some differences, such as distinct burial practices, such as underground burial chambers. Hayato were also known in Yamato for their shields, which are often depicted as long, thin pentagonal shapes with red, white, and black figural paintings. The propaganda-slash-merit making continued over the next few months. In the 6th month we see an amnesty, where criminals were pardoned, and in the 7th month the court unilaterally cancelled out any interest on debts contracted in the year 685 or earlier. In cases where the debtors already owed service to their creditors, for some reason, they made it so that the creditors could not demand that they provide additional service. People still had to pay back the balance, but they didn't have to pay back anything extra. The next ceremony at the palace of temporary interment wasn't for about three months later, in the 8th month of 687. We are told that offerings of food were made, and that only awokimono—green things—were offered. Bentley translates this passage to say that it was the feast of first fruits, the Niinamesai, and they do use the character for "namé", but not the full name. As for "Awokimono" – Aston translates this as plain, boiled rice, and says it is meant that it was without meat of any kind. Indeed, the characters appear to be for blue or green cooked rice. There is another reading for "Awokimono" as "Hijikioono", and Aston suggests that there may have been some hijiki, or seaweed, involved. Regardless this appears to have been specifically a funerary tradition. A day after the food was offered—and we aren't told who did that—the elderly people of the capital, both men and women—some possibly with new duds thanks to the silk they had received earlier—came and made lamentation west of the bridge. I suspect that this means they didn't enter the actual courtyard where the palace of temporary interment was set up, but simply gathered on the west side of the Asuka River, which flowed past the west side of the courtyard. Later that month, we see another Buddhist ceremony. Fujiwara no Ason no Ohoshima and Kibumi no Muraji no Ohotomo invited 300 Buddhist dignitaries, known as Ryuuzou and Daitoku, to Asukadera. There they gave each one of them the present of a kesa—a Buddhist sash worn as part of their vestments. Kesa were typically stitched together from cloth donated by Buddhist laypersons, and we are told that these kesa were made from the garments of the late sovereign. The language of the decree itself was apparently so painful—Aston translates it as pathetic—that it couldn't be fully set forth. That sounds to me like someone forgot to write it down. Eleven days after the assembly at Asukadera, a national Buddhist feast was sponsored at all of the Temples in the capital. The day after that, a feast was sponsored at the mogari palace. Later that same month, Silla ambassadors arrived at the archipelago. The Dazai, the viceroy of Tsukushi, met with them and informed them of what had happened. It is likely that they had left before any word had reached the peninsula, so this was the first they heard of it. Nonetheless, they all put on mourning clothes, turned to face the East, and bowed three times and raised lamentations. This was all being done in Kyushu, but nonetheless it was clearly important to the people who were recording these interactions. A similar note in the record appears on the 23rd day of the first month of the following year, where we are told that Ohoama's death was announced to the Silla ambassador, Gim Sangnim, and his colleagues. They, in turn, made their lament three times. It is possible that these are records of the same event, and I even wonder if one was recorded on the date they arrived and the other was recorded on the date that they were formally told what was happening. Either that, or the events of the 9th month of 687 were an informal notice, so that they could get ready, after which they traveled the three months and change to Asuka, where they then were given the formal notification. Moving on to finish out the year 687: on the 22nd day of the 10th month, the Crown Prince and government officials, along with all of the governors and Kuni no MIyatsuko—and not forgetting the common people—all began work on the sovereign's tomb. This is one of the few tombs that we have some confidence in, though it isn't a keyhole shaped kofun like many others from previous eras. Today it looks mostly like a round hill, but originally it seems to have been an eight-sided tomb with five distinct levels. Eight sides suggests a Buddhist influence, as eight is an auspicious number, such as in the 8-fold path. I can't help but wonder if the five levels were connected to concepts of five in Confucian and Daoist teachings. For instance, there was the idea of five Confucian virtues as well as the Wuxing, or Gogyou, where we have five specific elements. Given the importance and influence of continental thinking at the time, neither one would surprise me. The tomb would take almost a year to complete, which almost doesn't seem like enough time given everything that they did. It is possible that they had already prepped much of what they needed and that the 10th month of 687 was simply the date they broke ground, but either way it was an impressive feat. Meanwhile, as the construction was ongoing, the public displays of mourning continued. Once again, new year's day celebrations of 688 were postponed in favor of public mourning, with the Crown Prince and all of the ministers making their lamentations on the first day of the year, followed by a company of priests the following day. On the 8th day of the first month of the year we are told that there was a public great congregation of priests held at Yakushiji. This is the first official event held at Yakushiji, and so presumably the temple was now finished—or at least finished enough. Since Ohoama isn't mentioned, it is certainly possible that this wasn't directly connected to the ceremonies around the official mourning of Ohoama. On the other hand, Yakushiji was commissioned by Ohoama for the health of his wife, Uno no Sarara, so I have a hard time thinking that there weren't any connections at all. In the second month of 688, we get a decree that has a few different interpretations. The decree states that, "in the future, on all days of national mourning, it is absolutely necessary that abstinence be practiced." Bentley translates this to mean that there would be a feast on the day of national mourning every year after. The key contention appears to be whether or not the day of mourning was a monthly or annual thing. The court appears to have been creating a national holiday around the memory of Ohoama, and it may have chosen the second month for that day of mourning and remembrance. Alternatively, this was for a day of mourning each month of the current year. The wording is vague. It is like the question of whether or not "Bi-weekly" means twice a week or once every two weeks, and I don't know that there is any consensus. Still, it is interesting that they created their own holiday to remember Ohoama, and as far as I can tell this is the first such example of a holiday being used to remember a person in this way. Once again on the 22nd day of the third month, flowers were again presented at the palace of temporary interment. This was only two days different from when the mikage had been set up in the previous year, so it would seem that the timing was significant—possibly because it was spring and the flowers were blooming. Fujiwara no Ason no Ohoshima, the same individual who had helped gather the various priests together at Asukadera to hand out kesa made of the sovereign's own garments, presented the eulogy. The ceremonies are then put on hold for a bit. There is an account from the 11th day of the 6th month where prisoners guilty of capital crimes would have their punishment mitigated one degree while those in prison for lighter offenses would be pardoned altogether. In addition, only half of the commuted taxes were to be levied. This might have been more merit-working for Ohoama or it may have been because the nation itself was undergoing a drought and they were seeking the Buddha's favor to bring the rains. Once again in the 8th month we see offerings of food are made, and a lament raised inside the palace of temporary interment. This time the eulogy was performed by Ohotomo no Sukune no Yasumaro. The day after that, Prince Ise was given commands regarding how the upcoming funeral was to be handled, which was to happen three months later. The 11th month kicked off with the Crown prince and the ministers once more going to the palace of temporary interment, this time on the 4th day of the month. They had with them guests from the "frontier lands" as Aston notes—Bentley says foreign countries. Offerings of food were made, and the Tatefushi dance was performed. This was a dance with shields and swords, according to later records. It seems that the dancers also wore armor, or something to approximate armor. All of the ministers then advanced, each in turn, and pronounced a eulogy, with each recounting the services that their ancestors had rendered to the throne. The following day, there was further ceremony as over 190 Emishi brought tribute in on their backs, and pronounced a eulogy for the departed sovereign. Six days later, on the 11th day of the 11th month, Fuse no Ason no Miaruji and Ohotomo no Sukune no Mimiyuki both pronounced eulogies, and then Tahema no Mabito no Chitoko recited, as a eulogy, the succession to the throne of the royal ancestors. And when that was finished, Ohoama's body was finally placed in the Ohouchi tomb and the tomb was sealed. And with that, the sovereign was put to rest, after over two years of mourning and ceremony, specifically designed to put on display the court's apparent grief. Whether they were actually grieved or not, the importance was the performance of grief through the rituals set forth by the state. Individuals and groups demonstrated their loyalty through their participation. Noble families used the platform to recount their service and thus demonstrate their own history and pedigree and thus why they were deserving of their status in the court. Furthermore, during all this ceremony around the funerary arrangements, to try to also have an ascension ceremony for the new sovereign was probably a little too much to try and push through. It would have also meant that they would been holding a ceremony that should be joyful and august under the pall of the mourning period. For the Crown Prince to don the robes of office while his father's body lay in the courtyard was probably, as they say, a bad look. And, as I mentioned earlier, it wasn't like it was making any real, practical difference. The ship of state was hardly rudderless, with Kusakabe and his mother both guiding it through the various ceremonies. Sure enough, in the following year, 689, the new year ceremonies were no longer about mourning and lamentation. The queen gave an audience to all the lands in the Front Hall, and the following day the Ministry of Education presented 80 wooden staves, presumably for an old form of the Setsubun festival. Today, Setsubun, the day before Spring, is celebrated with soybeans, which are tossed at characters in oni masks, and then inside the house. The cries ring out "Oni ga soto" – "Demons Out" and then again, "Fuku ga uchi" – "Good luck inside!" Thus evil spirits are kept at bay and good fortune is welcomed into the home. In the older version of a similar ritual, it seems that wooden staves were used to symbolically drive the demons out, rather than just a handful of auspicious beans. The first month of year 689 continued to look a lot like previous years, prior to Ohoama's death. There was a banquet given to the Ministers, and gifts of clothing were handed out to them. And then, halfway through the month, the various officials brought presents of firewood to the palace. And then a meal was given to the various public functionaries. A few days after that, Queen Uno left to visit the Yoshino palace for a few days, returning two days later. There is something that is not mentioned in all of this that I suspect was happening. First of all, they had no doubt torn down the palace of Temporary Interment, and they were likely preparing for Crown Prince Kusakabe's ascension. There are some that suspect Prince Kusakabe was waiting until three years had passed before taking the throne, mimicking a tradition sometimes observed on the continent, but nothing is explicitly said. Instead, we see that on the 24th day of the 3rd month there was another amnesty across the realm, and we are explicitly told that crimes that hadn't been pardoned in ordinary amnesties were also excepted in this amnesty. Amnesties typically seem to be part of merit-making to either prevent disaster or to celebrate something auspicious. Was this clearing the way for the ascension ceremony to take place? Or had something befallen the royal family? We aren't given many details, but on the 13th day of the 4th month, we are simply told that Crown Prince Kusakabe died. We aren't told that he had previously been ill, or that anything in particular had happened. It is just a simple line in the text. And yet, this must have had tremendously serious consequences. I think we can fairly safely assume that he was prepared to ascend the throne—unless he was thinking of pulling something like Naka no Oe and running things from behind the scenes. However, there is plenty of evidence that Uno no Sarara was more likely to be the one to step back and be the power in the shadow. She had operated from that position before. Whatever the plan was, clearly that plan was no more. Crown Prince Kusakabe was dead, and his only heir was still a young child. He also had no brothers to take the throne. The Chronicles don't mention it, but this must have been a moment of incredible weakness for the court and the Queen. History as we know it could have turned out very differently from this point. Also, sidebar—Prince Kusakabe's death is recorded on the 13th day of the 4th month. While 13 would not necessarily be an inauspicious day until the Western superstition was introduced in recent times, the number 4 has long been associated with death because the pronunciation, "Shi" is the same as—or at least very similar to—the pronunciation of the character for death. This is also the case in Chinese, and so the number four is often avoided and seen as unlucky. Sometimes hotels will skip both the 4th and 13th floors in Asia to avoid any inauspicious vibes. In Japanese, the numbers 4—"Shi" and seven—"Shichi"—will often be pronounced with their kun'yomi readings, so "yon" and "nana" respectively. So I just find it rather an unfortunate coincidence that Crown Prince Kusakabe died on the 13th day of the 4th month. Yikes. Anyway, if there was any wavering or grief by Uno no Sarara, it isn't mentioned in the Chronicles. They continue to march on. Later that same month, Prince Kasuga passed away. Prince Kasuga was a non-royal prince, and the death of Prince Kasuga and the Crown Prince were met with an equal lack of fanfare or explanation. Compare to the death of Prince Ohotsu, who was given an entire eulogy about how he was really well liked. Instead, the Chronicle simply moves on. The rest of the year passes by as though nothing had happened. The government continued with Uno no Sarara at its head. In the first day of the first month of the following year, Uno no Sarara formally ascended to the royal dignity in a ceremony where Mononobe no Maro set up the shields, Nakatomi no Ohoshima recited a prayer for the blessings of Heaven, and Imbe no Shikofuchi delivered the divine seal, sword, and mirror to her majesty. At that point all of the ministers and government officials made their obeisance in turn, clapping their hands as they did so. One has to wonder if this ceremony wasn't a little bittersweet, given everything that had happened. A few things about the ceremony to note. First are the three families mentioned: Despite the fact that the Mononobe house had been defeated by the Soga centuries back, here they stand in their traditional role as soldiers, raising up the shield. Then we see Nakatomi no Ohoshima—earlier mentioned as Fujiwara no Ohoshima—as the director of the Ministry of Kami matters, handling the ceremony. And then there is the Imbe, in some ways the rival to the Nakatomi and their descendants, the Fujiwara, who is handling the regalia. Also of note is that the three regalia here are not the jewel, sword, and mirror, but the seal, sword, and mirror. We mentioned this many episodes back when we had seen these same three used for the ascension ceremony, and noted then that a royal seal appears to be used, rather than mention of a jewel. The character used, on the continent, referred to the imperial seal of the dynasty, which itself would have been carved into jade, or a jewel. And in Japan the character is also said to refer to the "Yasakani-magatama", the sacred jewel. So was it the jewel, and they just called it the seal? Or is that a later attribution to try and maintain the concept that the three regalia remained the same? I couldn't honestly say, but either way we see the concept of these three regalia as central to the ceremony. And with that, Uno no Sarara, known to us as Jitou Tennou, ascended the throne. She would continue the process of making updates to the court and to the laws and regulations. She would also see the creation of the Fujiwara palace and accompanying city—designed as the first permanent capital city in all of Japan. She would also take a hard line with Silla and make her mark on the world stage, as well. But we'll talk about that in future episodes. And so, until next time, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for their work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Naujausi švietimo reitingai: mažėja jaunuolių, studijuojančių svajonių mokslus

