Podcasts about warring states

This episode we are covering the end of the reign of Naka no Oe, aka Tenji Tennou.  We cover the events in the Chronicles, including the death of Nakatomi no Kamatari, the creation of the Fujiwara family, the destruction of Goguryeo, and the continued development of the Baekje refugees. For more, check out the podcast blog at: https://sengokudaimyo.com/podcast/episode-128 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 128: Immigrants, Princes, and High Officials. There was a pall over the house, despite the visiting royal retinue creating something of a stir,.  While craftspeople were still hard at work repairing damage from the lightning strike only a few months earlier, that wasn't the reason for the low spirits.  Rather, the house was worried for their patriarch, the Naidaijin, Nakatomi no Kamatari.  He had fallen ill, and despite all the pleas to the kami and the Buddhas , it seemed the end might be near. And so even the sovereign himself had come.  Kamatari was not just a loyal official, but  a close friend of the sovereign, someone who had been there since the beginning.  And so we can imagine how Naka no Oe felt.  He may have been the sovereign of Yamato, but he was still a human being, visiting his friend of some 30 or so years, knowing that for all of the power that he held, there was nothing he could do against the ravages of time and disease.     The year is 668—Naka no Oe has moved the capital to Ohotsu, on the banks of Lake Biwa, and has formally assumed the throne. This episode we are going to cover the last several years of Naka no Oe's reign.  In contrast to last week's dive into Yamato science, this week is going to be a bit of a grab bag, looking at what was going on in Yamato and talking about what was recorded in the Chronicles. And for the most part, the entries for the rest of the year 668 are fairly normal, and yet there are some oddities… For instance, in the fourth month we are told that Baekje sent Mitosapu and others to offer tribute.  And any other time that would be just a normal thing.  Except that at this point in history, Baekje was about as going a concern as a parrot in a Monty Python sketch.  So if the Kingdom of Baekje was no longer a thing, who was it that was sending the tribute? Most likely it was the Baekje communities in exile living in the archipelago.  Remember how many of them had settled around Biwa and in 666, two thousand Baekje people were settled somewhere in the East.  These immigrants  were still being supported by the Yamato government, who were basically subsidizing their settlement for the first three years, during which time they would be expected to make it into a permanent settlement. Based on the way the Chronicles talk about it, these early Baekje communities sound like they were maintaining a kind of kingdom in exile.  With many immigrants from Baekje living together in proximity, they were likely keeping their own groups, with their own language and traditions, at least for now.  It would be interesting to know if there were specific Baekje settlements that have been identified through the archaeological record.   That said, we definitely see Baekje's mark on the archipelago: Physically, there are the Baekje style castles, and various temples following Baekje style layouts.  Of course there were also continental building styles, but some of that was shared across multiple cultures at this point, and one should consider how much Baekje influence might have been found in things that we later see as Japanese. Additionally, Baekje nobles were involved in the court, often given court rank based in part on their rank in Baekje, though it wasn't quite equivalent.  Still,  in time, some of the nobles would trace their lineages back to Baekje nobles and princes. Speaking of princes and Baekje, on the fifth day of the fifth month of 668 —a day that would come to be known as Ayame no hi, or Tango no Sekku, one of the major days of court ceremony—Naka no Oe went out hunting on the moor of Kamafu, known today as Gamou district, near Kanzaki, where 400 Baekje people had been settled.  He was out there with the Crown Prince, his younger brother, aka Prince Ohoama, and all the other princes and ministers.  A grand outing. A month later, however, tragedy struck.  One “Prince Ise” and his younger brother died on consecutive days.  While this was undoubtedly a blow to the court, the interesting thing for our purposes – which also highlights the challenge of interpreting the Chronicles is that we aren't exactly sure who this is referring to.  It's not the first time we've seen this title: we first see a “Prince Ise” show up around 650, during the presentation of the white pheasant that ushered in the Hakuho era, but we later see that that individual had passed away in 661.  We also see the name show up less than 20 years later in the Chronicles for another prince, so this can't be the same.  So this is clearly a position or title for a prince, but it isn't clear if it was passed down or inherited.   One possibility is that “Prince Ise” or “Prince of Ise” was a title for one of the royal sons. IAt this point in the narrative, Naka no Oe had three sons.  Prince Takeru had passed away at the age of 8, but he also had Prince Kawajima, Prince Shiki, and Prince Iga, aka Prince Ohotomo, all sons of “palace women”.  We know, though, that these princes show up later, so I don't think the so-called Prince Ise was one of them.  Perhaps another line?   The term “Prince” might also refer to something other than a royal son.  You see, English translators have often been somewhat cavalier with the way we tend to render titles.  The English term “Prince” has  been used for “Hiko”, “Miko”, or “Ou” (which was probably pronounced “Miko” in many of these cases).  And in English, we often think of “Prince” as the son of a king, but “Prince” can also be an independent ruler of a principality, or may just refer to a person with power in a monarchic state.  Even the term “king” is not unambiguous—early European accounts of Japan during the Warring States period often refer to the various daimyou as “kings”, given the often absolute dominion with which they apparently ruled their particular domains. At this time, the term “Miko”  (also pronounced “ouji”, or “koushi”, or even “sume-miko”) seems rather unambiguously to refer to a “royal prince”, from the lineage of the sovereign.  The term “Ou”, which also seems to be read as “Miko” in some cases, is also the term for “King” and probably more broadly fits the concept of a “prince” as a ruler.  However, in this case, it seems to be equal to the term “Miko”, and may have been used almost interchangeably for a time, though later it would be used to refer to members of princely rank who were not directly related to a reigning sovereign—the grandchildren and so forth of royal princes who did not go on to inherit. In this case, I think the best we can say for certain is that Prince Ise—or the Prince of Ise—was someone important enough to be included in the chronicles – but who he was, exactly, will remain a mystery for now. The following month, the 7th month, was chock full of activities.  First of all, Goguryeo sent envoys by way of Koshi—meaning they landed on the Japan Sea side, probably around Tsuruga.  While this may just have been closer, I suspect it meant they avoided any Tang entanglements traveling through the Bohai sea.  They did run into a spot of trouble, however, as the winds and waves prevented their return. Koshi also shows up as presenting some strange gifts to the court:  burning earth and burning water.  There is some thought that maybe this is something like coal or natural oil deposits. We are also told that in this month, Prince Kurikuma was appointed the governor of Tsukushi.  Kurikuma no Ou appears to have been the grandson—or possibly great-grandson—of the sovereign, Nunakura, aka Bidatsu Tennou.  The position Kurikuma was given was important, of course, overseeing the Dazai, which meant overseeing anyone traveling to the archipelago from the continent. This would be a relatively short-lived appointment—this time.  He would be re-appointed about three years later, which would prove important, as he would be governor there during some particularly momentous events.    Stories appear to have continued about him in the Nagasaki region, and various families traced their lineage back to him. Also in that month, we are told that Afumi, home of the new capital, practiced military exercises—likely in preparation in case of a future Tang or Silla invasion.  Recall we discussed in Episode 126 how the choice of Afumi as a capital site might have been related to its defensibility in the event of such an invasion. At the same time, the court entertained Emishi envoys, and the toneri, by royal command, held banquets in various places. There is also mention of a shore-pavillion, presumably at Lake Biwa, where fish of various kinds came, covering the water.  Interestingly enough, there is another story of a “shore pavilion”, likely the same one, in the Fujiwara Family Record, the Toushi Kaden.  We are told that Prince Ohoama – Naka no Oe's younger brother spiked a large spear through a plank of wood in some kind of feat of strength.  This apparently shocked Naka no Oe, who saw it aa  kind of threat—perhaps seeing that his five-years younger brother was still hale and healthy.  Granted, Naka no Oe was only in his 40s, but his brother Ohoama was in his later 30s.  We are also told that at this time, in 668, Naka no Oe was apparently not doing so well, with people wondering if he would be with them much longer. The Toshi Kaden account seems rather surprising in that it claims Naka no Oe was so shocked by this proof of his brother's vitality that he wanted to have him put to death, suggesting to me that he felt that Ohoama might be a threat to him and his rule.  Ultimately, though, he was talked out of this by his old friend, Nakatomi no Kamatari – the one whom he had plotted with to overthrow the Soga, and whose relationship was initiated by an interaction on the kemari field, as we discussed in Episode 106. Speaking of whom: Nakatomi no Kamatari was still Naijin, the Inner or Interior Minister, and so  quite prominent in the administration. In the 9th month, as a Silla envoy was visiting the court, Kamatari sent Buddhist priests Hoben and Shinpitsu to present a ship to the Prime Minister of Silla, which was given to the Silla envoy and his companions, and three days later, Fuse no Omi no Mimimaro was sent with a ship meant for the King of Silla as well. This incident is also recounted in the Toshi Kaden.  In this case it says that the people, hearing about the gifts to Silla, were quite upset.  After all, it stands to reason:  Yamato was still smarting from their defeat at the hands of Tang and Silla forces, and building up defenses in case of an attack.  They'd also taken in a number of Baekje nobles and families, who may have also had some influence on the court.  We are told that Kamatari himself excused all of this by stating that “All under heaven must be the sovereign's land.  The guests within its borders must be the sovereign's servants.”  In this case, all under heaven, or “Tenka”, is a common phrase used to describe a monarch's sovereignty over everything in the land.  And so, while Silla envoys were in Yamato as guests, they also fell under similar rules, and as such were considered, at least by Yamato, as the sovereign's servants and thus worthy of gifts. The Silla envoys stayed for over a month.  They finally departed by the 11th month of 668, carrying even more gifts, including silk and leather for the King and various private gifts for the ambassadors themselves.  The court even sent Chimori no Omi no Maro and Kishi no Woshibi back with the envoy as Yamato envoys to the Silla court. This all tells us that just as the Tang were working to woo Yamato, Silla was likely doing so as well.  And while Yamato might still begrudge the destruction of Baekje, they also had to face the political reality that Baekje was probably not going to be reinstated again—especially not while the Tang government was occupying the peninsula. So making nice with both Tang and Silla was prudent. Furthermore, though they had been visited by Goguryeo envoys earlier that year, Yamato may have had some inkling that Goguryeo was not in the most powerful position.  Ever since the death of Yeon Gaesomun, the Goguryeo court had been involved in infighting—as well as fighting their external enemies.  One of Gaesomun's sons had been exiled and had gone over to the Tang, no doubt providing intelligence as well as some amount of legitimacy.  What they may not have known was that as Yamato was hosting the Silla envoys, a new assault by the Tang-Silla alliance was advancing on Pyongyang and setting siege to the city.  The Nihon Shoki records that in the 10th month of 668 Duke Ying, the Tang commander-in-chief, destroyed Goguryeo. This would dramatically change the international political landscape.  Tang and Silla had been triumphant—Yamato's allies on the peninsula had been defeated, and what we know as the “Three Kingdoms” period of the Korean peninsula was over.  However, the situation was still fluid.  The peninsula was not unified by any sense of the imagination.  The Tang empire had their strategic positions from which they controlled parts of the peninsula and from which they had been supplying the war effort against Goguryeo.  They also likely had to occupy areas to ensure that nobody rose up and tried to reconstitute the defeated kingdoms.  In fact, there would be continued attempts to revive Goguryeo, as might be indicated in the name we use: by the 5th century, the country was actually using the name “Goryeo”, a shortened form of “Goguryeo”, but we continue to refer to it as “Goguryeo” to distinguish it from the country of the same name that would be established in 918, laying claim to that ancient Goguryeo identity. A bit of spoilers, but “Goryeo” is where we would eventually get the name that we know the region by, today:  “Korea”.  In the Nihon Shoki it is referred to as “Gaori”. But none of that could have been known at the time.  Instead, there was no doubt some exuberance on the side of both Silla and Tang, but that would settle into something of unease.  With Baekje and Goguryeo destroyed, Silla may have thought that Tang would leave, allowing them to solidify their hold and manage those territories as an ally.  If this is what they thought, though, I'm not sure they had run it by the Tang empire just yet. In the Yamato court, there appear to have been separate factions: a pro-Tang faction, and also a pro-Silla faction.  We have to assume, based on the actions in the record at this time, that this was a ongoing debate. The last thing I'll note for the year 668 is attempted theft.  The Buddhist priest Dougyou stole Kusanagi, the famous sword forming part of the imperial regalia, and escaped with it.  Kusanagi, you may recall, was the royal sword.  It was named “Kusanagi” or “grass cutter” because it is said that when Prince Yamato Takeru was subduing the eastern lands, he was surrounded in a field that had been set on fire, and he used Kusanagi to create a firebreak by cutting down all of the grass around him.  The sword was given to him by Yamato Hime, the Ise Princess at the time, and it was thought to have been first found by the god Susanowo inside of the legendary Yamata no Orochi.  We talked about this in Episodes 16, 34, and 35.  Yamato Takeru left the sword in Owari, and it would eventually live there, at Atsuta Jingu, Atsuta Shrine, its traditional home. It isn't clear if Dougyou obtained the sword from Owari or if it was being kept in the capital at the time.  It would have likely been brought out for Naka no Oe's coronation, but then it would probably have been returned to the shrine that was holding it. Dougyou tried to head to Silla with his illicit goods, but wind and rain forced him to turn back around.  This is a fascinating story and there's a lot to dive into here. So first off, let's point out that this is supposed to be a Buddhist priest.  What the heck was going on that he was going to try to run a heist on what are essentially the Crown Jewels of the Yamato crown?  While the sword, mirror, and jewel were still somewhat questionable as the sole three regalia, they were clearly important.  We aren't given Dougyou's motives.  We don't know enough about him.  Was he anti-Yamato or anti-Naka no Oe?  Was he actually a Buddhist priest of his own accord, or was he a priest because he was one of those who had been essentially conscripted into religious orders on behalf of some powerful noble?  Was he a Buddhist who wanted to attack the hold of the kami? Was he pro-Silla, or perhaps even a Silla descendant, trying to help Silla? Or was he just a thief who saw the sword, Kusanagi, as a valuable artifact that could be pawned outside of Yamato? That last possibility feels off.  While we aren't exactly sure what Kusanagi looked like, based on everything we know, the sword itself wasn't necessarily blinged out in a way that would make it particularly notable on the continent.    And if Dougyou and whoever his co-conspirators were just wanted to attack the Yamato government, why didn't he just dump Kusanagi in the see somewhere?  He could have destroyed it or otherwise gotten rid of it in a way that would have embarrassed the government. It seems mostly likely that this theft had something to do with pro-Silla sentiment, as if Silla suddenly showed up with the sword, I imagine that would have been some diplomatic leverage on the Yamato court, as they could have held it hostage.  In any case, the plan ultimately failed, though the Chronicles claim it was only because the winds were against him—which was likely seen as the kami themselves defending Yamato. On to a new year.  At the start of 669, Prince Kurikuma (who we mentioned above) was recalled to the capital and Soga no Akaye was appointed governor of Tsukushi. We mentioned Akaye a couple of episodes back.  He was involved in the broken arm-rest incident, where Prince Arima was plotting against Takara Hime, aka Saimei Tennou, and Akaye's daughter Hitachi no Iratsume, was one of the formal wives of Naka no Oe, who would give birth to the princess Yamabe. Now Akaye was given the position of governor of Tsukushi. This position is an interesting one throughout Japanese history.  In many ways it is a viceroy—the governor of Tsukushi has to effectively speak with the voice of the sovereign as the person responsible for overseeing any traffic to and from the continent.  This also was likely a highly lucrative position, only handed out to trusted individuals. However, it also meant that you were outside of the politics of the court.  Early on that was probably less of a concern.  At this time, court nobles were likely still concerned with their traditional lands, which created their economic base, meaning that the court may have been the political center, but there was still plenty of ways to gain power in the archipelago and it wasn't solely through the court.  Over time, as more and more power accrued to the central court government, that would change.  Going out to manage a government outpost on the far end of the archipelago—let alone just going back to manage one's own estates—would be tantamount to exile.  But for now, without a permanent city built up around the palace, I suspect that being away from the action in the capital wasn't quite as detrimental compared to the lucrative nature of a powerful position.  Later, we will see how that flips on its head, especially with the construction of capitals on the model of those like Chang'an. For now, new governor Soga no Akaye was likely making the most of his position.  On that note, in the third month of 669, Tamna sent their prince Kumaki with envoys and tribute.  They would have come through Tsukushi, and Soga no Akaye likely enjoyed some benefits as they were entertained while waiting for permission to travel the rest of the way down to the Yamato capital.  The Tamna embassy did not exactly linger at the court.  They arrived on the 11th of the 3rd month, and left one week—seven days—later, on the 18th.  Still, they left with a gift of seed-grain made to the King of Tamna. On their way out, they likely would have again stopped in at Tsukushi for provisions and to ensure that all of their business was truly concluded before departing. A couple of months later, on the 5th day of the 5th month, we see another hunting party by Naka no Oe.  This seems to have been part of the court ritual of the time for this ceremonial day.  This time it was on the plain of Yamashina.  It was attended by his younger brother, Crown Prince Ohoama, as well as someone called “Fujiwara no Naidaijin” and all of the ministers. “Fujiwara no Naidaijin” is no doubt Nakatomi no Kamatari.  This is an interesting slip by the Chroniclers, and I wonder if it gives us some insight into the source this record came from.  Kamatari was still known as Nakatomi at the time, and was still the Naidaijin, so it is clear they were talking about him.  But historically his greatest reputation is as the father of the Fujiwara family, something we will get to in time.  That said, a lot of the records in this period refer to him as “Fujiwara”.  We've seen this previously—because the records were being written later they were often using a more common name for an individual, rather than the name—including title—that the individual actually would have borne at the time of the record.  This really isn't that different from the way we often talk about the sovereigns using their posthumous names.   Naka no Oe would not have been known as “Tenji Tennou” during his reign.  That wouldn't be used until much later.  And yet, many history books will, understandably, just use the name “Tenji” because it makes it clear who is being talked about. This hunting trip is not the only time we see the name “Fujiwara” creep into the Chronicles a little earlier than accurate: we are told that only a little later, the house of “Fujiwara” no Kamatari was struck by lightning.  But that wasn't the only tragedy waiting in the wings.  Apparently, Kamatari was not doing so well, and on the 10th day of the 10th month, his friend and sovereign, Naka no Oe, showed up to pay his respects and see how he was doing. Ever since that fateful game of kemari—Japanese kickball—the two had been fast friends.  Together they envisioned a new state.  They overthrew the Soga, and changed the way that Japan even conceived of the state, basing their new vision off continental ideas of statehood, governance, and sovereignty.  Now, Kamatari was gravely ill. What happens next is likely of questionable veracity Sinceit is unlikely that someone was there writing down the exact words that were exchanged, but the Chronicles record a conversation between the sovereign and his ill friend.  And the words that the Chroniclers put in their mouths were more about the image that they wanted to project.  According to them, Naka no Oe praised his friend, and asked if there was anything that he could do. Kamatari supposedly eschewed anything special for burial arrangements.  He supposedly said “While alive I did no service for my country at war; why, then, should I impose a heavy burden on it when I am dead?”  Hard to know if he actually felt like that or not, or if thr Chroniclers were likening him to  Feng Yi of the Han dynasty, the General of the Great Tree.  He was so-called because he would often find a tree to take time to himself.  He likewise was renowned for his dislike of ostentation, much like Kamatari foregoing a fancy burial mound. Five days later, Naka no Oe sent Crown Prince Ohoama to Kamatari's house to confer on him the cap of Dai-shiki, and the rank of Oho-omi.  They also conferred on him and his family a new surname:  Fujiwara, and so he became Fujiwara no Daijin, the Fujiwara Great Minister.  The next day he died.  One source known as the Nihon Seiki, said that he was 50 years old, but according to the Chronicles there was an inscription on his tomb that stated he died at age 55. Three days later, we are told that Naka no Oe went to the house of the now late Fujiwara no Naidaijin, and gave orders to Soga no Akaye no Omi, declaring to him his gracious will and bestowing on him a golden incense-burner.  This is somewhat odd, because as we were just talking about, Soga no Akaye had been appointed governor of Tsukushi, though the Toshi Kaden claims that it was actually Soga no Toneri who was in Tsukushi—but these could also mean the same people.  Why this happened right after Kamatari's death suggests to me that Soga no Akaye may have had something to do with the arrangements for Kamatari's funeral or something similar. Let's talk about this whole incident.  There are many that think the Nihon Shoki has things a bit out of order, and on purpose.  Specifically, it is quite likely that the name “Fujiwara” was actually granted after Kamatari's death, and not on the day of, as it has here.  He may even have been posthumously elevated.  But since the Fujiwara family would go on to be quite powerful, the order of events and how they were recorded would have been very important in the 8th century. By naming Kamatari's line the Fujiwara, the court were effectively severing it from the rest of the Nakatomi.  The Nakatomi family would continue to serve as court ritualists, but the Fujiwara family would go on to much bigger and better things.  This change also likely meant that any inheritance of Kamatari's would go to his direct descendants, and that a brother or cousin couldn't necessarily just take over as the head of the household.  So it's very possible that this “setting apart” of the Fujiwara family immediately upon Kamatari's death is a later fiction, encouraged by the rising Fujiwara themselves, in an attempt to keep others from hanging on to their coat tails, as it were. Also a quick note about the idea that there was an inscription on Kamatari's tomb.  This is remarkable because so far, we have not actually found any such markers or tombstones on burials prior to this period.  We assume that they would have been stone or wood markers that were put up by a mound to let you know something about the person who was buried there.  Over time, most of these likely wore away.  But it is interesting to think that the practice may have had older roots. The death of Kamatari wasn't the only tragedy that year.  We are also told that in the 12th month there was a fire in the Treasury, and that the temple of Ikaruga—known to us as Houryuuji, the temple built by Shotoku Taishi—also was burnt.  It isn't said how bad, but only three months later, in 670, another fire struck during a thunderstorm, and we are told that everything burned down—nothing was left. That said, it seems that they may have been able to reuse some of the materials.  I say this because an analysis of the main pillar of the pagoda in the western compound suggests that the tree it came from was felled in 594. The rest of 699 included some less dramatic events. For instance, in the 8th month, Naka no Oe climbed to the top of Takayasu, where he took advice as to how to repair the castle there.  The castle had been built only a couple of years earlier, but already needed repairs.  However, the initial repair project had been abandoned because the labor costs were too much.  The repairs were still needed, though, and they carried out the work four months later in the 12th month, and again in the 2nd month of the following year, and that stores of grain and salt were collected, presumably to stock the castle in case they had to withstand a siege. I suspect that the “cost” of repairing the castle was mostly that it was the 8th month, and the laborers for the work would have to be taken away from the fields.  By the 12th month, I can only assume that those same laborers would be free from their other duties. Speaking of costs, sometimes the Chronicles really make you wonder what was going through the mind of the writers, because they noted that the Land-tax of the Home Provinces was collected.  Maybe this was the first time it had actually been instituted?  I don't know.  It just seems an odd thing to call out. There was also 700 more men from Baekje removed and settled in Kamafu—Gamou District—in Afumi.  And then there was a Silla embassy in the 9th month, and at some point in the year Kawachi no Atahe no Kujira and others were sent to the Tang court.  In response, an embassy from the Tang to Yamato brought 2000 people with them, headed by Guo Wucong, who I really hope was getting some kind of premiere cruiser status for all of his trips. The following year, 700, started out with a great archery meeting, arranged within the palace gate.  I presume this to mean that they had a contest.  Archery at this time—and even for years to come—was prized more highly than even swordplay.  After all, archery was used both in war and on the hunt.  It is something that even the sage Confucius suggested that people should practice.  It is also helpful that they could always shoot at targets as a form of competition and entertainment. Later, on the 14th day of the 1st month, Naka no Oe promulgated new Court ceremonial regulations, and new laws about people giving way on the roads.  This rule was that those of lower status should get out of the way of those of higher status.  Funnily enough, in the description of Queen Himiko's “Yamateg”, back in the 3rd century, this was also called out as a feature of the country.  It is possible that he was codifying a local tradition, or that the tradition actually goes back to the continent, and that the Wei Chroniclers were projecting such a rule onto the archipelago.  I'm honestly not sure which is which.  Or perhaps they expanded the rules and traditions already in place.  There were also new laws about prohibiting “heedless slanders and foul falsehoods”, which sounds great, but doesn't give you a lot to go on. The law and order theme continues in the following month.  A census was taken and robbers and vagabonds were suppressed.  Naka no Oe also visited Kamafu, where he had settled a large number of the Baekje people, and inspected a site for a possible future palace.  He also had castles built in Nagato in Tsukushi, along the route of any possible invasion from the Korean peninsula. In the third month, we have evidence of the continued importance of kami worship, when they laid out places of worship close to Miwi mountain and distributed offerings of cloth.  Nakatomi no Kane no Muraji pronounced the litany.  Note that it is Nakatomi no Muraji—as we mentioned, the Nakatomi would continue to be responsible for ceremonial litany while the Imibe, or Imbe, family would be responsible for laying out the various offerings. Miwi would seem to be the same location as Miidera, aka Onjou-ji, but Miidera wouldn't be founded for another couple of years. In the 9th month of 670, Adzumi no Tsuratari, an accomplished ambassador by this point, travelled to Silla. Tsuratari had been going on missions during the reign of Takara Hime, both to Baekje and to the lands across the “Western Seas”.  While we don't exactly know what transpired, details like this can help us try to piece together something of the relative importance of the mission. In the last entry for 670, we are told that water-mills were made to smelt iron.  If you are wondering how that works, it may have been that the waterwheel powered trip hammers—it would cause the hammer to raise up until it reached a point where it would fall.  Not quite the equivalent of a modern power hammer, it still meant that fewer people were needed for the process, and they didn't have to stop just because their arms got tired. The following year, 671, got off to a grand start, with a lot of momentous events mentioned in just the first month of the year. First off, on the 2nd day of the first month, Soga no Akaye – now back from his stint as governor of Tsukushi - and Kose no Hito advanced in front of the palace and offered their congratulations on the new year.  Three days later, on the 5th day, Nakatomi no Kane, who had provided the litany at Miwi, made an announcement on kami matters.    Then the court made official appointments.  Soga no Akaye was made the Sadaijin, or Prime Minister of the Left, and Nakatomi no Kane was made Prime Minister of the Right.  Soga no Hatayasu, Kose no Hito, and Ki no Ushi were all made daibu, or high ministers.  On top of this, Naka no Ohoe's son, Prince Ohotomo, was appointed as Dajodaijin. “Dajodaijin” is a new position that we haven't seen yet, and it is one of those positions that would only show up on occasion.  It is effectively a *Prime* Prime Minister.  They were considered superior to both the ministers of the left and the right, but didn't exactly have a particular portfolio.  The Ministers of the Left and the Right each had ministries under them that they were responsible for managing.  Those ministries made up the Daijo-kan, or the Council of State.  The Dajodaijin, or Daijodaijin, was basically the pre-eminent position overseeing the Council of State.  I suspect that the Dajodaijin seems to have been the evolution of the Naidaijin, but on steroids.  Nakatomi no Kamatari had administered things as Naidaijin from within the royal household, but the Dajodaijin was explicitly at the head of the State.  Of course, Prince Ohotomo was the son of Naka no Oe himself, and the fact that he was only 23 years old and now put in a place of prominence over other ministers who were quite likely his senior, is remarkable.  I wonder how much he actually was expected to do, and how much it was largely a ceremonial position, but it nonetheless placed Ohotomo just below his uncle, Crown Prince Ohoama, in the overall power structure of the court. Speaking of which, following the new appointments, on the 6th day of the year, Crown Prince Ohoama promulgated regulations on the behalf of his brother, Naka no Oe.  There was also a general amnesty declared, and the ceremonial and names of the cap-ranks were described in what the Chronicles calls the Shin-ritsu-ryo, the New Laws. Towards the end of the first month, there were two embassies, both from now-defunct kingdoms.  The first was from Goguryeo, who reportedly sent someone named Karu and others with Tribute on the 9th day, and 4 days later, Liu Jenyuan, the Tang general for Baekje sent Li Shouchen and others to present a memorial.  I'm not sure if the Goguryeo envoys were from a government in exile or from a subjugated kingdom under Tang and Silla domination.  The Tang general in Baekje was a little more transparent.  That said, that same month we are told that more than 50 Baekje nobles were given Yamato court rank, perhaps indicating that they were being incorporated more into the Yamato court and, eventually, society as a whole.  That said, the remains of the Baekje court sent Degu Yongsyeon and others with tribute the following month. This is also the year that Naka no Oe is said to have placed the clepsydra or water clock in a new pavilion.  We talked about this significance of this last episode.  We are also told that on the third day of the third month, Kibumi no Honjitsu presented a “water level”, a Mizu-hakari.  This would seem to be what it sounds like:  A way of making sure that a surface is level using water.  There is also mention of the province of Hitachi presenting as “tribute” Nakatomibe no Wakako.  He was only 16 years old, and yet we are told he was only one and a half feet in height—one shaku six sun, more appropriately.  Assuming modern conversions, that would have put him approximately the same height as Chandra Dangi of Nepal, who passed away in 2015 but who held the Guiness World Record for the world's shortest person at 21.5”—or 54 centimeters.  So it isn't impossible. The fact that he is called “Nakatomibe” suggests that he was part of the family, or -Be group, that served the Nakatomi court ritualists.  Unfortunately, he was probably seen more as an oddity than anything else at the time.  Still, how many people from that time are not remembered at all, in any extant record?  And yet we have his name, which is more than most. In the following month, we are also told that Tsukushi reported a deer that had been born with eight legs.  Unfortunately, the poor thing died immediately, which is unfortunately too often the case. And then the fifth day of the fifth month rolled around again. This year there was no hunting, but instead Naka no Oe occupied the “Little Western Palace” and the Crown Prince and all of the ministers attended him.  We are told that two “rustic” dances were performed—presumably meaning dances of some local culture, rather than those conforming to the art standards passed down from the continent.  As noted earlier, this day would be one of the primary ceremony days of the later court. The following month, we are told that there was an announcement in regards to military measures requested by the messengers from the three departments of Baekje, and later the Baekje nobles sent Ye Chincha and others to bring tribute.  Once again, what exactly this means isn't clear, but it is interesting to note that there were three “departments” of Baekje.  It is unclear if this was considered part of the court, or if this was Baekje court in exile managing their own affairs as a guest in Yamato. It is also interesting that they seem to have been traveling to the Yamato court while Li Shouchen was still there, sent by the Tang general overseeing Baekje.  That must have been a bit of an awkward meeting.  We are told that they all took their departure together on the 11th day of the 7th month.  Does that mean they left with the Tang envoy?  Was the Tang inviting some of them to come back?  Or just that they all left the court at the same time. The same month, Prince Kurikuma was once more made Governor of Tsukushi—or possibly made governor the first time, depending on whether or not you think the Chronicles are accurate or that they pulled the same event twice from different sources.  We are also told that Silla sent envoys with gifts that included a water buffalo and a copper pheasant for the sovereign. The 8th month of the year, we hear that Karu of Goguryeo and his people took their leave after a seven month long visit.  The court also entertained the Emishi.  Two months later, Silla sent Kim Manmol and others with more tribute, but this envoy likely found a different feeling at court. And that is because on the 18th day of the 8th month, the sovereign of Yamato, Naka no Oe, took to his bed, ill.  There was a ceremony to open the eyes of 100 Buddhas in the interior of the palace, and Naka no Oe sent messengers to offer to the giant Buddha of Houkouji a kesa, a golden begging-bowl, an ivory tusk, aloeswood, sandalwood, and various objects of value, but despite any spiritual merit that may have accrued, it didn't seem to work.  Naka no Oe's illness continued to grow more serious.  He would continue to struggle for another two months, until, on the 3rd day of the twelfth month, Naka no Oe, aka Tenji Tennou, sovereign of Yamato, passed away. For all that we should be careful to avoid the “Great Man” theory of history, it is nonetheless hard to deny that Naka no Oe had an incredible impact on the country in his days.  From start to finish, while one could argue that many of the reforms were simply a matter of time as the archipelago absorbed more and more ideas from across the straits, Naka no Oe found himself in the middle of those reforms.  The Yamato State would never be the same, and he oversaw the birth of the Ritsuryo state, a new state nominally based on laws and rules, rather than just tradition.  It may not be entirely clear, but he also helped inculcate a new sense of the power of the sovereign and of the state, introducing new cultural imaginaries.  Yamato's reach wasn't just vague boasting, but by instituting the bureaucratic state they were able to actually expand the reach of the court farther than any time before. And through those changes, Naka no Oe had, in one way or another, been standing at the tiller.  Now, he was gone, as were many of his co-conspirators in this national project.  Which leaves us wondering:  What comes next? Well, we'll get to that, but not right now.  For now, let us close this episode with Naka no Oe's own end.   Next episode, we can get into the power struggles that followed, culuminating in an incident known as the Jinshin no Ran:  The Jinshin war. Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Zhuang Zhou, also known as Zhuangzi, was an influential 4th-century BCE Chinese philosopher during the Warring States period. As a foundational figure of Taoism, he authored the Zhuangzi, a text known for its profound philosophical insights, parables, and critiques of societal norms, emphasizing personal freedom and harmony with the Tao. His ideas remain central to Chinese philosophy and continue to inspire discussions on ethics, metaphysics, and human nature.