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later Apr 29, 2026 140:30

Uosto direkcija teismui skundžia Klaipėdos savivaldybės tarybos sprendimą, kuriuo politikai nepritarė uosto teritorijoje planuojamai ūkinei veiklai. Bendrovės planams priešinasi ne tik uostamiesčio politikai, bet ir gyventojai. Uosto direkcija tikina, kad tarybos sprendimas uždrausti veiklą yra neteisėtas ir nepagrįstas.Kol dalis buvusių antrosios pakopos pensijų fondų dalyvių džiaugiasi atsiimtomis lėšomis, šalies savivaldybės primena, kad kreipdamiesi įvairių kompensacijų žmonės nepamirštų šių pinigų deklaruoti. Nes papildomos pajamos gali turėti įtakos ne tik kompensacijų dydžiui, bet ir ar apskritai žmonės jas gaus. Taip pat šeimos pajamos bus skaičiuojamos ir sprendžiant, ar vaikams nuo kitų mokslo metų bus skiriamas nemokamas maitinimas ugdymo įstaigose.Žurnalas „Reitingai” kaip ir kasmet sureitingavo švietimo įstaigas – geriausias mokyklas ir universitetus. Taip pat išanalizavo, kaip prie egzaminų pridėti 10 taškų pakeitė gimnazijų vietą geriausiųjų lentelėje ir kodėl mažėja nemokamai studijuojančiųjų universitetuose.Vos Lietuvos įmonės ir įstaigos, kurios privalo rengti viešuosius pirkimus, išmoko atpažinti itališkas finansinių garantijų klastotes, rinkoje atsirado naujos – japoniškos. LRT Tyrimų skyriaus žiniomis, šiuo metu jau dvi valstybės įstaigos ir bent viena savivaldybės įmonė yra gavusios Japonijos „Sumitomo Mitsui Trust“ banko Liuksemburgo filialo finansines garantijas, kurios greičiausiai yra suklastotos. Tokią garantiją pro akis ir vėl praleido Krašto apsaugos ministerijos Investicijų valdymo agentūra, kuri anksčiau buvo suklupusi ant labai panašios itališkos klastotės.Lietuvos pareigūnai išnarpliojo nusikaltėlių tinklą, kuris ne tik verbavo asmenis teroristinei veiklai, bet ir kėsinosi nužudyti mažiausiai du žmones. Iš viso nusikaltimais įtariami 13 įvairių šalių piliečių, taip pat ir lietuvis. O bylą tiriantis prokuroras sako, kad nusikalstamų veikų pobūdis ir siekiai atitinka Rusijos tikslus.Paaiškėjo „Sidabrinės gervės“ apdovanojimų nominantai. Į daugiausia statulėlių pretenduoja du filmai: Jurgio Matulevičiaus drama „Kinų jūra“ ir Karolio Kaupinio absurdo komedija „Badautojų namelis“.Ved. Liuda Kudinova

nes kin kol ved toki kra taip lietuvos klaip rusijos paai naujausi sidabrin liuksemburgo uosto reitingai lrt tyrim

Kazys Starkevičius prisipažino ėmęs kyšį

Lietuvos diena

Play Episode Listen Later Apr 29, 2026 44:01

Kazys Starkevičius teisėsaugai prisipažino paėmęs kyšį, gautus pinigus atnešė tyrėjams ir sako apgailestaujantis dėl savo poelgio. Ar tai padės politikui išvengti kalėjimo?Lietuvos bankas siūlo smarkiai riboti investicinius gyvybės draudimus parduodančių agentų veiklą.Seimo Kultūros komitetas nutarė sulaukti Venecijos komisijos išvadų dėl LRT įstatymo pataisų.Vos Lietuvos įmonės ir įstaigos, kurios privalo rengti viešuosius pirkimus, išmoko atpažinti itališkas finansinių garantijų klastotes, rinkoje atsirado naujos – japoniškos. LRT Tyrimų skyriaus žiniomis, šiuo metu jau dvi valstybės įstaigos ir bent viena savivaldybės įmonė yra gavusios Japonijos „Sumitomo Mitsui Trust“ banko Liuksemburgo filialo finansines garantijas, kurios greičiausiai yra suklastotos. Tokią garantiją pro akis ir vėl praleido Krašto apsaugos ministerijos (KAM) Investicijų valdymo agentūra, kuri anksčiau buvo suklupusi ant labai panašios itališkos klastotės.Karalius Karolis III kreipėsi į Jungtinių Valstijų Kongresą. Transatlantinių santykių krizės metu britų monarcho kalba Amerikoje neįprastai politiška: jis ragino remti Ukrainą, išsaugoti NATO, ir nepasiduoti sirenų šauksmui valstybėms gręžtis į save.Ved. Andrius Kavaliauskas

nato ved ukrain toki lrt kra lietuvos amerikoje venecijos prisipa liuksemburgo lrt tyrim seimo kult

Here We Go Again

Play Episode Listen Later Apr 16, 2026 34:07

Another episode, another new reign--same old problems. This episode we talk about what happened after Ohoama, aka Temmu Tenno, passed away. We'll touch on the fact that it wasn't entirely a smooth transition, and there are certainly hints that not everyone was in agreement as to what should happen. And then there were other problems, such that the heir apparent never actually took the throne. So what happened? For more information on the main characters in this episode, check out the blogpost at https://sengokudaimyo.com/podcast/episode-147 (Also apologies ahead of time--my voice was not in great shape, and that may come through on the audio) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is episode 147: Here We Go Again Iki no Hakatoko looked around the spacious room and recognized many of the faces he saw there. There were various nobles from around the court present. All of them were familiar, even if they were not the closest of acquaintances—they ran in similar circles and were connected to each other over various political positions. Some were connected by marriage, some were just allies, and others were almost rivals—but they were all there for a common cause. The open chamber had been buzzing as all of those elites of Yamato talked about why they might have gathered. Of course, the big news was the death of the sovereign. Ohoama had passed away, and the court was formally in mourning. And yet the government seemed stable. The Queen was at the helm, guiding t he government, and her son was beside her as the Crown Prince. So what was everyone doing here, gathering for what they could only assume were… other options? Finally, the buzzing started to die down as the doors to the chamber were closed and guards posted. And then, the host for the discussion arrived, as Royal Prince Ohotsu stepped out and greeted all of his soon-to-be co-conspirators…. This episode, at long last, we are about to dive into a new reign. And if you haven't picked up by now, this, the end of the 7th century, was a turbulent time. Although the court had been instituting reforms to be more like the courts on the continent—and it wasn't like Ohoama died without any heir whatsoever—things were still unstable. I know, shocker, right? So what happened? Let's go over the history some, and the main players, and then we can see what happened and the aftermath. Before that, however, let's talk about what we might expect to have happened, if everything had worked like clockwork. While Ohoama passed away in 686, it wasn't as if he hadn't made any plans. His wife and Queen, Uno no Sarara, was deeply entrenched in governmental affairs, and their son, Prince Kusakabe, had been named Crown Prince in 681. This meant that both were in positions of significant power within the current government. All things being equal, and assuming a Confucian model, one would expect that upon Ohoama's passing, Kusakabe would step up and take the reins of the government, ascending to the throne as the new ruler. Uno would oversee the transition and take her place as the Queen Mother, remaining in the palace and helping to shepherd the new rule, while one of Kusakabe's wives—probably Abe-hime, who, like her half-sister Uno, was also a daughter of Naka no Oe—would become his queen. And yet that is not what happened. Prince Kusakabe does not show up in our list of sovereigns, and we are told he never ascended the throne. Instead, his mother, Uno no Sarara, came to power. So what exactly happened? Why would she not have handed over power to her only son and set him up on the throne? To understand all of that, I think there are several things we need to discuss, first of them being just how tenuous and fragile transitions like this were. If you've been listening to the podcast for a while, you might be nodding in agreement with this statement: for more than a century, at this point, whatever high-minded ideals the rulers of Yamato may have espoused, their path to the throne had been covered in blood. Let's roll back to the events of 587. We talked about this in Episode 91, when the Soga and Mononobe families had each lined up behind different aspirants to the royal throne. The Mononobe were a powerful family, known to be warriors for the throne, and the head of the Mononobe, the Ohomuraji, Moriya, was one of the most influential people at court. However, in recent years, the Soga family had been on the rise. Soga no Iname had married his daughters to members of the royal family, and he and his son, Umako, were known as the Ohoomi. The Mononobe were not having it with these uppity newcomers, but the Soga seem to have built their power, anyway, likely using their connections to the continent to do so. In a series of succession disputes, the Soga came out on top, defeating the Mononobe and eventually killing Moriya. It was a bloody fight, but eventually the Soga's royal relatives won out. This brought Hasebe Wakasasagi, aka Sushun Tennou, to the throne. For a time, Wakasasagi and Soga no Umako ruled the land, but eventually Wakasasagi grew suspicious of Umako—perhaps jealous of his power. He considered taking him out, but Umako caught wind and had the sovereign assassinated, instead. Umako then put his own niece, Kashikiya Hime, on the throne, where most know her as Suiko Tennou. Kashikiya was no stranger to the court, having served as the wife of her own half-brother, Nunakura, aka Bidatsu Tennou. Kashikya is thought to have been a compromise candidate, chosen specifically to avert any further power struggles. Certainly, Umako did not want a repeat performance of what had just happened with Wakasasagi. And though she reigned, power was apparently shared between Soga no Umako, Kashikiya Hime, and Kashikiya Hime's nephew—Umako's grandnephew—Crown Prince Umayado, aka the legendary Shotoku Taishi. By all rights, it seemed like things should have gone smoothly. Umako, the eldest, would pass away to be succeeded by his niece, and it would make sense that after Kashikiya Hime's passing, Umayado would assume the throne. Instead, Umayado would be the first to pass, creating uncertainty as to the future of the throne. Then Umako would follow several years later. Finally, Suiko would pass away soon thereafter. So, in about six years the three most powerful people in court all passed away. Soga no Umako's son, Soga no Emishi, was still coming out from under his father's shadow. Furthermore, it was not clear who should sit the throne—should it be Prince Yamashiro no Oe, the son of the Crown Prince, Umayado? After all, his father would have likely inherited the throne and then it would have no doubt been passed to him. And yet, there was another contender: Prince Tamura. Ultimately Soga no Emishi backed Prince Tamura, a man with ties to Nunakura through both his father and mother, and yet who was not truly a royal prince in that his own parents had never held the throne. Then again, neither had Umayado. Eventually, Prince Yamashiro no Oe would back down from his claim to avoid bloodshed—and yet blood would be shed anyway. When Prince Tamura died, in an apparent bid to keep Soga power and quash any resistance before it started up, Soga no Emishi had Tamura's wife, Takara hime, aka Kougyoku Tennou, installed—but Prince Yamashiro no Ohoe was still alive, and his heirs were still out there. Soga no Emishi appeared to be content, but his son and heir, Soga no Iruka, was not. And when his father was ill and Iruka had a free hand, he ordered the destruction of Prince Yamashiro no Oe, presumably to avoid a future challenge to the throne and thus to the Soga family's hold on power. This move shocked many, and rather than preventing conflict, it seems to have stirred up ill feelings against the Soga for their heavy hand in the politics of the period. This would lead Prince Naka no Ohoe and several co-conspirators to rise up, killing Soga no Iruka in court, and then attacking his father, Soga no Emishi, in their home. See episode 106 for more on that, known as the Isshi Incident. Naka no Ohoe and his supporters would take their place in the court, but Naka no Ohoe would not ascend to the throne, himself – at least not yet. Instead, he took the position of Crown Prince, and his uncle, Prince Karu,aka Kotoku Tennou, took the throne. However, that still left a loose end. Prince Furubito no Oe, who had appeared to be the favorite for the throne under the Soga, was still alive. Furubito no Oe was the son of Tamura and a Soga consort—Hotei no Iratsume, the daughter of Soga no Umako. Although the Chronicles do not mention it, he seems to have been well placed to be Crown Prince in place of Naka no Oe, especially in a Soga dominated court. Without that backing, however, his claim may not have been quite so strong. He had gone into exile in Yoshino, but opponents of Naka no Oe's faction and their bloody coup began to use him as a rallying point. It is unclear if Prince Furubito himself had any ambitions, but the fact remained that he was a threat, nonetheless, and Prince Naka no Oe had him taken out. By controlling things from behind the throne, Prince Naka no Oe seems to have been able to keep things fairly stable. When his uncle Karu passed away, the throne went back to his mother, who is known as Saimei Tennou in her second reign, but Naka no Oe was still in a place of considerable power, and the continuity likely helped keep things on track. Then Takara Hime passed away in the midst of a national crisis—the mobilization to support Baekje against the Silla-Tang alliance. That military effort turned out to be less than successful, but by that point, there does not seem to have been much question over who was in charge – it was finally Naka no Oe's turn to take the throne, and he did, as Tenji Tennou. And so it wasn't until Naka no Oe's own death that we again see major violence. Naka no Oe's brother, Ohoama, is said to have been the Crown Prince, but then Naka no Oe's son, Ohotomo, came of age. He was made the Dajo Daijin and supported by the most powerful nobles in court. It is clear that there were divergent factions within the court itself, though, with some supporting Ohotomo and others supporting Ohoama. In the midst of this, Ohoama chose to bow out, at least while his brother Naka no Oe was still on the throne. However, Ohotomo and his supporters could not leave Ohoama out there as a loose end. They knew that he still had a claim and supporters, and they started to make plans to move against him after Naka no Oe's death. They were too slow, however—Ohoama caught word and moved against the court, instead. In a bloody struggle that upended the politics of the court one more time, Ohoama came to the throne. That struggle, the Jinshin no Ran, was covered in detail in episodes 129 to 132. So if we look back we can see that for all of the thoughts of inheritance and legitimacy, most of those who had ascended the throne had done so by eliminating their rivals—either before or just after they assumed the royal mantle. As such, this is something that Ohoama was, himself, quite concerned about, and he took several steps to try to avoid a repeat of this scenario. First, and perhaps somewhat confusingly, he ensured that those in positions of authority in the government were largely tied by blood to the royal family. The royal and non-royal princes were all nominally related in one way, shape, or form. If nothing else this meant that the nobility— those elites without direct blood ties to the throne—were not, themselves, gaining the kind of power and authority that had previously been given out to families like the Ohotomo, the Mononobe, and the Soga. We don't even hear that much about the relatives of Nakatomi no Kamatari, who had achieved such heights under Naka no Oe that he had become the Naidaijin, the great minister of the interior. One might think that this system still had issues, however. After all, each princely line had their own tie to a previous sovereign, and we've certainly seen times where a sovereign came in out of left field, with a nominal, but hardly convincing, connection to the throne. This is particularly true in a time when succession was still not necessarily a strictly patrilineal custom; where it was not unusual for a senior family member to take up the mantle of leadership, rather than just the first-born son of the current ruler. And that seems to be why Ohoama also held the Yoshino conference with his immediate family members in 679. This included his Queen Consort, Uno; the Royal Prince Kusakabe, the Royal Prince Ohotsu, the Royal Prince Takechi, the Royal Prince Kawashima, the Royal Prince Osakabe, and the Royal Prince Shiki. These were sons of both Ohoama and Naka no Oe, but they were all considered to be loyal insiders of the royal family. Ohoama had them swear to work together and to protect one another. And yet, as we shall see, that promise does not seem to have survived Ohoama himself. So let's talk about some of these characters, now that we are here at another question of succession. We'll start with the Queen herself, Uno no Sarara. Uno was born in 645, the daughter of Naka no Oe and a consort, Wochi no Iratsume, daughter of Soga no Yamada no Ishikawa no Maro. Ishikawa no Maro had been a powerful ally of Naka no Oe, assisting with the overthrow of his own uncle and cousin, Soga no Emishi and Soga no Iruka. In turn, he seems to have become the head of the Soga family. Despite the rhetoric that the Soga family was destroyed, it was more that the power of Emishi and Iruka was broken. Ishikawa no Maro had parlayed his assistance into another means to access power at the court, and married his own daughter to Naka no Oe. That worked until it didn't—enemies in court slandered Ishikawa no Maro and Naka no Oe had him killed in 649. Wochi no Iratsume would have three children with Naka no Oe. The eldest was Princess Ota, followed by Princess Uno, and finally Prince Takeru. There is a theory that she died in 651, giving birth to Prince Takeru. Prince Takeru himself would only survive a short while passing away in 658. He was only seven years old. Both Princess Ohota and Princess Uno were married off to their uncle, Prince Ohoama. Princess Ohota was the elder of the two, and bore Princess Ohoku and Prince Ohotsu, whom we'll discuss in a bit. However, Princess Ohota passed away in 667, during the reign of Naka no Oe, and so did not play as big a role in the politics of the day as her younger sister. Uno, on the other hand, appears to have been Ohoama's ride-or-die. They were married when she was only thirteen years old, and she followed him when he and Naka no Oe went to Kyushu to oversee the war on the peninsula. It was there that she gave birth to her first and only son in 662. She left the court behind to follow Ohoama to Yoshino, along with their son, Prince Kusakabe. She then followed Ohoama on his lightning blitz through the mountains over to the east. It is said that while he went on to the front, she maintained a place in the relative safety of the land of Mie. From there she likely organized the rearguard and would have been involved with the back-end logistics. She is also said to have made particular entreaties to the deities of Ise shrine, and may have had a hand in raising the Shrine to greater prominence during the reign of Ohoama and later. A key note is the fact that, when Ohoama became ill, and could not effectively manage the affairs of state, Uno stepped in and made sure that things continued to operate. And so, when Ohoama finally passed away, his projects were not simply left hanging—his queen and consort, Uno no Sarara, was there to see that everything remained on track. As queen, Uno's son, Prince Kusakabe, was the favorite to succeed his father. In fact, in 681, he was named Crown Prince at the age of 19. Kusakabe had even married his own aunt, Princess Abe—his mother's half-sister. Princess Abe was another daughter of Naka no Oe and a Soga related consort; in this case it was Wochi no Iratsume's younger sister, Mehi no Iratsume—sometimes called Sakurai no Iratsume. I should note that Princess Abe was only about 20 years old in 681, only a year older than the Crown Prince, so it isn't like there was a huge age gap between them, even if he was technically marrying his own aunt. Still, they had already had a child between them the year before, in 680—this was Princess Hidaka or Niimi. Two years later, in 683, they had another child, Prince Karu, and later we know that they had a third child, Princess Kibi. This is all a pretty good start for a future sovereign, and Kusakabe seems to have been on track to succeed his father. By all rights, it seems that Kusakabe should have stepped up in 686 to take the throne, but that was not to be. Instead, his mother, Queen Uno no Sarara, would retain her place at the head of the government. It is possible that this was meant to be merely temporary —there were still many things to be taken care of. With Ohoama's death there were numerous rituals having to do with his interment, and the Crown Prince, Kusakabe, appears to have been integral to those events. Whereas we may have previously seen powerful nobles step up, with the increased influence of Confucianism, it makes sense that a son would be responsible for ensuring that things were taken care of. There was also the issue of a new palace that would need to be built, and the court would need to prepare for the various enthronement ceremonies. After all, Naka no Oe himself wasn't formally enthroned for three years into his supposed reign. And just like his grandfather, as Crown Prince, Kusakabe maintained a powerful portfolio at the court that would still allow him to have a heavy hand on the rudder of the ship of state. In fact, had things gone differently, then the Chroniclers may have simply counted these early years as part of Kusakabe's reign, as they had done with Naka no Oe. And all that would have been great—except that, despite all those nice family agreements at Yoshino, there were others who seem to have had designs on the throne. The first claim that likely could have been made was by Prince Takechi. Prince Takechi—written as Takaichi, like the district of the same name—was technically the eldest son of Ohoama. He had been called to Ohoama's side during the Jinshin no Ran, and given nominal control over the troops waiting to cross the pass from Ohowari into Afumi. This was likely more of a sinecure, however; Prince Takechi was still quite young, and while the position would no doubt teach him much about organization and leadership, I certainly hope that there were more experienced individuals assisting him. However, for all of that, Prince Takechi had a major strike against him In the form of his parentage. Although he was Ohoama's eldest son, his mother was not a royal princess. Instead she was Amago no Iratsume, the daughter of the powerful head of the Munakata family, Munakata no Tokusen. Munakata was a powerful area on the northwest coast of Tsukushi—modern Kyushu. It is famous for the three Munakata shrines. The outer, or Hetsu, shrine is on the land, but the middle shrine is on the island of Ohoshima, 11 kilometers from the Hetsu shrine. Then the Oki, or deep sea, shrine is on the aptly named Okinoshima, another 49 kilometers past that, out in the middle of the Genkai Sea, the body of water between Kyushu, Tsushima, and the Korean peninsula. Even today, Okinoshima is considered a sacred place, and has never been developed: even today, only those closely associated with the shrine are allowed to set foot there. Because of that we can see something remarkable, as Okinoshima was held as sacred for hundreds of years, during which time, offerings were regularly made to the kami there, presumably for safe passage across the waters. These offerings have accumulated over the centuries and serve as a fascinating glimpse back into the history of the shrine and of the relations between the archipelago and the peninsula. The land of Munakata—and by extension the rulers, or Kimi—appear to have had not inconsiderable influence over the trade back and forth across the ocean to the continent. This is further corroborated by the wealth left at Okinoshima and elsewhere, as well as by large kofun nearby, thought to be those of the ruling family of the area. This would have no doubt been a powerful and prestigious family to be allied with, especially in Ohoama's role as a Prince. However, despite all of that, they were not, ultimately, a royal family. That would seem to have made Prince Takechi ineligible to take the throne—at least without some serious backing and perhaps a little re-working of his parentage. And this brings us to the third eldest son of Ohoama: Prince Ohotsu. Unlike Prince Takechi, Prince Ohotsu was the son of a royal princess—Princess Ohota. In fact, not only was she a royal princess, but she was the sister to Queen Uno. And Prince Ohotsu was born only a year later than Prince Kusakabe. Furthermore, during the Jinshin no Ran, Prince Ohotsu was called to Ohoama's side, along with his half-brother, Prince Takechi, and he is specifically mentioned in that role, despite the fact that he was still too young to have played much of a role. Like Prince Kusakabe, Prince Ohotsu was in his early twenties. So if we put Kusakabe and Ohotsu side-by-side, we can see that they have a lot of similar qualifications. Both were the sons of Ohoama by daughters of Naka no Oe, giving them double-royal lineages. Their mothers were even full sisters, so they were both great-grandsons of Soga no Ishikawa no Maro, for whatever that means. Kusakabe was older by a day, but Ohotsu's mother was the eldest of the two sisters. But for the fact that his mother had passed away, she could possibly have been declared Queen, and Ohotsu might have ended up as Crown Prince, instead of Kusakabe. Even if something had simply befallen Kusakabe, Ohotsu likely would have been able to step in, especially since Kusakabe had no full-blooded siblings, himself. The reign of Ohoama is replete with examples of Kusakabe, Ohotsu, and Takechi often acting together or being given honors together. While it is always clear to rank them in that order, it is also clear that all three seemed to hold a place of high esteem. What we don't seem to see is any ill will between them—but then again, the Chronicles rarely give much attention to anyone who is not the sovereign except to mention them in passing. As such, we get only a simple sentence in the record, dated barely two weeks after Ohoama's passing, that Prince Ohotsu conspired against the Crown Prince, which is to say, Prince Kusakabe. As is so frustratingly often the case we aren't told how he was conspiring. Clearly, it refers to succession and we can see that it wouldn't take much for Ohotsu to gather support and place himself on the throne—had that occurred, we likely would see some differences in the Chronicles as well. However, as it stood, the conspiracy came to naught. We are told that about one more week later, after the temporary interment of Ohoama's body and the many, many days spent eulogizing him and those around him—seriously, the Chronicles go into way too much detail, which is great for giving us a lot of details on people in the court and their court ranks, but otherwise is mostly paragraphs of names of individuals who were likely important enough for the Chroniclers to ensure that they got at least a mention. It was after that was finished that we are told that Prince Ohotsu's conspiracy was discovered. He had the support of some thirty nobles, including a priest from Silla and the famous Iki no Muraji no Hakatoko—the one who had written the detailed account of the embassy that had been held under arrest by the Tang court, which we talked about back in Episode 123. The point is these were people with some amount of clout and who moved in important circles, and for thirty of them to be in Ohotsu's camp might not seem like much, but that doesn't begin to illuminate all of the people that they would have brought with them to the party. Furthermore, once they went public, who knows how many others might have joined them. Fortunately for Kusakabe—and unfortunately for Ohotsu—the would-be conspiracy was quashed and quashed hard. We are told that it was discovered on the second day of the tenth month of 686—less than 30 days after Ohoama's death—and the Queen herself, Uno no Sarara, stepped in and had Ohotsu executed at his own mansion in Wosada. She then issued a royal decree, stating to everyone that Ohotsu had committed treason, and that the punishment for treason was death. She also stated that those who had assisted him were also guilty, and should likewise receive the same sentence, except that she was going to be merciful. And so she ended up pardoning Prince Ohotsu's co-conspirators. The only exceptions were Toki no Michidzukuri, who was banished to Idzu, and the Silla priest, who was exiled to a temple in Hida. While we aren't told what roles they played, those two apparently were considered more complicit than the others. A few days later, Prince Ohotsu's sister, Princess Oku, was recalled from her position as the shrine princess of Ise. It is unclear if this is related, but it seems relevant given the proximity of the two events. There is one other thing I should likely mention, and that seems to come from the Kaifuso. The Kaifuso is a collection of continental style poetry from the 8th century, similar to the Man'yoshu, but with a different focus. In both works they often given some description of the authors of the poems, which provide us more information on the people of the time. For instance, the Kaifuso speaks favorably of Prince Ohotomo, Ohoama's rival in the Jinshin no Ran, and seems more than a little sympathetic towards him and his cause, compared to the way he is treated in the Nihon Shoki's main narrative. In regards to our current point in the narrative and the treason of Prince Ohotsu the Kaifuso tells us that Prince Ohotsu was ratted out to the Queen by none other than his best friend, Prince Kawashima. Prince Kawashima was another one of the princes who had been called to Yoshino and who had pledged to work together. He was not Ohotsu's brother or even half-brother, however, as Kawashima was the son of Naka no Oe. He was actually a good deal older than Ohoama's actual sons, but apparently trusted by Ohoama at the same time. The Kaifuso also seems to tell us that Kawashima was rewarded for his efforts by the court. The only problem is that the Nihon Shoki, our primary source, tells us none of this. Not only is Prince Kawashima not mentioned in regards to the plot, neither is he mentioned as having received any kind of reward or gift by the court. That doesn't mean the Kaifuso is wrong, but it does raise the question. Similarly, it is just as easy to suggest that the Nihon Shoki itself may be covering up what actually happened. After all, we only have one side of the story. What if there wasn't a conspiracy? Or what if the conspiracy were of the Queen's making, instead. Prince Ohotsu was clearly popular, and had a reasonable claim to the throne. That was a threat to her own son's eventual ascension. It is possible that the Queen, Uno no Sarara, saw a threat and decided to do away with it, herself, keeping her own son's hands relatively clean in the process. Whatever the truth, we likely will never know, and so this is all we have to go on. Whether it was an actual conspiracy or just the paranoid concerns of a queen and mother, it is clear that it was not yet enough to have an heir named—there was always the possibility for these things to go sideways and for someone else to jump in with a claim of their own. For all of that, while it seems that Prince Kusakabe was intended to ascend to the throne, for one reason or another, that was delayed. For some three years, as we've mentioned, Kusakabe and his mother ruled as Queen and Crown Prince, perhaps just because they were handling Ohoama's burial and the creation of a new palace from which Kusakabe himself could then reign. Unfortunately, it seems that time accomplished what Prince Ohotsu and his conspirators could not, and in 689, Prince Kusakabe passed away. Shortly thereafter, the Queen, Uno no Sarara, ascended to the throne herself. This appears to have been because Kusakabe's own son and heir, Royal Prince Karu, was only about 6 years old, having been born in 683, and his daughter was only 9. So rather than giving up the throne to some other woman's child, Uno no Sarara took the throne for herself. She is remembered, today, as Jitou Tennou. Jitou Tennou continued to work the initiatives that had been pushed forward during the reign of her husband. These were projects that she herself was quite familiar with, and in fact, many of the projects are sometimes thought to have been hers, with attribution given to her husband just to give it a greater air of legitimacy. Ultimately, however, she would oversee some quite formidable changes, even if many of them started in the previous reign or not. And so begins the last reign of the Nihon Shoki, covering the years 686 to 697. The Nihon Shoki itself wouldn't be complete and presented to the court for another 23 years or so, and yet this is where they chose to leave off. Perhaps that is because of when it was started, or they just didn't have all the records ready for anything beyond. They clearly had to end somewhere, after all. And given that both Ohoama and Uno had such a hand in many of the changes, perhaps it just made sense to end here. Much of what would come would set the tone for centuries to come. There is one more thing that I want to address in all of this. We've talked about the lineages of the various individuals, who trace their lineages back to either powerful noble families, like the Soga, or to specific sovereigns. There is a tendancy by some to talk about Ohoama having started what some would call the Temmu Dynasty. The idea being that Ohoama's offspring would continue to reign for a time, displacing the offspring of his brother, Naka no Oe. Then, at a later date, Naka no Oe's line would reassert itself. This seems to be pretty clear cut from a strictly patrilineal viewpoint of royal succession, but I think it ignores a lot about the cultural aspects of the time. For one thing, descent was about both the father AND the mother, and too often people discount the mother's influence, when, in fact, the mother most likely had more influence in the raising of children than did a royal father. After all, we don't exactly get a lot of anecdotes about sovereigns spending quality time with their children—and I don't think calling them to help you on campaign counts. To be fair we get hardly any anecdotes about children. But we also see that sovereigns were having multiple children with multiple consorts. Naka no Oe is said to have had about 14 children—possibly more. I count 17 children for Ohoama. And we see the ages spread out across the sovereigns' lifetimes, with some children being born at a point that they had not even attained the age of majority by the time their father passed away. Put another way, look at how Prince Kusakabe was able to marry his own aunt, who was only a year older than he was. Clearly there was a bit of an age difference between siblings. I don't imagine that they were being raised by their father, necessarily, but probably by their mothers and the servants at the palace, generally. I would also point out that Ohoama included both his own children as well as children of his brother in the Yoshino conference, further indicating that he did not have any specific intention to entirely shut out the his brother's line. And then there is Uno no Sarara. She was Ohoama's spouse, but also the daughter of Naka no Oe. Are we to think that she stopped being her father's daughter because she married someone? That doesn't mean that labels might not be helpful in some ways, but I just don't want to over emphasize the familial or dynastic connections. Brothers regularly turned on each other, and blood ties were no guarantee of cordial relations. In fact, only maternal siblings—those with the same mother—were actually considered true siblings in most cases. That's how they justified so much of what we would consider incest in the royal family in the first place. So while I do think that Ohoama and Uno tweaked the system set up by Naka no Oe and made their own impression on Yamato and, by extension, Japanese culture, I just don't want to read too much into the lineages. The stories of politics and royal succession are often much more involved and complex. And hopefully, we'll get to see how complex as we continue on down this path. For now, I think I'm going to leave it here, and so, until next time, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for their work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

man japan brothers japanese chronicles korean uno tang abe kofi tsushima ran maro kimi shrine crown prince silla toki oe queen mother confucianism yamada naka confucian ise yamato sakurai kyushu ishikawa iki karu soga oki yoshino queen consort tamura takara nakatomi hida moriya iruka chroniclers hotei emishi suiko