Mozi, a prominent Chinese philosopher during the Warring States period, founded Mohism, a school of thought emphasizing universal love, meritocracy, anti-war principles, and consequentialist ethics. He advocated for frugality, social welfare, and pragmatic governance guided by Heaven's will.

If you get your history from watching gangster movies, then you might be under the impression that Al Capone singlehandedly started Chicago's Beer Wars. That is certainly what is suggested by the 1932 gangster classic Scarface. The truth is considerably more complicated. Chicago's gang wars were messy multi-factional conflicts that can remind you of Japan's Warring States period. Al Capone was right in the middle of this wave of violence, but should he be blamed for it? Tune-in and find out how murderous florists, a guy named "Ragtime Joe", and Al Capone's fake furniture shop all play a role in the story.

PREVIEW: Colleague Henry Sokolski of NPEC examines a new leverage on warring states: space-based communication cut-off. More later. 1930

Send us a textThe Battle of Nagashino is one of the most famous battles in Japanese history. It was the climax of the Sengoku Jidai, the Age of Warring States, a century-long period of civil wars and social upheaval. It represented the culmination of a revolution that had transformed Japanese warfare. And it punctures many myths of the samurai, the warrior-heroes of Japan.This episode also ends a long hiatus for Great Battles in History. For the past couple of years, I've been working on a book. Researching and writing it took up all the time I would have devoted to this podcast. With the book now done, I'm planning to return to a more regular release schedule.If you enjoy this podcast and would like to support it, please consider buying my book. It's called 1709: The Twilight of the Sun King. In 1709, France faced the coldest winter of the past five centuries, famine, financial collapse, and foreign invasion. The Twilight of the Sun King is an expertly researched, engagingly written narrative history of how France survived one of its greatest crises. It explains how Louis XIV, the aging Sun King, and his state passed their greatest test. It presents a total history of an early modern campaign, one that integrates finances, logistics, and diplomacy with military operations. It culminates with an account of Malplaquet, the largest and bloodiest battle of the eighteenth century in Europe. 1709 offers new insights on the development of the French absolute monarchy and the nature of early modern European warfare.Here's a link to my publisher, Rowman and Littlefield and a link to everyone's favourite online bookseller.You can also order it from your local bookstore. 

This is the first in a two part series on the people living to the Northeast of Yamato, in the areas of Tohoku and Hokkaido.  They are called in the Chronicles, the Emishi and the Mishihase, and these designations appear to refer to areas that include the Epi-Jomon and later Satsumon cultures as well as members of the Okhotsk Sea Culture, all archaeological designations for various people whom we know primarily through their archaeological remains.  We also discuss a bit about how all of this ties in (or doesn't) with the modern Ainu, and why we don't necessarily use that term until much later in the historical record. For more, check out our podcast blog at: https://sengokudaimyo.com/podcast/episode-116   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 116: The People of the North, Part 1   A soldier stood watch on the Nutari Barrier.  It was only a few years old—built to define and defend the boundaries between the lands under Yamato rule and the untamed wilds, beyond.  Looking behind him, the soldier could see the smoke from the nearby settlement, also newly constructed, which would supply him and his fellow guards with food and clothing while they took their turn at the border. Looking outwards, the soldier wondered what life beyond the barrier was like.  He had seen people crossing through, mostly with various trade goods.  For the most part, they didn't seem all that different, but he had heard stories: stories of wild men and women who lived in caves and slept under the trees.  They were hunters who knew the woods and could easily slip through areas that didn't even have roads. As one traveled further north, things grew only more wild and untamed—or so the stories said.   Giant bears with paws as large as a human head roamed the land—he'd seen a skin once and it was massive.  The people of the north fought with them and, or so he'd heard, even kept them as pets. Further, well beyond the pale, there were people who lived on the sea.  They traveled between islands in the frozen north, and hunted the beasts of the ocean.  They were few, but they were mighty people. A chill went through the soldier's spine.  He'd only ever heard stories of most of these outsiders, and even then it was hard to tell what was truth and what was merely exaggeration.  He had never actually gone out to see it himself, though he'd met some who claimed they had. It gave him some sense of worth that he was out here, defending the settled, civilized lands of his people from the wild, ungoverned tribes beyond the border.  That said, he hoped with all his heart that things remained peaceful.  Yes, it would certainly be better that way for all involved.   We are just starting out the second reign of Takara Hime, which started in the year 655.  For her first reign, the Chroniclers would give her the title of Kougyoku Tennou, but when she retook the throne they named her Saimei.  As we talked about in the last couple of episodes, there was a lot going on at this point, not just on the archipelago, but in the rest of Asia as well.   We'll summarize that briefly just to set the stage for the beginning of Takara Hime's reign, but this episode we're going to primarily focus on the expansion of Yamato authority throughout the rest of the archipelago, or at least the rest of Honshu.  In this context, we'll be talking extensively about the people that the Chronicles call the Emishi, since this section of the Chronicles contains numerous entries that give us our clearest look, to date, at who they were, at least from a Yamato perspective.  We'll also be looking at another group in the north, known to us as the Mishihase, for whom we have even less information. As this whole episode got a bit long, we are going to be doing this in two parts.  This episode, I'd like to introduce you to some of the terms, discuss some of the problems and considerations around these topics, and touch on what we know based largely on the archaeological record.  In the second episode we'll focus on the narrative as it appears in the Nihon Shoki, which hopefully will be something that makes more sense once we have that archaeological context.  While there are certainly some things that appear to coincide between the two narratives, there are a lot of differences.  Archaeology can help us understand the material culture, and give us some insights into the lifeways of a particular group of people, but it doesn't let us know what they said, and rarely gives us information about a particular event. Before we dive into this, I think it would be useful to touch on terms that we are going to be using this episode, and next.  I mention this because while we are dealing with the past, our story of the past is very much affecting the lives of people in the present.  Most specifically, the lives of the Ainu people of Hokkaido, and how their history and experience intertwines with the concept of the “Emishi” that we see in the Chronicles.  So let's explore these terms, and see where it takes us. First, I should probably make a note about the difference between “Wa” and “Yamato”, at least as I'm using it in this episode.  When I use “Wa” I'll be referring to the ethnic group, while “Yamato” refers to the state.  For the most part, as we are focused on the historical state forming in central Honshu, we'll talk about Yamato, or the State of Yamato. That is a political entity that is majority Wa in its make-up, but that doesn't mean that there weren't Wa people outside of the Yamato state, nor that Yamato was made up of only people who identified, ethnically as Wa.  As we've seen, the Yamato state also included immigrants who identified as people of Baekje, Silla, Goguryeo, and even Emishi. Next, the Emishi.  The term “Emishi” is an exonym used by Yamato to describe those who are outside of Yamato's borders and controls, especially up in Tohoku.  By “exonym”, I mean that it's a term imposed from outside – in this case, by Yamato – on the group of people known as the Emishi, because we really don't know what they called themselves. Moreover, the term “Emishi” is complex, and doesn't necessarily describe a single, monolithic ethnic group or culture – more a group of possible ethnicities, that occupied a particular “slot” relative to Yamato cultural identity, namely that of outsiders.  The Chronicles refer to several different geographic regions as “Emishi”, situated relative to the core of the Yamato polity -- but the archeological evidence is much more nuanced.  A prime example are the studies carried out on the “Emishi” mummies of the Oshu Fujiwara, a 12th century ruling elite who lived in Hiraizumi and who were considered “Emishi” by the court in Heian-kyo—modern Kyoto.  In studying the mummies, it was determined that they were closely related to the Wa people of Japan and the Kinki region.  This finding is important and I'll come back to it in a bit, but the takeaway is that “Emishi” doesn't automatically mean physical or cultural differences like we might assume.  There were likely ethnic Wa Emishi, along with Emishi who were more closely connected with the indigenous people—descendants of the Jomon and possible ancestors to the later Ainu people. Finally, the Ainu.  It's extremely likely that some of the people that the Chroniclers called “Emishi” may have been the ancestors of the Ainu people of today.  But the correspondence is definitely not one-to-one, as some historians used to think.  And since this is a sensitive topic with ongoing patterns of inequity and silenced voices, it's important to lay some groundwork before going further. For my part, I would like to do my best to introduce the people and the history as we know it with as little bias as I can manage, but please realize that there are certainly controversies around this area and open wounds that have not yet healed. The modern Ainu are the indigenous inhabitants of Hokkaido, Sakhalin, and Kuril islands.  They also once inhabited the very northern part of Tohoku.  In their own language, Ainu Itak, these islands are part of Ainu Mosir, the Lands of the Ainu, and “Ainu” itself is simply a word for “humans” or “people”.  While there are many cultural and linguistic ties to the Japanese—they have been neighbors for centuries—they are culturally distinct, and their language, Ainu Itak, is considered a linguistic isolate, with no known relatives outside of the Ainu homelands. The relationship between the Ainu and the Wa people—the general term for ethnic Japanese—has been one of tension and conflict born of colonization.  In the 19th century in particular, the nation of Japan claimed Hokkaido and began to settle it.  The wide open spaces were great for new industries, such as cattle ranching, which could supply dairy and beef, two things that had come into vogue with other aspects of Western culture.  I won't get into the entire history of it, but the Japanese government used tactics similar to those used in the United States against indigenous populations, often forcing people to speak Japanese instead of their native language in a paternalistic attempt to quote-unquote “civilize” the Ainu people.  Only relatively recently have the Ainu been accorded some protections in Japanese law. For our part, the study of Ainu history has long been one conducted by outsiders looking in, which of course has come with all sorts of baggage.  For instance, as I alluded to above, there has long been a tendency to equate the Ainu with the Emishi, which along with everything else cast the Ainu as somewhat less culturally evolved.  Much of this study was also taking place during a time when Marxist concepts of societal evolution were in vogue.  Add to that the generally patronizing and Colonialist concepts that were rampant in Western anthropology at the time—things like the stereotype of the “noble savage” and even the concept of “primitive” societies—and there were definitely some problematic concepts that continue to echo through into modern discussions.  Another complexity in understanding Ainu culture and history has been that the Ainu people do tend to be physically distinct from many other Japanese, which has been linked to outdated ideas about physical types and ethnicity.  Many Ainu people show more tendency towards body and facial hair than mainland Japanese, with bushy beards being common among men, and blue eyes aren't uncommon – which, combined with overall light skin, led to early identification of Ainu people as being of “Caucasian stock” according to outdated racial classifications.  The theory was that they traveled from the west across Asia in the distant past and somehow settled in the islands north of Japan.  This ties into how much of the archaeological fervor of the 19th and 20th centuries in Japan was wrapped around ethno-nationalist ideals and looking to find the origins of the Japanese people, often using concepts of eugenics to seek out physical and cultural differences between the Japanese and “other” people, such as the Ainu, to help better define who are—and who are not—Japanese.  For example, remember those Oshu Fujiwara mummies and how they were from a group described by the Chronicles as “Emishi” but ended up being more physically similar to modern Wa than modern Ainu?  Some scholars took this finding to mean that all of the Emishi were Wa people, effectively denying any ancestral claims or links that Ainu people may have had to Honshu, other than those historically attested to from about the 15th century onwards.  In similar ways, for each instance of some new “finding”, there have often been those who would use it as a further reason to discriminate against the Ainu. There is a lot of important archaeological work that has been done in Tohoku and elsewhere to help shed more light on the people living in areas that the Chronicles associate with the Emishi and beyond.  But while archaeological digs in places like Honshu and Kyushu were often done with great public support, archaeological work in places like Hokkaido often involved investigating burials of potential ancestors without consent, and even today there is some contention over how various artifacts were acquired.  As with too many places in the world, the data was not always gathered under what we may consider, today, the strictest of ethical standards.  So as important as the archeological perspective is – at least we are going off of physical items that we find rather than on the narrative imposed on the region by those in Yamato – it's important to keep that context in mind. Even recent attempts to better contextualize Ainu history at places like the Upopoy National Museum in Shiraoi, while apparently doing their best to provide that context, are still hampered by the weight of previous missteps in the relationship between the Ainu and the government.  Activists have noted that even Upopoy, the first such national museum devoted to the Ainu themselves, is still built on colonialist policies and artifacts and human remains acquired without all of the necessary consent and consultation with local Ainu.  Upopoy, for its part, appears to have reached out to those willing to work with them, and for all that there may be some controversy, it certainly has a lot of information for those interested in it. So, given these caveats, what does the archeological record tell us about the wide range of people and areas called “Emishi” by the Chronicles, including both those areas closer to the Yamato heartland, and the areas we know today as Ainu Mosir? To understand the patterns of settlement and cultural trends that we see up north – in Tohoku and Hokkaido --let's go back to the end of the Jomon period and the very start of the Yayoi.  As wet rice paddy cultivation (and accompanying pottery styles and other material goods) began to make its way into the archipelago, up through about the Kinki region—the original land of Yamato, or Yamateg—it was brought by a people that seem quite strongly connected to other people in east Asia, and these people largely replaced the indigenous Jomon era populations in western Japan.  However, the new material culture traveled faster and farther than the new people themselves, and it appears that in eastern Honshu, at least, much of the new farming technology, pottery, and other lifeways of the Yayoi culture were adopted by people that appear to share a great deal in common, physically, with the previous Jomon populations, suggesting that local populations were, themselves, adopting the new technology and being absorbed into the Yayoi culture.  This expansion of Yayoi culture and rice farming initially exploded all the way up to the very northern edge of Tohoku, but over time it started to decline in the northernmost regions.  Whether due to a change in the climate or simply the fact that the colder, snowier regions in Tohoku were not as hospitable to farming, we see that rice cultivation fell into disuse, and people seem to have once again picked up the lifeways of their ancestors in the region, returning to a more hunter-gatherer style of subsistence.  Indeed, in northern Tohoku and Hokkaido we see the continued evolution of Jomon culture in a phase that is generally known as the Epi-Jomon, or, in Japanese, the Zoku-Jomon period, which generally lasted through the end of the 7th century.  This Epi-Jomon or Zoku-Jomon cultural region lay far outside the “official” Yamato borders according to the Chroniclers in an area considered to be part of “Michinoku” – literally past the end of the road – so it's understandably commonly associated with the Emishi.  But once again, it's not that simple, because we do see Yayoi and Kofun culture extending up into this region.  In fact, there are even keyhole shaped kofun up in Tohoku, the largest of these being Raijinyama kofun, thought to have been built between the late 4th and early 5th centuries.  It sits south of modern Sendai, and there are numerous other tombs there as well, suggesting it was well connected to Yamato and the kofun culture of central Honshu. Another complication is that we have regions officially designated Emishi that were much closer in – on the borders of Yamato itself.  Based on simply the written record, it would seem that “Emishi” resided as close to Yamato as the lands of Koshi and the land of Hitachi, at the very least.  The Emishi in Koshi are mentioned several times in the Chronicles, and both the Nihon Shoki and works like the Hitachi Fudoki mention Emishi or people who are at least outside of the Yamato cultural sphere.  This area bordering Yamato seems to have been the most affected by kofun and even Yamato culture, and also would have likely come into the most direct conflict with Yamato itself.  It is also the area most likely to include those who, for one reason or another, decided to yet themselves outside the growing reach of the Yamato state, a pattern that would continue for centuries to come.  On top of that, there is something else going on in northern Hokkaido, where, starting around the 5th century, we see different archeological assemblages from the south, indicating further cultural distinctiveness from the Tohoku and southern Hokkaido inhabitants.  These are mostly found on the coast in the northern part of Hokkaido, and match closely with the culture we see first in the Sakhalin island, and later the Kurils, along the edges of the Okhotsk Sea.  Hence the name we've given to this unknown culture:  The Okhotsk Sea Culture, or just the Okhotsk culture. From what we can glean, the people of the Okhotsk culture subsisted largely off the hunting of marine mammals, such as seals, sea lions, sea cows, and whales.  In contrast, the Epi-Jomon people appear to have subsisted more on inland hunting strategies, along with coastal fishing, which is represented in their settlement patterns, among other things.  This latter description likewise tracks with descriptions of the Emishi as subsisting largely off of hunted game. It is unclear what exactly happened to the Okhotsk Sea Culture, but they appear to be one of the ancestral groups of the modern Nivkh people, on the northern part of Sakhalin and the lower Amur River and coastal regions, though the Okhotsk Sea Culture also seems to have had a large influence on the development of the people known today as the Ainu.  Modern DNA testing of Ainu demonstrate connections both with the earlier Jomon people of Japan—a connection that is much stronger than in most Japanese—but also with people from the Okhotsk Sea region.  Still, how and in what ways those people came together is not clear. The connection to the Jomon and Epi-Jomon people appears to be strengthened by the fact that throughout Tohoku there are placenames that appear to be more closely related to the Ainu language than to Japanese.  For example, in Ainu itak, terms like “nai” and “pet” refer to rivers and streams, and we find a lot of placenames ending with “nai”, “be”, or “betsu”.  These are often written with kanji that would be understandable to Japanese speakers, but the prevalence and location of these names often make people think that they are likely related to Ainu itak, in some way—possibly a proto-Ainuic language or dialect that is now lost. While I can't discount the fact that some this could be due to false etymologies, we can add to it the fact that the term “Emishi” was eventually changed to “Ezo”, which itself came to be used primarily for Hokkaido and the people there, including the people we know of today as the Ainu.  However, it isn't clear that the term Emishi, or even “Ezo”, was consistently applied to only one group, and its usage may have changed over time, simply being used in each period to refer to the people of the Tohoku and Hokkaido regions outside of the control of the Japanese court. Another aspect of the archaeological record is the change in the Epi-Jomon culture to what we know as the Satsumon culture around the time of our narrative.  Satsumon, like Jomon, is derived from the distinctive pottery styles found.  “Jomon” means “cord-marked”, referring to the use of pressed cords and similar decoration on the pottery, and starting in the 7th century we see a new style using wood to scrape designs, instead.  Thus the term “Satsumon”.  It first pops up in Honshu, but by the 9th century it had spread to Hokkaido and eventually even spread to areas associated with the Okhotsk Sea Culture.  It would last until roughly the 13th century, when it was replaced by a culture that is more clearly related to the modern Ainu people. But the Satsumon culture wasn't just new types of pottery.  We see more ironwork appearing in the Satsumon culture, as well as the cultivation of millet and other types of agriculture.  Tohoku and Hokkaido were still a bit cold for the ancient forms of wet rice agriculture that were prevalent in more southern regions, and millet and other crops likely fit more easily into the lifeways of the people in these areas. Likewise, by the 8th century, we also see a new type of stove appearing in Satsumon villages.  This “kamado” seems clearly related to the type of stove that came over to Honshu from the Korean peninsula around the 5th century, reaching Hokkaido by the 8th, and eventually finding purchase on Sakhalin by the 11th, demonstrating a slow yet continuous adoption. Some of these changes might be explained by greater contact with Wa people and the trade networks that extended through Honshu and over to the mainland, but there were also trade routes through Sakhalin island over to the Amur River delta and beyond that should not be overlooked, even if they weren't as prevalent in the written histories of the time. I previously mentioned that in the next episode, we'll dive into more of what the Chronicles have to say about the Emishi, but to give a preview, the Chronicles have already mentioned the Emishi several times as trading and treating with the Yamato state.  Back in the era before the Isshi Incident, Naka no Oe's coup in 645, Soga no Emishi himself had dealings with the Emishi of the land of Koshi, which we covered in episode 107.  Then, in the previous reign, Emishi had attended court, but the court had also erected barriers and barrier towns in Nutari and Ihabune in 647 and 648 to protect the border areas from purported raids by the Emishi.  Hence the episode opener, imagining what it might be like for a soldier at one of these barrier towns.  But, there is also another people that we've already talked about, mentioned in the Chronicles:  The Sushen people, also glossed as either the Mishihase or Ashihase people.  In the Nihon Shoki, they first appeared in an entry in the reign of Kimmei Tennou, when a group of them came ashore on Sado island, which we discussed back in episode 86.  In this period, however, the  appear to be referencing a people who were living in the north of Hokkaido, and who were putting pressure on the people to their south, much as Yamato was putting pressure on the people to their northeast. The Sinitic characters, or kanji, used to name them in the Nihon Shoki uses a term from mainland writings for the Sushen people.  This name is first given to people mentioned in early Warring States documents, such as the Classic of Mountains and Seas, as living on the Shandong peninsula.  Eventually, however, as empires expanded, the term was used to refer to people along the Amur river region and the coast, in modern China and Russia—the eastern areas of what we know as “Manchuria”.  These were probably not the same people originally referred to as living in Shandong, and instead seems to apply to the Yilou people, and likely also is cognate with the later term “Jurchen”. In the ancient Sinic documents, the Sushen are described as hunter-gatherers who live in the open, using caves and other such natural features for temporary shelter.  They hunted with bows and arrows, which were tipped with stone arrowheads.  To the settled cultures of the Yellow River basin, they were considered a primitive and barbaric people. As for the people mentioned in the Nihon Shoki, it is quite likely that the term “Sushen” was used differently.  Rather than referring to Jurchen people, or someone from mainland northeast Asia, it is thought that the characters were used because of the similar role played by the people of northern Hokkaido and Sakhalin island—and possibly because of connection with the Amur river region, including the area referred to in older documents as “Su-shen”.  Still, the people referred to in the Nihon Shoki were probably what we know as the Okhotsk Sea culture, especially based on what we know from later descriptions.  From Yamato's point of view, they were likewise living in the extreme northeast and they were a hunter-gatherer society that used stone arrowheads in their hunting.  The fact that it is glossed as either Mishihase or Ashihase by later commentators suggests that this was the name by which the Yamato knew these people, and the kanji were just borrowed for their meaning of a people in the northeast. And so in the 7th century we have both the Emishi and the Mishihase, at least in the northeast.  There are also the Hayato, another group of people in the southern reaches of Tsukushi.  We are told that they and the Emishi both attended the court in 655 in great numbers.   Discussion of who the Hayato were is probably best left for another episode.  Suffice it to say that they appear to be culturally distinct from the groups in the northeast, at least at this point. And that's where we are going to pause things for now.  The archaeological record gives us some idea of the people inhabiting the areas of Tohoku and up to Hokkaido, but it only tells part of the story—and it is a story that we are continuing to uncover.  Even today people are working on archaeological sites that just may turn up new information that will change how we see things. Next episode, we'll dive into the narrative of the Nihon Shoki and take a look at the actions of individuals—especially the actions of Abe no Hirafu, a key player in what was to happen in the north. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Send us a textFor an ad-free version of the podcast plus the opportunity to enjoy hours of exclusive content and two bonus episodes a month and also help keep the Bible Project Daily Podcast free  for listeners everywhere at;patreon.com/JeremyMcCandlessSubscribe here to receive my new church history podcast every few weeks at.https://thehistoryofthechristianchurch.buzzsprout.comThis Episode was originally recorded and made available as exclusive bonus content on Patreon on the 17th June 2023 - Hope you enjoy.Original Episode Notes.Welcome to "Mencius - Are People Naturally Good?"In this bonus episode, I  look at the life and teachings of Mencius, a highly influential Chinese philosopher who lived during the Warring States period of ancient China. Mencius, also known as Mengzi or Meng Tzu, is considered one of the most prominent disciples of Confucius, and his ideas have had a lasting impact on Chinese philosophy, Taoism, ethics, and eastern political thought in general.This is a bonus episode using the musings and thoughts I pulled together as an attempt to offer a Christian perspective on the teaching of ‘Mencius'  prior to participating in a discussion group on the 13th June 2023.In this short episode I try and demonstrates the significant differences between Mencius' spiritual framework and his different approach to moral and spiritual matters from a Christian perspective. Mencius emphasizes the cultivation of moral virtues and the innate goodness of human nature, believing that individuals can develop these qualities through self-cultivation and education. In contrast, Christianity acknowledges the fallen nature of humanity due to original sin, emphasizing the need for redemption through faith in Jesus Christ. Christian ethics revolve around obedience to divine commandments, love of God and neighbour, and the pursuit of holiness.  Christian thinking recognizes the inherent moral limitations of humans and places greater emphasis on divine grace and redemption.I try here to show Mencius' teachings in contrast to Christian thinking and try and show the significant differences in their views on human nature, the nature of the Divine and the ‘outrageous grace' and nature of God's revelation, along with the transformative significance of the Christian faith. Understanding these differences provides valuable insights into the contrasting an eastern spiritual perspectives with biblical Christianity.An amateur attempt but I hope you find it offers some useful insights.Jeremy (June 2023)Support the showJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Yasheng Huang 黄亚生 is the author of one of the decade's greatest books about China — The Rise and Fall of the EAST: How Exams, Autocracy, Stability, and Technology Brought China Success and Why They Might Lead to Its Decline. It's a rich book, a product of a career of reflections, with each page delivering something novel and provocative. In this first half of our two-part interview, we discuss… How the imperial examination system (known as keju) shaped Chinese governance, culture, and society, Why autocratic Chinese dynasties benefitted from a meritocratic bureaucracy, Statistical methods for analyzing social mobility in imperial China, How the keju system survived the Mongol conquest, What the tradeoffs in the imperial exam system can teach us about the future economic prospects of China and Taiwan. Co-hosting today is Ilari Mäkelä, host of the On Humans podcast.  NOTES (Courtesy of Ilari) A Rough Timeline of Chinese history: Pre–221 BCE: Disunity (e.g. Warring States)  221 BCE – 220: Unity (Qin & Han dynasties) 220 – 581: Disunity (“Han-Sui Interregnum”) 581 – 1911: Unity (Sui, Tang, Song, Yuan, Ming, and Qing Dynasties) Historical figures Emperor Wanli 萬曆帝 | Shen Kuo 沈括 (polymath) | Zhu Xi 朱熹 (classical philosopher) | Hong Xiuquan 洪秀全 (leader of the Taiping Rebellion) | Yuan Shikai 袁世凯 (military leader) | Chiang Kai-shek 蔣介石 (military leader and statesman) Modern scholars Ping-ti Ho 何炳棣 (historian) | Clair Yang (economist) | Joseph Needham (scientist and historian) | Daron Acemoglu | James Robinson Historical terms Keju civil service exams | Taiping Rebellion REFERENCES A lot of the original data discussed in the episode is original from Huang's book. As an exception, Huang references his co-authored article on civil service exams and imperial stability, written with Clair Yang. Outtro music: 等着你回来 by 白光, a 1930s Shanghai starlet https://open.spotify.com/track/0aHMT9dIdPDz094fc37Xq0?si=d1591ff2339d421c Learn more about your ad choices. Visit megaphone.fm/adchoices