Toki : "un pisse-debout engagé"

Carnets de campagne

Play Episode Listen Later Apr 16, 2026 14:54

durée : 00:14:54 - Carnets de campagne - par : Dorothée Barba - Au programme des Carnets du jour : un pisse-debout made in France et une association de lutte contre le gaspillage alimentaire dans les Pyrénées-Orientales. - réalisation : Sophie Hoffmann Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

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Season 3-146 Book Talk with Yuko 9 癒やされたい？刺激が欲しい？日本語教師2人がハマった対照的な6冊

Learn Japanese with Noriko

Play Episode Listen Later Apr 15, 2026 27:59

ビートたけし『アナログ』太宰治『女生徒』九段理江『Schoolgirl』坂木司『和菓子とアン』坂木司『アンと青春』村田沙耶香『世界99上下』村田沙耶香『コンビニ人間』村田沙耶香『消滅世界』星野道夫『約束の川』村田沙耶香『消滅世界』朝井リョウ『時をかけるゆとり』In this episode of Book Talk with Yuko, Noriko and Yuko talk about several Japanese books they have recently read or want to recommend.First, Yuko introduces the novel “アナログ” by Beat Takeshi. It is a romantic story about a man and a woman who decide not to exchange contact information and instead meet at the same restaurant every Thursday. The story feels very “analog” in a digital age.Next, Noriko talks about “Schoolgirl” by Kudan Rie, a short story connected to Dazai Osamu's “女生徒.” The story explores relationships between three generations of women and touches on modern topics like social media and environmental activism.Yuko then introduces the “An-chan series” by Sakaki Tsukasa, which takes place in a department store food basement (depachika) and features traditional Japanese sweets. The story focuses on everyday life, human relationships, and personal growth.Noriko also shares her thoughts about “世界 99” by Sayaka Murata, a dystopian novel that explores society, gender roles, and a mysterious new creature called “Pyokorun.” The book is intense and thought-provoking.For a calmer reading experience, Yuko recommends “Yakusoku no Kawa” by photographer Hoshino Michio, a book that beautifully describes nature and life in northern regions.Finally, Noriko talks about the essay “Toki wo Kakeru Yutori” by Asai Ryo, which made her laugh a lot because of its humorous stories about everyday life.They conclude by encouraging listeners to choose books depending on their mood—sometimes relaxing books, sometimes challenging ones—and invite listeners to join their Japanese Together book club.恋愛小説 — れんあいしょうせつ — romance novel連絡先 — れんらくさき — contact information現代 — げんだい — modern times会話 — かいわ — conversation表現 — ひょうげん — expression読書体験 — どくしょたいけん — reading experience世代 — せだい — generation母と娘の関係 —ははとむすめのかんけい — mother-daughter relationship環境問題 — かんきょうもんだい — environmental issues和菓子 — わがし — Japanese traditional sweetsデパ地下 — でぱちか — department store food basement主人公 — しゅじんこう — protagonist成長 — せいちょう — personal growth社会 — しゃかい — society価値観 — かちかん — values生きづらさ — いきづらさ — difficulty of living / social pressure自然 — しぜん — nature写真家 — しゃしんか — photographer描写 — びょうしゃ — description癒し — いやし — healing / comfortエッセイ — えっせい — essay日常 — にちじょう — everyday life失敗談 — しっぱいだん — story about a mistake

japanese book talk toki kawa yuko schoolgirl noriko sayaka murata yakusoku beat takeshi

Perkami darbai – vis dar norma: kaip sutramdyti akademinį sukčiavimą?

Play Episode Listen Later Apr 10, 2026 141:32

Šimtmečio proga LRT pradeda archyvų rinkimo kampaniją „Dingusios juostos“ ir kviečia visus Lietuvos žmones tapti šio išskirtinio istorinio projekto dalimiLietuvoje kas aštuntas studentas susiduria su siūlymu nusipirkti rašto darbą. Tokių skelbimų daugėja kasmet. Seime skinasi kelią siūlymas griežtinti bausmes darbų rašytojams ir pirkėjams. Ar tai padės sutramdyti akademinį nesąžiningumą?Estija labiau nei kitos Baltijos šalys išsiskiria savo saunų kultūra: pirtis estams ne tik vieta, kur einama tik pasikaitinti.Vengrijoje veši sisteminė korupcija ir nepotizmas, jo apraiškos ypač matomos Vengrijos provincijoje, iš kurios kilęs ir pats premjeras V.Orbanas.Seimo valdantieji raginami imtis seksualinio smurto reglamentavimo reformos, nes egzistuoja daug teisinių spragų, dėl kurių nukenčia smurtą patyrę žmonės, o smurtautojai nesulaukia atsakomybės.Ved.Liuda Kudinova

ved toki lrt kaip lietuvos baltijos akademin seimo seime estija vengrijos vengrijoje

JAV prezidento svarstymai išstoti iš NATO

RNZ: Afternoons with Jesse Mulligan

Play Episode Listen Later Apr 9, 2026 141:38

NATO vadovas Markas Rutte pareiškė, kad pokalbis su Jungtinių Valstijų prezidentu Donaldu Trumpu buvo atviras ir nuoširdus. Tuo metu Trumpas toliau kritikuoja partnerius, kad jie jam neva nepadeda kariauti su Iranu, o Trumpo atstovė spaudai sako, kad Amerika gali svarstyti galimybę išstoti iš NATO. Kas toliau?Aktualus klausimas. Šie – pirmieji metai, kai žmonės galės deklaruoti savo investicines sąskaitas. Tokią sąskaitą galima turėti jau daugiau kaip metus, tikslas – investuoti ir užsidirbti. Ar turite investicinę sąskaitą ir ar žinote, kaip ją deklaruoti?Šiemet ketinama pasodinti apie 32 mln. medelių – dėl pabrangusių degalų miškasodis kainuos daugiau, vis sunkiau sekasi rasti darbininkų.Ką su Seime toliau svarstomu LRT įstatymu ketina daryti valdantieji, į protesto akciją vėl susirinkus tūkstančiams žmonių?Magistralėje netoli Klaipėdos, kur neseniai trys automobiliai pražudė kelią kirsti bandžiusią moterį, statoma tvora. Tuo metu Klaipėdos rajono valdžia tikina, kad šioje vietoje turėtų būti statomas tiltas.Ved. Edvardas Kubilius

nato amerika kas ved toki lrt magistral tuo iranu trumpo klaip trumpas seime prezidento edvardas kubilius

Critter of the Week with Nicola Toki

Play Episode Listen Later Mar 27, 2026 15:46

Iolanthe cicadas are one of our smallest cicada species, found in the North Island from the Coromandel Peninsula to Wellington. This species has become extremely rare in the wild and there are very few modern sightings or recordings. Males have a very high-pitched song used for calling females. Because of the high frequency of the song, some adults may not be able to hear the call at all. Due to its lack of sightings, its threat status is unknown. However, its rarity is worrying, especially with no information on their ecology and population density. Nicola Toki chats all things critters with Jesse.

environment animals wellington males toki critter north island coromandel peninsula

Lenkijos Katalikų bažnyčia tirs seksualinės prievartos prieš vaikus atvejus.

Play Episode Listen Later Mar 26, 2026 105:38

Šiųmetė šalta ir gausiu sniegu išsiskyrusi žiema erkių populiacijos nesumažino. Erkės sėkmingai peržiemojo po sniego paklote ir pavasarį nubudo alkanos bei agresyvios, o tai kelia pavojų ne tik žmonėms, bet ir augintiniams. Veterinarijos gydytojai nuo šių metų pradžios jau fiksavo dešimtis babeziozės atvejų.Vis daugiau laiko praleidžiame palenkę galvą – dirbdami kompiuteriu ar žiūrėdami į telefoną, tačiau tokia padėtis kaklui sukuria gerokai didesnę apkrovą nei įprastai. Ilgainiui tai gali lemti į priekį pasislinkusią galvą, pečių įtampą ir laikysenos pokyčius, nepriklausomai nuo amžiaus.Lenkijos vyskupų konferencija ketina steigti nepriklausomą komisiją, kuri tirs seksualinės prievartos prieš vaikus atvejus Katalikų Bažnyčioje. Pastaraisiais metais ji krečiama daugybės skandalų. Vatikanas kelis Lenkijos vyskupus jau yra nubaudęs. Tokią komisiją Lietuvoje steigti jau keletą metų ragina grupė Lietuvos katalikų.Alytaus miesto teatras šiandien 18 valandą pristato premjerą - spektaklį „Mes žvėrys". Jį stato režisierius Agnius Jankevičius, kuriam darbas šiame teatre taip pat yra savotiška premjera.10–12. Ved. Ignas Andriukevičius

mes vis erk ved toki prie tirs lietuvos lietuvoje lenkijos alytaus pastaraisiais katalik ilgainiui

Vysk. Poniškaitis apie prievartos atvejus Bažnyčioje: nusikaltimas yra nusikaltimas visur

Play Episode Listen Later Mar 26, 2026 25:07

Lenkijos vyskupų konferencija ketina steigti nepriklausomą komisiją, kuri tirs seksualinės prievartos prieš vaikus atvejus Katalikų Bažnyčioje. Pastaraisiais metais ji krečiama daugybės skandalų. Vatikanas kelis Lenkijos vyskupus jau yra nubaudęs. Tokią komisiją Lietuvoje steigti jau keletą metų ragina katalikų iniciatyvos „Svarbus reikalas“ atstovai. LRT RADIJO laidoje „10-12“: Gabrielė Gailiūtė-Bernotienė, iniciatyvos „Svarbus reikalas“ atstovė, vyskupas Arūnas Poniškaitis, nacionalinis delegatas nepilnamečių ir pažeidžiamų suaugusiųjų apsaugos klausimais, Milita Žičkutė-Lindžienė, Lietuvos Carito generalinė sekretorė.Ved. Ignas Andriukevičius

ved poni toki apie lietuvoje milita vysk lenkijos lrt radijo pastaraisiais gabriel gaili

583. Carrying Jesus' Cross Mark 15:16-26 Toki Numbere 22032026

jesus christ cross carrying mark 15 toki

Play Episode Listen Later Mar 22, 2026 45:09

583. Carrying Jesus' Cross Mark 15:16-26 Toki Numbere 22032026 by City Church Lagos

Critter of the Week: Nicola Toki is back!

RNZ: Afternoons with Jesse Mulligan

Play Episode Listen Later Mar 20, 2026 15:30

This week's critter of the week is the waka leafhopper. As the name would suggest, these tiny leafhoppers look like miniature waka. They measure under 1cm and are light brown in colour. Endemic to Aotearoa, they live in wetlands and salt marshes in close association with their host plants which are wire rush and oioi (jointed rush). Their unique appearance allows them to blend into their surroundings and avoid notice from predators.

animals aotearoa toki critter endemic

Opera de Lille's Gounod's Faust and Toki Suntory

Michael & Ethan In A Room With Scotch - Tapestry Radio Network

Play Episode Listen Later Mar 9, 2026 98:24

Michael, Ethan, and special guest Josiah discuss Gounod's opera Faust while drinking Suntory Toki Japanese whisky.In this episode:We watched Opera de Lille's production of Gounod's FaustThis is a two-intermission operaJosiah's favorite ariaHow sincere is Faust? (not a Romeo and Juliet discussion)Also not The Age of Innocence podcastHowever, it MIGHT be the “Tragedy of Marguerite” podcastMisinterpreting the plot to make it more interestingDid the devil make Faust do it, or did Faust make the devil do it?The Romantic Era in literature is from when Michael said to when Ethan said; the Romantic Era in music begins a couple decades before the date Ethan saidDoes Michael hate opera???Next time Michael, Ethan, and Josiah (still/again!) will discuss the Gounod opera Faust! Join the discussion! Go to the Contact page and put "Scotch Talk" in the Subject line. We'd love to hear from you! And submit your homework at the Michael & Ethan in a Room with Scotch page. Join us on GoodReads!Get on our Substack!Donate to our Patreon! MUSIC & SFX: "Kessy Swings Endless - (ID 349)" by Lobo Loco. Used by permission. "The Grim Reaper - II Presto" by Aitua. Used under an Attribution-NonCommercial-ShareAlike License. "Thinking It Over" by Lee Rosevere. Used under an Attribution License.(Links to books & products are affiliate links.)

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581. How Satan Deceives Us Mark 14:27-31, 66-72 Toki Numbere 08032026

satan mark 14 toki deceives

Play Episode Listen Later Mar 8, 2026 52:52

581. How Satan Deceives Us Mark 14:27-31, 66-72 Toki Numbere 08032026 by City Church Lagos

OP | Eps 963-965: Oden, Whitebeard & GOL D ROGER

One Piece With A Lime

Play Episode Listen Later Mar 5, 2026 86:55

Oden becomes Daimyo of Kuri, then chases freedom by clashing with Whitebeard and enduring a brutal sea trial. He rescues Toki, starts a family, and sails the world—while Orochi steals Wano from the shadows. The era crescendos as Whitebeard and Roger face off. ⁠⁠PandaSightings.com⁠⁠⁠ Audio Engineer - ⁠⁠⁠⁠ @mixed.by.neal⁠⁠⁠⁠Production Assistant - @TRGabrielGFExecutive Producer - @PabloShoeRoger kinda mogged no?~

oden audio engineer toki kuri wano orochi daimyo whitebeard

TOKI Talk S3 Ep 1 MUSC Health - Kiawah Partners Medical Pavilion

Sharing With The Community: A Podcast From The Town of Kiawah Island

Play Episode Listen Later Mar 4, 2026 8:52

In this episode of TOKI Talk, Meredith Blair, Communications and Public Affairs Director for the Town of Kiawah Island, sits down with Rick Hundorfean, Chief Operating Officer of MUSC Health Charleston Division, to discuss the grand opening of the new MUSC Health Pavilion on Kiawah Island.Opened on December 18, 2025, this long-anticipated facility brings expanded healthcare services closer to residents of Kiawah, Seabrook, and Johns Island. Rick shares insights into the 10-year journey to completion, the community's response, and what makes this location unique.The pavilion features:• Primary Care• Cardiology• Neurology & Neurosurgery• Endocrinology• Physical Therapy & Rehab Services• A 24/7 Hybrid Emergency & Urgent Care Department• On-site Helipad for critical patient transportLearn how the innovative hybrid emergency model works, what patients can expect during visits, and how MUSC partners closely with local EMS teams to ensure rapid, coordinated care. The conversation also highlights the pavilion's thoughtful design, local artwork, staffing success, and its convenient central location near Kiawah's town center.Whether you're a full-time resident or seasonal visitor, this episode provides everything you need to know about accessing care at the new MUSC Medical Pavilion.

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Delayed with... Toki Fuko (live)

Fiction Lab

Play Episode Listen Later Feb 25, 2026 66:24

Read the article: https://www.delayed.nyc/delayed-blog/delayed-with-toki-fuko-live Words by @gilleswasserman https://soundcloud.com/tokifuko https://tokifuko.bandcamp.com https://www.instagram.com/tokifuko https://www.delayed.nyc Follow us on social media: https://soundcloud.com/itsdelayed https://www.instagram.com/_____delayed https://www.facebook.com/itsdelayed https://www.youtube.com/@_____delayed Contact us: info@delayed.nyc

delayed toki

Keliuose netrukus bus testuojama sistema, padėsianti išvengti susidūrimų su gyvūnais

Michael & Ethan In A Room With Scotch - Tapestry Radio Network

Play Episode Listen Later Feb 18, 2026 143:53

Netyla diskusijos dėl galimos stambaus masto korupcijos Valstybinėje augalininkystės tarnyboje, o kartu kyla klausimas – ar Lietuva iš tiesų patikimai tikrina gėlių ir kitų augalų krovinius, kurie įvažiuoja į šalį ir iš jos keliauja į trečiąsias valstybes. Artėjant kovo 8-ajai, tarptautinei Moters dienai, Muitinės departamentas ruošiasi stiprinti į Rusiją ir Baltarusiją išvežamų skintų gėlių kontrolę.Po ilgesnės pertraukos ir Baltarusijos paleisti kontrabandiniai balionai vakar vakarą daugiau nei valandai vėl sutrikdė Vilniaus oro uosto darbą. Lėktuvai nei kilti, nei leistis negalėjo nuo pusės devynių iki be penkiolikos dešimt vakaro.Sveikatos apsaugos ministerija ketina pakeisti higienos normas ir mokyklas įpareigoti įrengti reikiamų higienos priemonių dėžutes mergaitėms. Taip tikimasi kovoti su vadinamuoju menstruaciniu skurdu, kai negalėdamos įsigyti reikiamų priemonių mergaitės praleidžia pamokas, arba negali pasirūpinti savo higiena netikėtose situacijose. Kai kuriose mokyklose tokios priemonės jau yra lengvai prieinamos mergaitėms, kada jas turės visos mokyklos, netrukus pasiaiškinsime.Lietuvoje kuriama ir netrukus keliuose bus testuojama sistema, turinti padėti vairuotojams išvengti susidūrimų su laukiniais gyvūnais. Tokių avarijų fiksuojama po kelis tūkstančius per metus, ir kasmet šis skaičius didėja nepaisant to, kad keliai tveriami tvoromis ar imamasi kitų gyvūnų atbaidymo priemonių. Kuo naujoji sistema skirsis nuo iki šiol naudotų ir kada ji gali pradėti veikti Lietuvos keliuose, šį rytą kalbėsime Aktualaus klausimo rubrikoje. Ar jus tenkina priemonės, kurių imamasi, siekiant išvengti susidūrimų su gyvūnais keliuose?Vilniaus, arba kitaip Sostinės, regionas – tarp Europos Sąjungos ekonominio „elito“ regionų. Ką tai reiškia ir kaip sekasi visai kitai Lietuvai?Spalį Seimo Žmogaus teisių komitetui pateikti pasiūlymai keliauja į parlamento posėdžių salą – Seimo narys socialdemokratas Darius Razmislevičius registravo įstatymų pataisas, pagal kurias piktybiškai alimentų nemokantiems tėvams bus ribojamos tam tikros paslaugos. Kodėl prireikė tokių priemonių, netrukus kalbėsime išsamiau.Lietuvių kompiuterinių žaidimų kūrėjai pristatė naują žaidimą apie knygnešius. Jis prieinamas lietuvių, anglų, vokiečių, rusų, japonų ir kinų kalbomis. Kūrėjai tikisi, jog žaidimas padės šviesti pasaulį apie Lietuvos istoriją.Ved. Liuda Kudinova

art sistema ved kod toki kuo taip jis nais lietuvos lietuvoje lietuva vilniaus lietuvi lietuvai europos s seimo baltarusijos sveikatos netrukus rusij sostin valstybin moters baltarusij

The Memory of Whiteness, by Kim Stanley Robinson, and Toki Suntory, Part 2

Play Episode Listen Later Feb 9, 2026 82:15

Michael, Ethan, and special guest Josiah discuss The Memory of Whiteness, by Kim Stanley Robinson while drinking Suntory Toki Japanese whisky.In this episode:The orchestra!Lots of tree stuff, also snake stuff and lizard stuffCuration vs collage vs other art stuffWe GOTTA talk about the metadramaVertumnus, by Giuseppe Arcimboldo (1591) (another trap for a date-pilled boy)At least two topological surnamesAll (or at least some) about MargaretCollege is the time when men become deterministicMargaret in this book is the scholars from Marlowe, Margaret from Goethe, Zeitblom from Mann, and also Horatio from HamletTwo-thirds of this podcast think the book is an animeThe score: 2 damned, 2 saved, 2 (????) (Enraging)Next time Michael, Ethan, and Josiah (still/again!) will discuss the Gounod opera Faust! Join the discussion! Go to the Contact page and put "Scotch Talk" in the Subject line. We'd love to hear from you! And submit your homework at the Michael & Ethan in a Room with Scotch page. Join us on GoodReads!Get on our Substack!Donate to our Patreon! MUSIC & SFX: "Kessy Swings Endless - (ID 349)" by Lobo Loco. Used by permission. "The Grim Reaper - II Presto" by Aitua. Used under an Attribution-NonCommercial-ShareAlike License. "Thinking It Over" by Lee Rosevere. Used under an Attribution License.(Links to books & products are affiliate links.)

music memory substack subject faust scotch goodreads goethe whiteness marlowe toki horatio lee rosevere kim stanley robinson lobo loco suntory gounod aitua

#116 - Beprotybės akmenys ir trečiosios akys: žvilgsnis pro skyles galvoje

Proto Pemza

Play Episode Listen Later Feb 5, 2026 76:40

Šeštojo Pemzos sezono pradžiai nusprendėme šiek tiek pasikrapštyti po skyles žmonių galvose. Ne metaforines, ne alegorines, bet fizines. Pasirodo, kad tai yra itin turtingą istoriją turintis menas/mokslas. Tokią turtingą, kad mes epizode pagrandome tik paviršiuje, tikėdamiesi, jog susidomėjusius klausytojus paskatinsime savarankiškoms studijoms. Ne paties veiksmo, o jo istorijos, žinoma. Epizode sužinosite apie šios procedūros ištakas bei tai kaip mes, lietuviai, atrodėme europiniame kontekste, kur trepanacija, arba skylių darymas galvose, buvo toks įprastas kaip aspirino tabletė šiandien. Na, o galiausiai pažvelgsime ir vieną palyginus neseną įvykį, sukėlusį keistų interpretacijų tam tikrų žmonių tarpe. Jo kontekste epizodą savotiškai galima traktuoti ir kaip savotišką pavojaus signalą/perspėjimą. Gero klausymo! Muzika ir garsai: adiiswanto, freesound_community, Luminous Presence, nickpanek, rugstudiorecords. Vizualas: @korinavaicikone

toki gero muzika epizode pasirodo

576. A Beautiful Life Mark 14:1-11 Toki Numbere 01022026

mark 14 beautiful life toki lifemark

Play Episode Listen Later Feb 1, 2026 57:23

576. A Beautiful Life Mark 14:1-11 Toki Numbere 01022026 by City Church Lagos

The Memory of Whiteness, by Kim Stanley Robinson, and Toki Suntory, Part 1

Michael & Ethan In A Room With Scotch - Tapestry Radio Network

Play Episode Listen Later Jan 26, 2026 70:22

Michael, Ethan, and special guest Josiah discuss The Memory of Whiteness, by Kim Stanley Robinson while drinking Suntory Toki Japanese whisky.In this episode:Accusations of cuckoo-bird-eryIs this book Faust? Is this book Alastor? Is Alastor Faust?Having a stroke, falling into a singularity: pretty much the same thingThe Contexts of Percy Bysshe Shelley's Faust Translations, by Mathelinda NabugodiDeterminism leads to free will leads to determinism leads to free will, etcHave you ever heard of a piece of music starting with a prologue???Ethan scoops Josiah, but at least he gives Josiah credit for itLots of mountain stuffThe music of the spheres? THAT's provocativeEthan loses but is only called out for it the second timeNepenthe, the drug of forgetfulnessSome extremely cool and not at all completely nerdy discussion of different types of genitiveWe are not doing any kind of linking or backgrounding of the punishment song. We're all suffering togetherNote: Josiah did force the karaoke to go on MUCH longer, but the editors have cut it down purely for the sake of avoiding a copyright strike and for no other reasonNext time Michael, Ethan, and Josiah will continue to discuss The Memory of Whiteness, by Kim Stanley Robinson! Join the discussion! Go to the Contact page and put "Scotch Talk" in the Subject line. We'd love to hear from you! And submit your homework at the Michael & Ethan in a Room with Scotch page. Join us on GoodReads!Get on our Substack!Donate to our Patreon! MUSIC & SFX: "Kessy Swings Endless - (ID 349)" by Lobo Loco. Used by permission. "The Grim Reaper - II Presto" by Aitua. Used under an Attribution-NonCommercial-ShareAlike License. "Thinking It Over" by Lee Rosevere. Used under an Attribution License.(Links to books & products are affiliate links.)

music memory substack subject faust accusations scotch goodreads whiteness toki lee rosevere kim stanley robinson lobo loco suntory percy bysshe shelley alastor aitua

【1/23話題】TOKIが会計監査問題で停止へ、クシムがナナメウエとトレジャリー事業推進、ビットゴーがNYSE上場など（音声ニュース）

あたらしい経済ニュース（幻冬舎のブロックチェーン・仮想通貨ニュース）

Play Episode Listen Later Jan 23, 2026 23:40

幻冬舎の暗号資産（仮想通貨）/ブロックチェーンなどWeb3領域の専門メディア「あたらしい経済 https://www.neweconomy.jp/ 」がおくる、Podcast番組です。ーーーーー【番組スポンサー】この番組は、暗号資産取引におけるフルラインナップサービスを提供する「SBI VCトレード」のスポンサーでお届けします。ーーーーー SBI VCトレードは、「暗号資産もSBI」のスローガンのもと、国内最大級のインターネット総合金融グループであるSBIグループの総合力を生かし、暗号資産取引におけるフルラインナップサービスを提供しております。暗号資産交換業者・第一種金融商品取引業者・電子決済手段等取引業者として高いセキュリティ体制のもと、暗号資産の売買にとどまらない暗号資産運用サービスや法人向けサービスの展開、さらにステーブルコインのユーエスディーシー（USDC）を国内で初めて取り扱っております。ーーーーー SBI VCトレード公式サイト：https://account.sbivc.co.jp/signup?hc_ak=1RNML.3.M06AS ーーーーー【紹介したニュース】・TOKIのクロスチェーンブリッジが1月末で停止へ、関係会社の財務監査問題で・クシム、ナナメウエとトレジャリー事業推進及びWeb3社会実装に向けMOU ・ビットゴーがNYSE上場、初値24.6%高に。2026年初の暗号資産企業IPO ・21シェアーズの「ドージコイン（DOGE）」現物ETF、ナスダックに上場・TORICOが約1億円でイーサリアム追加購入、総取得数1,218ETH超に・KLab、2億円でビットコインとゴールドを追加購入・ユニスワップ、連続型オークション「CCA」をイーサL2のBaseに正式デプロイ・野村HD子会社レーザーデジタル、機関投資家向け「利回り付きビットコインファンド」をローンチ・オンドファイナンス、ソラナ上に200超の株式・ETFトークン発行・ジャパンオープンチェーンの「JOCコイン」、Alchemy Payのオンランプサービスに対応開始・米上院農業委員会、暗号資産市場構造法案の改訂版を公表。CFTC所管部分の審議前進へ【あたらしい経済関連リンク】ニュースの詳細や、アーカイブやその他の記事はこちらから https://www.neweconomy.jp/