Yasheng Huang 黄亚生 is the author of one of the decade's greatest books about China — The Rise and Fall of the EAST: How Exams, Autocracy, Stability, and Technology Brought China Success and Why They Might Lead to Its Decline. It's a rich book, a product of a career of reflections, with each page delivering something novel and provocative. In this first half of our two-part interview, we discuss… How the imperial examination system (known as keju) shaped Chinese governance, culture, and society, Why autocratic Chinese dynasties benefitted from a meritocratic bureaucracy, Statistical methods for analyzing social mobility in imperial China, How the keju system survived the Mongol conquest, What the tradeoffs in the imperial exam system can teach us about the future economic prospects of China and Taiwan. Co-hosting today is Ilari Mäkelä, host of the On Humans podcast.  NOTES (Courtesy of Ilari) A Rough Timeline of Chinese history: Pre–221 BCE: Disunity (e.g. Warring States)  221 BCE – 220: Unity (Qin & Han dynasties) 220 – 581: Disunity (“Han-Sui Interregnum”) 581 – 1911: Unity (Sui, Tang, Song, Yuan, Ming, and Qing Dynasties) Historical figures Emperor Wanli 萬曆帝 | Shen Kuo 沈括 (polymath) | Zhu Xi 朱熹 (classical philosopher) | Hong Xiuquan 洪秀全 (leader of the Taiping Rebellion) | Yuan Shikai 袁世凯 (military leader) | Chiang Kai-shek 蔣介石 (military leader and statesman) Modern scholars Ping-ti Ho 何炳棣 (historian) | Clair Yang (economist) | Joseph Needham (scientist and historian) | Daron Acemoglu | James Robinson Historical terms Keju civil service exams | Taiping Rebellion REFERENCES A lot of the original data discussed in the episode is original from Huang's book. As an exception, Huang references his co-authored article on civil service exams and imperial stability, written with Clair Yang. Outtro music: 等着你回来 by 白光, a 1930s Shanghai starlet https://open.spotify.com/track/0aHMT9dIdPDz094fc37Xq0?si=d1591ff2339d421c Learn more about your ad choices. Visit megaphone.fm/adchoices

The West has ruled history — at least the way history has been written. This is a shame. To tell the story of humans, we must tell the story of us all. So what about the rest? What themes and quirks does their history hide? And what forces, if anything, prevented them of matching Europe's rise?  I aim to cover these topics for several countries and cultures over the next year. But I wanted to start with China. To do so, I've teamed up with Jordan Schneider, the host of ChinaTalk. Our guest is MIT professor Yasheng Huang (黄亚生). Huang is the author of Rise and Fall of the EAST – one of my all-time favorite books on China's past and present.  In this episode, we explore the deep currents shaping China's history. We trace the forces shaping China's early mastery of technology to its falling behind Europe in the modern era. We also discuss the surprising role that standardized exams have played in Chinese history, and why certain democratic elements in China's past actually bolstered the emperor's authority.  The episode covers all of Chinese imperial history, ending with a brief note on the early 20th Century. In part 2, will zoom into China's economic miracle and its uncertain future. NOTES A Rough Timeline of Chinese history: Pre–221 BCE: Disunity (e.g. Warring States)  221 BCE – 220: Unity (Qin & Han dynasties) 220 – 581: Disunity (“Han-Sui Interregnum”) 581 – 1911: Unity (Sui, Tang, Song, Yuan, Ming, and Qing Dynasties) Historical figures Emperor Wanli 萬曆帝 | Shen Kuo 沈括 (polymath) | Zhu Xi 朱熹 (classical philosopher) | Hong Xiuquan 洪秀全 (leader of the Taiping Rebellion) | Yuan Shikai 袁世凯 (military leader) | Chiang Kai-shek 蔣介石 (military leader and statesman) Modern scholars Ping-ti Ho 何炳棣 (historian) | Clair Yang (economist) | Joseph Needham (scientist and historian) | Daron Acemoglu | James Robinson Historical terms Kējǔ civil service exams | Taiping Rebellion References For more links and some impressive graphs, see this article at OnHumans.Substack.com. LINKS Are you a long-term listener? Join the wonderful group of patrons at ⁠⁠⁠⁠Patreon.com/OnHumans⁠⁠⁠⁠. For other episodes on economic history, see my series on the ⁠⁠Birth of Modern Prosperity⁠⁠, with Daron Acemoglu, Oded Galor, Brad DeLong, and Branko Milanovic.

In this throwback episode Sebastian was inspired by a recent controversy around the Assassin's Creed videogame series to revisit his series on Yasuke, the African Samurai. Near the end of Japan's “Warring States” period a remarkable visitor arrived in the country with a group of European Jesuit missionaries. He was a soldier originally from East Africa acting as a bodyguard for the ranking Jesuit in Japan. The Japanese would come to know this man as Yasuke and through a surprising series of events he would go on to become the first non-Japanese person to be recognized as a Samurai. Unfortunately, sources concerning the life of Yasuke are few. With only a handful of primary sources and a few colorful legends how much can we know for sure about the African Samurai? Tune-in and find out how Indian slave-soldiers, brawling saints, and the Wu-Tang Clan all play a role in the story.   

Send us a Text Message.This Episode was first made available on Patreon on the 17h of June 2023.For similar material and an early release ad-free version of the regular  podcast follow me at at;patreon.com/JeremyMcCandlessMencius (Mengzi or Meng Tzu) - Are People Naturally Good?Episode Notes.In this bonus episode, I  delve into the life and teachings of Mencius, a highly influential Chinese philosopher who lived during the Warring States period of ancient China. Mencius, also known as Mengzi or Meng Tzu, is considered one of the most prominent disciples of Confucius, and his ideas have had a lasting impact on Chinese philosophy, ethics, and political thought.This is a bonus episode using the musings and thoughts I pulled together as an attempt to offer a Christian persepctive on the teaching of ‘Mencius'  prior to participating in a discussion group on the 13th June 2023.In this short episode I try and demonstrates the significant differences between Mencius' spiritual framework and his different approach to moral and spiritual matters from a Christian perspective. Mencius emphasizes the cultivation of moral virtues and the innate goodness of human nature, believing that individuals can develop these qualities through self-cultivation and education. In contrast, Christianity acknowledges the fallen nature of humanity due to original sin, emphasizing the need for redemption through faith in Jesus Christ. Christian ethics revolve around obedience to divine commandments, love of God and neighbour, and the pursuit of holiness.  Christian thinking recognizes the inherent moral limitations of humans and places greater emphasis on divine grace and redemption.I try here to show Mencius' teachings in contrast to Christian thinking and try and show the significant differences in their views on human nature, the nature of the Divine and the ‘outrageous grace' and nature of God's revelation, along with the transformative significance of the Christian faith. Understanding these differences provides valuable insights into the contrasting an eastern spiritual perspectives with biblical Christianity.An amateur attempt but I hope you find it offers some useful insights.Support the Show.Jeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

#MOSCOW: KYIV: How did the warring states (RU, CN, IR, NK) hear the two candidates, especially Trump's claim to settle the war by his Inauguration? John Hardie, FDD. Bill Roggio, FDD. https://www.longwarjournal.org/archives/2024/06/key-russian-division-gets-new-commander-amid-stalled-offensive-at-chasiv-yar.php Kyiv 1927

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

What was life like in feudal Japan? If you were born into the chaos of the Warring States period, would you have been a farmer, a merchant or a samurai? Or perhaps even an Emperor? Delving into the history behind the latest Assassin's Creed game, Assassin's Creed Shadows, Matt Lewis and Dr Tomoko Kate Kitagawa shed light on the customs, culture and class structures of medieval Japan. They explore what daily life would have been like for people beyond the famous names of history and legend, and how they saw themselves within the shifting society of the Sengoku eraEchoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Ella BlaxillProduced by: Joseph Knight, Peta Stamper, Matt LewisProduction Coordinator: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettIf you liked this podcast please subscribe, share, rate & review. Hosted on Acast. See acast.com/privacy for more information.