ipo web3 nyse toki

Temmu's New Year's Traditions

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later Jan 16, 2026 46:38

For the first regular episode of the year (excepting our New Year's recap) we take a look at the New Year Traditions at Temmu's court. How did the court celebrate the New Year in the late 7th century? For more, check out our blogpost: https://sengokudaimyo.com/podcast/episode-141 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is episode 141: Temmu's New Year's Traditions The chill winter air meant that most of the assembled crowd had donned multiple layers of robes. Men and women had assembled together, upon the open, rock-covered courtyard, both to see and be seen. To the north and east of the courtyard were the walls and gates of the buildings that made up the royal palace, the rooves of the buildings just visible beyond the gates. The onlookers stood arrayed around the open lanes that had been created for the event—at one end of the rocky field were targets, while at the other were archers, also arrayed in their finest outfits. While technically they wore hunting robes, cut to allow greater movement in the arm, many of these fabrics had no business being anywhere near a moor or the dirt of open fields. After all, this wasn't just some hunt: They were demonstrating their skills in the center of the State. At the officials' command, the archers let loose their arrows. The crowd murmured at the soft crack of the bowstring, the faint whisper of arrow as the fletchings cut through the air, and the thud as the arrows struck their targets. Looking downrange, approval bubbled through the crowd: the targets were well-struck. Behind the archers on the field, another group awaited their turn. The events of the day would be the talk of the court, from the lowest clerk to the highest prince , for days to come. Not just the well-placed shot, but also the grace and poise of the one who had let loose an arrow of particular note. And heaven forbid an arrow miss its target. Even kicking up stones or scraping the earth could have negative social consequences. A particularly good showing could inspire poetry, and beyond the prizes being offered to the winner, could also bring notice to those from more obscure backgrounds. The new year had just started, and a good performance might be just what was needed to help put the rest of the year on a good footing. Welcome back! This is the first episode of the new year, 2026, and we are still going through the reign of Ohoama, aka Temmu Tenno, covering the period from 672 to 686. Before we get started, though, a quick shout out to Suzuki for supporting us on Patreon. It means a lot and helps us keep this thing going. If you would like to support us or our efforts to maintain the website, where we also have the Armor manual, clothing, and a miscellany on various topics, we have information at Sengokudaimyo.com and we will have more information at the end of this and every episode. Support is appreciated as I really do want to try and minimize ads—I don't put any into the podcast myself, though some platforms may place ads around the podcast, which I cannot always control. Now we've covered a lot this reign, but this episode we are going to cover three things in particular. First off, and perhaps a bit of a tangent, we'll talk about some of the issues with the Chronicles when it comes to reading it,especially in translation. It seems quite clear to me that even the sources that the Chroniclers were using weren't always in agreement with each other on how they spelled certain things or even in properly recording when things happened. After that we'll cover the major topics of this episode, focusing primarily on the New Year traditions of the court—we'll look at the major events of the first month for each year in the reign, allowing us to see some of the similarities, and differences. Finally, we'll look at the last year of Ohoama's reign, particularly as he grew ill, because it can be a fascinating question: What did people do when disease struck before we had modern medicine? Here the Chronicles reveal a lot about not only the beliefs of the time, but of their syncretism: how people were willing to reach out to whatever power they could in order to cure disease. Whether it was Yin-yang divination, beseeching the local kami, or attempting to make merit, all of these things were on the table when it came to illness and mortality. And so, let's get into it. One of the first things I want to talk about is the problem that we have in trying to read the Chronicles, both in the way they are written and then the translation issue on top of that. Even in Japanese the Chronicles have to be translated out of an ancient form of kanbun—basically a Japanese version of Chinese, using Sinitic characters. Like any document written by non-native speakers, the Chronicles have their idiosyncrasies that make it different from what someone in Chang'an might be writing at the same time. There are times and places where it is clear that something is meant to be read in the Japanese pronunciation, which itself was different from modern Japanese. Add to this the fact that there are many times that different Sinitic characters sound alike in Japanese—especially in modern Japanese. So any English translation of the Chronicles which doesn't give the actual characters in the source text can add to the confusion. This is why I like to consult either the Japanese Historical Text Initiative or an electronic version of the National History series text—though even those have issues at times when the characters used in the text don't exist in modern character sets, though that seems to be less and less of a problem. One example I want to give of the complexities of reading the Chronicles, and the need to dive deeper into the original language and consult multiple versions, is a set of records for Ki no Omi no Abemaro and others. He is our first mention of a member of the Ki family: on the 9th day of the 8th month of 673, the first year since Ohoama's ascension and one year after the Jinshin no Ran, we are told that Ki no Omi no Abemaro and others were given favors and rewards for their service during the war in Iga province. Indeed, Ki no Omi no Abemaro is listed prominently in the records of the Jinshin no Ran and appears to have been one of the generals for Ohoama and the Yoshino faction in general. Less than a year later, on the 28th day of the 2nd month, Ki no Omi no Abemaro died and was posthumously awarded the rank of Daishi, which was 5th from the top in the old system of 26 ranks. A rather respectable rank, to be sure. Later that same year we get a note that Ki no Omi no KATAmaro—another member of the family, apparently--was appointed, along with a "Prince Mino" as a commissioner for the erection of the Great Temple of Takechi. Two years later, however, we get a record on the 22nd day of the 4th month of 676 that the sovereign, Ohoama, sent an order to the Governor of Mino telling him to let the children of Ki no Omi no Abemaro, resident in the district of Toki, be removed to the East country and become peasants in that country. On the face of it, this appears to be an incredible fall from grace. Ki no Omi no Abemaro is basically one of the top generals and heroes of the Jinshin no Ran, but his children are so unruly that they are banished to the East and stripped of their noble status? There has to be a story there, right? Then in 679, on the 3rd day of the 2nd month, we are told that Ki no Omi no Katamaro died. For his service in the Jinshin War he received the posthumous rank of Upper Daikin. That would have been roughly the 7th rank—two below Ki no Abemaro. So was the Ki family back in the good graces of the court? What is going on? First off, when we go to the original text, we see that Aston, whose translation of the Nihon Shoki we've been working on Ihas made an apparent error in translation. Remember, Aston was translating the Chronicles back in 1896, without the aid of modern computers, along with a lot of other research that has happened since then, and I can hardly fault him for missing things here and there. This is why, if you cannot check the original, you may want to also look at the new translation from John Bentley. Here we can see that he translates the name not as "Ki no Omi no Abemaro", but rather that of "Ki no Omi no KASAmaro". And if we compare Ki no Omi no KaSAmaro with the previous entry on Ki no Omi no KaTAmaro we can see that these are actually the exact same names except for a single character. Which leads us to the question: Are these the same person, and the scribes simply miswrote one of the characters in the name? It may not even be on the Chroniclers so much as whatever texts they were, themselves, working on. This isn't helped by the fact that we later on see another entry for Ki no KATAmaro, but that one uses character for "KATA", meaning "hard", using the kun'yomi, or Japanese reading, rather than using two phonetic characters in the on'yomi reading. So is this just another way to write "KATAmaro" or is this a different person altogether? Ultimately, we cannot be entirely sure. It does seem wild that there would be two "Ki no Omi no Katamaro" at court at the same time and nobody otherwise distinguished the two. The question about KaSAmaro and KaTAmaro, and whose kids were sent into exile, is a bit harder to untangle. And, truth be told, it is ultimately a minor point. We have only a couple of lines here, and maybe these passages will help illuminate something later in the histories, but for now, they are just fragments of the story of what was happening. Parts of the tattered tapestry from which the royal history was ripped out and restitched together, the rest of the story largely discarded, unless it made its way to us through other means. The Chronicles may be flawed, but they are still our main source for the period, and while we might challenge individual items, we still get a glimpse at how things operated back at this time. For instance, if we look at the events happening around the New Year, we can see some common threads. The New Year is an important tradition in many cultures. Whether it was a solar or lunar cycle—or some combination—the new year indicated a new cycle, and was often accompanied by associated symbols and rituals. Today in the US it is often celebrated with fireworks and champagne, followed by making resolutions for the new year. In Japan, people will often go to their local shrine or temple for an important first visit, and temple bells will ring out 108 times. Another tradition is the osechi-ryori, the traditional new years foods. This has grown over time from a tradition of eating a large bowl of rice to various other foods that are seen as auspicious or having special properties, such as the hardening of teeth—a major concern before the era of modern dental hygiene! Then there are traditions such as the Kagami Biraki, or opening of the mirror, and the creation of special mochi, or rice cakes for the purpose. Of course all of these traditions started somewhere and have evolved over time, so what do we know about the New Year celebrations during the late 7th century? One caveat: in the Chronicles, we only really see what was happening in the court, and the Yamato court at that. There may have been local traditions that others were following that, unless we find documentation about them, we likely would never know. But many of the court traditions were passed down to later generations. These traditions appear to include the giving of gifts; large, celebratory banquets; and the annual archery tournament. Banquets are some of the first and most common things we see. We see a banquet as Ohoama assumed the throne in 673—which probably was the event that overshadowed anything else they might have done that year. The following year, 674, there doesn't seem to have been much recorded, and I wonder if they were still pulling everything together after the turmoil of Ohoama's ascension. And so it is that in the first month of 675 we really get to see the annual new year's events in their full form. On the second day of that year, from the Royal Princes on down, all of the public functionaries presented their respects to the sovereign. I suspect that this was a large ceremony, where everyone gathered in the courtyard of the palace together or something similar, not that each person individually went up and presented their respects—I doubt Ohoama would have wanted to sit through all of that. Also, as we've already seen, there were limits on what parts of the palace different functionaries were allowed to enter. So some of these well-wishers may have been "outside", others in the courtyard, and others in the palace building itself, depending on their rank and importance in the bureaucratic hierarchy. On the following day, all public functionaries, from the initial rank upwards, presented firewood. Aston notes that this is the first mention of what would become a yearly practice. Firewood may not seem like much, but it would have likely been important to keeping things running, especially given how early people were supposed to arrive at the palace and administrative complex each day. This wasn't firewood for a fireplace—they didn't have those—but probably would have been used either for cooking or, I suspect, for the large braziers that burned with wood and pitch to light the darkness, particularly in the winter months. Firewood could also be processed into smaller pieces of coal for other uses. It is interesting that for the first ceremony, the Chronicles describe the court from the Royal Princes on down, while for the giving of firewood the order is from the initial—which is to say the lowest—ranks upwards. This could indicate the order in which things progressed in these cases. Several days after that, on the 7th day of the first month, a banquet was given at court for the Ministers—so only the higher ranking functionaries. But ten days later, on the 17th, everyone of rank—the Ministers of State; the Daibu, or high officials; and all of the public functionaries from the initial rank upwards had an archery meeting in the Court of the Western Gate. Archery and archery contests had been important to the Yamato people for ages—and the same on the continent. Confucius, in his day, suggested that archery was a martial skill that even nobles should cultivate. I believe we've noted before how archery could be used both for warfare and for just feeding your family. As such, it was considered a particularly useful skill for just about everyone to have. It probably also helped that it was a martial skill that noblemen and others could use to show off without actually risking any injury to themselves in the process. I'm just saying. And as we described at the top of the episode, this particular archery contest would, for both participants and spectators, likely have been a chance to show off the top of their game, whether in martial prowess, clothing, or behavior. And since we are looking at the new year's celebrations, let's keep this going and look at later years in Ohoama's reign. As I go through these you'll start to see the patterns, where the events I've just described will generally recur year after year, but not identically, sometimes with a shuffle in the schedule. In 676, we see that the Ministers and public functionaries pay their respects on the first day of the new year. On the 4th day, the sovereign granted gifts to the higher level officials, from Royal Prince Takechi, down to the high officials, or Daibu, of Shoukin rank. Their not so secret Santa gifts included robes, hakama, lined garments, obi for their waist, leg straps, and staves, or walking sticks. We are also told that everyone above the rank of Shoukin also got an armrest thrown in, as well. Further gifts or grants were given out several days later, on the 7th, to everyone from Shoukin on up, based on their individual circumstances. Then, on the 15th, we again see all of the functionaries present firewood and then they were all entertained at a court banquet. The following day they held the annual new year's archery contest, with prizes, at the court of the western gate. Those who hit the target received prizes of different values. In his recent translation of the Nihon Shoki, Bentley references Kuroita on Article 41 of Miscellaneous Statutes, saying that this archery event was apparently a regular new year's occurrence, and even the prizes were noted as varying over time. The same day they held the archery contest, that year, Ohoama held a banquet at the Shima Palace. Shima was the name given to the Soga Prime Minister, back in the day, so I assume that this was at or near the site of the old Soga residence? In 677, by comparison, we don't see nearly as much referenced. There is archery at the South Gate, vice the west gate, but that is it. The festivities in 678 similarly only talk about the archery at the south gate. There is also mention of a preparation for worshipping the kami of heaven and earth, for which a purification was held throughout the state. In addition, an abstinence palace, or saiguu, was erected on the bank of the Kurahashi river. Kurahashi appears to refer to a tributary of the Ohara river, in Sakurai. This feels less like a New Year's celebration, however, and more like a sign of merit-making. The Saiguu would have likely been to prepare for a trip to Ise shrine, and three months later Ohoama was preparing to go to the Saiguu, but that is when Princess Towochi suddenly died, and they scuttled the plans. In 679, the court greeted the New Year with a new decree. Ohoama declared that Princes, Ministers, and public functionaries—anyone in service to the government, basically, were to refrain from paying respects during New Years or other ceremonies to anyone except relatives of the grade of elder brother, elder sister, and above, or to the senior members of the Houses. Princes weren't even to pay respects to their own mothers unless they were, themselves, princesses. Ministers were likewise not to pay respects to their mothers if they were of "mean" rank. In other words, if they were commoners. These kinds of statutes are interesting. First of all, you ask yourself why? In all likelihood, there were various local traditions and individuals paid respects to their parents as well as to others to whom they owed respect for one reason or another. Here the State is ordering society such that there is a clear hierarchy, at least among the members of the court. Since women often found advancement by marrying up, it was usual for one's mother to have been born a lower rank in society than oneself. And so we see them enforcing the social order. That new order was based on Confucian concepts of hierarchy, and this seems to go along with those same ideas. What we don't really see is how this was enforced—if at all. The day after that, the yearly archery competition took place at the West Gate of the palace. The next year, 680, we see a New Year's Banquet at the Court of the Great Hall. Ohoama himself occupied the Mukai-kodono, which appears to refer to one of the smaller wings. Based on the palace layout that we see in the posthole remains, this probably means that he was set up in the smaller wing, likely in a more intimate space, while most of the other guests were in the large hall, maintaining that crucial separation of sovereign and subjects. This New Year's archery event included Princes of the Blood all the way down to the rank of Shouken—the very lowest rank in the court—and it was held at the South Gate. You may be noticing a pattern, that the archery competition is listed as being held at either the south or west gates. The south gate probably refers to the main gate of the later Okamoto—aka the Kiyomihara—palace. The West gate refers to the west gate of the Ebinoko enclosure. We talked about these and the general layout of the palace back in Episode 134, and you can check out that podcast blog post for some images of what things looked like, as well. These gates were on the north and east sides of a large, rectangular courtyard, which was likely the actual event location. So it isn't as if these were separate areas, just a difference of where things were set up in what was otherwise the same relative space. The following year, 681, we see similar ceremonies. We see offerings made to the kami of Heaven and Earth, and we once again see a note about various functionaries paying their respects at court. Even though this wasn't mentioned every year, it could have been an annual thing and just wasn't always recorded so the Chroniclers just wrote down what they had records for. There are certainly other things we don't necessarily witness in the records, such as the annual promotions and promulgations. We see irregular promotions, of course, such as on someone's passing, but the regular administration of the government and promotions of people to new positions is not something we really see regularly documented, since it doesn't really shed much light on the sovereign and the royal household. And so we sometimes see things if they get mentioned, but otherwise we only see glimpses. That would change as records became more administrative and the histories were more about simply recording what was happening—though still from a particular angle. At this point, however, we aren't dealing with a single court record, but rather with numerous