This is Part 3 of our Gishiwajinden Tour--following the route of the Wei embassy through the land of Wa and looking at the various locations along the way.  So far we've looked at the old land of Gaya, as represented at Gimhae, the site of the old Geumgwan Gaya, and the island of Tsushima, on the border.  This episode we look at the next island:  Iki. It might be easy to overlook Iki--it was neither the center nor exactly the periphery.  From the point of view of those in the court or those outside it was rather "mid", in a literal sense.  However, it was certainly at the center of its own vibrant history, which was certainly important to everyone there, and hosted a thriving community. It is also a great place to visit in the modern day: something of a hidden gem for anyone looking for a slightly more out of the way place to visit, with a slower pace than cities like Tokyo. For more, see our blog page:  https://www.sengokudaimyo.com/podcast/iki-koku Rough Translation: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour Part 3: Iki-koku. As regular listeners know, we are currently taking a break from the Chronicles.  With the Isshi Incident of 645—see Episode 107—we are about to get into the time known as “Taika” or “Great Change”.  Spoiler alert: This is the rise of Naka no Oe, aka Tenji Tennou; Nakatomi Kamako, aka Nakatomi Kamatari, the progenitor of the Fujiwara family; and more.  It is the beginning of what is known as the Ritsuryo System, the idea of a state governed by laws and punishments similar to what we see on the continent, based largely on Confucian principles, but mixed with a healthy dose of local tradition.  There is a lot there, and I want to do it justice.  And so for now I have a little bonus content for you. Earlier this year, Ellen and I took a trip based on the account in the Gishiwajinden, the Wa section of the Weizhi, the section in the Wei Chronicles regarding the trip to visit Queen Himiko of Wa.  In Part 1 we talked about our trip to Gimhae, formerly known as Geumgwan Gaya, a part of the old Gaya—or Kara—confederacy, with close ties to the archipelago.  Part 2 we talked about our next stop, the island of Tsushima.  But we didn't just talk about it in the 3rd century, because if you visit there is so much more to see from an historical perspective. This episode we are talking about the island of Iki, aka Ikijima, though in the Weizhi it is known as its own country:  Iki-koku. Relative to Tsushima, Iki island is much smaller—about one fifth the overall landmass.  However, it is much flatter as well—the highest point is only 212 meters above sea level, compared to Tsushima, which rises to about 649 meters at Mt. Yatate.  This makes Iki an island with a lot of flat land or rolling hills—perfect for the kind of wet rice paddy agriculture that created the population boom in the Yayoi period, which we will talk about here in a minute.  However, I will note that even today the population of Iki is similar to that of Tsushima despite having much less space. The flora and fauna of the island is much closer to that of the rest of the archipelago—in fact, it is nearly identical to what you would find in southwest Kyushu.  This is not surprising given how close it is.  For reference, Hitakatsu, on Tsushima is under 50km from Busan, Korea, and about 147 km to Hakata port in Fukuoka, or 138 km if you depart from Izuhara port instead.  Comparatively, it is about 76 km from Hakata to Iki, and even less—just about 42km—from Iki to Karatsu, south of Fukuoka, and these routes are dotted with islands along the way.  At its closest point, Iki is probably only 20km from Kyushu, but the ferries only stop at certain ports.  Tsushima to Iki, on the other hand, is around 68 km, from Izuhara to Iki.  Iki is about as close to Karatsu as Tsushima is to Pusan, and they are both further away from each other than from their respective larger landmasses.  That makes this leg – Tsushima to Iki - the longest leg in the trip, realistically. Today, both Iki and Tsushima, along with the Goto islands to the south, are all part of Nagasaki prefecture, despite the fact that they are both closer to Saga and Fukuoka prefectures.  This is in part because Iki came under the jurisdiction of the Hirado domain, which also was heavily involved with foreign trade through Nagasaki. Today, Iki is broken up into roughly four areas.  This includes Katsumoto, Ashibe, Indoji, and Gonoura, based around the four main port towns on the island.  Three of these ports, Ashibe, Indoji, and Gonoura, have ferries that regularly travel to either Tsushima or Kyushu. And all of them have various boats to take people out the islands around Iki, one of the major draws for many people coming to the island being to see the natural beauty of its coastline and surrounding waters.  There is also a small airport. Although Iki is small—you can drive from one end to the other in 40 minutes or less—I highly recommend renting a car, much like Tsushima.  This will be helpful to get to various sites, although be aware that while the main roads are well cared for, there are plenty of roads where it is better to go on foot rather than get stopped by fallen trees and branches in a less well maintained area.  Taxis can be had, but aren't always convenient, and that adds cost and time.  A car will give you much more freedom to get around. Iki is a popular tourist destination, with more people coming during the summer months.  We were there in the off-season, which was somewhat nice, but also meant that many restaurants and the like were closed.  Also, similar to Tsushima, there isn't a konbini—a convenience store—on every street corner.  You can certainly find them, but just be aware.  That said, we never really had a problem finding what we needed. Iki is known for several things.  One, perhaps unsurprisingly, is the squid, and you can see the squid boats in the harbor or out at night.  They have arrays of lights set up, to help draw the squid to the surface, a common technique around the world that makes squid fishing quite distinctive. In addition, Iki island is quite proud of its beef, a much more recent addition.  The flat land allows them to raise cattle, and the Iki raised wagyu cattle, known as Iki-gyu, is highly prized.  You can find several yakiniku restaurants around the island, that particular Japanese style of Korean barbecue where you grill up thinly sliced beef on a hot skillet or even an open grill at your table. An older product is the barley shochu.  Iki island is said to be the birthplace of barley shochu, developing it in the 17th century.  Back then, taxes from the island had to be paid in rice, and there wasn't enough left to make much alcohol, such as traditional sake.  As such, the local farmers started using barley and koji, instead, to make the base alcohol that they then distilled into shochu.  Shochu itself goes back to at least the 16th century, as distilling techniques reached southern Japan via either the Ryukyu kingdom or via the Korean peninsula—records are unclear, as these techniques reached both places before Japan, and Kyushu had connections to each.  That said, early shochu was made with rice, and later it would be made with cheaper ingredients, such as barley, in the case of Iki, or sweet potato, in Satsuma, modern Kagoshima.  These methods spread to other parts of Japan. There are plenty of other food options available on the island as well, and I don't think we had a bad meal anywhere we went. And so we left Izuhara port, on Tsushima, early in the morning and arrived at Ashibe port around lunchtime.  We had arranged a car to meet us at the port, and after grabbing a bite at a locally renowned yakinikuya, we decided to start getting our historical bearings on the island.   Our main objective on Iki island was to see the Yayoi site of Harunotsuji and the Iki-koku Museum, the museum of the country of Iki. Quick note for anyone looking this up:  The “Haru” in “Harunotsuji” is typically pronounced “Hara” outside of Kyushu and Okinawa.  This affects a lot of placenames in Kyushu, including Iki, and likely comes from remnants of an old dialect of Japanese spoken in this area.  Whatever the reason, if you look up the site in Japanese you may want to type “Hara-no-tsuji” to help find the right kanji. Harunotsuji site is an incredible find in regards to the Yayoi period.  It was a large settlement built on flat land in the interior of the island.  Today it is surrounded by rice fields, and fortunately nobody else seems to have built up on the raised hills where the settlement once stood, allowing the site to remain for us to find years later.  This is one of the better preserved sites from the Yayoi period, and is often touted as the likely center of activity in Iki during that period.  Of course, as with other sites, like Yoshinogari, we can only see those sites  that were preserved—those that were built upon in later generations may not have left any trace.  However, in this case there's clear evidence that there was a thriving community here.  And because of that, and the tremendous effort they've put into reconstructing the site, as well as the excellent museum, we wanted to make sure that we gave Iki a visit. There aren't many museums on Iki island, but the Iki-koku museum ranks up there with some of the best we've visited.  The building itself is built to blend into the landscape, and from the observation tower you can look out over the Harunotsuji site.  The museum provides an automated introduction to the area, with a small film depicting what they believe life was probably like back in the Yayoi period.  From there you travel down a hallway that takes you through the history of Iki, but eventually deposits you in a room focused on the Yayoi period.  Here they show a reconstructed boat, as well as a large diorama of the Harunotsuji site. One of the major finds at Harunotsuji is what appears to be a dock, reinforced with rocks, similar to what they find on the continent.  This dock was at a small stream that was once larger, and was likely used to ferry goods and people from Harunotsuji to a settlement or outpost on the shore.  It gives greater insight into what trade and life looked like. Speaking of which, props to the museum for their excellent use of often comical figures in their diorama, which is clearly made to appeal to young and old alike.  They help humanize the figures, and each part of the layout that they created of the site tells a story about what was going on. In addition to the diorama of the site, and what it may have looked like, there were also actual Yayoi era pots that were there which you could pick up and handle yourself.  I have to admit that I did this with some trepidation, even knowing that these were not particularly special, and that there are many pots and shards that are found at sites like these.  Still, it was something to actually handle a pot that was made back in that time—something that was made by an actual person living back then and used for whatever purpose before it was discarded or lost, only to be found centuries later.  Besides the room on the site, there is another side to the museum in that it is a working archaeological center.  You can see the lab where people are working, and they also have a room where you can see the stacks—the giant shelves with all of the historical and archaeological bits and bobs that weren't on display for one reason or another.  That is something that many people don't always appreciate:  For many museums, only a portion of their collection is actually on display.  It was really great to see all of that out in the open. The museum also has a café and some function rooms, as well as a giant observation tower, from which it feels like you can see the entire island, and beyond.  You could definitely look down and see the site, but you could also see some of the more distant islands as well. From the museum we went down to see the actual Harunotsuji site.  There is another museum there, which was a little less impressive but still quite informative, and it was where you park and then walk over to the site itself.  And here I admit that it was getting late, so we came back to it another day, but it doesn't really take that long to see the site itself. Most of the site sits on a rise of land that sits just a little higher than the surrounding fields, with a gentle slope to it.  It is oddly shaped, likely because they used the natural contours of the land rather than explicitly building up a terrace.  There is another rise towards one end of the settlement, with what may have been a fence around the area, indicating that the buildings in that area were set aside as special.  There are also ditches that appear to have been purposefully dug to separate a part of the rise from the area of the settlement, as buildings were apparently found on one side but not the other.  What was found was a small area surrounded by a moat, generally thought to have been used for some kind of ritual. At the site today are reconstructed buildings of multiple kinds, based on the archeological findings.  There are pit buildings, buildings sitting flush on the ground, as well as raised buildings, all based likely on the arrangements and size of post-holes and the like.  There also appears to have been some kind of gate or barrier structure, also based on postholes, which they have physically reconstructed. It is always tricky to interpret what a building looked like other than guessing at its general shape and size.  Extremely large post-holes likely held larger posts, which would make particular sense if they were for a tall structure, like a watchtower, but exact architectural features such as doorways, roof structure, etc. are derived based on other examples as well as Shinto shrine architecture, which seems to originate from some of the early Yayoi buildings. There were also some finds in the surrounding areas, including what appears to have been a stone-lined dock for boats to pull up, some kind of guard post to inspect people entering or leaving the settlement, and moats, which likely surrounded the settlement as well. Harunotsuji is not the only Yayoi site that has been excavated on Iki island, but nothing else is quite so large.  Put in context with other archaeological sites from the same time period, Harunotsuji is thought to have been the most powerful, and therefore where the ruler, or the quote-unquote “King”, of Iki would have lived. Here I'd note that the interpretation of Harunotsuji as a kingly capital is quite prevalent in the local literature, but what exactly was a “king” in this sense isn't fully explored.  As we talked about two episodes back with Gimhae and the quote-unquote “Kingdom” of Gaya, Iki-koku probably better fits the English term of a large chiefdom, rather than a kingdom.  However, that would also likely apply to Queen Himiko, as well—even if her chiefdom dwarfed Iki-koku by comparison. That said, there certainly appears to be a social stratification of some kind going on at the site, especially with a special area clearly set aside at one end of the settlement.  Was that where a shaman-king—or queen—similar to Himiko carried out private, arcane rites on behalf of the entire settlement?  Perhaps the entire island?  Or is it something else? Unfortunately, we can't really know, at least not right now.  However, we do know that it was an important part of the trade routes from the continent out to the archipelago.  This isn't just because of the Weizhi, or the common sense that this is the clearest route between the two, but also because of artifacts found at the site, which include abundant goods from the continent.  In addition we found evidence of dogs, armor, shields, and various pots. One thing I didn't see evidence of was a large funkyubo, like at Yoshinogari, where they buried people in pots on a large, communal cemetery mound.  Here the highest elevations appear to have been used for living structures.  There were graves discovered, and some of these were the pot-style burials found at Yoshinogari and the continent, and others were rectangular, stone-lined coffins, similar to those used on the Tsushima kofun:  they are lined with large, flat slabs that define a rectangle, into which the body is placed, and then flat slabs of stone are used to cover it back up. Harunotsuji shows signs of habitation from the start of the Yayoi period to the beginning of the Kofun period.  After that, though, the trail grows a bit cold. We do know, however, that people were still living on Iki through the Kofun period—we assume they didn't just pack up their bags and leave—and that is thanks to the many kofun found across the island.  There are some 280 kofun preserved today, and Edo period accounts had that number at more like 340.  Indeed, Iki has one of the largest and best preserved collection of kofun of all of Kyushu.   Many are smaller kofun, but there are plenty of groups of large kingly kofun.  A group of the larger kingly kofun can be found in the border area between Katsumoto-cho and Ashibe-cho, due west of Ashibe port.  This includes the large Soroku Kofun, Oni-no-iwaya Kofun, the Sasazuka Kofun, as well as the Kakegi kofun and the Yurihata Kofun-gun.  Soroku kofun, a large, keyhole shaped tomb, boasts a length of 91 meters, making it not only the largest on the island, but the largest in all of Nagasaki prefecture.   Kofun culture on the island differed slightly from elsewhere.  For instance, there is evidence of multiple burials in the same tomb, suggesting that they were viewed more like family mausoleums than  simply a single tomb structure. The earliest kofun found on Iki so far can be dated to about the latter half of the 5th century, with most of them being built in the 6th to 7th centuries.  Many are stone chambers with a horizontal entryway, which in the case of the Kakegi and Sasazuka kofun, are open to those who want to get in and explore.  Be aware, though, as many signs tell you, various local residents have also made these tombs their homes, including bats, centipedes, snakes, and more.  Most of them are relatively harmless, but it is always good to know what you are getting into. With the earliest kofun on the island dating to about the 5th century, this does pose a slight question yet to be answered by the archaeological record:  Where were people living in the century between the end of Harunotsuji and the start of the kofun building period?  Heck, where were people living on the island at all?  We certainly know where the dead were buried. Looking at a map, one probably assumes that many of the kingly kofun would have been built somewhat near a population center.  After all, you don't build giant burial mounds just to hide them—these would have likely been visible to people in some way, shape, or form.  I would note that modern roads, likely built on earlier pathways, wind in between the kofun, even today. Personally, I can't help but notice that the Iki Kokubunji temple, the Provincial temple built in the 8th century, was quite close to some of the kingly kofun in Katsumoto.  It is said that this temple was originally built as the family temple of the Iki clan.  As one might guess from the name, the Iki were the traditional rulers of Iki, officially appointed by Yamato as the “Agata-nushi” or district lord, and later as “Shima no Miyatsuko”—the island equivalent of a “Kuni no Miyatsuko”.  Various biographies trace the Iki back to various lineages close to or intertwined with the Nakatomi.  However, this is not without some debate, and it is entirely possible that any such ties were fabricated to give the Iki clan greater clout and stature.  It is possible, and even likely, that the Iki clan grew out of the ruling elite on Iki island. In addition, we have the old Tsukiyomi Jinja, said to be the oldest on the island, and the Kunikatanushi shrine built right next to the Kokubunji site.  The Tsukiyomi shrine is dedicated to the moon god, who is said to be the god of navigation, among other things, and this is the clan shrine of the Iki clan. It is unclear, but seems plausible that the center of the Iki polity may have shifted north, to the modern Kokubun area.  If so, and if this continued to be the area of the regional government headquarters through the Nara period and beyond, then it is possible that any earlier settlements would have simply been covered up and even erased by later buildings and structures.  I don't think we'll ever truly know, though, unless something significant is uncovered. We do have some historical records of later Iki, quite understandable as it was where many of the envoys and expeditions to and from the mainland would have stopped. In the 11th century, Iki, along with Tsushima, was attacked by pirates from the mainland, thought to be of Jurchen descent, in an event called the Toi Invasion, which caused quite a bit of destruction.  After that we see the rise of the Matsura clan.  They arose in the Matsura area of Hizen province, just a little ways over from Karatsu.  That name may be related to “Matsuro”, but we'll talk more about that when we get to Karatsu. The Matsura largely came to power thanks to their navy—which was a navy to some and pirates to others.  They ended up gaining a foothold in Iki island. Whatever plans they had, however, met with a giant setback in 1274.  As we discussed last episode, that was when the first Mongol invasion hit Japan, and after steamrolling through Tsushima they began a bloody conquest of Iki.  The video game, Ghosts of Tsushima, which we talked about fairly extensively last episode for, well, obvious reasons, actually has an expanded Iki island area for those who want to try fighting off this invasion for themselves.  There are numerous reminders across the island of the invasions, both in 1274 and 1281.  The death toll was catastrophic, and even today parents will often tell their children that if they don't behave the Mongols will come back and take them away. In 1338, soon afer the Ashikaga shogun came to power, Ashikaga Takauji and his brother, Tadayoshi, directed the erection of temples in all 66 provinces, including Iki, to pray for the repose of those who died in battle during turbulent times, including the Mongol invasions and the later civil war.  That temple is still there, just a little ways north from the Harunotsuji site. The temple building itself only dates from the Edo period, as it burned down multiple times, but it is still said that it is the oldest extant temple building on the island.  There is a large cedar tree thought to be over a thousand years old, which may have even been there during the Toi and Mongol invasions.  There are also signs of Christian activity in some of the artwork, if you know what to look for. When Europeans arrived in Japan in the 16th century, they brought not only guns, but also a new religion:  Christianity.  Priests were given permission to set up churches and convert people.  Some daimyo converted—whether out of true faith or simply to get more lucrative trading deals with Europeans—and they often made their entire fief convert as well.  When Christianity was eventually outlawed, many Christian communities went underground, becoming known as “Hidden Christians.”  A lot of these communities continued, especially in the Iki and Goto islands, which were a little further away from shogunal authority.  They continued despite the lack of priests and Bibles, often using iconography that could be plausibly passed off as Buddhist or Shinto in nature.  Many remained in hiding throughout the Edo period, only revealing themselves after the Meiji government came in and issued a law protecting the freedom of religion, including Christianity.  Around Iki you will occasionally find little hints of such communities' existence. The 16th century saw more than just European traders and new religions.  The Matsura clan retained control over the island from their base in Hirado, even during the tumultuous era of Warring States.  Last episode we talked about how Toyotomi Hideyoshi, the new Taiko, came out of that time and declared war on the Joseon court, in Korea. To start with he built Nagoya castle on Kyushu and moved himself and all of his retainers out to it.  And before you ask, no, this probably isn't the Nagoya castle you are thinking of.  Similar name, but different kanji characters Anyway, from Nagoya on the coast of Kyushu, supply lines were run out to Tsushima, and then across to Busan.  To defend against a counterattack by Joseon forces, they built castles along the way as well.  In Iki, this meant building several, including Katsumoto-jo, at the northern end of the island, under the command of Matsura Shigenobu. Later, Tokugawa Ieyasu, eager to restore good will with the peninsula, would have the castles intentionally ruined, often by removing key stones so that they could no longer be considered defensible.  Today you can climb up to the Katsumoto-jo castle site and see the stones of the main gate and get a tremendous view from the observation platform. Katsumoto Castle isn't the only thing in Katsumoto that still remains from that time.  There is a local shrine, the Shomogu Shrine, which has a gate donated by Kato Kiyomasa, one of the generals who led troops on the invasion of Korea.  They also hold a cup that he is said to have donated. This shrine is certainly interesting and worth a visit.  Traditionally, they say that it was built on the site where Jingu Tennou departed from Iki during her legendary conquest of the Korean peninsula.  According to at least one source, at that time she called the place Kazamoto, the place where the wind comes from, and when she returned she changed it to Katsumoto, the place where her victory came from.  Of course, as we know, that whole narrative is rather suspect.  It is possible that the area was known as Kazamoto and that changed to Katsumoto. It also doesn't help that this is also where the Mongol army came ashore back in the 13th century, and I suspect that not much remained from before.  Still, there is a stone that is said to have the print of Jingu's horse's foot as she left, and it was at least connected to the ocean, given its location. There is a contention that this shrine may have once been known as “Nakatsu” shrine, literally “Middle port” shrine, one of the shrines listed in the Engi Shiki.  However, there is another Nakatsu shrine that also claims this distinction, also in Katsumoto-cho.  The Shomogu shrine theory holds that this was a branch shrine of Shomogu shrine, then known as Nakatsu.  This makes some sense as the current Nakatsu shrine is more inland, not exactly lending itself to being the “Middle Port” Shrine.  Then again, it would have referred to “Nakatsumiya”, meaning the “middle shrine” or “middle palace”, which puts us back at square one. More important than the actual history of this shrine, at least in the 16th century, is the fact that those generals heading off to conquer the Korean peninsula definitely would have appreciated praying to the spirit of Jingu Tennou before heading off to try it a second time.  Shomogu Shrine clearly had a link with her by then. By the way, slight side note, the “Shomo” of “Shomogu” literally means “Holy Mother”.  In this case it is referencing the “Holy Mother” Jingu Tenno, who was pregnant when she left Japan and didn't give birth until she came back—not quite a virgin birth.  “Shomo” was also the term that Christians, particularly hidden Christians, used to reference the Virgin Mary.  While I cannot find any evidence that Shomogu Shrine was connected with Christianity—its existence and worship there predates that religion coming to the archipelago by some time—it is still one of those things that the Hidden Christians could have used to their advantage, hiding their worship of the Virgin Mary and her holy child behind the name for Jingu Tenno. Now the town of Katsumoto, although only briefly a castle town, was still quite important through the Edo period, and the main street certainly recalls a time long past.  We stayed in a ryokan there that was over 100 years old, and there is both a sake brewery, and a craft beer brewery inside an old sake brewery, just down the street.  It isn't a big town, but it has character. In the Edo period, many of the Joseon envoys stopped in Katsumoto on their way to or from the archipelago.  These envoys typically had around 400 to 450 of their own people from Korea, but by the time they reached Iki they were joined by about 800 quote-unquote “guides” from Tsushima who were there to help them with whatever they needed.  Technically it was up to the Matsura daimyo, in Hirado, to provide for their needs, but it seems that more often than not that role more immediately fell to the wealthiest family on the island, the Toi family. The Toi family—not to be confused with the Toi invasion—made their money from capturing whales; a lucrative but dangerous enterprise, especially given the state of the boats at the time.  The stone wall of their mansion can still be seen in Katsumoto, though it is now wedged in between other buildings, as the mansion itself is otherwise long gone.  They may not have been daimyo, but they were apparently the rough equivalent for the people of Iki, and certainly Katsumoto. The envoys ended up calling at Katsumoto about 19 times between 1607 and 1811—11 times on the outbound trip and 8 times going the other direction.  For one mission, in the 18th century, we are even provided the amount of food that they required, which included 1500 sweet potatoes, 15,000 eggs, 7 and a half tons of abalone, 3 tons of squid, 7 and a half tons of rice, and 15 koku of sake, equaling about 1500 standard bottles, today.  A drawing of the 1748 envoy showed parts of Katsumoto that you can still visit, today, including the old boat launch, the Shomogu shrine and nearby streets, Shigayama, and what is today “Itsukushima Shrine”, related to the worship of Susano'o's three daughters, as are the Munakata shrines and the Itsukushima shrine on Miyajima with the famous torii in the water. Besides the historical sites, Iki island offers a plethora of other activities and attractions.  The famous monkey rock, or Saruiwa, is a famed natural feature, as are many others.  There are also beaches that people appear to enjoy—though we were there in the winter, so not great—or just getting out in a boat and seeing the natural beauty of the island.  There are also many more shrines and temples to visit; Iki has its own 88 temple pilgrimage based on the 88 temple pilgrimage of places like Shikoku.  You can also do a pilgrimage of the many Shinto shrines, some of which are mentioned in historical documents like the Engi Shiki and others that are more modern.  While many of the buildings are often newer, and things have of course changed over the centuries, these sites often still contain connections to history, and may even have historical treasures in their storehouses or on the grounds. We only had a limited time, so tried to keep our trip focused on more of the Yayoi and Kofun era stuff.  We both agreed we would gladly go back again in a heartbeat. Next up, we caught the ferry from Indoji on Iki over to Karatsu port on Kyushu, what is thought to be the site of the old Matsuro kingdom.  While others might point to the modern Matsuura city area, this region is may be more likely, and we'll talk about that next episode.  In addition, we'll talk about Karatsu, which literally means “Chinese port”, and about the nearby castle ruins of Nagoya castle—an area that was, for about seven brief years, in the late 16th century the de facto capital of Japan. But that will be next time. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to us at our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Send us a Text Message.Zhuang Zhou - Taoism - A Christian Response (Apologetic)Originally recorded 4th June 2024Episode Notes;This is my thoughts and reflection prior to spending an evening debating/discussing the the thoughts of Zhuang Zhou and Taoism.Episode Notes: Zhuang Zhou: A Philosopher and His Enduring InfluenceIntroduction:Zhuang Zhou, also known as Zhuangzi, lived during the Warring States period in China (4th century BCE). He was an influential philosopher and writer whose teachings shaped Taoism and Chinese philosophy. This episode explores Zhuang Zhou's life, philosophical ideas, and his impact on contemporary thought, including Christianity.Background - The History of Taoism:Ancient Origins:Development of Religious Taoism:Zhuang Zhou: A Philosopher and His Enduring Influence:Impact on Chinese Philosophy:Contemporary Relevance:A Christian Response:While Taoism offers insights into harmony and balance, a Christian theological critique reveals limitations and conflicts. The impersonal nature of the Dao and the absence of a comprehensive moral framework conflict with Christian beliefs. Christianity emphasizes a personal God, a moral framework rooted in divine revelation, salvation through grace, and active engagement in the world.Taoism does not have a concept of a personal God or a saviour figure like Christianity does and no absolute moral framework. In Matthew 22:37-39: "Jesus said the ultimate call upon or lives is to: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbour as yourself.'" Paul also reminding us in Romans 13:10: "Love does no harm to a neighbour. Therefore, love is the fulfilment of the law."Christianity rightly places greater emphasis on the afterlife and the concept of moral accountability and an eternal life of either separation and judgement. The Christian hope does not promise successful days just to the rich and the strong, but resurrection and life to those who must exist in the shadows of death." Jürgen Moltmann: " This ultimate destination is in the end arbitrated through are relationship or otherwise through Christ himself. As Karl Barth God put it. That which is revealed in Christ stands in judgment over all things human, including religion."Conclusion:While Taoist religious philosophy offers some insights into the interconnectedness of things, a Christian critique reveals both the limitations of a Taoist worldview and the major conflicts it has with Christian theology. The impersonal nature of the Dao, the absence of a comprehensive moral framework, and the emphasis on self-cultivation and self-reliance present significant challenges when examined from a Christian theological perspective. Christianity, with its belief in a personal God, a moral framework rooAll of Life for GodThe All of Life for God podcast is an engaging and thoughtful collection of exclusive...Listen on: Apple Podcasts SpotifySupport the Show.Jeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Dating from 1467-1603, the Sengoku or ‘Warring States' period is known as the bloodiest in Japan's history; an era of continuous social upheaval and civil war which transformed the country. Shogun-led authority was shattered and 150 years of murder and betrayal followed as fearsome warlords ruled local territories with unflinching ruthlessness. In the first episode of this series delving into the history behind the latest Assassin's Creed game, Assassin's Creed Shadows, Matt Lewis and Dr Christopher Harding discuss the origins of the Sengoku Period. Together, they explore how political power was organised in Japan during this time, introduce some of the key players, and discuss how the seeds were sown for Japanese unification. Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Ella BlaxillProduced by: Joseph Knight, Peta Stamper, Matt LewisProduction Coordinator: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettIf you liked this podcast please subscribe, share, rate & review.

Dating from 1467-1603, the Sengoku or ‘Warring States' period is known as the bloodiest in Japan's history; an era of continuous social upheaval and civil war which transformed the country. Shogun-led authority was shattered and 150 years of murder and betrayal followed as fearsome warlords ruled local territories with unflinching ruthlessness. In the first episode of this series delving into the history behind the latest Assassin's Creed game, Assassin's Creed Shadows, Matt Lewis and Dr Christopher Harding discuss the origins of the Sengoku Period. Together, they explore how political power was organised in Japan during this time, introduce some of the key players, and discuss how the seeds were sown for Japanese unification. Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Ella BlaxillProduced by: Joseph Knight, Peta Stamper, Matt LewisProduction Coordinator: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettEnjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code DANSNOW - sign up at https://historyhit.com/subscription/.We'd love to hear from you - what do you want to hear an episode on? You can email the podcast at ds.hh@historyhit.com.You can take part in our listener survey here.

In this interview, we learn how newly discovered texts are changing our understanding of Warring States period philosophy.

Dating from 1467-1603, the Sengoku or ‘Warring States' period is known as the bloodiest in Japan's history; an era of continuous social upheaval and civil war which transformed the country. Shogun-led authority was shattered and 150 years of murder and betrayal followed as fearsome warlords ruled local territories with unflinching ruthlessness. In the first episode of this series delving into the history behind the latest Assassin's Creed game, Assassin's Creed Shadows, Matt Lewis and Dr Christopher Harding discuss the origins of the Sengoku Period. Together, they explore how political power was organised in Japan during this time, introduce some of the key players, and discuss how the seeds were sown for Japanese unification. Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Ella BlaxillProduced by: Joseph Knight, Peta Stamper, Matt LewisProduction Coordinator: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettIf you liked this podcast please subscribe, share, rate & review. Hosted on Acast. See acast.com/privacy for more information.

In the 16th century, Japan was embroiled in what is known as Sengoku jidai - ‘The Warring States' period. It was a time of bloody battles, social upheaval and is known as the most violent in Japan's history. But how, and when, did 150 years of bitter warfare and division come to an end? How did unification change the face of Japanese society?In the second episode of this series delving into the history behind the latest Assassin's Creed game, Assassin's Creed Shadows, Matt Lewis and Dr Christopher Harding discover how three men overpowered and outwitted Japan's rival warlords and in doing so, brought about the unification of a fractured region.Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Ella BlaxillProduced by: Joseph Knight, Peta Stamper, Matt LewisProduction Coordinator: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettIf you liked this podcast please subscribe, share, rate & review. Hosted on Acast. See acast.com/privacy for more information.

Filling in the rest of Takara's reign with the stories of the various envoys at court, the Baekje princes living in Yamato, and the story of a 7th century millenial cult. For more, check out https://sengokudaimyo.com/podcast/episode-107   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 107: Winds Across the Straits Villagers gathered near the center of their community.  In contrast to the clean, walled up compounds of the local elites, with their raised floor buildings, the buildings here were much simpler, often sitting directly on the ground, or dug down into the earth in the pit dwelling style that had been used for centuries.  Mostly what anyone would notice were the thatched roofs, which had been used for centuries to keep out the rain and snow.   A tall watchtower was currently unmanned as everyone had gathered around, curious at the news coming from the east. A wandering mystic had come to town, and she was spreading words of hope across the country of Yamashiro.  Over the past few years there had been droughts, famine, earthquakes, and more.  People had tried everything in conjunction with the advice of their local hafuri, or priests. They had petitioned the local kami of the rivers and lakes, they had tried imported practices like sacrificing horses, and at a nearby village they had changed the location of the marketplace to see if that would work. Even when the rains had come, the damage had been done.  Food was scarce, and many of those who had survived were hardly in the best of situations.  Life in the village, working the land, was quite different from the life of the elites.  The wealthy had servants and slaves to tend to their needs, and they had access to stores of grain and other food in times of trouble.  They also had charge of the mononofu—the warriors who worked for them and were often an implicit—if not explicit—threat of violence for anyone who didn't pay their expected taxes.  This is perhaps what made the mystic's message so alluring.  She told them about the teachings of a man from the River Fuji, in the East, named Ohofu Be no Ohoshi:  he claimed to have discovered a new kami, the god of Tokoyo, the Everlasting world.  It was said that those who worshipped this god, who appeared in the land in the form of a caterpillar that thrived on orange tree leaves, would earn great things in this new world, when it came.  The poor would become rich and the old would become young again, when the promises of Tokoyo came to fruition. But it wasn't as easy as just saying some words.  True devotees would need to prove themselves, casting out the valuables of their house and setting out any food on the side of the road.  They would then yell out: “The new riches have come!” Then they were to worship these insects that were the kami's incarnation.  They would put them in a pure place and worship them with song and dance.  Many had already started doing this, the mystic said.  Indeed, the people of Yamashiro had heard rumors of some of these new practices, but only now were learning about why they had arisen.  It was a lot to ask, to give up their valuables and the little food they had — but then again, in this dew drop world, what was there to lose, for those already working themselves to the bone?  Was this any more incredible than asking the hafuri to pray to the kami, or even relying on that new religion in Yamato, where they prayed to giant bronze and gold statues to bring about prosperity and happiness.  Besides, if so many others had joined up already, perhaps there was something to these fantastic stories. And thus, village by village, a new religion began to take hold of the countryside, eventually making its way to the capital of Yamato, itself.     Greetings, listeners!  While the thing we covered last episode -- the Isshi Incident of 645, which is to say the assassination of Soga no Iruka in front of Her Majesty Takara, aka Kougyoku Tenno -- certainly dominates the narrative in the popular imagination for this particular point in Japanese history, there was a lot more going on over these last few years, both over on the continent in the archipelago.  And so this episode we are going to cover some of that:  From the missions from Baekje, Goguryeo, and Silla, which were likely driven by conflict on the peninsula, to the Baekje Princes who resided in the Yamato court as political hostages as well as esteemed guests.  And to finish it off we'll talk about the popular 7th century millennial cult that sprang up in Yamashiro around the worship of the God of Tokoyo, the Everlasting World.  All in the reign of the Empress known to history as Kougyoku Tennou…. At least for now. Michael Como, in his book on Shoutoku Taishi, makes particular note of some of the overarching themes across the straits and how that affected what was happening—or at least what gets remembered—in Yamato.  As we discussed back in episode 98, Como makes the point that the early, opposing Buddhist factions that placed Shotoku Taishi on a pedestal were largely connected with one or more continental factions.  While the Soga were heavily connected with Baekje, other family groups, like the Hata, were more closely tied with Silla, at least according to later accounts. And on top of that, the area around Koshi and Tsunaga had ties with Goguryeo.  As the Tang dynasty and Goguryeo were in contention on their own borders, no doubt both of them and their allies were looking to nearby nations for either support or at least neutrality.  One can also see how peninsular enmities might also make their way across the strait to the archipelago with families of various ethnic backgrounds no doubt carrying on some of the continental prejudices with them even into a new land. A lot of the accounts for this reign that aren't dealing with the weather and natural disasters—topics of particular concern from the 642 to 643—are dealing with the continent. It started out in 642, with Baekje envoys arriving in the first month of that year, apparently to deliver their condolences on the death of the sovereign.  They were accompanied by Yamato's envoy to Baekje, Azumi no Yamashiro no Muraji no Hirafu, who left them at Tsukushi to rush back to Yamato via post-horse, while the Baekje envoys took their time via the normal, ship-borne route. And right off the bat we have a few things of note.  The first is this idea of post-horses.  The various circuits around the archipelago had reportedly been set up some time back, even before horses were a thing.   While a single horse would have been rather fast overland, the mention of post-horse system implies a method of travel more akin to the short-lived pony express in the American west, where various post stations were set up across the major highways so that officials could quickly traverse them, riding horseback from one station to the next, where a fresh horse would be waiting for them.  This way the horses themselves could be properly fed and rested, since no single horse could cover all of the ground in a straight up gallop, just as no person could.  Instead, this is something like a relay race, where the envoy Hirafu became the baton passed from horse to horse.  The Pony Express used stations set up at intervals of approximately 5 to 20 miles, so that the horses could be changed out frequently.  Of course, changing horses would also take some time—I've found some sources citing average speeds of only about 10 miles per hour for the Pony Express, but that beats by far the four miles per hour for a fast walker, not to mention the ability to keep going for much longer than just 8 hours a day.  Of course, he would have had to take a boat for at least some of the journey, likely crossing from Kyuushuu over to Honshuu near Shimonoseki or something similar, at which point he could have caught another horse from there.  The resonates with something that goes back to pre-Qin Dynasty times, when kingdoms on the continent would set up not just courier stations with horses, but systems of canal boats, and inns for people to stay overnight on long journeys.  Still, it must have been a grueling experience. That such a means of conveyance could take Hirafu from Kyushu to Yamato, though, implies that Yamato's reach was fairly solid all the way out to the Dazai near modern Fukuoka, at least.  It is unclear how these post stations were set up in regards to the local Miyake, or royal granaries, another government project we've talked about, but either way it demonstrates a certain degree of control over the region. And so Hirafu was able to make it back to the court in time for the ceremonies associated with the mourning of Tamura, aka Jomei Tennou, and the ascension of Her Majesty, Takara no Ohokimi.  He likewise was able to inform the court of Baekje's condolence envoys' imminent arrival and give the court a head's up on the situation in Baekje, where he said that the country was “greatly disturbed”.  When the Baekje envoys themselves arrived, Azumi no Hirafu, Kusakabe no Iwakane, and Yamato no Aya no Agata were sent to ask them about their news. From what we know in the Samguk Sagi, King Wicha of Baekje had just come to the throne.  The previous king, King Mu, died in the third month of 641, so it hadn't even been a year since his death.  Furthermore, we are told that his wife, the mother of King Wicha, had also passed away.  The Baekje envoys asked for the return of prince Saeseong, possibly the younger brother of Prince P'ung, saying he had behaved badly and they wanted to convey him back to the King, but Takara refused.  Presumably, based on context, this was one of the hostages that Yamato held from Baekje, but why they wouldn't turn them over to the Baekje envoys isn't explained.  I suspect it had something to do with the politics of King Wicha coming to the throne, which seems like it may have not been accepted by everyone, as evidenced by his tour of the realm, mentioned in the Samguk Sagi, which was likely a political move to demonstrate his authority over the realm. This colors a lot of what we are going to talk about, so let's try to get some of it straight off the bat.  Unfortunately, as we talked about in Episode 105, some of the Baekje related dates are questionable, and that means that there is a lot here that I'm going to give you where we may have to back track a bit and see if we can put it in the right order.  I'm going to try to give you the information in largely chronological order according to the Nihon Shoki, but then I'll also try and place it where we think it might actually go, so apologies if this feels disjointed. Also, let me take a moment to talk a little bit more about the Baekje royal family, which will become rather important to our narrative.  For one, there is King Wicha, son of King Mu.  Mu passed away in 640 and Wicha came to the throne.  Wicha already had several children of his own, one of whom, Prince Pung, or Prince Pungjang, will feature heavily in both the Japanese and Korean sources, though as we mentioned in episode 105, the dates around Prince Pung's arrival, which the Nihon Shoki has about 630, doesn't match up with what we know.  We are fairly confident that Prince Pung returned to Baekje in 661, which accords with the Nihon Shoki, Samguk Sagi, and Tang records.  However, Best makes a good case that he didn't actually come over to the archipelago until much later—probably 643. He wasn't the only royal prince of Baekje in Yamato, however.  We are told of two others:  Saeseong and Gyoki.  Saeseong is mentioned as being a bit of a troublemaker, and requested to come home, but Yamato refuses to let him go.  Gyoki is said to have caused trouble and been banished with some 40 others out to sea.  I have a suspicion that much of this is misplaced in the Chronicle.  Saesong may have been there first or perhaps came over with Prince Pung—I've seen him mentioned as the younger brother to Prince Pung, but I also wonder if he wasn't the younger brother to King Wicha.  Gyoki, meanwhile, despite what we initially hear about him, is invited to Yamato shortly after that entry and treated like a real celebrity.  It is unclear to me if he is a younger brother to Wicha or an elder brother to Prince Pungjang, but either way, he seems to have been a royal prince that wasn't quite in line for the throne. I suspect that in reality the mission that is listed as coming in 641 was actually much later—possibly in the 650s.  That would explain some of it, including the gossip that the Senior Counselor, Chijeok, died in the 11th month of the previous year, Aston writes off most of this as an unreliable narrative by servants.  Jonathan Best, in his translation of the Samguk Sagi, is a bit more generous and suggests that, much as with Prince Pung-jang, whom the Nihon Shoki records arriving in the 630s but who couldn't reasonably have arrived until the 640s, there was probably a dating issue.  The scribes were using records with the branch and stem system of dates, and so it could easily have been off by a factor of ten or twelve years, at least.  We know, for instance, that there is a record of Senior Counselor Chijeok in the Nihon Shoki in the 7th month of 642, though it says he died in 641.  Furthermore, we have his name on a fragmentary inscription, likely dating to 654, noting him as a patron of a Buddhist monastery.  So it would seem that word of his death was exaggerated or parts of this are coming from later accounts, and the scribes simply made a mistake.  Hence my suggestion that this entire entry might be misplaced.  If so, it would make more sense for Yamato to be asking about the fates of people that they knew, and hence hearing the fates of Chijeok and Gyoki, who had both visited Yamato and would have been known to the court.   Regardless, it likely was the case, as recorded in the Nihon Shoki, that the envoys' ship was anchored in Naniwa harbor and the envoys were put up at the official government residence there, in modern Ohosaka.  This may indicate that the mission mentioning Chijeok and Gyoki got conflated with other entries about the actual envoys of condolence and congratulations. Then, 19 days later, on the 22nd day of the 2nd month, another group of envoys showed up.  This time it was Goguryeo.  As mentioned, Goguryeo had a few things going on, but they still knew how to make an entrance.  For example, the Chronicles mention that high ministers were sent to the district office in Naniwa to inspect the gold and silver that Goguryeo had sent with their envoys, along with other things from their country.  This may have been them trying to get Yamato on their side. That said, Goguryeo had been going through a lot themselves, we are told.  First off, based on the Samguk Sagi accounts, Goguryeo had sent envoys to the Tang in 640.  In 641, the Tang court returned the favor, and in so doing their envoy, the Director of the Bureau of Operations in their Ministry of War, Chen Dade, used it as a chance to spy out the border region.  At every walled town he would offer the local officials gifts of silk, and ask to be allowed to see the scenic spots.  They let him roam freely, so by the time he went back he had an intimate account and understanding of Goguryeo's defenses along the Tang-Goguryeo border.  Goguryeo seems to have been completely unaware of this touristic espionage, but then again, they may have been distracted dealing with their own internal problems. And so the Nihon Shoki reports that the envoys delivered news of this to the court: How the younger prince of Goguryeo died in the 6th month of 641.  Then, in the 9th month, the Prime Minister murdered the king, along with some 180 people.  He then put the son of the younger prince on the throne as king. In the Samguk Sagi, these events appear to happen a year later.  Yon Gaesomun killed King Keonmu in the 10th month of 642 and put Prince Chang, aka Pojang, on the throne.  The Samguk Sagi says he was the younger brother of King Keonmu, the son of King Taeyang—who was the younger brother of King Yeongnyu, so that may be where the Nihon Shoki gets that he was the “son of the younger prince”.  Still, the gist is correct, even if it seems to be off by a year or so.  From here, Goguryeo would be at war with the Tang dynasty for much of the next thirty years, all under the reign of King Pojang.  They were able to fend the Tang off for a while, but the Tang would eventually ally with Silla, and though Baekje seems to have supported Goguryeo in general, Baekje itself was also caught between the Tang and Silla.  They no doubt hoped for Yamato's aid, but while the archipelago may have had warriors, they were still a good ways from the continent, and would likely need to avoid confrontation with Silla, who now controlled all the way to the Nakdong river basin.  Not that they wouldn't try.  Insert dramatic sound effects alluding to a later episode. All that prognosticating aside, at this point, at least from the envoys' point of view, all of the future was unwritten.  Both Goguryeo and Baekje guests were entertained at the Naniwa district office, and envoys were named to Goguryeo, Baekje, Silla, and to the no longer extant Nimna—the latter seems to have been, at this point, a not-so-polite fiction between Silla and Yamato that Nimna was still at least semi-independent. It was at this time that Gyoki was also brought to Yamato and lodged in the house of Azumi no Hirafu, the previous envoy to Baekje.  Gyoki likely knew Hirafu from his time at the Baekje court.  This was probably the actual arrival of Gyoki, I suspect. A week or so later, the Silla envoys of congratulations and condolence arrived: congratulations on Takara's ascension and then a group of envoys expressing condolence for her husband's death.  They left after less than two weeks—apparently they simply delivered their message and left, unless there was some other reason having to do with the Baekje and Goguryeo envoys being there at the same time.  No mention is made in the Nihon Shoki of exactly why they turned around so quickly. Meanwhile, Gyoki was living it up.  He's referenced as the Chief Envoy from Baekje at this point—probably the highest ranking individual from the court present.  On the 8th day of the fourth month he attended an audience with Her Majesty, Takara, and then two days later he was partying with Soga no Emishi out at his mansion in Unebi.  Soga no Emishi had good conversations and presented a good horse and twenty bars of iron, but curiously the hostage crown prince, Sesaeng, was not invited to any of this. Given that we know what the Chroniclers think of Soga no Emishi, I'm wondering if there isn't a little bit of that same feeling towards Gyoki.  After all, we were previously told he and some 40 others were exiled, so perhaps this is just leading up to that? Gyoki and his companions were later invited to witness an “archery hunt” in front of the Yosami Miyake in Kawachi.  This is glossed as “Uma-yumi” or “Horse-Bow”, leading one to wonder if this was similar to yabusame, the traditional horsed archery, performed at various shrines each year.  Or perhaps it was one of the other archery games from horseback, many of them much less savory, often using a live animal as the target, usually staked or confined to an area, and the archers circle around and shoot at them. By the 5th month of 642 – a little over three months after Baekje had first arrived with envoys of condolences, we are told that a shipp of Baekje envoys anchored together along with the ship of the Kishi family.  This is likely Naniwa no Kishi, as Naniwa no Kishi no Kuhina had been assigned as envoy to Baekje.  The envoys delivered their goods and Kuhina reported on their mission. Once again, the dates look to be slightly off.  Had Kuhina really traveled to Baekje and back in just three months?  It is possible, but not typically how things were done at the time.  Ships often had to take their time, navigating the Seto Inland Sea and then checking in at modern Fukuoka before following the island chains out to Tsushima.  At that point they could sail around Tsushima, or cross at a narrow part of the island, known today as Kofunakoshi.  We know that this was used from at least the 9th century as a place where ships coming to and from the islands would stop, often transmitting their goods to a local ship on the other side, with a crew that presumably better knew the waters and was under the command of the appropriate government.  In addition, as the ships reached various checkpoints they would stop for a while, and often another ship would be sent ahead to prepare the way for an official delegation.  Since they didn't have phones, something like this would have been required to inform the next post to be ready to receive the visitors. More likely, this would have been Kuhina finally ready to depart to take on his mission with Baekje. Shortly after this, we are told that one of Gyoki's companions died, and then his own child died—we aren't told if it was from disease or something else.  It did provide an opportunity to see some of the cultural differences between Baekje and Yamato at the time, as Gyoki and his wife refused to attend the ceremonies for their late son.  The Chroniclers explained that, in Baekje and Silla, when someone dies, the parents, siblings, and spouse were not supposed to look on them again. For what it's worth, I could find no relationship between this and any contemporary Korean practice.  This may have been something in Baekje and Silla that eventually went away.  Then again, it is possible there was something else going on, and it was misinterpreted by the Wa.  Given that the Chroniclers are dismissive of the practice, it is entirely possible that this was just slanderous rumor, too.  The Chroniclers make a point of saying that the people of Baekje and Silla who practice these kinds of death rites are without feeling, and thus no better than animals.  So, yeah, clearly the Chroniclers were presenting just the facts, right? Gyoki's child was buried in Ishikawa in Kawachi, and Gyoki moved his family to a house in Ohowi, in Kudara—which is to say the area of Kawachi named for Baekje. Two months after he lost his son, on the 22nd day of the 7th month, Senior Counsellor Chicheok and colleagues were entertained at the Yamato court.  This is that same Senior Counsellor previously thought to be dead.  Again, Aston simply treats it as gossip, while I tend to wonder if the records aren't out of order—unless Chijeok was some kind of Baekje Benjamin Button.  Entertainment at the Yamato court apparently included havingvarious people wrestle for their entertainment. Even Prince Gyoki himself entered the contest.  When the banquet was finished they went to pay their respect's at Gyoki's compound, likely stopping by and having a bit of a nightcap. Two weeks later the Baekje envoys tried to leave, but the storms kicked up.  One of the ships was wrecked on the shore.  Fortunately, it seems like those on the boat survived and they were placed on another boat a couple weeks later.  A day after that, the Goguryeo envoys left for their own country. The Baekje envoys finally made it back, we are told, 11 days later, on the 26th day of the 8th month.  Not bad given the journey they had to undertake, and actually a bit hard to believe.  In contrast, the Silla envoys, who left in the 3rd month, apparently only made it as far as the island of Iki, between Kyushu and Tsushima, by the 10th month of 642.  Perhaps they were just going at a more leisurely pace, but it does make it hard to trust that all the records were rearranged in precisely the correct order. As for this period, outside of the Silla envoys, the entire episode, starting on the 2nd day of the 2nd month of 642, finally concluded—mostly—over six months later.  It occupies most of that part of Chronicle, with the exception of the accounts of the weather, drought, and famine. After all of these people had returned to the peninsula, the Nihon Shoki focuses on a few local things from the archipelago.  Soga no Emishi was ordered to raise a levy in Afumi and Koshi to build a temple, the court levied various provinces to make ships—we aren't told why but previously this was often something done in preparation for war—and then Takara ordered Soga no Emishi to build a new palace with levies on various provinces and workmen from Toutoumi and Aki.  That was all in the 9th month, at the end of which, we are told that several thousand Emishi from the Koshi region, where Soga no Emishi had been ordered to levy workers for a temple earlier in the month, submitted to Yamato and were entertained at court. Soga no Emishi himself entertained them at his house and asked them about their welfare. This is all a bit confusing, but let's try to understand some of what might be going on.  First, you may recall in the previous reign there was a mention with General Katana who went to the east to subdue an uprising of Emishi there, so it is possible that this is a continuation of that.  At the same time, these Emishi, we are told, are from the land of Koshi. It is likely that this is evidence of Yamato's increased presence in the northern region of the island of Honshi, which stretched along the northern edge of the Chubu, or middle Honshu, region, including the Noto peninsula and eastward to Tohoku, or the Northeast region.  This had been an important area for various resources, including the source of jade magatama, since at least the early days of the Yayoi period, judging from artifacts discovered at various sites.  It is also a region connected to the current dynasty, in that Wohodo no Ohokimi, aka Keitai Tennou, generally seen as the progenitor of the current line of sovereigns, is said to have come from that region. Furthermore, this region is closely connected to various overseas trade routes.  While the most common route we hear about, at least at this point in the chronicles, is the Seto Inland Sea route, there was also a route along the Japan Sea side of Honshu, which included the areas of Izumo and the port of Tsunuga—modern day Tsuruga—which includes the Kehi shrine, purportedly for a kami who came over from the peninsula.  At least one Goguryeo mission explicitly used this route—whether intentionally or otherwise—to get to Yamato, crossing over to Afumi, aka Lake Biwa, and then taking the rivers south to Naniwa. Michael Como suggests that there is enough evidence to suggest a fairly heavy Goguryeo influence in the region.  He also suggests that the Soga had a good deal of interactions and influences themselves with Goguryeo, pointing out that Shotoku Taishi's teacher had supposedly been a monk from Goguryeo, and that the plan for Asukadera, the Soga temple, with three golden halls around a central pagoda, is extremely similar to temple plans found in Goguryeo and not in Silla and Baekje. I do feel it is worth pointing out that it is very possible that this was not Asukadera's original layout, and it is hard to say how much of the stories surrounding Shotoku Taishi we can trust. Still, Koshi was an area that had a long history of trade with the continent, and the ease of the waterways from Yamato to the Japan Sea would have made it at least strategically useful to the growing state. There is another aspect here, but it is a bit more tenuous.  There are some that suggest that Soga no Emishi's own name, or at least the name as it is handed down to us today, comes from his dealings with the Emishi people.  Here we see him intimately involved in Koshi, in the Emishi coming to submit, and him then hosting them in his own house.  So even if his name is coincidental, there does appear to be some connection there. And we are still in the first year of Takara's reign.  It was in this twelfth month that Okinaga no Yamana no Kimi finally pronounced a eulogy for the entire royal line.  As you may recall, Takara's husband, Tamura, aka Jomei Tennou, had been a member of the Okinaga royal line, so this was likely part of the ceremonies around his death and burial. There is more here about the placement of palaces, which we touched on a lot in the last episode.  There is also a lot about storms, weather, and peach blossoms blooming. Then on the thirteenth day of the third month of 643, the second year of Takara's reign, there was a terrible fire in Naniwa.  The official guest quarters for Baekje burned down, and the houses of the common people also caught fire. This is also around the time that Best suggests that Prince Pungjang, son of King Wicha of Baekje, may have actually arrived, as we discussed earlier.  That actually could be tied to events a month later, when the Dazai in Tsukushi—the government outpost on Kyushu—sent a mounted messenger to Her Majesty, Takara, to let her know that Gyoki's younger brother, the son of the King of Baekje, had arrived.  The Baekje ships, which had arrived in the area of modern Fukuoka around the 21st day of the 4th month finally arrived in Naniwa two months later.  Presumably the Baekje envoys' official guest quarters had been repaired or rebuilt at this point, and several high ministers went to inspect the tribute.  They couldn't help but notice that the tribute this time was less—fewer items and of lower quality that previously.  The Envoys promised that they would make up the shortfall. Around all of this, the drama between the Soga, Prince Naka no Oe, and others was playing out, with Iruka attacking and eventually killing Yamashiro no Oe, all of which was discussed in the last episode.  Meanwhile we get a small line about Prince Pung keeping four hives of bees on Mt. Miwa, but apparently they didn't grow large enough to multiply, so that doesn't seem to have taken off. We'll return to Prince Pungjang later.  For now, we have seen much of the disturbances that were caused and eventually led up to the Isshi Incident in 645, and 644 is full of many long entries about everything that happened, but I don't want to worry about that—we covered most of that last episode.  What I do want to concern ourselves with is the story I started the episode with – the curious tale of a man named Ohofube no Ohoshi, who started up his own millennial cult. Now there has been quite a bit of speculation around this episode, especially given that all we really have is a single entry, dated to the 7th month of 644, and here I'll quote Aston's translation:  “A man of the neighbourhood of the River Fuji in the East Country named Ohofu Be no Oho urged his fellow-villagers to worship an insect, saying: "This is the God of the Everlasting World. Those who worship this God will have long life and riches." At length the wizards and witches, pretending an inspiration of the Gods, said:--"Those who worship the God of the Everlasting World will, if poor, become rich, and, if old, will become young again." So they more and more persuaded the people to cast out the valuables of their houses, and to set out by the roadside sake, vegetables, and the six domestic animals. They also made them cry out: "The new riches have come!" Both in the country and in the metropolis people took the insect of the Everlasting World and, placing it in a pure place, with song and dance invoked happiness. They threw away their treasures, but to no purpose whatever. The loss and waste was extreme. Hereupon Kahakatsu, Kadono no Hada no Miyakko, was wroth that the people should be so much deluded, and slew Ohofu Be no Oho. The wizards and witches were intimidated, and ceased to persuade people to this worship. The men of that time made a song, saying: Udzumasa Has executed The God of the Everlasting World Who we were told Was the very God of Gods. This insect is usually bred on orange trees, and sometimes on the Hosoki. It is over four inches in length, and about as thick as a thumb. It is of a grass-green colour with black spots, and in appearance entirely resembles the silkworm.” This is remarkable in several ways.  For one, we get a glimpse of how a popular cult might get started.  Since it is at this same time the cult of Shotoku Taishi is taking hold in some temples, it is interesting to draw parallels between the two.  Como points this out in his book on Shotoku Taishi, and notes several other things.  For one is the discussion of this “ever-lasting world”, or Tokoyo.  We've heard of Tokoyo before – the  term is found in the Chronicles in the section around the Age of the Gods.  Sukuna Bikona himself leaps off to Tokoyo from a blade of grass in one story, much like an insect himself. Tokoyo is a bit mysterious.  It isn't the land of the dead, where Izanami goes to live when she dies in childbirth.  Neither is it the Great Plain of Heaven, Takama no hara, where Amaterasu dwells.  We have the gods of the Heavens and gods of the Earth, but no gods of Tokoyo.  Indeed, Tokoyo is mentioned, but not well described.  By all accounts it would appear to be a place that spirits go after death to an unchanging world, rather than coming back to this one. This fits in with various other continental ideas starting to come over at the time, especially as part of the Mahayana Buddhist tradition, which included a search for effective ways to reach enlightenment.  There had been feelings for some time that humans were already in the latter days of the law, or Mappo: the concept that the further we get from the time of the Buddha, the more morality would decline and the harder it would be for people to break the chains of materialism and desire that hold them to this plane of existence.  As such, some sects and teachers taught simpler and more expedient methods, in an effort to save all of the sentient beings.  Things like an abbreviated mantra that would help you get into a paradise where you could eventually attain enlightenment certainly had its adherents, especially amongst those who might not have the time or inclination to join the monastery themselves.  The idea of a Pure Land, or Joudo, took off early, This Pure Land, is most commonly connected with Amida Butsu, the Amithaba Buddha.  Sutras referencing Amida and the Pure Land were translated by Kumarajiva as early as the 5th century, and may have been part of the larger corpus of scrolls brought over to the archipelago.  According to the sutra, they say that if you honestly chant Amida Butsu's name just once—often through the phrase “Namu Amida Butsu”—then rather than being reborn again into the world on your death, you would instead be reincarnated in a Pure Land, where you could focus entirely on your own enlightenment for however long it would take, removing yourself from the pain and suffering of this world.  This practice was taught by the Sanron school as well as by the Hossou school in the 7th and 8th centuries, along with other practices.  It would continue to be taught, especially developing in the Tendai sect. Of course chanting “Namu Amida Butsu” was something you could do while working the fields, or doing any other number of profane, yet necessary tasks.  So you can see why this was an attractive idea to many people, even if they didn't have the ability to start a temple or study the scriptures or become monks or nuns themselves, at least in this life. Pure Land belief and practices continued to grow and develop in various Buddhists sects, but really took off as an independent practice in Japan in the Kamakura Period, appealing to warriors and commoners alike with its seemingly simple mantra. Shotoku Taishi himself is closely connected to the Pure Land concept, as Como points out.  He and his teacher, Eija, are both said to have attained the Pure Land upon their deaths.  The famous embroidery, commissioned after Shotoku Taishi's death, known as the Tenjukoku Mandala, presumably also describes a country of Heavenly Long Life.  “Tenjukoku” does not have an immediate connection to any particular continental sect or philosophy, but it does seem to be at least a cognate for some of these other ideas such as the Joudo Pure Land OR the Tokoyo of Ohofube no Ohoshi. Whether Ohoshi was, in fact, influenced by other continental ideas is unclear.  We're not even sure if his was the first use of the concept of “Tokoyo” or if that was an idea already planted in the public consciousness by that time—though if so, I would think it would be a bit more widespread.  One could understand, however, how people who had been through famines, floods, earthquakes, disease, and more might find the idea of an eternal ever-after where they could be rich and young again quite inviting.  Enough people found it so that they apparently were willing to give up everything they owned and place it out on the streets.  Even if this wasn't just a scheme to go and scoop up all the goods and skip town, one can see how this may have been viewed as disruptive and unhealthy for the community, at least by those comfortably seated in power, whose workforce was being pulled away from their labors to this new belief system. The ones who were spreading this good news, while called wizards and witches by Aston, use characters that one could just as easily ascribe to Shinto priests and sacred Miko.  Since Shinto wasn't fully formed as we know it today, I think it might be better to say various ritualists and diviners.  Whether they were true believers or simply “pretending” to be inspired, as the Nihon Shoki says, who can say for certain.  What makes one vision more objectively “true” than another, beyond your own belief and faith? And it should be remembered that bringing in new spiritual ideas wasn't, well, new.  That's how Buddhism got started, and likely was one of the ways that Yamato itself expanded its own influence.  How many other quote-unquote “cults” like this existed, and how many were absorbed into the establishment and how many were cast aside? In this case, it would seem that Ohoshi's main problem was likely that he was attracting the wrong sorts of people, which is to say he was appealing to commoners.  In the Warring States period, we would see a not dissimilar dynamic with the independent Joudo Shinshu, a sect of Pure Land Buddhism, supporting commoners in what became known as the ikkou ikki.  They formed communities that helped each other, but at the same time bucked the yoke of the local daimyo and others.  This would bring about violent retribution from warlords like Oda Nobunaga, who wasn't having any of it. Similarly, as the Tokoyo sect spread into Yamashiro and down into the capital region, Kadono no Hata no Miyatsuko no Kawakatsu decided to take matters into his own hands.  Ostensibly, he was upset that people would be so deluded, and under that pretext, he had Ohoshi killed and his followers intimidated.  Cutting the head off the snake, as it were, caused the body to wither, and apparently the Tokoyo cult was not so everlasting after all. And here's where we bring things back around.  You may recall Hata no Kawakatsu, or at least his family.  The progenitor of the Hata family was called Uzumasa, and even today their name is affixed to an area of Kyoto, which was built in the old Hata territory.  Hence the poem about Uzumasa executing the God of the Everlasting World. That area, from Lake Biwa down to Naniwa, is on that corridor from Yamato to Koshi.  The Hata themselves are connected with the continent—especially with Silla.   The Hata temple of Kouryuuji even has a Silla image said to have been obtained by Shotoku Taishi and given to them.  Along with Shitennoji, it is one of several Silla-influenced temples that helped promote the cult of Shotoku Taishi.  It is, of course, possible that we are reading way too much into this.  Some of these things could just be coincidence, but then again, why was it written down and why did the Chroniclers feel that it was important to spend ink on the process?  That's the real question here.   And what more was going on that never got written down, or at least not clearly?  It is likely that we will never truly know the answer to all of these questions.  Unless some ancient documents are found from the period that miraculously survived, with significantly different stories, it would be hard to say much more, but that doesn't mean we can't wonder. But that's all we'll do for now.  At this point, I think we've covered these years from 642 to 645 as best we could, and it is probably time to move on.  I'm not going to prognosticate on next episode just yet, other than to say that we will eventually need to talk about the Taika Reforms—the Great Change.  But that may take a little more time to research so that we can do it properly, but we'll see. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