records, stories, and recollections. That same year, 681, we also see another banquet, with Ohoama situated in the Mukai no Kodono, while the Princes of the Blood and non-royal Princes were both introduced into the inner reception chamber. Ministers attended in the outer reception chamber. They all received sake and musical performances, and rank advancements were given out. Kusakabe no Kihi no Ohogata was graduated from the rank of Upper Daisen to Lower Daikin, and given the title of Naniwa no Muraji. A few days later, Sakahibe no Muraji no Iwazumi was granted a fief with 60 horses and received presents of coarse silk, floss silk, cloth, and one hundred mattocks—the last one being a rather interesting gift, I have to admit. Of course, in true Chronicles fashion, we have no idea why these gifts were made—we don't even have another reference to Iwazumi around there, but he must have done something. We are later told that there was the annual archery shoot, and then a decree, possibly unrelated to New Years, that the various provinces were ordered to repair the shrines to the kami of heaven and earth. The year 682 is an anomaly. There is no mention of a banquet, nor of an archery tournament. I wonder if this may have to do with some of the sad events of that first month. While it started fine—Toneri no Miyatsuko no Nukamushi was raised from Daisen to Lower Shoukin—we are told that on the 18th, Lady Higami, one of Ohoama's consorts, died in the palace. The next day there was an earthquake, and she was buried on the 27th. A prominent illness and death may have put a pall on the ceremonies, and could explain why we don't see any mention of them for that year. It is also possible that some of this New Year tradition had become so routine that people were no longer commenting on it, and therefore the Chroniclers weren't including references to it. The following year, in 683, we again see the functionaries paying their respects. We also see the presentation of a three legged sparrow by the Viceroy of Tsukushi, Tajihi no Mabito no Shima, along with others. A three legged sparrow would have been something: it is reminiscent of the three legged crow, often depicted in the sun. It is unclear if it was still alive, but that wasn't the point. They invited the Princes of the Blood down to the Ministers to great hall, the Daigokuden, for a banquet, where the three legged sparrow was displayed. . Later that month, Ohoama issued a decree in regards to all of the auspicious omens and made presents to everyone, from Shouken rank upwards. There was also a general amnesty—all crimes were pardoned, from capital offenses on down, and all forced labor was remitted, so that people didn't have to provide the normal service. The phrasing for this particular entry is intriguing. Ohoama is mentioned as Yamato Neko Sumera no Mikoto and is specifically called a "God Incarnate". This is one of the rare times that we see the Chronicles explicitly call out the sovereign as a living deity. Of course, they trace the royal lineage back to Amaterasu, but there isn't a lot suggesting that the sovereign is necessarily a deity. And in reality, this was probably something that was more honorific than anything else. Heck, at times in Japanese history we would see sovereigns selling their calligraphy to help keep the royal palace funded while warriors went around actually being in charge of things. However, this divine language did show up in the 19th and 20th century, especially as the Tennou, now called Emperor in English terminology, once again was recognized as the Head of State, and people would actually pray to him. Not necessarily like praying at a shrine, but out of respect. And remember, a lot of time the Tennou was kept out of sight of regular people and hidden, much like the way that the kami were treated. The concept of the Emperor's divinity was very much tied up in the elevation of the State and the general sense of Nationalism that had gripped Japan in the early half of the 20th century. And so the allies quite explicitly had Emperor Showa renounce his divinity after Japan World War II. Those studying Japanese history have probably heard of this concept, and so it is interesting to see evidence of it here, as well as the nature of the royal house, where the sovereign is kept at a distance from those of lower rank, unless they are directly serving him. But it was not as though the sovereign was a god in the sense of being all powerful. Even if he were considered a living, visible kami, the kami were not omnipotent, and there was no getting over the fact that our particular sovereign, Ohoama, was getting older. Only a year or so earlier, he had suffered a rather bad illness, so he clearly was not invincible. And it is of course possible that this language was simply royal exaggeration, rather than any attempt to define the sovereign as something more than he was. Still, that concept would continue to play a part throughout Japanese history. The same day in 683 that Ohoama issued the pardons, we are told that there was a special performance at the Woharida Court of dance and music from Goguryeo, Baekje, and Silla—the "Three Countries" of the Korean peninsula, even if only one of them was still going strong. The Woharida palace is thought to have been north, along the banks of the Asuka River. It may have been moved over time—there appears to have been a palace in the Furumiya area, near Toyoura, but there is also evidence of a palace by a shared name over by Ikazuchi-no-oka, on the other side of the river. Excavations at Ikazuchi no oka revealed pottery with the name of the palace, suggesting that this was the site, but even then, that pottery was from the later Tempyo era. Regardless, it seems that the Asuka valley was just chock full of palaces, new and old, though the older ones were not as regularly used for government functions, one assumes. The following year, 684, we again get told about the annual archery shoot. It took place in the Eastern court this time, with Ministers in attendance. Apparently they had men skilled in archery shooting alongside palace attendants and little people—the word used in Japanese is "Shuju" or "Hikihito". This word is often translated as "dwarf"; it appears to be a derogatory term for anyone considered short of stature, though it is also used to refer more generally to those seen as either lacking wit or to actors and performers. This isn't the first time we see the term. Back in 675, about 9 years prior, Ohoama had sent orders to a number of regions near the capital, from Awaji to Tamba, to Afumi and to Mino and Wohari, among others, to send as tribute common people who could sing, shuju—or dwarfs—and jugglers. More generally they seem to be referring to entertainers, and it strikes me that could be what is meant here. Either way, the entertainment industry was hardly a lucrative one, and we can see that performers are almost more of a commodity, to be "paid" as tribute, rather than a professional who is "hired" to work. I suspect that, as in many other times and places, individuals who were shorter than average often found work as entertainers in this sense—whether they wished it or not. The year 685 we don't see any mention of archery, though it probably still happened. Instead the Chronicles focus on the various government officials paying their respects to their sovereign. The rest of the entries for the month are largely concerned with changes to the rank system as of that year. The year 686, we get the last records of various new years festivals—four months later, the sovereign would grow terribly ill, and he would eventually pass away later that year. However, for those still celebrating the new year in 686, that was all in the future. The last year of Ohoama's reign started out relatively like others. Ohoama went to the Daigokuden, the Great Hall of Audience, and gave a banquet to the Princes and High Officials. There he decided to have something of a riddle challenge. He would ask riddles, and then offer prizes for the correct answer. And no, unfortunately we don't have any of the riddles, at least that I have seen. Aston calls these "conundrums" and notes that they are specifically nonsensical questions, and provides examples such as "Why does a horse, after a rapid run, listen to the earth? Why does a dog, when he goes slowly, raise his leg?" Ohoama's son, Prince Takechi, answered correctly, and so did Prince Ise. Their prizes differed in content, but in both cases were pretty extensive. The winners received ceremonial robes, brocade or purple hakama, numerous bolts of coarse silk, many pounds of thread, hundreds of pounds of flossed Silk, and hundreds of bolts of cloth. I think that makes it quite a bit more lucrative than any of the quiz nights I've ever been to. Later that month, there was another banquet, this time for nine Buddhist monks of Daikan-daiji. Besides its status as a national temple, this may have also been related to the year before, when Ohoama had fallen ill, and prayers had been offered at Daikandaiji for his recovery. The courthad likewise provided gifts to the temple in the last month of the previous year, and then, at the banquet, gave to the attending monks silk and cloth, based on their rank. But that wasn't the end of the gifts. The following day the Princes and High Officials all received upper garments and hakama—likely referring to official garments—each getting one suit, each. Then, on the 13th day of the new year, the court invited 20 exceptional individuals to a banquet. These were talented people, professors, divination specialists, and physicians. They were also wined and dined and presented various gifts. On the 16th day, the Princes and High Officials were then invited to a banquet in the Daigokuden. They were given gifts of silk and cloth, based on their rank. Then they held another riddle competition, with correct answers rewarded with gifts of coarse and flossed silk. This was only a short time after disaster had struck, though a bit removed—two days earlier, in the evening, the royal storehouse at Naniwa had caught fire, eventually burning the entire Toyosaki palace complex to the ground. Some claimed that it was actually started at a private residence, that of Ato no Muraji no Kusuri, and then spread to the Palace. In the end, only the military storehouse was spared. This would have been quite the tragedy for the government, but it did not halt the festivities happening down in Asuka. The Naniwa Palace appears to have been a major government center for the administration of the state, but it was not the royal court which had been in Asuka for over a decade. Indeed, I imagine that the news probably reached Asuka around the time of the Banquet itself. And yet, rather than putting a damper on the festivities, they continued another couple of days – presumably everything was already prepared and there was no point in canceling. On the 17th, the court sponsored a banquet in the rear palace, presumably for the Queen and members of the imperial family. Then the following day there was a great revel at the palace. Ohoama took his place in front of the royal muro and made presents to performers, as well as to the singers. As before everything varied according to rank. Asuka wasn't the only place to get in on the festivities. The same month, the court also sponsored a banquet for the Silla envoys in Tsukushi, sending Prince Kawachi and others. Regrettably, that would be the last new year that Ohoama would see. In the fifth month, he grew ill, and what we see in the Chronicles after that is an interesting look into how people of the time dealt with sickness. First, the court had the Sutra of Yakushi expounded at Kawaradera and held a Buddhist retreat in the palace, inviting monks to come and expound Buddhist teachings. Yakushi, or Yakushi Nyorai—Bhaisajyaguru in Sanskrit—was known as the Medicine Buddha, and his name in Sinitic characters was basically "Master of Medicine". It is said that he was responsible for the Eastern Pure Land, and that, as a Bodhisattva, he had made 12 great vows to cure the illnesses of all living beings in the world. For that reason, Yakushi Nyorai was often called upon to cure illness. In fact, six years earlier, when the Queen, Uno no Sarara Hime, had taken ill, Ohoama erected an entire temple to Yakushi Nyorai, known as Yakushiji. He then had 100 people take vows as priests, and they attributed her recovery to this effort. In this case, however, it seems that it didn't have quite such an effect, and Ohoama remained under the weather. We are also told that the court sent Palace Attendants, the Oho-toneri, to clean the pagodas of various temples and that a general amnesty was announced for all under heaven, emptying the prisons. All of this points to the idea of making merit in the hope of bringing good karma, and thus healing. But the following month, Ohoama was still ill. Divination was performed by the Onmyoji, the court diviners, and they claimed that there was a curse from Kusanagi, the sword that is considered one of the three main royal symbols. This is the sword that was said to have been found by Susanowo in the tale of Yamata no Worochi, and which gained its name, Kusanagi, when used by Yamato Takeru, cutting down the grass to save him when his enemies tried to catch him by setting fire to the field where he was hunting. For more on that, check out Episodes 34 and 35. Given the importance of Kusanagi, I suspect that the idea of destroying it to remove the curse was out of the question, and so it was sent to Atsuta Shrine, where it was enshrined and would largely stay except when needed for enthronement ceremonies. And yet, even after the sword was taken away, the illness remained. Six days later, on the 16th day of the 6th month, the court sent Prince Ise and officials to Asukadera and asked the monks there to make and oath with the Buddha to make Ohoama whole through the power of the Three Treasures of Buddhism. For their work, the three Buddhist Officers, the Master of the Law, and the Upadhyaya and temple directors, as well as those monks with the rank of "master" each received a donation of one robe and one cover, or "Ohi". Three days later, the court ordered the hundred officials to go to Kawaradera and perfom the ceremony of lighting lanterns and giving offerings to Buddha. Then they held a great feast and offered repentance for their transgressions. All of this sounds like a continued attempt to make merit for the state, and thus for Ohoama. We then see the court granting the monks Hounin and Gishou 30 stipend-households to provide for them in their old age, which may be more merit-making, or possibly was related to some of the many other activities so far. There are a few issues with this entry, and Aston and Bentley don't seem to agree on the actual date. Bentley has it on the 28th, but that seems odd as it comes before the entry for the 22nd of the same month. Aston has it as the 20th, but then claimes that there is something odd about the date of the 22nd. On the 22nd, we are simply told that the district kitchen of Nabari caught fire. Aston notes that this would have been the official government arm in the district gathering food to supply the royal household—rather than being a kitchen in terms of a place to prepare food. Merit-making continued into the 7th month. We see the Soujou and Soudzu, the primary and secondary prelates of the Asukadera, performing ritual repentance. The following day there is another general amnesty, and Aston specifically mentions performing a Oho-harai, or cleansing. The day after taxes were halved from the provinces and corvee labor with local conscripted labor was exempted for the year. Then we see the court presenting paper offerings to the Kunikasu Kami in Ki provinces, as well as the four shrines in Asuka and the Great Suminoe—aka Sumiyoshi—shrine. On the 8th day of the 7th month, 100 monks were invited to the court to read the Golden Light Sutra—Konkoymyou kyou. And on the 15th there was another court issued amnesty. Despite all of these attempts to make merit and intercede with the Buddha or with various kami, Ohoama's illness continued. We see that the court issued a decree that all things that should occur, great or small, should be reported to the queen and the crown prince—presumably because Ohoama was no longer in a state to be able to do so. Continuing with their efforts, the court declared that destitute commoners who had been forced to borrow rice seed or money before the 12th month of the previous year would be exempted from repayment. And then the court changed the name of the year to Akami-tori, or Shuuchou. They also renamed the palace in Asuka to "Kiyomihara"—again, go check Episode 134 for more on the palace. "Shuuchou" is the Red Bird, likely referring to Suzaku, though Aston also points out that "Asuka" here is given as "flying bird", as well, and there had been numerous bird-related omens reported throughout the reign. Although these names would not have been used prior to this point—the 7th month of the final year of the reign—the Chroniclers applied the nengo, Shuuchou, to all of the entries for this year, and the name of the palace is often given as "Kiyomihara" is given to distinguish it from the Later Okamoto Palace, even though it was simply the latter palace with the addition of the Ebinoko enclosure. The changing of the era name was likely another attempt to change the seemingly inauspicious year, along with all of the merit-making that the court had been undergoing. And yet they kept going. The court selected 70 people who were diligent in keeping Buddhist laws and had them take the tonsure, and they sponsored a feast—or festival—in the Royal Muro of the Palace. At the same time the various princes had a statue of the Boddhisatva of Compassion, Kannon, made for the sovereign and had the Lotus sutra—the sutra where Kannon is first mentioned—read out at Daikandaiji. Kannon, or Avalokitesvara, was originally seen as a male Boddhisatva, but is often depicted as a woman. They are also known as Guanyin, from which we get Kannon in Japanese. Guanyin is also seen as Goddess of Mercy, and is one of the most popular figures across multiple sects of Buddhism and even outside of the Buddhist faith, where she is still seen as a goddess. In this case, however, it seems clear that the princes were seeking compassion to relieve the sovereign of his affliction. And yet it persisted. They had 80 more people take the tonsure, and then 100 more men and women, placed 100 statues of the Boddhisatva, Kannon, in the palace, and then read out 200 volumes of the Lotus Sutra. And then they made prayers to the kami of Heaven and Earth. And they dispatched Hata no Imiki no Iwakatsu to present paper offerings to the Tosa great shrine. Nothing seemed to be working. In the 9th month, we see the royal princes and others, down to the various ministers, all gathered at Kawaradera making oaths for the health of the sovereigns. This last ditch effort would go unrewarded. Five days later, and Ohoama would pass away. Of course, they couldn't just say that he died: The Chronicles actually say that he divinely departed. After all, didn't they call him an incarnate kami? Two days later, the court began the ritual of mourning, raising voices in lamentation, and setting up a temporary palace of interment in the courtyard, south of the palace. Ohoama's body was placed there some thirteen days later, and people mourned his passing. For the rituals, we see monks and nuns performing ritual lamentation in the courtyard between 3 and 5 am, around the time that court officials would normally be waiting at the gates. Over the next several days, various ceremonies were held and eulogies given. We are told that the court presented offerings of food for the dead for the first time, and over the next several days monks and nuns would offer their laments and then various individuals would provide their eulogies. Finally, on the last day of the ninth month, the eulogies concluded with Nyang-u, a Baekje prince, who pronounced a eulogy on behalf of his father, and then the Miyatsuko of various provinces came and did likewise. There were also performances of all manner of singing and dancing. With that, the reign of Ohoama would come to an end. The government would continue under his wife, the Queen, and Crown Prince. We'll get into the succession in a later episode. For now I'll just say that he was eventually buried in a large tomb in the modern Noguchi area of Asuka, and you can still go see it. And while that does bring us to the end of the reign, we still have a few more things that I want to discuss. This episode just seemed a good time to talk about all of the various new years ceremonies, and that seemed to lead naturally into the very last year, but there is still more to discuss. For one thing, we still haven't quite covered the spread of Buddhism and the changes in the structure. There are also various laws and punishments that are worth covering. Finally, there are the Chronicles themselves: we've talked about it all along, but the Nihon Shoki and the Kojiki are attributed to this era, as is the start of what would become the capital of Fujiwara-kyo—many works that Ohoama would not live to see to the end, but is largely held responsible for starting. But until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for their work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