The spring 2024 edition of Unearthed! concludes with books and letters, fashion and cosmetics, medicine, shipwrecks, and the assorted finds that are categorized as potpourri. Research: Abdallah, Hannah. “The first Neolithic boats in the Mediterranean.” EurekAlert. 3/20/2024. https://www.eurekalert.org/news-releases/1037843 Adam Rohrlach, Cases of trisomy 21 and trisomy 18 among historic and prehistoric individuals discovered from ancient DNA, Nature Communications (2024). DOI: 10.1038/s41467-024-45438-1. www.nature.com/articles/s41467-024-45438-1 Addley, Esther. “‘Flat-packed furniture for the next life': Roman funerary bed found in London.” The Guardian. 2/5/2024. https://www.theguardian.com/science/2024/feb/05/flat-packed-furniture-for-the-next-life-roman-funerary-bed-found-in-london Alberge, Dalya. “‘Incredibly rare' discovery reveals bedbugs came to Britain with the Romans.” The Guardian. 2/3/2024. https://www.theguardian.com/environment/2024/feb/03/incredibly-rare-discovery-reveals-bedbugs-came-to-britain-with-the-romans Anderson, Sonja. “Another Mysterious Roman Dodecahedron Has Been Unearthed in England.” Smithsonian. 1/22/2024. https://www.smithsonianmag.com/smart-news/another-of-ancient-romes-mysterious-12-sided-objects-has-been-found-in-england-180983632/ Anderson, Sonja. “Bodies and Treasure Found in Polish Lake Could Be Connected to Ancient Water Ritual.” Smithsonian. 1/26/2024. https://www.smithsonianmag.com/smart-news/ancient-europeans-buried-bodies-and-treasure-in-this-polish-lake-180983666/ Anderson, Sonja. “Just How Old Are the Cave Paintings in Spain's Cova Dones?.” Smithsonian Magazine. January/February 2024. https://www.smithsonianmag.com/history/how-old-cave-paintings-spain-cova-dones-180983456/ Anderson, Sonja. “Police Find Ancient Teenager's Body, Preserved in Irish Bog for 2,500 Years.” 2/6/2024. https://www.smithsonianmag.com/smart-news/a-bog-in-northern-ireland-preserved-this-teenagers-body-for-2500-years-180983734/ Anderson, Sonja. “Sunken British Warship That Left Crew Marooned for 66 Days Has Been Identified.” Smithsonian Magazine. 3/27/2024. https://www.smithsonianmag.com/smart-news/how-the-marooned-crew-of-this-sunken-warship-escaped-the-florida-keys-in-improvised-boats-180984028/ Anderson, Sonja. “This Medieval Sword Spent 1,000 Years at the Bottom of a Polish River.” Smithsonian. 2/6/2024. https://www.smithsonianmag.com/smart-news/this-medieval-sword-spent-1000-years-at-the-bottom-of-a-polish-river-180983684/ “Megalithic ‘Blinkerwall' Found in the Baltic Sea.” 2/14/2024. https://www.archaeology.org/news/12157-240214-baltic-sea-blinkerwall “Unbaked Neolithic Bread Identified in Turkey.” 3/6/2024. https://www.archaeology.org/news/12195-240306-turkey-unbaked-bread org. “Ship's Bell Recovered From Torpedoed WWI Destroyer.” 2/15/2024. https://www.archaeology.org/news/12161-240215-jacob-jones-bell ArtNet News. “Archaeologists Discover a Medieval Kitchen in a Polish Museum's Basement.”2/8/2024. https://news.artnet.com/art-world/royal-kitchen-poland-museum-basement-2429236 Babbs, Verity. “A Chinese Imperial Robe Found in a Cardboard Box Could Fetch $60,000 at Auction.” ArtNet. 2/29/2024. https://news.artnet.com/market/imperial-robe-dreweatts-2444018 Babbs, Verity. “A Liverpool Museum Wants Your Help to ID This Enigmatic Portrait.” ArtNet. 3/22/2024. https://news.artnet.com/art-world/liverpool-museums-black-boy-information-request-2457075 Babbs, Verity. “An Artifact Found by a Metal Detectorist in Wales Is Officially Treasure.” 3/19/2024. https://news.artnet.com/art-world/silver-thimble-treasure-2454023 Babbs, Verity. “Experts Have Identified the Tombs Where Alexander the Great's Family Are Buried.” Artnet. 2/21/2024. https://news.artnet.com/art-world/alexander-the-great-father-tomb-2437376 Babbs, Verity. “Is the Secret Ingredient to Preserving Ancient Papyrus…Wasabi?.” ArtNet. 2/29/2024. https://news.artnet.com/art-world/wasabi-ancient-egyptian-papyrus-2443171 Bangor University. “Researchers locate cargo ship SS Hartdale, torpedoed in 1915.” Phys.org. 3/13/2024. https://phys.org/news/2024-03-cargo-ship-ss-hartdale-torpedoed.html#google_vignette Bartelme, Tony. “Searching for Amelia Earhart.” Post and Courier. https://www.postandcourier.com/news/special_reports/amelia-earhart-search-tony-romeo-deep-sea-vision/article_3a42e6a8-a0e5-11ee-a942-77a1581d6b19.html Binswanger, Julia. “Engravings on 2,000-Year-Old Knife Might Be the Oldest Runes Ever Found in Denmark.” 1/25/2025. https://www.smithsonianmag.com/smart-news/archaeologists-find-denmarks-oldest-written-word-on-a-2000-year-old-knife-180983650/ Binswanger, Julia. “Metal Detectorist Finds a Rare 3,000-Year-Old Dress Fastener.” Smithsonian. 3/13/2024. https://www.smithsonianmag.com/smart-news/metal-detectorist-finds-a-potentially-life-changing-3000-year-old-gold-accessory-180983770/ Cardiff University. “Evidence of ancient medieval feasting rituals uncovered in grounds of historic property.” Phys.org. 1/4/2024. https://phys.org/news/2024-01-evidence-ancient-medieval-feasting-rituals.html Cawley, Laurence & Sam Russell. “Medieval paintings found at Christ's College, Cambridge by builders.” 1/9/2024. https://www.bbc.com/news/uk-england-cambridgeshire-67926737 CBS News. “Theft of ruby slippers from "Wizard of Oz" was reformed mobster's "one last score," court memo says.” 1/21/2024. https://www.cbsnews.com/minnesota/news/reformed-mobster-one-last-score-judy-garlands-wizard-of-oz-ruby-slippers/. Clayton, Abene. “Second man charged with stealing Dorothy's Wizard of Oz ruby slippers.” The Guardian. 3/18/2024. https://www.theguardian.com/us-news/2024/mar/18/wizard-of-oz-ruby-slippers-stolen-second-man-charged “Discovery of immense fortifications dating back 4,000 years in northwestern Arabia.” Phys.org. 1/10/2024. https://phys.org/news/2024-01-discovery-immense-fortifications-dating-years.html#google_vignette “Solving the 120-year maritime mystery of the SS Nemesis.” PhysOrg. 2/26/2024. https://phys.org/news/2024-02-year-maritime-mystery-ss-nemesis.html Deb, Sopan. “Old Newspaper Stories Offer Clues to 19th-Century Shipwreck in Lake Michigan.” New York Times. 3/28/2024. https://www.nytimes.com/2024/03/28/us/uss-milwaukee-shipwreck.html?smid=em-share Deter-Wolf A, Robitaille B, Riday D, Burlot A, Sialuk Jacobsen M. Chalcolithic Tattooing: Historical and Experimental Evaluation of the Tyrolean Iceman's Body Markings. European Journal of Archaeology. Published online 2024:1-22. doi:10.1017/eaa.2024.5 Dietrich, Oliver. “Burial mounds and a chariot grave. Archaeologists discover a Neolithic burial landscape on the Eulenberg near Magdeburg.” 3/15/2024. https://idw-online.de/en/news830373 Drury-Bradey, Paul. “Huge tsunami with 20 meter waves may have wiped out Stone Age communities in Northumberland.” Phys.org. 1/29/2024. https://phys.org/news/2024-01-huge-tsunami-meter-stone-age.html#google_vignette El-Aref, Nevine. “Spanish archaeologists unearth Ptolemaic and Roman treasures in Minya's Al Bahnasa.” Ahram Online. 1/8/2024. https://english.ahram.org.eg/News/515253.aspx Eskandari, N., De Carlo, E., Zorzi, F. et al. A Bronze Age lip-paint from southeastern Iran. Sci Rep 14, 2670 (2024). https://doi.org/10.1038/s41598-024-52490-w Georgiou, Aristos. “Prehistoric Burials Reveal Early Evidence of Body Piercing 11,000 Years Ago.” Newsweek. 3/11/2024. https://www.newsweek.com/prehistoric-burials-reveal-early-evidence-body-piercing-11000-years-ago-1877984 Green, Clare. “First prehistoric person with Turner syndrome identified from ancient DNA.” Via EurekAlert. 1/11/2024. https://www.eurekalert.org/news-releases/1030707 Hemsworth, Wade. “Researchers create method to detect cases of anemia in archaeological remains.” Via EurekAlert. 2/28/2024. https://www.eurekalert.org/news-releases/1035984 Huntington, Stewart. “New NAGPRA rules: ‘We have an obligation to change'.” Indian Country Today. 3/20/2024. https://ictnews.org/news/new-nagpra-rules-we-have-an-obligation-to-change “ICT Reports: NAGPRA crackdown sends museums reeling.” Indian Country Today. 3/22/2024. https://ictnews.org/news/ict-reports-nagpra-crackdown-sends-museums-reeling Killgrove, Kristina. “1st known tuberculosis cases in Neanderthals revealed in prehistoric bone analysis.” LiveScience. 2/2/2024. https://www.livescience.com/archaeology/1st-known-tuberculosis-cases-in-neanderthals-revealed-in-prehistoric-bone-anaylsis Kuta, Sarah. “Everyone Thought This 4,000-Year-Old Tomb Had Been Destroyed. Then, an Archaeologist Found It.” Smithsonian. 1/30/2024. https://www.smithsonianmag.com/smart-news/lost-tomb-rediscovered-ireland-180983662/ Lawson-Tancred, Jo. “A Stolen Van Gogh Painting Worth $6.5 Million Will Go Back on Display.” Artnet. 2/8/2024. https://news.artnet.com/art-world/stolen-van-gogh-on-display-2430094 Lawson-Tancred, Jo. “British Museum Will Publicly Display Some of Its Stolen Gems.” 2/2/2024. https://news.artnet.com/art-world/british-museum-gems-on-display-2427128 Lawson-Tancred, Jo. “Students Make Major Breakthrough in Use of A.I. to Decipher Ancient Scrolls.” Artnet. 2/7/2024. https://news.artnet.com/art-world/students-make-major-breakthrough-in-use-of-a-i-to-decipher-ancient-scrolls-2429506 Leonardo P. Troiano et al, A remarkable assemblage of petroglyphs and dinosaur footprints in Northeast Brazil, Scientific Reports (2024). DOI: 10.1038/s41598-024-56479-3 Lewsey, Fred. “Study reveals ‘cozy domesticity' of prehistoric stilt-house dwellers in England's ancient marshland.” University of Cambridge via EurekAlert. 3/19/2024. https://www.eurekalert.org/news-releases/1037495 Marx, Danae. “Unraveling the mysteries of the Mongolian Arc: exploring a monumental 405-kilometer wall system in Eastern Mongolia.” EurekAlert. 1/3/2024. https://www.eurekalert.org/news-releases/1030161 Matthew Steggle, John Shakespeare's "Spiritual Testament" Is Not John Shakespeare's, Shakespeare Quarterly (2024). DOI: 10.1093/sq/quae003 net. “Medieval love badge discovered in Poland.” https://www.medievalists.net/2024/02/medieval-love-badge-discovered-in-poland/ Metcalfe, Tom. “3,300-year-old tablet from mysterious Hittite Empire describes catastrophic invasion of four cities.” LiveScience. 3/11/2024. https://www.livescience.com/archaeology/3300-year-old-tablet-from-mysterious-hittite-empire-describes-catastrophic-invasion-of-four-cities Metcalfe, Tom. “Undeciphered script from Easter Island may predate European colonization.” LiveScience. 2/9/2024. https://www.livescience.com/archaeology/undeciphered-script-from-easter-island-may-predate-european-colonization Moran, Tony. “First DNA study of ancient Eastern Arabians reveals malaria adaptation – study.” EurekAlert. 2/27/2024. https://www.eurekalert.org/news-releases/1035287 Morris, Steven. “Tintern Abbey excavation suggests poor people were later buried alongside lords.” Steven Morris. The Guardian. 1/3/2024. https://www.theguardian.com/science/2024/jan/04/tintern-abbey-excavation-suggests-poor-people-were-later-buried-alongside-lords O'Laughlin Frank. “‘Rising tide lifts all boats': Century-old shipwreck unearthed on Massachusetts beach.” Boston 25 News. 3/12/2024. https://www.boston25news.com/news/local/rising-tide-lifts-all-boats-century-old-shipwreck-unearthed-massachusetts-beach/DLLJF5C3DZGKJOEUU7KTRUWUZI/ org. “Archaeologists probe mysterious Canadian shipwreck.” 2/6/2024. https://phys.org/news/2024-02-archaeologists-probe-mysterious-canadian-shipwreck.html org. “Vessel off Florida Keys identified as British warship that sank in the 18th century.” 3/10/2024. https://phys.org/news/2024-03-vessel-florida-keys-british-warship.html#google_vignette Qiblawi, Adnan. “Italians Worry the Deciphering of the Herculaneum Scrolls Could Lead to More Digs.” 2/20/2024. https://news.artnet.com/art-world/italians-fear-more-herculaneum-digs-vesuvius-2437451 Quiblawi, Adnan. “Spanish Archaeologists Make the Sweet Discovery of a 19th-Century Chocolate Factory.” ArtNet. 2/15/2024. https://news.artnet.com/art-world/barcelona-19th-century-chocolate-factory-2435176 Rascius, Brendan. “Spicy wine: New study reveals ancient Romans may have had peculiar tastes.” Phys.org. 1/24/2024. https://phys.org/news/2024-01-spicy-wine-reveals-ancient-romans.html Schrader, Adam. “Ancient Lipstick Dating Back More Than Three Millennia Is Found in Iran.” ArtNet. 2/14/2024. https://news.artnet.com/art-world/ancient-lipstick-found-in-iran-2434396 Schrader, Adam. “The Van Gogh Museum Fires Four Staff Members Over Pokémon Chaos.” ArtNet. 1/24/2024. https://news.artnet.com/art-world/van-gogh-museum-fires-workers-pokemon-2422901 Shoichet, Catherine E. “A new trove of records could help many reconnect with their Irish roots. They come from a surprising source.” CNN. 3/8/2024. https://www.cnn.com/2024/03/08/world/irish-ancestry-guinness-brewery-archives-cec/index.html Smithsonian Magazine. “Metal Detectorist Finds Rare 1,500-Year-Old Gold Ring in Denmark.” 2/26/2024. https://www.smithsonianmag.com/smart-news/metal-detectorist-discovers-a-rare-1500-year-old-gold-ring-in-denmark-180983830/ ‘ South Tyrol Museum of Archaeology. “Ötzi's tattooing technique through self-experimentation.” https://www.iceman.it/en/tattootechniqueotzi/ Sullivan, Will. “Ancient DNA From Eurasian Herders Sheds Light on the Origins of Multiple Sclerosis.” Smithsonian Magazine. 1/12/2024. https://www.smithsonianmag.com/smart-news/ancient-dna-from-eurasian-herders-sheds-light-on-the-origins-of-multiple-sclerosis-180983579/ The Francis Crick Institute. “First prehistoric person with Turner syndrome identified from ancient DNA.” 1/11/2024 https://phys.org/news/2024-01-prehistoric-person-turner-syndrome-ancient.html The History Blog. “Full gamut of Neolithic occupation, funerary practices found at site in France.” http://www.thehistoryblog.com/archives/69681 The History Blog. “Medieval love token found under Gdańsk port crane.” 2/17/2024. https://www.thehistoryblog.com/archives/69492 The History Blog. “Rare medieval belt loop found in Poland.” 3/20/2024. https://www.thehistoryblog.com/archives/69734 The History Blog. “Rare Merovingian gold ring found in Jutland.” 2/20/2024. https://www.thehistoryblog.com/archives/69517 The History Blog. “Roman silver toilet spoon found in Wales.” 1/30/2024. https://www.thehistoryblog.com/archives/69380 The History Blog. “Section of Roman 3rd century wall found in Aachen.” 3/24/2024. http://www.thehistoryblog.com/archives/69767 The History Blog. “Warring States cemetery with chariot burial found in central China.” https://www.thehistoryblog.com/archives/69748 The National Archives. “Pristine sweater in parcel posted in 1807.” 2/29/2024. https://www.nationalarchives.gov.uk/about/news/pristine-sweater-found-in-parcel-posted-in-1807/ Thijs Porck, Newly Discovered Pieces of an Old English Glossed Psalter: The Alkmaar Fragments of the N-Psalter, Anglo-Saxon England (2024). DOI: 10.1017/S0263675123000121 Thorsberg, Christian. “DNA From 2,000-Year-Old Skeletons Hints at the Origins of Syphilis.” Smithsonian Magazine. 1/29/2024. https://www.smithsonianmag.com/smart-news/dna-from-2000-year-old-skeletons-hints-at-the-origins-of-syphilis-180983657/ Tondo, Lorenzo. “Archaeologists find Pompeii fresco depicting Greek mythological siblings.” The Guardian. 3/1/2024. https://www.theguardian.com/science/2024/mar/01/pompeii-fresco-phrixus-and-helle-greek-mythological-siblings S. Department of the Interior. “Interior Department Announces Final Rule for Implementation of the Native American Graves Protection and Repatriation Act.” 12/6/2023. https://www.doi.gov/pressreleases/interior-department-announces-final-rule-implementation-native-american-graves “Anglo-Saxon cemetery discovered in Lincolnshire to appear on BBC.” https://www.viking-link.com/news/anglo-saxon-cemetery-discovered-in-lincolnshire-to-appear-on-bbc-s-digging-for-britain/ Weber, Bob. “Divers involved in Franklin expedition say the 2023 season 'highly productive'.” CBC. 1/29/2024. https://www.cbc.ca/news/canada/north/franklin-expedition-update-2024-1.7097874 Whiddington, Richard. “Archaeologists in Brazil Discover 16 New Rock Art Sites.” ArtNet. 3/14/2024. https://news.artnet.com/art-world/16-new-rock-art-sites-brazil-2452134 See omnystudio.com/listener for privacy information.

Time for all the things literally or figuratively unearthed in the first quarter of 2024. Part one includes updates, burial sites, walls, edibles and potables, and art and architecture.  Research: Abdallah, Hannah. “The first Neolithic boats in the Mediterranean.” EurekAlert. 3/20/2024. https://www.eurekalert.org/news-releases/1037843 Adam Rohrlach, Cases of trisomy 21 and trisomy 18 among historic and prehistoric individuals discovered from ancient DNA, Nature Communications (2024). DOI: 10.1038/s41467-024-45438-1. www.nature.com/articles/s41467-024-45438-1 Addley, Esther. “‘Flat-packed furniture for the next life': Roman funerary bed found in London.” The Guardian. 2/5/2024. https://www.theguardian.com/science/2024/feb/05/flat-packed-furniture-for-the-next-life-roman-funerary-bed-found-in-london Alberge, Dalya. “‘Incredibly rare' discovery reveals bedbugs came to Britain with the Romans.” The Guardian. 2/3/2024. https://www.theguardian.com/environment/2024/feb/03/incredibly-rare-discovery-reveals-bedbugs-came-to-britain-with-the-romans Anderson, Sonja. “Another Mysterious Roman Dodecahedron Has Been Unearthed in England.” Smithsonian. 1/22/2024. https://www.smithsonianmag.com/smart-news/another-of-ancient-romes-mysterious-12-sided-objects-has-been-found-in-england-180983632/ Anderson, Sonja. “Bodies and Treasure Found in Polish Lake Could Be Connected to Ancient Water Ritual.” Smithsonian. 1/26/2024. https://www.smithsonianmag.com/smart-news/ancient-europeans-buried-bodies-and-treasure-in-this-polish-lake-180983666/ Anderson, Sonja. “Just How Old Are the Cave Paintings in Spain's Cova Dones?.” Smithsonian Magazine. January/February 2024. https://www.smithsonianmag.com/history/how-old-cave-paintings-spain-cova-dones-180983456/ Anderson, Sonja. “Police Find Ancient Teenager's Body, Preserved in Irish Bog for 2,500 Years.” 2/6/2024. https://www.smithsonianmag.com/smart-news/a-bog-in-northern-ireland-preserved-this-teenagers-body-for-2500-years-180983734/ Anderson, Sonja. “Sunken British Warship That Left Crew Marooned for 66 Days Has Been Identified.” Smithsonian Magazine. 3/27/2024. https://www.smithsonianmag.com/smart-news/how-the-marooned-crew-of-this-sunken-warship-escaped-the-florida-keys-in-improvised-boats-180984028/ Anderson, Sonja. “This Medieval Sword Spent 1,000 Years at the Bottom of a Polish River.” Smithsonian. 2/6/2024. https://www.smithsonianmag.com/smart-news/this-medieval-sword-spent-1000-years-at-the-bottom-of-a-polish-river-180983684/ “Megalithic ‘Blinkerwall' Found in the Baltic Sea.” 2/14/2024. https://www.archaeology.org/news/12157-240214-baltic-sea-blinkerwall “Unbaked Neolithic Bread Identified in Turkey.” 3/6/2024. https://www.archaeology.org/news/12195-240306-turkey-unbaked-bread org. “Ship's Bell Recovered From Torpedoed WWI Destroyer.” 2/15/2024. https://www.archaeology.org/news/12161-240215-jacob-jones-bell ArtNet News. “Archaeologists Discover a Medieval Kitchen in a Polish Museum's Basement.”2/8/2024. https://news.artnet.com/art-world/royal-kitchen-poland-museum-basement-2429236 Babbs, Verity. “A Chinese Imperial Robe Found in a Cardboard Box Could Fetch $60,000 at Auction.” ArtNet. 2/29/2024. https://news.artnet.com/market/imperial-robe-dreweatts-2444018 Babbs, Verity. “A Liverpool Museum Wants Your Help to ID This Enigmatic Portrait.” ArtNet. 3/22/2024. https://news.artnet.com/art-world/liverpool-museums-black-boy-information-request-2457075 Babbs, Verity. “An Artifact Found by a Metal Detectorist in Wales Is Officially Treasure.” 3/19/2024. https://news.artnet.com/art-world/silver-thimble-treasure-2454023 Babbs, Verity. “Experts Have Identified the Tombs Where Alexander the Great's Family Are Buried.” Artnet. 2/21/2024. https://news.artnet.com/art-world/alexander-the-great-father-tomb-2437376 Babbs, Verity. “Is the Secret Ingredient to Preserving Ancient Papyrus…Wasabi?.” ArtNet. 2/29/2024. https://news.artnet.com/art-world/wasabi-ancient-egyptian-papyrus-2443171 Bangor University. “Researchers locate cargo ship SS Hartdale, torpedoed in 1915.” Phys.org. 3/13/2024. https://phys.org/news/2024-03-cargo-ship-ss-hartdale-torpedoed.html#google_vignette Bartelme, Tony. “Searching for Amelia Earhart.” Post and Courier. https://www.postandcourier.com/news/special_reports/amelia-earhart-search-tony-romeo-deep-sea-vision/article_3a42e6a8-a0e5-11ee-a942-77a1581d6b19.html Binswanger, Julia. “Engravings on 2,000-Year-Old Knife Might Be the Oldest Runes Ever Found in Denmark.” 1/25/2025. https://www.smithsonianmag.com/smart-news/archaeologists-find-denmarks-oldest-written-word-on-a-2000-year-old-knife-180983650/ Binswanger, Julia. “Metal Detectorist Finds a Rare 3,000-Year-Old Dress Fastener.” Smithsonian. 3/13/2024. https://www.smithsonianmag.com/smart-news/metal-detectorist-finds-a-potentially-life-changing-3000-year-old-gold-accessory-180983770/ Cardiff University. “Evidence of ancient medieval feasting rituals uncovered in grounds of historic property.” Phys.org. 1/4/2024. https://phys.org/news/2024-01-evidence-ancient-medieval-feasting-rituals.html Cawley, Laurence & Sam Russell. “Medieval paintings found at Christ's College, Cambridge by builders.” 1/9/2024. https://www.bbc.com/news/uk-england-cambridgeshire-67926737 CBS News. “Theft of ruby slippers from "Wizard of Oz" was reformed mobster's "one last score," court memo says.” 1/21/2024. https://www.cbsnews.com/minnesota/news/reformed-mobster-one-last-score-judy-garlands-wizard-of-oz-ruby-slippers/. Clayton, Abene. “Second man charged with stealing Dorothy's Wizard of Oz ruby slippers.” The Guardian. 3/18/2024. https://www.theguardian.com/us-news/2024/mar/18/wizard-of-oz-ruby-slippers-stolen-second-man-charged “Discovery of immense fortifications dating back 4,000 years in northwestern Arabia.” Phys.org. 1/10/2024. https://phys.org/news/2024-01-discovery-immense-fortifications-dating-years.html#google_vignette “Solving the 120-year maritime mystery of the SS Nemesis.” PhysOrg. 2/26/2024. https://phys.org/news/2024-02-year-maritime-mystery-ss-nemesis.html Deb, Sopan. “Old Newspaper Stories Offer Clues to 19th-Century Shipwreck in Lake Michigan.” New York Times. 3/28/2024. https://www.nytimes.com/2024/03/28/us/uss-milwaukee-shipwreck.html?smid=em-share Deter-Wolf A, Robitaille B, Riday D, Burlot A, Sialuk Jacobsen M. Chalcolithic Tattooing: Historical and Experimental Evaluation of the Tyrolean Iceman's Body Markings. European Journal of Archaeology. Published online 2024:1-22. doi:10.1017/eaa.2024.5 Dietrich, Oliver. “Burial mounds and a chariot grave. Archaeologists discover a Neolithic burial landscape on the Eulenberg near Magdeburg.” 3/15/2024. https://idw-online.de/en/news830373 Drury-Bradey, Paul. “Huge tsunami with 20 meter waves may have wiped out Stone Age communities in Northumberland.” Phys.org. 1/29/2024. https://phys.org/news/2024-01-huge-tsunami-meter-stone-age.html#google_vignette El-Aref, Nevine. “Spanish archaeologists unearth Ptolemaic and Roman treasures in Minya's Al Bahnasa.” Ahram Online. 1/8/2024. https://english.ahram.org.eg/News/515253.aspx Eskandari, N., De Carlo, E., Zorzi, F. et al. A Bronze Age lip-paint from southeastern Iran. Sci Rep 14, 2670 (2024). https://doi.org/10.1038/s41598-024-52490-w Georgiou, Aristos. “Prehistoric Burials Reveal Early Evidence of Body Piercing 11,000 Years Ago.” Newsweek. 3/11/2024. https://www.newsweek.com/prehistoric-burials-reveal-early-evidence-body-piercing-11000-years-ago-1877984 Green, Clare. “First prehistoric person with Turner syndrome identified from ancient DNA.” Via EurekAlert. 1/11/2024. https://www.eurekalert.org/news-releases/1030707 Hemsworth, Wade. “Researchers create method to detect cases of anemia in archaeological remains.” Via EurekAlert. 2/28/2024. https://www.eurekalert.org/news-releases/1035984 Huntington, Stewart. “New NAGPRA rules: ‘We have an obligation to change'.” Indian Country Today. 3/20/2024. https://ictnews.org/news/new-nagpra-rules-we-have-an-obligation-to-change “ICT Reports: NAGPRA crackdown sends museums reeling.” Indian Country Today. 3/22/2024. https://ictnews.org/news/ict-reports-nagpra-crackdown-sends-museums-reeling Killgrove, Kristina. “1st known tuberculosis cases in Neanderthals revealed in prehistoric bone analysis.” LiveScience. 2/2/2024. https://www.livescience.com/archaeology/1st-known-tuberculosis-cases-in-neanderthals-revealed-in-prehistoric-bone-anaylsis Kuta, Sarah. “Everyone Thought This 4,000-Year-Old Tomb Had Been Destroyed. Then, an Archaeologist Found It.” Smithsonian. 1/30/2024. https://www.smithsonianmag.com/smart-news/lost-tomb-rediscovered-ireland-180983662/ Lawson-Tancred, Jo. “A Stolen Van Gogh Painting Worth $6.5 Million Will Go Back on Display.” Artnet. 2/8/2024. https://news.artnet.com/art-world/stolen-van-gogh-on-display-2430094 Lawson-Tancred, Jo. “British Museum Will Publicly Display Some of Its Stolen Gems.” 2/2/2024. https://news.artnet.com/art-world/british-museum-gems-on-display-2427128 Lawson-Tancred, Jo. “Students Make Major Breakthrough in Use of A.I. to Decipher Ancient Scrolls.” Artnet. 2/7/2024. https://news.artnet.com/art-world/students-make-major-breakthrough-in-use-of-a-i-to-decipher-ancient-scrolls-2429506 Leonardo P. Troiano et al, A remarkable assemblage of petroglyphs and dinosaur footprints in Northeast Brazil, Scientific Reports (2024). DOI: 10.1038/s41598-024-56479-3 Lewsey, Fred. “Study reveals ‘cozy domesticity' of prehistoric stilt-house dwellers in England's ancient marshland.” University of Cambridge via EurekAlert. 3/19/2024. https://www.eurekalert.org/news-releases/1037495 Marx, Danae. “Unraveling the mysteries of the Mongolian Arc: exploring a monumental 405-kilometer wall system in Eastern Mongolia.” EurekAlert. 1/3/2024. https://www.eurekalert.org/news-releases/1030161 Matthew Steggle, John Shakespeare's "Spiritual Testament" Is Not John Shakespeare's, Shakespeare Quarterly (2024). DOI: 10.1093/sq/quae003 net. “Medieval love badge discovered in Poland.” https://www.medievalists.net/2024/02/medieval-love-badge-discovered-in-poland/ Metcalfe, Tom. “3,300-year-old tablet from mysterious Hittite Empire describes catastrophic invasion of four cities.” LiveScience. 3/11/2024. https://www.livescience.com/archaeology/3300-year-old-tablet-from-mysterious-hittite-empire-describes-catastrophic-invasion-of-four-cities Metcalfe, Tom. “Undeciphered script from Easter Island may predate European colonization.” LiveScience. 2/9/2024. https://www.livescience.com/archaeology/undeciphered-script-from-easter-island-may-predate-european-colonization Moran, Tony. “First DNA study of ancient Eastern Arabians reveals malaria adaptation – study.” EurekAlert. 2/27/2024. https://www.eurekalert.org/news-releases/1035287 Morris, Steven. “Tintern Abbey excavation suggests poor people were later buried alongside lords.” Steven Morris. The Guardian. 1/3/2024. https://www.theguardian.com/science/2024/jan/04/tintern-abbey-excavation-suggests-poor-people-were-later-buried-alongside-lords O'Laughlin Frank. “‘Rising tide lifts all boats': Century-old shipwreck unearthed on Massachusetts beach.” Boston 25 News. 3/12/2024. https://www.boston25news.com/news/local/rising-tide-lifts-all-boats-century-old-shipwreck-unearthed-massachusetts-beach/DLLJF5C3DZGKJOEUU7KTRUWUZI/ org. “Archaeologists probe mysterious Canadian shipwreck.” 2/6/2024. https://phys.org/news/2024-02-archaeologists-probe-mysterious-canadian-shipwreck.html org. “Vessel off Florida Keys identified as British warship that sank in the 18th century.” 3/10/2024. https://phys.org/news/2024-03-vessel-florida-keys-british-warship.html#google_vignette Qiblawi, Adnan. “Italians Worry the Deciphering of the Herculaneum Scrolls Could Lead to More Digs.” 2/20/2024. https://news.artnet.com/art-world/italians-fear-more-herculaneum-digs-vesuvius-2437451 Quiblawi, Adnan. “Spanish Archaeologists Make the Sweet Discovery of a 19th-Century Chocolate Factory.” ArtNet. 2/15/2024. https://news.artnet.com/art-world/barcelona-19th-century-chocolate-factory-2435176 Rascius, Brendan. “Spicy wine: New study reveals ancient Romans may have had peculiar tastes.” Phys.org. 1/24/2024. https://phys.org/news/2024-01-spicy-wine-reveals-ancient-romans.html Schrader, Adam. “Ancient Lipstick Dating Back More Than Three Millennia Is Found in Iran.” ArtNet. 2/14/2024. https://news.artnet.com/art-world/ancient-lipstick-found-in-iran-2434396 Schrader, Adam. “The Van Gogh Museum Fires Four Staff Members Over Pokémon Chaos.” ArtNet. 1/24/2024. https://news.artnet.com/art-world/van-gogh-museum-fires-workers-pokemon-2422901 Shoichet, Catherine E. “A new trove of records could help many reconnect with their Irish roots. They come from a surprising source.” CNN. 3/8/2024. https://www.cnn.com/2024/03/08/world/irish-ancestry-guinness-brewery-archives-cec/index.html Smithsonian Magazine. “Metal Detectorist Finds Rare 1,500-Year-Old Gold Ring in Denmark.” 2/26/2024. https://www.smithsonianmag.com/smart-news/metal-detectorist-discovers-a-rare-1500-year-old-gold-ring-in-denmark-180983830/ ‘ South Tyrol Museum of Archaeology. “Ötzi's tattooing technique through self-experimentation.” https://www.iceman.it/en/tattootechniqueotzi/ Sullivan, Will. “Ancient DNA From Eurasian Herders Sheds Light on the Origins of Multiple Sclerosis.” Smithsonian Magazine. 1/12/2024. https://www.smithsonianmag.com/smart-news/ancient-dna-from-eurasian-herders-sheds-light-on-the-origins-of-multiple-sclerosis-180983579/ The Francis Crick Institute. “First prehistoric person with Turner syndrome identified from ancient DNA.” 1/11/2024 https://phys.org/news/2024-01-prehistoric-person-turner-syndrome-ancient.html The History Blog. “Full gamut of Neolithic occupation, funerary practices found at site in France.” http://www.thehistoryblog.com/archives/69681 The History Blog. “Medieval love token found under Gdańsk port crane.” 2/17/2024. https://www.thehistoryblog.com/archives/69492 The History Blog. “Rare medieval belt loop found in Poland.” 3/20/2024. https://www.thehistoryblog.com/archives/69734 The History Blog. “Rare Merovingian gold ring found in Jutland.” 2/20/2024. https://www.thehistoryblog.com/archives/69517 The History Blog. “Roman silver toilet spoon found in Wales.” 1/30/2024. https://www.thehistoryblog.com/archives/69380 The History Blog. “Section of Roman 3rd century wall found in Aachen.” 3/24/2024. http://www.thehistoryblog.com/archives/69767 The History Blog. “Warring States cemetery with chariot burial found in central China.” https://www.thehistoryblog.com/archives/69748 The National Archives. “Pristine sweater in parcel posted in 1807.” 2/29/2024. https://www.nationalarchives.gov.uk/about/news/pristine-sweater-found-in-parcel-posted-in-1807/ Thijs Porck, Newly Discovered Pieces of an Old English Glossed Psalter: The Alkmaar Fragments of the N-Psalter, Anglo-Saxon England (2024). DOI: 10.1017/S0263675123000121 Thorsberg, Christian. “DNA From 2,000-Year-Old Skeletons Hints at the Origins of Syphilis.” Smithsonian Magazine. 1/29/2024. https://www.smithsonianmag.com/smart-news/dna-from-2000-year-old-skeletons-hints-at-the-origins-of-syphilis-180983657/ Tondo, Lorenzo. “Archaeologists find Pompeii fresco depicting Greek mythological siblings.” The Guardian. 3/1/2024. https://www.theguardian.com/science/2024/mar/01/pompeii-fresco-phrixus-and-helle-greek-mythological-siblings S. Department of the Interior. “Interior Department Announces Final Rule for Implementation of the Native American Graves Protection and Repatriation Act.” 12/6/2023. https://www.doi.gov/pressreleases/interior-department-announces-final-rule-implementation-native-american-graves “Anglo-Saxon cemetery discovered in Lincolnshire to appear on BBC.” https://www.viking-link.com/news/anglo-saxon-cemetery-discovered-in-lincolnshire-to-appear-on-bbc-s-digging-for-britain/ Weber, Bob. “Divers involved in Franklin expedition say the 2023 season 'highly productive'.” CBC. 1/29/2024. https://www.cbc.ca/news/canada/north/franklin-expedition-update-2024-1.7097874 Whiddington, Richard. “Archaeologists in Brazil Discover 16 New Rock Art Sites.” ArtNet. 3/14/2024. https://news.artnet.com/art-world/16-new-rock-art-sites-brazil-2452134 See omnystudio.com/listener for privacy information.

Sima Qian strikes again. This time around we look at the well-known saying, Máo Suì Zì Jiàn 毛遂自荐. I tend to favor those 成语's from the Warring States Period. This one concerns the particularly volatile time in the Warring States during the reign of the aggressive and pugnacious Qin King Zhaoxiang. After a disastrous defeat at Changping in 260 BC, the State of Zhao had to seek urgent assistance from Chu. In this familiar story, we see how Mao Sui, at the time, no one of consequence, steps up to offer his help during a dark hour for Zhao. His value is doubted but Mao Sui proved them wrong. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sima Qian strikes again. This time around we look at the well-known saying, Máo Suì Zì Jiàn 毛遂自荐. I tend to favor those 成语's from the Warring States Period. This one concerns the particularly volatile time in the Warring States during the reign of the aggressive and pugnacious Qin King Zhaoxiang. After a disastrous defeat at Changping in 260 BC, the State of Zhao had to seek urgent assistance from Chu. In this familiar story, we see how Mao Sui, at the time, no one of consequence, steps up to offer his help during a dark hour for Zhao. His value is doubted but Mao Sui proved them wrong. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sima Qian strikes again. This time around we look at the well-known saying, Máo Suì Zì Jiàn 毛遂自荐. I tend to favor those 成语's from the Warring States Period. This one concerns the particularly volatile time in the Warring States during the reign of the aggressive and pugnacious Qin King Zhaoxiang. After a disastrous defeat at Changping in 260 BC, the State of Zhao had to seek urgent assistance from Chu. In this familiar story, we see how Mao Sui, at the time, no one of consequence, steps up to offer his help during a dark hour for Zhao. His value is doubted but Mao Sui proved them wrong. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sima Qian strikes again. This time around we look at the well-known saying, Máo Suì Zì Jiàn 毛遂自荐. I tend to favor those 成语's from the Warring States Period. This one concerns the particularly volatile time in the Warring States during the reign of the aggressive and pugnacious Qin King Zhaoxiang. After a disastrous defeat at Changping in 260 BC, the State of Zhao had to seek urgent assistance from Chu. In this familiar story, we see how Mao Sui, at the time, no one of consequence, steps up to offer his help during a dark hour for Zhao. His value is doubted but Mao Sui proved them wrong. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sima Qian strikes again. This time around we look at the well-known saying, Máo Suì Zì Jiàn 毛遂自荐. I tend to favor those 成语's from the Warring States Period. This one concerns the particularly volatile time in the Warring States during the reign of the aggressive and pugnacious Qin King Zhaoxiang. After a disastrous defeat at Changping in 260 BC, the State of Zhao had to seek urgent assistance from Chu. In this familiar story, we see how Mao Sui, at the time, no one of consequence, steps up to offer his help during a dark hour for Zhao. His value is doubted but Mao Sui proved them wrong. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sima Qian strikes again. This time around we look at the well-known saying, Máo Suì Zì Jiàn 毛遂自荐. I tend to favor those 成语's from the Warring States Period. This one concerns the particularly volatile time in the Warring States during the reign of the aggressive and pugnacious Qin King Zhaoxiang. After a disastrous defeat at Changping in 260 BC, the State of Zhao had to seek urgent assistance from Chu. In this familiar story, we see how Mao Sui, at the time, no one of consequence, steps up to offer his help during a dark hour for Zhao. His value is doubted but Mao Sui proved them wrong. Learn more about your ad choices. Visit megaphone.fm/adchoices

It's one of the most iconic structures in the world: The Great Wall of China.But is it just one wall? And who built it and why? Today, Tristan Hughes is joined by William Lindesay OBE to delve into the ancient history of this epic structure and to answer these questions and more.Together, they uncover the origin story. From the Warring States around 300 BC to the Qin Dynasty and China's first emperor, and then to its expansion during the Han Dynasty. They explore the evolution of the walls' symbolism and significance, the role it played in protecting against nomadic threats, through to modern day conservation and protection efforts and how important it is to understanding China's military and cultural history.We need your help! We're working on something special and we need your questions about the Roman Empire. Let us know here.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code ANCIENTS - sign up here.You can take part in our listener survey here.

Apologies for any degradation of the sound quality.  This was recorded while we were traveling, and the room setup was not ideal, so if sounds like I'm in a cave, you know why ;) This episode we head over to the continent to kick off the Tang dynasty.  The Tang dynasty was extremely influential on Yamato and later Japan, as well as the rest of East Asia.  And so we'll take a look at how it got its start and how it expanded along the silk road, while at the same time talking about the literally cutthroat politics of the period.  Especially in the royal house.  Nobody fights like family. For more information, check out the podcast webpage:  https://sengokudaimyo.com/podcast/episode-104   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 104: A Bloody Start to a Golden Age It was early in the morning on the fourth day of the sixth month of the ninth year of Wu De.    Brothers Li Jiancheng, Crown Prince, and his younger brother, Li Yuanji, were more than a bit annoyed--Their brother had apparently slandered them to their father, the Emperor, claiming that they had had illicit relationships with his concubines.  Although the accusations were false, they still had to come to the palace to clear their names.  So they left the crown prince's residence at the Eastern Palace and were traveling on horseback with a retinue of men through the private, forested royal park north of the city towards the Xuanwu Gate—the northern gate to the palace and to the great city of Chang'an. As they approached Linhu Hall, they noticed something was afoot: there were soldiers in the park, headed their way. It was immediately apparent that the accusations had been a ruse, and their brother meant for more than just to tarnish their honor.  As they fled eastward, back towards the Eastern palace, their brother, Li Shimin, came galloping towards them and called out to them.  Li Yuanji tried to draw his bow, but couldn't get to it in time, and Li Shimin shot and killed Li Jiancheng, their older brother and the crown prince. Li Yuanji himself fell from his horse as he dodged arrows from the attacking troops, but Li Shimin also became entangled in the brush of the park and had to dismount.  Li Yuanji ran up to his brother and tried to strangle him with his bow string, but soon he was chased off by reinforcements.  Li Yuanji fled on foot to Wude Hall, where he was finally caught and struck down with arrows.  Li Shimin's forces struck off the heads of the two murdered princes, and took them to the Xuanwu gate, where opposing forces were still fighting.  Seeing the heads of the two princes, it was clear that Li Shimin's ambush was victorious, and the princes' forces quickly dispersed. Three days later, the victorious Li Shimin was instated as the new crown prince.  Two months later, his father, Li Yuan, known to history as emperor Tang Gaozu, abdicated in favor of his son, who came to power as Emperor Taizong.  This was the start of the Zhenguan era, which would come to be seen as a golden age in the history of the various Chinese empires. --------------- Alright, so as may be apparent, we are deviating a bit from our discussion of Yamato to look at some of the events on the continent.  This is because the rise of the Tang dynasty would have an incredible impact on the Japanese archipelago.  For one, it was the alliance between the Tang and Silla that would eventually mean the removal of Yamato and its allies from the Korean peninsula.  In addition, however, the Tang dynasty's access to the silk road and its grandiose government would become an exemplar for Yamato and many other polities who wished to demonstrate their political and cultural sophistication.  Many of the laws and even court dress would mimic that of the Tang court—with a local flare, of course.  In addition, the Tang dynasty brought a relative stability to the continent that would last for over two hundred years.  Of course, none of that was known at the outset, and like many previous kingdoms, the Tang dynasty was born out of bloodshed. We've mentioned several times how the Sui Dynasty was growing increasingly unpopular in the late 6th and early 7th centuries.  Wars continued to cost money and lives, as did the giant public works projects of the periods - though the Grand Canal would be one of the greatest constructions of any age, uniting the Yangzi and Yellow River basins in myriad ways, powering the regions' economies for centuries to come. Into this Sui period came a man of the Li family named Yuan.  We mentioned him back in episode 102, but I figured he could do with a little more backstory.  Li Yuan's family originated in the frontier regions.  Official biographies had connected him to the founder of the Western Liang dynasty, and his family had served in various roles as the different northern kingdoms rose and fell.  The Li family had been providing military service since the time of Yuan's great-grandfather, and Li Yuan himself had been serving since the early 600s.  He was made a general and placed in charge of the Dongguang pass  in the Taihang mountains.  There, he largely stayed out of the limelight.  At one point, he was summoned to the palace and rather than going he feigned illness, instead. You see, around this time there was a prophecy flying around that someone with the surname of Li would try to take the throne from Sui Emperor, Emperor Yang, so it may have been in Li Yuan's best interest to avoid the court and anything that could draw Emperor Yang's suspicions.  He continued to do everything in his power to make himself seem unthreatening, even as rebellions were breaking out across the Empire. In 614, the Sui army was defeated by Goguryeo, and the Sui court was plagued by numerous uprisings.  Li Yuan may have sat it out if it weren't for his son, Li Shimin.  Like many youthful individuals, Li Shimin was less than invested in the current administration.  He and several of his close acquaintances began to scheme behind his father's back, with plans to join the other uprisings and hope to take a piece of the pie.  Eventually, they blackmailed Li Yuan into marching on the capital of Daxingcheng in 617, threatening to expose several illicit relationships from his time at the court—relationships that would have surely put him at odds with the Emperor.  At the same time, Emperor Yang had fled to the southern capital along the banks of the Yangzi River, but his son and heir, Yang You, was still in the capital.  Li Yuan marched on imperial city of Daxingcheng, near the ancient capital of Chang'an, claiming that he was coming to protect the young heir. Taking control of the capital city put Li Yuan at odds with imperial forces, who did not necessarily accept Li Yuan's altruistic claims.  Li Yuan and his sons, including Li Shimin and Li Jiangcheng, were drawn into fighting.  Even Li Yuan's daughter, Pingyang, the wife of general Chai Shao, contributed to the war effort.  She personally raised an army and led it into battle, becoming the first female general of what would be known as the Tang dynasty. In 618, Emperor Yang of Sui was assassinated by another general, Yuwen Huaji, and the throne passed to his son, Yang You, known as Emperor Gong of Sui.  However, Li Yuan pressured the newly made Emperor Gong to yield the throne to him.  Since Li Yuan had inherited the title “Duke of Tang” from his paternal line, he used that as the name of his new dynasty, and became known as Tang Gaozu—the High Founder of Tang. It wasn't enough to simply take the throne, though.  There were still many other warlords looking to take his place.  After all, unification had only come about some thirty or forty years prior.  Up to that point, there had been numerous, often competing kingdoms, especially in the north.  It was quite possible that the Sui dynasty was just a fluke, and most people no doubt expected the empire to fall once more into chaos. Still, although he definitely had to back it up with military might, often led by his sons and close confidants, Li Yuan went about the process of enacting his sovereignty.  This included various state rituals, as well as a reform of the administration.  For one thing, they renamed the capital.  Daxingcheng had been built nearby the ancient capital of Chang'an, and so they renamed Daxingcheng to the ancient name of Chang'an. In addition, he sought out various supernatural portents.  He also enjoyed the support of various Daoists, who believed that the founder of Daoism, Laozi, was from the Li family.  There was a belief at the time that a messianic ruler from the Li family would bring about the Daoist millennium.  And to better understand that, it may be useful to understand a little bit about Daoism. Daoism, first and foremost, is one of the more well known religions to come out of China, and often is found side by side what would seem to be its polar opposite, Confucianism.  However, the two have more in common than one might at first assume. The believed founder of Daoism is known as Laozi, though some later sources, including the Qin dynasty “Records of the Grand Historian”, by Sima Chen, would claim for him the name Li Er.  Laozi was said to have been a scholar who abandoned the world, and as he was leaving the empire for parts unknown, an astute guard recognized him and requested that before he left that he write down his accumulated wisdom before he would let the old sage leave.  That became the work known as the Dao De Jing, or the Classic of the Way and Virtue. The opening of the Dao De Jing is rather famous: Dao ke Dao, feichang Dao. Or, according to one translation:  The Dao that can be known is not the eternal Dao. However, no English translation truly does the original justice. Traditionally, Laozi is said to have been a contemporary of Confucius, and some of the earliest writings on him, in the Warring States period writings of Zhuangzi, often show Confucius in awe of Laozi.  That said, most tend to agree that Laozi himself likely never existed, and that the Dao De Jing was assembled over the years from various poems and sayings that fit with the general theme of formlessness and a general concept of following the Way, a rather ill defined concept of natural order, one which humans are constantly pushing against, often to our detriment. Truth is that both Confucius and Laozi—or whomever compiled the Dao De Jing—wrote about a thing called the “Dao” or “Way”.  Confucius was often talking about the “Way of Heaven”, describing an ordered universe where balance was kept by everyone remaining in their proper place, creating a series of rules around strict, hierarchical relationships, such as those between a father and son, or the ruler and subject.  According to Confucian thought, as long as things on Earth were properly ordered, that order would be reflected in the Heavens, and all of creation would be ordered as well. In Daoism, it is much less about attempting to order the universe, but rather about giving in to your natural place in the universe.  This is a much simplified version of both religions, but in general, where Confucianism tended to see serving at court as a virtue, Daoism tended to reject official life.  For many court officials, they would embrace Confucian ideals in their official lives, but often seek out Daoist pleasures in their free time. Religious Daoism, where it became more than simply a philosophical ideal, appears to have coalesced around the Han dynasty.  There are Daoist temples, though in this instance it is often intertwined with many other Sinitic philosophies and beliefs.  Thus things like the Queen Mother of the West and the Peaches of Immortality could be included in Daoist practice.  Things like the Yijing, the Book of Changes, and various divination methods could also be included. In many cases, “Daoist” seems to be used less to refer to a strict adherent to the philosophy of the supposed Laozi, and more as a general catchall for various folk beliefs.  Thus many people see the images of the Queen Mother of the West on Han Dynasty mirrors imported to Japan as evidence of a Daoist influence on the archipelago, while others note the lack of the further panoply of religious accoutrements that we would expect if it was truly a “Daoist” influence, and not just a few folk beliefs that made their way across the straits. However, by the time that Li Yuan was coming to the throne there was a thriving Daoist community in the Sui and burgeoning Tang dynasties, and if they believed that Li Yuan was an incarnation of Laozi—or at least a messianic descendant—who was he to dissuade them of such a notion? Li Yuan reached back into the past in other ways as well.  For one, he would reinstitute the Northern Wei “equal-field” system of state granted land, along with a system of prefectures and districts to help administer it.  This was largely an effort to help fill up the coffers, which had been emptied by the Sui and constant warfare, while also emphasizing state ownership of land, with individuals being mere tenants.  It also helped bring back into cultivation lands that had long lain fallow, often due to the constant fighting of the previous centuries. In 621, Li Yuan ordered the minting of new copper coins to help stabilize the currency.  Later Sui currency had been devalued by numerous forgeries as well as official debasement—mixing in less valuable metals to make the coins, while attempting to maintain the same denominations as before.  These new coins were meant to restore faith in the currency, but shortages would continue to plague the dynasty throughout its history, leading to the use of cloth as a common medium of exchange and tax payment, something that was also common on the archipelago, along with other goods, in lieu of rice or money. By 624, Li Yuan also announced a new legal code based on the old Han era code, although this was quickly expanded, since the needs of the code from the 3rd century Now initially, for all of their claims to the entire geographic area of the Sui dynasty, the newly established Tang dynasty really only had effective control over a small are of Guanzhou—the area around Chang'an itself.  Li Yuan hadn't been the only one to rise up, and just because he had declared himself the new emperor didn't mean that the other warlords were just giving up.  It wasn't like they had reached the end of a football match and everyone was now just going to go home. And so he and his sons found themselves campaigning for at least the next five years, and that was against the active threats.  Plenty of local elites, especially along the Yellow River basin, simply opted to hole up in their fortified settlements.  After all, they had no guarantees that this new Tang dynasty would last longer than any of the others in the past several centuries.  Often these local elites came under nominal vassalage of the Tang—and probably any other warlord that showed up—but in reality, based on how we see the Tang administration at work, it seems they were primarily left to their own devices, at least early on.  After all, Li Yuan and his sons had plenty of active threats to worry about. And it was definitely his sons who bore the brunt of the work.  Li Jiancheng, the eldest son, who would eventually be named Crown Prince, and Li Shimin each took charge of various troops against  the threats to the new Tang empire.  And they were, for the most part, successful.  They eventually brought a majority of the former Sui territory under their control, such that by 623 internal resistance had begun to wane, and by 624 the situation was largely under control. At least internally.  To the north and west there was another threat:  The khaganate of the Göktürks. Now for many people, if you hear “Turks” you might immediately think of the Ottomans in the region of modern Turkiye.  However, that is not where the Turkish people originated from.  In fact, the first mention of Turkic people appears to be out of the Altai mountains, in modern Mongolia, from around 545.  They appear to have been a nomadic group, as were many of the people of the steppes of central Eurasia.  By 551, only a short time after they were first documented by outside groups, they had established the Göktürk, or Celestial Turk, Khaganate, based in the Mongolian plateau.  From there they expanded in the 6th century, at one point spanning from the Byzantine and Sassanid Persian empires in the west all the way to the kingdoms and empires of the Yellow River basin in the east. Many of the ethnic Han kingdoms that clashed with the Göktürks instituted practices of basically paying them off to prevent raids and invasions of their territory.  Shortly after the founding of the Sui dynasty, the Turkic Khaganate split in two, after the death of the khagan, and so the Sui and Tang were actually dealing with what we know as the Eastern Turkic Khaganate.  They were known to the ethnic Han people as the Thuk-kyat people, a term that today is often transcribed as Tujue, due to the shift in Sinic pronunciation over time.  “Tujue” is often how you'll see it rendered in sources referencing Chinese documents. The Eastern Turkic Khaganate remained an issue for the Sui and Tang dynasties.  Initially, when the uprisings against the Sui began, the Göktürks actually pulled back for a bit, hoping to allow the internal conflicts to weaken their eastern neighbors, but as they saw the direction things were taking, with the Tang dynasty solidifying their power, they began to launch invasions and harass the border, forcing the Tang dynasty to send troops.  Initially Li Yuan attempted to by off the Eastern Turks, as previous dynasties had done, but while they were happy to take his money, the invasions did not stop. Eventually, things got so bad—and the internal conflicts were in a stable enough state—that Li Yuan, decided to send a force against them.  A fairly straightforward decision, supposedly, except, well… Throughout all of this conflict, Li Jiancheng and Li Shimin had been building up their own influence.  Li Jiancheng, as the eldest son of Li Yuan, was the Crown Prince, but Li Shimin had built up his own power and influence, to the point that Li Jiancheng and his other brother, Li Yuanji, were starting to look at how they could take care of him before he got so powerful and popular that Li Yuan was tempted to make him Crown Prince instead of Jiancheng.  At one point, Li Yuanji proposed inviting Li Shimin over and just having him killed, but Li Jiancheng balked at such direct and obvious fratricide. Instead, Li Jiancheng reportedly pushed his younger brother into positions that would possibly get him killed, but Li Shimin continued to succeed, thwarting his brother's plans and growing his own fame and power in the process. Finally, Li Jiancheng decided to take a different approach, and he suggested to his father that the army to defend the empire against the Turks should be led by none other than Li Yuanji.  This would mean moving a large portion of the army out from under Li Shimin's command to his brother, Li Yuanji, who would also accrue much of the fame and respect if he proved successful.  This was a huge blow to Li Shimin, who had heard rumors that his brothers were out to get him. Before setting out on such a campaign, it would have been expected that Li Shimin and his other brothers turn out to wish Li Yuanji success in his campaign.  That would have put Li Shimin in an extremely vulnerable position, where he could be arrested or even killed, without the usual protection of his own forces.  And so Li Shimin decided to be proactive. Before the campaign could set out, Li Shimin submitted accusations against Li Jiancheng and Li Yuanji that they were having illicit relations with the concubines of their father, the emperor.  This got Li Yuan's attention, and he called both of his sons back to the palace to investigate what was going on.  This is what led to that fateful incident known as the Xuanwu Gate Incident.  Unbeknownst to Li Yuan or his other sons, Li Shimin had forces loyal to him take over the Xuanwu gate the night before Li Jiancheng and Li Yuanji were to have their audience.  Ideally, at least from Li Shimin's position, they would have both been assassinated at Xuanwu gate, but as I noted at the start of the episode, things did not go exactly to plan.   There were several moments where a single stray arrow could have completely changed the course of things, but in the end, Li Shimin was triumphant. As the fighting was going on, Li Yuan heard the commotion.  Apparently he had been out in a boat on the lake in the palace enclosure—and yes, you heard that right, the palace included a lake, or at least a very large pond, such that the emperor could partake in a lazy morning upon the water.  When he heard the commotion, he guessed that the tensions between his sons must be at the heart of it, and even surmised that Li Shimin was likely behind it.  He got to shore and surrounded himself with courtiers, including known comrades and acquaintances of his son, Li Shimin. Eventually, a representative of Li Shimin arrived, and he told the court that Li Jiancheng and Li Yuanji had risen up in rebellion, but that Li Shimin had had them both put to death.  With Li Shimin's troops literally at the gates of the palace, and Li Jiancheng and Li Yuanji not exactly able to defend themselves, the accusation stood.  Several days later, no doubt under pressure from Li Shimin, Emperor Tang Gaozu, aka Li Yuan, officially made Li Shimin the Crown Prince.  Two months later, he abdicated in favor of Li Shimin, who came to power as Tang Taizong in 626 CE.  Li Yuan himself took on the title of Retired Emperor, and continued to live life in the palace, but with a much reduced impact on the political affairs of the empire. Li Shimin himself took the reins of power immediately, and set about cementing his rule in several different ways.  First off, to offset his particularly unfilial method of coming to the throne, Li Shimin engaged in performative Confucian virtue signaling.  He played the part of the dutiful son, at least in public, providing for his retired father and attempting to act the part of the sage ruler.  This was somewhat impeded by the cold relationship he and his father appear to have maintained after that point—apparently killing your siblings and forcing your father to abdicate are not exactly the kinds of bonding experiences that bring a father and son closer together.  Still, that was mostly kept in the confines of the private areas of the palace.  Publicly, he gathered accomplished military and civilian officials, and made sure to seek out their opinion.  The era of emperor Tang Taizong is known as the Zhenguan era, lasting from roughly 627 to 649, and it was considered to be synonymous with good governance by later historians and philosophers.  Granted, most of the examples of good governance only lasted long enough for Li Shimin to establish himself in his position as emperor.  Once he had solidified his power, and felt secure in his position, his rule changed to a more traditional and authoritarian model. Regarding the threat of invasion from the Eastern Turkic Khaganate, Li Shimin met the Turks at the Wei River, where he accused them of invading Tang territory and demanded restitution.  The Turks were impressed enough by his forces that they agreed to settle, offering thousands of horses and other goods, but Li Shimin declined their attempts to make it good.  Eventually, Li Shimin supported some of the more disaffected members of the Turkic Khaganate in a coup, and by 630 the Eastern Turkic Khaganate and their gateway to the Silk Road was under Tang dynasty control.  The Turks granted Li Shimin the title of Heavenly Khagan, placing him over both the Tang dynasty and the Eastern Turkic Khaganate. He then went about resettling surrendered Eastern Turks while sending agents to foment rebellions and civil wars in the Western Turkic Khaganate, which controlled the area from Yumenguan, the Jade Gate, west of Dunhuang, all the way to Sassanid Persia.  Dunhuang is an oasis city at the western end of the Gansu corridor, and the Jade Gate was considered to be the entry way to the Western Regions. As Emperor Taizong, Li Shimin placed a puppet Khagan on the throne of the Western Turkic Khaganate in 642, and then sent numerous campaigns against the Western Turks in a series of wars against those who hadn't simply given in to his will—first against the kingdom of Gaochang, a city cut from the rock of a giant plateau, and then on to the cities Karashr—known today by the Chinese name of Yanqi—and on to Kuqa.  The campaigns would outlive Emperor Taizong himself, and the khaganate was completely annexed by 657, giving the Tang dynasty complete mastery over at least one part of the silk road out to Sassanid Persia and the west. This would be huge, not only for the Tang dynasty, but for all of the cultures on the far eastern end of that silk road.  There would be an increase in material and cultural items that traversed the routes.  Chinese court dress even came to incorporate Turkic and Sogdian dress and clothing styles, which would eventually make their way to the Japanese archipelago, where they would take the tailored, round-necked collar designs for their own, eventually changing them, by the late Heian era, into their own distinctive garments. It also opened a route to India for those Buddhist scholars who wished to go and study at the source, such as it was.  As for Emperor Taizong, by the 630s, with his title as Heavenly Khagan, Li Shimin seems to have stopped worrying about performative Confucian virtues.  He took more direct control, and more often would quarrel with his ministers on various issues.  In 637 he also reworked the Tang legal code, further refining the law. At the same time, there were family matters he also had to attend to.  It seems like father, like son—while Li Shimin's eldest son, Li Chengqian was the Crown Prince, Shimin appeared to favor another son, Li Tai.  As such, these two brothers became bitter rivals.  Li Chengqian started to worry about his position as Crown Prince, and he consulted with some of his close advisors and confidants.  Their solution was not to take his brother out of the picture, but rather to take his own father out of the picture.  And so Li Chengqian reportedly entertained the idea of overthrowing his father, Emperor Taizong, at least as a thought experiment. And really, at this point, I have some suspicions that Li Shimin might very well have been a bit of an absentee father, because does Chengqian even know whom he is talking about trying to coup? Sure enough, Li Shimin learned about his sons extracurricular activities in 643 and he was less than happy with all of this.  Li Chengqian's defense, appears to have been that they only discussed it, they never went through with anything.  As such, some of Chengqian's conspirators were put to death, but Chengqian himself was simply reduced in rank to commoner status, stripped of his titles.  When he died a few years later, though, Li Shimin had him buried as a Duke, and a later emperor would even posthumously restore his rank as an imperial prince. Of course, the question came up as to just what to do about the Crown Prince.  Li Tai seemed the obvious choice, as he had clearly impressed his father with his apparent talent and skill.  However, it was pointed out that Li Tai's competition with his brother is what had led to Chengqian's fear and thoughts of rebellion in the first place.  He hadn't exactly been the model of filial virtue. In fact, if he hadn't been scheming, none of this would have taken place.  And so it was decided to pass him over and to create Li Zhi, a younger brother, as Crown Prince.  Li Tai himself was demoted, though only down to a minor princely state, and exiled from Chang'an, making it extremely difficult for him to influence politics.  Records of the time suggest this was an extremely difficult decision by his father, but one that he considered necessary for the responsible administration of government. All of this was taking place in the early 640s, but it wasn't the only thing that Li Shimin had on his mind.  With the Turkic threat being handled in the west, the emperor let his ambitions get the better of him, and he turned his eyes towards Goguryeo, to his northeast.  Previously, Emperor Yang of Sui had failed in his campaigns against Goguryeo, and that was one of the things that had led to the popular uprisings and rebellion that had taken down the dynasty.  Now, Emperor Taizong seemed determined to succeed where the prior dynasty failed. And so the Tang dynasty allied with the kingdom of Silla, hoping to force Goguryeo into a war on two fronts.  Silla was already expanding on the Korean peninsula, and a natural ally for the Tang dynasty.  Furthermore, they were far enough away that they weren't an immediate threat if they decided to go back on their part of the deal. Unfortunately for the Tang, these campaigns in 645 were not exactly a cake walk, and they handed Li Shimin his first defeat since the attempts to unify everyone under the Tang dynasty.  Not exactly a great look.  Relations with Goguryeo were normalized for a brief time, but then Emperor Taizong decided to give it another try.  They started gathering ships and men for another invasion, no doubt having played out why they had lost the previous go round and hoping that it would be better in round two. The invasions, however, would come to naught.  As it was being prepared, Tang Taizong grew ill.  He called off the invasion, and then, in 649, he passed away.  His youngest son, the Crown Prince Li Zhi, came to the throne as Emperor Gaozong.  The reign of him and his wife, Empress Wu Zetian, would have an enormous impact on the rest of the 7th century. Through all of this fighting, bloodshed, and politics, this set the stage for the future of the Tang dynasty, which would once again place the area of modern China in the center of what many considered to be the civilized world.  Besides being a center for Buddhist, Confucian, and Daoist religion, Chang'an became an extremely cosmopolitan city, with Sogdian and Turkic traders visiting the markets and establishing themselves in the city.  Many foreign families would adapt over time, integrating into the culture of their new home. These foreigners brought other ideas with them as well.  Zoroastrianism, a Persian religion, may have come eastward much earlier, but in the 6th and 7th centuries, both Manichaeism and Christianity—at least an eastern version of Christianity—had made inroads into the capital of Chang'an.  Manichaeism would have its ups and downs, especially in conflict with Buddhism.  Christianity, on the other hand, was not necessarily the Christianity of Rome, but typically connected with the Syriac church that existed in the Persian empire, where it was a decidedly minority religion.  Later proponents of Rome and the Latin rite would connect it with the supposed heresies of Nestorius, referring to the Church of the East as Nestorian Christianity, but this is not a term they would have used for themselves.  These religions kept some of their traditions, but also incorporated some aspects of the culture of their new home, such as the use of rice in place of bread in some rituals. This was an exciting time, and the court at Chang'an was fascinated with various customs of the Western Regions.  Music, clothing, and even pasttimes were influenced by contact with the western lands.  This would, in time, be passed on even to the archipelago.  For instance, the pipa was an instrument that had origins in the Western regions.  It is found in the area of modern China in at least the Northern Wei dynasty, but no doubt it grew more popular over time.  A version of this same instrument traveled west to Persia, where it became the oud, and further on to Europe, where it became the famous lute.  In the archipelago, the pipa became the Biwa, and while we can never be one hundred percent certain about early music, we have instructions from the Tang dynasty on music for the pipa, and Tang dynasty and early music, along with music from Goguryeo, came over to the Japanese courts in the form of gagaku, traditional Japanese court music, in the early 8th century. Moving forward in our story about the Japanese archipelago, we are going to see more and more about the kentoushi, the Japanese embassies to the Tang dynasty, and just what they would bring back.  At the same time, we will also see the reaction of the court to the alliance between the Tang and Yamato's largest competitor on the Korean peninsula, Silla.  That alliance, which outlived emperor Taizong and even the king of Silla, would dramatically shift the balance of power on the peninsula and in all of northeast Asia. But we need to get there, first.  For now, let's move our gaze back across the waters to the archipelago, where Prince Tamura was about to take the throne, later becoming known as Jomei Tennou.  Of course, he was dealing with his own politics, especially regarding the Soga house and the powerful hold they had over government.  Next episode we will get back to just what was happening over there. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for her 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.