new year head english earth master men japan law state west chinese blood japanese medicine santa compassion east court chronicles new years audience governor korean uno heck traditions buddhist palace houses buddhism goddess buddha emperor armor chang ministers lotus silk merit nationalism banquet kofi sanskrit suzuki yin princes ran divination archery confucius aston asuka southgate ato iga ohara crown prince sutra silla omi toki bodhisattva westgate regrettably redbird mino confucian ise great hall hata yamato sakurai firewood banquets viceroy god incarnate okamoto shima excavations soga amaterasu boddhi satva yoshino tosa fujiwara noguchi ohi tamba oho three treasures lotus sutra guanyin national history medicine buddha akami kojiki john bentley kusanagi great temple chroniclers suzaku daishi yamata

The Devil and Daniel Webster, by Stephen Vincent Benet, and Suntory Toki

Michael & Ethan In A Room With Scotch - Tapestry Radio Network

Play Episode Listen Later Jan 12, 2026 93:15

Michael, Ethan, and special guest Jacob discuss the short story “The Devil and Tom Walker,” by Washington Irving, while drinking Suntory Toki Japanese whisky.In this episode:Is Michael the devil?What gives Benet the right?Pedestrian deals with the devilFaust scoreboard so far: 2 damned, 2 saved, 1 (?????)Honesty and deeper honestyGod terms, devil terms, and Deadpool termsRules, rules, we want more rulesHey hey we talk about the Monkees! (Also The Devil's Advocate, The Simpsons, and, inevitably, Star Trek)“Little brothers should always let their older brothers go first.” - Book of Hezekiah 14:12The Devil and Daniel Webster — 1941 filmNext time Michael and Ethan will discuss The Memory of Whiteness, by Kim Stanley Robinson! Join the discussion! Go to the Contact page and put "Scotch Talk" in the Subject line. We'd love to hear from you! And submit your homework at the Michael & Ethan in a Room with Scotch page. Join us on GoodReads!Get on our Substack!Donate to our Patreon! MUSIC & SFX: "Kessy Swings Endless - (ID 349)" by Lobo Loco. Used by permission. "The Grim Reaper - II Presto" by Aitua. Used under an Attribution-NonCommercial-ShareAlike License. "Thinking It Over" by Lee Rosevere. Used under an Attribution License.(Links to books & products are affiliate links.)

music devil advocates memory honesty substack simpsons subject scotch goodreads whiteness monkees pedestrian washington irving toki lee rosevere kim stanley robinson tom walker benet lobo loco suntory daniel webster stephen vincent benet aitua

Toki Black Japanese Whisky QuickTaste + Smoky Toki Cocktails!

Whiskey Tangent

Play Episode Listen Later Jan 9, 2026 24:31

Support us at https://buymeacoffee.com/whiskeytangent We haven't featured any Japanese whiskies on the podcast in over three years, so when Suntory came out with a smoky version of their classic fruit-and-spice Toki mainstay, we were intrigued to say the least. And we had lots of questions: How different was this from the original? How would it compare? And what cocktails could we make with it? Well, Suntory obliged with recipes and flavor to spare. But would we (along with Gabe) actually like anything at all? Press play and find out! Music Credits: Freedom courtesy of Choc Mic McNeil at https://open.spotify.com/artist/5Vb55i9ubwPnxUnY6OG3nH • Night in Venice and Living Voyage by Kevin MacLeod at https://incompetech.com/music/royalty-free/music.html

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Kada daina yra plagiatas?

Play Episode Listen Later Jan 8, 2026 108:54

Sausį, jau penktus metus iš eilės, vyksta iniciatyva, kviečianti išbandyti augalinę mitybą. Šiemet augalinio maisto naudomis besidominčią bendruomenę, kurią sudaro daugiau nei 35 tūkstančių entuziastų, organizatoriai kviečia sudalyvauti net keturiose nemokamose edukacinėse programose.Kvėpavimas – vienas natūraliausių dalykų mūsų gyvenime, bet vis dažniau girdime, kad kvėpuoti galima ir „taisyklingai“, ir „netaisyklingai“. Ar iš tiesų mes visi mokame kvėpuoti? Kuo sąmoningas kvėpavimas skiriasi nuo įprasto, automatinio? Ir ar kvėpavimo įpročiai gali turėti įtakos mūsų savijautai, energijai, streso lygiui ar net atsparumui ligoms?Klausantis muzikos, kartais gali nutikti taip, kad girdima daina primena kitą kūrinį, tarsi daina ar atskiri jos fragmentai kelia panašias asociacijas su kita daina. Kada kūriniai yra tik panašūs, o kada tai gali būti traktuojama kaip plagiatas? Tokių pasvarstymų ar net kaltinimų yra pasitaikę ir didžiojoje Eurovizijoje.Šiemet sueis 225-eri metai, kai gimė žemaičių vyskupas Motiejus Kazimieras Valančius. Primindamas tai, 2026-uosius Seimas paskelbė Valančiaus metais. Pasakojimas iš Varnių, kur Valančiui teko ir gyventi, ir dirbti kunigų seminarijoje. Ten likę nemažai šios ryškios asmenybės pėdsakų.Ved. Ignas Andriukevičius

ir kv ved toki kada kuo daina saus varni seimas pasakojimas eurovizijoje klausantis

571. If Not for the LORD Psalm 124 Toki Numbere 28122025

lord psalm psalm 124 toki

Play Episode Listen Later Dec 28, 2025 48:03

571. If Not for the LORD Psalm 124 Toki Numbere 28122025 by City Church Lagos

Insert Credit Gaiden #15 - The 2025 Feast, with John Linneman

The Insert Credit Show

Play Episode Listen Later Dec 24, 2025 70:42

DigitalFoundry's John Linneman returns for what is seemingly becoming an annual event: sitting with Brandon Sheffield to discuss games purchased while in Japan. Edited by Esper Quinn, original music by Kurt Feldman.. Watch episodes with full video on YouTube Discuss this episode in the Insert Credit Forums SHOW NOTES: 1: Brandon's F1 Triple Battle, F1 Circus Special: Pole to Win, and F1 Circus '92 Moto Roader Motoroader MC PC Engine Mega Drive 2: John's Ridge Racer V demo and Japanese Ridge Racer 6 Ridge Racer 8-4 Xbox 360 3: Brandon's Out Live: Be Eliminate Yesterday Out Live Sunsoft Kileak: The Blood Daedalus Belzerion Tetsujin Blaster Master: Blasting Again Myst The Manhole Atari Jaguar Abduction 4: John's Tengai Makyō: Daiyon no Mokushiroku - The Apocalypse IV Tengai Makyo series Joe Hisaishi Ryuichi Sakamoto 5: Brandon's Knight Rider Special Chase HQ Magical Chase 6: John's Virtua Fighter for PC Panzer Dragoon NV1 Sega Saturn 3DO Blaster PC-FX FM Towns Amiga Commodore 7: Brandon's Volfied Simple 1500 series Qix Gals Panic 8: John's Namco History Vol. 4 Galaxian Galaga Gaplus Bosconian King & Balloon Warp & Warp Namco Museum series Namco Anthology series Valkyrie no Bōken: Toki no Kagi Densetsu Konami Game Collection series 9: Brandon's Koudelka and Clock Tower II demos Shadow Hearts series Nier series Clock Tower 10: John's Hungry Ghosts Tokuro Fujiwara Ghouls n' Ghosts Extermination Hidetaka Suehiro King's Field Baroque Hungry Ghosts: You are being watched. You are being judged. - Kimimi the Game Eating-She Monster 11: Brandon's RayForce soundtrack Zuntata Xevious 12: John's Goemon: Shin Sedai Shūmei! Ganbare Goemon series 13: Brandon's Anearth Fantasy Stories: The First Volume Seiya Monogatari: Anearth Fantasy Stories 14: John's Gunparade Orchestra Sakura Taisen series Phase Paradox Philosoma Cosmic Smash 15: Brandon's Cardcaptor Sakura: Clow Card Magic Twinkle Star Sprites Tetris with Cardcaptor Sakura: Eternal Heart Tetris: The Grand Master 16: John's Virtual Boy Wario Land Virtual Boy Pochita Tatsuki Fujimoto Gunpei Yokoi WonderSwan Gunpey 17: Brandon's Macross VF-X2 HUMMING BIRD Ace Combat series 18: Brandon's The Note Doctor Hauzer 19: Brandon's Laplace no Ma Insert Credit Gaiden is brought to you by patrons like you. Thank you. Subscribe: RSS, Apple Podcasts, Google Podcasts, Spotify, and more!

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Insert Credit Gaiden #15 - The 2025 Feast, with John Linneman

Insert Credit Show

Play Episode Listen Later Dec 24, 2025 70:42

japan credit feast edited laplace toki virtua fighter gaiden digital foundry koudelka john linneman brandon sheffield ganbare goemon

The Devil and Tom Walker, by Washington Irving, and Suntory Toki

Michael & Ethan In A Room With Scotch - Tapestry Radio Network

Play Episode Listen Later Dec 22, 2025 90:24

Michael, Ethan, and special guest Jacob discuss the short story “The Devil and Tom Walker,” by Washington Irving, while drinking Suntory Toki Japanese (gasp!) whisky.In this episode:A not-too-presumptuous new ruleThe Devil belongs in AmericaAmerican mythology creating arbitrary exclusions and inclusions… who would have thought?Landscape as characterMaking up theories out of whole clothEveryone should know that shortcuts will go badly for themIt's a Wonderful Life as Reverse FaustCon men, flim-flam artists, and bunkoPublic Universal Friend's wikipedia page is worth reading“Charity begins at home” SOUNDS very piousLots and lots of playing Telephone, it's fineThere's nothing unique about the postmodernistsGod's Philosophers, by James HannamNext time Michael, Ethan, and special guest Jacob will discuss the short story "The Devil and Daniel Webster," by Stephen Vincent Benet! Join the discussion! Go to the Contact page and put "Scotch Talk" in the Subject line. We'd love to hear from you! And submit your homework at the Michael & Ethan in a Room with Scotch page. Join us on GoodReads!Get on our Substack!Donate to our Patreon! MUSIC & SFX: “Fools that Will Laugh on Earth,” by Benji Inniger, from the Original Soundtrack to The Spiritual Tragedy of Doctor Faustus"Kessy Swings Endless - (ID 349)" by Lobo Loco. Used by permission. "The Grim Reaper - II Presto" by Aitua. Used under an Attribution-NonCommercial-ShareAlike License. "Thinking It Over" by Lee Rosevere. Used under an Attribution License.(Links to books & products are affiliate links.)

music earth devil landscape substack subject philosophers wonderful life scotch goodreads telephone washington irving toki lee rosevere tom walker lobo loco suntory daniel webster original soundtrack stephen vincent benet aitua

„Žalgirio” išvados aikštėje ir aktyvumas žaidėjų rinkoje

BasketNews.lt krepšinio podkastas

Play Episode Listen Later Dec 22, 2025 77:23

Kauno „Žalgiris” iškovojo didžiausią klubo istorijoje pergalę Eurolygoje, 41 taško persvara įveikdami Belgrado „Partizan”. Šį kauniečių pasirodymą, o taip pat istorines rungtynes Barselonoje ir KMT batalijas „BasketNews.lt podkaste” aptaria Jonas Miklovas, Augustas Šuliauskas ir Tomas Purlys. Tinklalaidės partneriai: – Saily - nauja eSIM paslauga rinkoje. Gaukite išskirtinę 15% nuolaidą „Saily“ duomenų planams! Naudokite kodą BASKETNEWS atsiskaitydami. Atsisiųskite „Saily“ programėlę arba apsilankykite https://saily.com/basketnews – Kai turi Telia Play - turi viską. Krepšinis, filmai, serialai – viskas vienoje vietoje, visur, kur tik norit. Daugiau: https://www.telia.lt/privatiems/televizija/netflix?su-isipareigojimais ir https://www.telia.lt/privatiems/televizija/planai/sporto-turinys – Nealkoholinis alus „Gubernija”, daugiau informacijos – https://gubernija.lt/ – Nustebink savus BasketNews dovanų kuponais: https://shop.basketnews.lt/collections/dovanos Temos: Sunkiausia jau praeity (0:00); Tokią dieną pralaimėti negalima (1:24); Pasitikėjimas Wrightu ir Brazdeikiu (2:48); Stipriai apkarpyta „Žalgirio” rotacija (10:49); Įkvepiantis Butkevičiaus pavyzdys (13:21); Ar kas nors gali atgaivinti „Partizan”? (18:49); Ištįsę veidai ant suolo ir „Chimki” šmėkla (24:22); „Žalgirio” aktyvumas aukštaūgių rinkoje (30:25); Kokia yra geriausia Atamano savybė? (32:48); Kas gali nulemti „Žalgirio” sėkmę prieš „Panathinaikos” (39:49); Aiški žinutė Sirvydžiui (44:40); Sezono rungtynės Barselonoje (46:55); Joks metimas nėra per sunkus (51:19); Emocijos Utenoje (57:33); Dubleriai atsakomosiose rungtynėse su Jonava? (1:03:26); Aktyvus šventinis laikotarpis (1:06:43); Iššūkis kaip reikiant – Liako rubrika (1:08:38).

ai kas esim toki panathinaikos partizan kmt kokia daugiau kauno sezono augustas krep pasitik tinklalaid joks

Episode 208: Toki Pokey

The Vicious Syndicate Data Reaper Podcast

Play Episode Listen Later Dec 16, 2025 91:09

Buffs, buffs and more buffs come to the Across the Timeways expansion. Join World Eight and ZachO as they discuss their initial impressions of the latest balance changes, the status of the meta, and predictions of how new strategies might be bolstered these buffs.

buffs toki pokey

2 - Munehiro Ichikawa Tokióból érkezett, hogy rendhagyó produkciójával szórakoztassa a Csillag Születik zsűrijét

Balázsék

Play Episode Listen Later Nov 17, 2025 21:20

2 - Munehiro Ichikawa Tokióból érkezett, hogy rendhagyó produkciójával szórakoztassa a Csillag Születik zsűrijét by Balázsék

bal toki hogy csillag rendhagy ichikawa

Foodie and the Beast - Nov. 9, 2025

Foodie and the Beast

Play Episode Listen Later Nov 8, 2025 50:26

Hosted by David Nellis. On today's show: · So timely a guest and a subject. Brian Mulholland, chairman of the John S. Mulholland Family Foundation, whose mission is very straightforward -- to ensure local food pantries have the resources they need to support food-insecure families with dignity and respect. He is joined by Christianne Ricchi; · Chef Tadayoshi Motoa of the Omakase Room by Tadayoshi. Chef Tadayoshi has held leadership roles in cities such as Madrid, London, Jakarta, Osaka and Copenhagen. As executive chef at Toki in Madrid he earned a Michelin star within six months of opening. This is Chef's first U.S. venture; · Moxies is a premium casual restaurant whose menu focuses on house-made ingredients with a "global inspiration." Brandon Thordarson is Moxies' Washington D.C. franchise owner and a partner at Elevated Hospitality. Moxies has 58 locations in the U.S. and Canada. It is opening an 8,000+ sq. ft. flagship restaurant early in December, in the heart of D.C.'s Dupont Circle neighborhood; · Cynthia Phillipe and Brandon Shackelford join us from the West End's a.kitchen restaurant+bar.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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