Send us a Text Message.If there is one name every single Chinese person knows, it is Zhuge Liang. Famous for his military strategies employed during the Warring States period, his exploits were immortalised in the Ming dynasty novel Romance of the Three Kingdoms (三國演義 Sān Guó Yǎn Yì), describing his almost prescient ability to anticipate the enemy's moves and plan in advance. But there are very few remaining records of his actual writing. One is “Letter to My Son,” which Master Nan Huaijin describes here, emphasizing its importance to his students (who, with typical Nan Huaijin wit, he is not shy of reproaching). Like most profound documents, “Letter” appears bland on the surface; the real savour derives from its slow absorption and contemplation, one of the virtues of memorization. As one of my Chinese relatives, when asked why memorization is important, said “Why, because when you memorise, it goes down into your gut and then galou galou, you finally understand!”(“galou galou” was his way of describing digestive noises).SHOW NOTES:Xiaoyao Xingzhe, the self-styled carefree pilgrim, has lived and worked all over the world, having crossed the Gobi in a decrepit jeep, lived with a solitary monk in the mountains of Korea, dined with the family of the last emperor of China, and helped police with their enquiries in Amarillo, Texas.FAN MAIL is. a new feature now available to leave feedback on episodes, love or hate them. Look for the button in the top ribbon when you click on “Episodes.”Visit the Fat Monk Website: https://thefatmonk.net/for pdfs of all recorded chapters and a few more, as well as other bits of interest on Daoism, Buddhism and Neidan, with an emphasis (but not a limitation) on pre-twentieth century authors such as Huang Yuanji and Li Daochun.If you would like to support the production costs of this podcast, you may do so at Ko-fi. Check out the wonderful Flora Carbo and her music:https://floracarbo.com/

The Warring States period in China (c. 481-221 BC) was an era of mass-mobilization warfare unlike any other the world had seen to that point. Armies of hundreds of thousands of men fought on an increasing scale for centuries, wiping out state after state until only one - Qin - would remain to rule all of China.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. And check out Patrick's new podcast The Pursuit of Dadliness! It's all about “Dad Culture,” and Patrick will interview some fascinating guests about everything from tall wooden ships to smoked meats to comfortable sneakers to history, sports, culture, and politics. https://bit.ly/PWtPoDListen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistorySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Join Grandpa Bill on the BH Sales Kennel Kelp Holistic Healing Hour as we embark on a journey through history, exploring the mystical world of Chinese Alchemy! The Maine Mentor Moment: Your Key to Thriving, Inside & Out Beyond Riches: Building a Balanced Life of Health & Wealth Uncover the early whispers of this ancient practice dating back to the Warring States period (475-221 BCE). Discover how alchemists sought not just to turn lead into gold, but to achieve the ultimate goal: immortality. Journey with philosophers like Zou Yen and delve into the secrets of creating powerful elixirs. This is just the beginning! In the next episode, we'll dive deeper into the fascinating world of Chinese alchemy. Explore the methods and techniques employed, meet the renowned figures who shaped this tradition, and uncover the lasting legacy it left on science, medicine, and even art. Intrigued? Share your thoughts! Leave a voicemail message at The BH Sales Kennel Kelp Holistic Healing Hour Voicemail Message board and tell us: What sparks your curiosity most about the concept of alchemy? Would you ever want to live forever, and why or why not? Remember, true wealth isn't just measured in dollars, but in the vibrant health that allows you to enjoy every precious moment and pursue your dreams with boundless energy. Stay healthy, stay prosperous, and keep striving for greatness! #ChineseAlchemy, #BHSalesHolisticHealingHour,#HistoryMysteries, #ImmortalityQuest, #GrandpasWisdom, #Voicemail,Engagement, Holistic Health Secrets and Life-Sales Strategies with Grandpa Bill Nourish Your Soul, Boost Your Business: The BH Sales Kennel Kelp Holistic Healing Hour Experience Website: https://www.7kmetals.com/grandpabill Website:https://www.myctfo.com/index.html YouTube: Bill Holt@billholt8792 Social Media: https://www.facebook.com/bill.sales.524 Social Media:https://www.instagram.com/bradybrodyboy12/ Voicemail Message Board: https://podcasters.spotify.com/pod/show/bhsales BH Sales Kennel Kelp Holistic Healing Hour Retired holistic health enthusiast, Grandpa Bill, shares his wisdom and experiences in the realms of health, wealth, and well-being. Join Grandpa Bill on his journey of holistic health and personal growth. With over 45 years of experience in the industry, he has a wealth of knowledge to share on topics ranging from nutrition and supplements, to meditation and spirituality. In his retirement, Grandpa Bill is dedicated to sharing his insights and helping others to achieve their full potential. He is an intuitive thinker, humorist, star seed, poetry fan, with a passion for history and coins. Hosted by Grandpa Bill, 45 year career now retired Disclaimer:This podcast site content is provided for informational purposes only, and does not intend to substitute professional medical advice, diagnosis, or treatment. JOIN US EVERY TUESDAY AT 6PM. EST. https://freedomsnap.org/Seth/ BH Sales Kennel Kelp Holistic Virtual Mall Patriot Supply Link:  ⁠⁠https://mypatriotsupply.com/?rfsn=5615494.137cb6⁠⁠ Health Ranger Link: ⁠⁠https://www.healthrangerstore.com/?⁠⁠rfsn=301296.96452b2&utm_source=HR_Affiliate&utm_campaign=14708&utm_affiliate=301296⁠⁠ ⁠⁠⁠Healer.com⁠⁠⁠: ⁠⁠⁠⁠https://www.HealerCBD.com/?ref=11⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/bhsales/message

The Warring States period brought Japan to its knees. It was a time of turbulence and treachery, with rival warlords fighting bitterly for control of the land. But by the dawn of the 17th century, one of Japan's 'Great Unifiers' had emerged victorious - Tokugawa Ieyasu, the first ruler of the Tokugawa Shogunate.On this episode Dan is joined by Christopher Harding, a cultural historian of India and Japan and author of The Light of Asia. Chris explains how this military government worked to restore order and stability to Japan, and why it eventually came to an end.Produced by James Hickmann and edited by Ella Blaxill.Discover the past with exclusive history documentaries and ad-free podcasts presented by world-renowned historians from History Hit. Watch them on your smart TV or on the go with your mobile device. Get 50% off your first 3 months with code DANSNOW sign up now for your 14-day free trial.We'd love to hear from you! You can email the podcast at ds.hh@historyhit.com.You can take part in our listener survey here.

As promised and advertised, to cap off another winning season of the Chinese Sayings Podcast, we're proud to feature none other than our very own Emma, presenting a special bonus episode. This time we look at another good one: 鹬蚌相争, 渔翁得利. Yù bàng xiāng zhēng, Yú wēng dé lì. This one comes from the Strategies of the Warring States. It tells the story of the Clam, the Sandpiper, and the fisherman, amidst the backdrop of the early 3rd century BC. This chengyu, like many presented before in the CSP, has plenty of relevance in today's world. Thanks, Emma for all your help this season Learn more about your ad choices. Visit megaphone.fm/adchoices

As promised and advertised, to cap off another winning season of the Chinese Sayings Podcast, we're proud to feature none other than our very own Emma, presenting a special bonus episode. This time we look at another good one: 鹬蚌相争, 渔翁得利. Yù bàng xiāng zhēng, Yú wēng dé lì. This one comes from the Strategies of the Warring States. It tells the story of the Clam, the Sandpiper, and the fisherman, amidst the backdrop of the early 3rd century BC. This chengyu, like many presented before in the CSP, has plenty of relevance in today's world. Thanks, Emma for all your help this season Learn more about your ad choices. Visit megaphone.fm/adchoices

As promised and advertised, to cap off another winning season of the Chinese Sayings Podcast, we're proud to feature none other than our very own Emma, presenting a special bonus episode. This time we look at another good one: 鹬蚌相争, 渔翁得利. Yù bàng xiāng zhēng, Yú wēng dé lì. This one comes from the Strategies of the Warring States. It tells the story of the Clam, the Sandpiper, and the fisherman, amidst the backdrop of the early 3rd century BC. This chengyu, like many presented before in the CSP, has plenty of relevance in today's world. Thanks, Emma for all your help this season Learn more about your ad choices. Visit megaphone.fm/adchoices

As promised and advertised, to cap off another winning season of the Chinese Sayings Podcast, we're proud to feature none other than our very own Emma, presenting a special bonus episode. This time we look at another good one: 鹬蚌相争, 渔翁得利. Yù bàng xiāng zhēng, Yú wēng dé lì. This one comes from the Strategies of the Warring States. It tells the story of the Clam, the Sandpiper, and the fisherman, amidst the backdrop of the early 3rd century BC. This chengyu, like many presented before in the CSP, has plenty of relevance in today's world. Thanks, Emma for all your help this season Learn more about your ad choices. Visit megaphone.fm/adchoices

“If you know the way broadly you will see it in everything.” — Miyamoto MusashiEver since I started History on Fire, one topic has been the most consistently requested by listeners. Over the years, I received hundreds of messages asking me to cover the life of Miyamoto Musashi. That time has come. Here we go. Musashi has been the subject of one of the greatest bestsellers ever written, a novel by Eiji Yoshikawa that sold over 120 million copies. And yet, the story of his life is mixed with so many myths and legends that it's rather difficult to separate fact from fiction. He lived across the late 1500s and early 1600s, during the waning phases of the Warring States period. By that point, after over 100 years of on and off civil war, Japan was a country suffering with PTSD. Soldiers and civilians alike had all been exposed to insane amounts of bloodshed and brutality during the Sengoku Jidai. Musashi was born in the midst of that, so it's little surprised that his is a tale filled with intensity and violence. In this second and final chapter of this series, I'll explore some of the key events in the latter parts of Musashi's life: from the siege of Osaka to the Shimabara Rebellion, from his adopting sons to his grief over the death of his daughter, from his exploration of Zen Buddhism to his writing of the Book of Five Rings, and much more! If you feel generous and enjoy History on Fire, please consider joining my Patreon at https://www.patreon.com/historyonfire to access plenty of bonus content. All the links to History on Fire social media can be found at https://linktr.ee/danielebolelli Including the HOF YouTube Channel: https://www.youtube.com/channel/UCFCiqHbWJO26nFzUP-Eu55Q Substack: https://substack.com/@danielebolelliInstagram: https://www.instagram.com/historyonfire/TikTok: https://www.tiktok.com/@historyonfirepodcast Bison is some of the healthiest meat you could possibly eat. Get yours at https://dakotapurebison.com/ History on Fire listeners get a discount by using the code HOF10 at checkout. Also, thank you to St. John's College for sponsoring this episode. Please, check out https://www.sjc.edu/podcast If you'd like to go to Japan for a historical tour with yours truly as a guide, please check out https://geeknationtours.com/tours/signature-battlefield-series-classic-samurai-from-the-gempei-war-to-the-mongol-invasions-2023/Shoutout to the podcast Echoes of History, a deep dive into history Inspired by Ubisoft's famous video game series Assassin's Creed. Check it out wherever you listen to podcasts.

Once again, for all CHP listeners, I'm featuring the latest episode of the Chinese Sayings Podcast. It's said that we human beings have been called social animals by nature. Some of us love other kinds of people more than others do. But no matter how enamored one might be about another culture, nation, or people, we all tend to stick with our own kind. This 4th Century BC Chinese Saying comes from "The Strategies of the Warring States." and concerns the witty and capable minister to King Wei of Qi and his son King Xuan: Chunyu Kun. King Xuan needed to round up several talented souls to help him manage the Kingdom of Qi, where the stunning and beautiful Shandong Peninsula is located. Answering the king's call, Chunyu Kun gathered a whole bunch of worthy and talented men and schooled the king about how easy it was to find them. This is the story behind Wù Yǐ Lèi Jù 物以类聚. I also mentioned another chengyu that goes along with this episode: yīmíng jīngrén 一鸣惊人. You get that one too, at no extra cost, I might add. Only two more episodes to go for this season. Like last time in Season 7, be looking for un episodio extra especial featuring our hardworking and brilliant 领导 of the 成语研究中心 in Beijing: Emma. Looking forward to seeing some of you in Hong Kong during my few days there. My deepest gratitude for listening. Learn more about your ad choices. Visit megaphone.fm/adchoices

Once again, for all CHP listeners, I'm featuring the latest episode of the Chinese Sayings Podcast. It's said that we human beings have been called social animals by nature. Some of us love other kinds of people more than others do. But no matter how enamored one might be about another culture, nation, or people, we all tend to stick with our own kind. This 4th Century BC Chinese Saying comes from "The Strategies of the Warring States." and concerns the witty and capable minister to King Wei of Qi and his son King Xuan: Chunyu Kun. King Xuan needed to round up several talented souls to help him manage the Kingdom of Qi, where the stunning and beautiful Shandong Peninsula is located. Answering the king's call, Chunyu Kun gathered a whole bunch of worthy and talented men and schooled the king about how easy it was to find them. This is the story behind Wù Yǐ Lèi Jǔ 物以类聚. I also mentioned another chengyu that goes along with this episode: yīmíng jīngrén 一鸣惊人. You get that one too, at no extra cost, I might add. Only two more episodes to go for this season. Like last time in Season 7, be looking for un episodio extra especial featuring our hardworking and brilliant 领导 of the 成语研究中心 in Beijing: Emma. Looking forward to seeing some of you in Hong Kong during my few days there. My deepest gratitude for listening. Learn more about your ad choices. Visit megaphone.fm/adchoices

We human beings have been called social animals by nature. Some of us love other kinds of people more than others do. But no matter how enamored one might be about another culture, nation, or people, we all tend to stick with our own kind. This 4th Century BC Chinese Saying comes from "The Strategies of the Warring States." and concerns the witty and capable minister to King Wei of Qi and his son King Xuan: Chunyu Kun. King Xuan needed to round up several talented souls to help him manage the Kingdom of Qi, where the stunning and beautiful Shandong Peninsula is located. Answering the king's call, Chunyu Kun gathered a whole bunch of worthy and talented men and schooled the king about how easy it was to find them. This is the story behind Wù Yǐ Lèi Jù 物以类聚. I also mentioned another chengyu that goes along with this episode: yīmíng jīngrén 一鸣惊人. You get that one too, at no extra cost, I might add. Only two more episodes to go for this season. Like last time in Season 7, be looking for un episodio extra especial featuring our hardworking and brilliant 领导 of the 成语研究中心 in Beijing: Emma. Learn more about your ad choices. Visit megaphone.fm/adchoices

We human beings have been called social animals by nature. Some of us love other kinds of people more than others do. But no matter how enamored one might be about another culture, nation, or people, we all tend to stick with our own kind. This 4th Century BC Chinese Saying comes from "The Strategies of the Warring States." and concerns the witty and capable minister to King Wei of Qi and his son King Xuan: Chunyu Kun. King Xuan needed to round up several talented souls to help him manage the Kingdom of Qi, where the stunning and beautiful Shandong Peninsula is located. Answering the king's call, Chunyu Kun gathered a whole bunch of worthy and talented men and schooled the king about how easy it was to find them. This is the story behind Wù Yǐ Lèi Jù 物以类聚. I also mentioned another chengyu that goes along with this episode: yīmíng jīngrén 一鸣惊人. You get that one too, at no extra cost, I might add. Only two more episodes to go for this season. Like last time in Season 7, be looking for un episodio extra especial featuring our hardworking and brilliant 领导 of the 成语研究中心 in Beijing: Emma. Learn more about your ad choices. Visit megaphone.fm/adchoices

“All warfare is based on deception.” — Sun Tzu Ever since I started History on Fire, one topic has been the most consistently requested by listeners. Over the years, I received hundreds of messages asking me to cover the life of Miyamoto Musashi. That time has come. Here we go. Musashi has been the subject of one of the greatest bestsellers ever written, a novel by Eiji Yoshikawa that sold over 120 million copies. And yet, the story of his life is mixed with so many myths and legends that it's rather difficult to separate fact from fiction. He lived across the late 1500s and early 1600s, during the waning phases of the Warring States period. By that point, after over 100 years of on and off civil war, Japan was a country suffering with PTSD. Soldiers and civilians alike had all been exposed to insane amounts of bloodshed and brutality during the Sengoku Jidai. Musashi was born in the midst of that, so it's little surprised that his is a tale filled with intensity and violence. In this first of two episodes, I'll dive in to make sense of the contradictory evidence available: from his childhood marred by a terrible relationship with his father to his possible participation in the uber-famous battle of Sekigahara, from his first duel to the death at the age of 13 to his conflicts with the Yoshioka family and with Sasaki Kojiro, and much more! If you feel generous and enjoy History on Fire, please consider joining my Patreon at https://www.patreon.com/historyonfire to access plenty of bonus content. All the links to History on Fire social media can be found at https://linktr.ee/danielebolelli Including the HOF YouTube Channel: https://www.youtube.com/channel/UCFCiqHbWJO26nFzUP-Eu55Q Substack: https://substack.com/@danielebolelliInstagram: https://www.instagram.com/historyonfire/TikTok: https://www.tiktok.com/@historyonfirepodcast Bison is some of the healthiest meat you could possibly eat. Get yours at https://dakotapurebison.com/ History on Fire listeners get a discount by using the code HOF10 at checkout. Also, thank you to St. John's College for sponsoring this episode. Please, check out https://www.sjc.edu/podcast If you'd like to go to Japan for a historical tour with yours truly as a guide, please check out https://geeknationtours.com/tours/signature-battlefield-series-classic-samurai-from-the-gempei-war-to-the-mongol-invasions-2023/Shoutout to the podcast Echoes of History, a deep dive into history Inspired by Ubisoft's famous video game series Assassin's Creed. Check it out wherever you listen to podcasts.

Written into the ancient histories were the big-name Warring States characters Su Qin, Zhang Yi, Sun Bin, and Pang Juan. Sima Qian and others remarked that these four men were all students of Guiguzi 鬼谷子. He's like a lot of figures from Bronze Age China. Guiguzi's name is mentioned in a few important texts. But that's about it. Just his name and the barest of details. Over the centuries, scholars put some flesh on those bones, but the truth remains, there's not much to sink our teeth into as far as Guiguzi the person is concerned. But the stories associated with Guiguzi are good ones and worth a re-telling. Su Qin and Zhang Yi's Vertical and Horizontal Strategies, and the story of Sun Bin, Pang Juan and Sun Bin's Art of War. The Guiguzi is considered China's first work of rhetoric. It's interesting to see how rhetoric developed in Warring States China at the exact same time as Plato and Aristotle in Greece. Somewhere along the way though, The Guiguzi became better known as a military treatise. Thanks everyone for listening.  Hui Wu's “Guiguzi, China's First Treatise on Rhetoric, A Critical Translation and Commentary.” Find it here: https://a.co/d/9RV6k8U  谋圣鬼谷子 For the Holy Guiguzi video: https://www.youtube.com/watch?v=PvDuSJ8imKg&list=PLy8WDOJkSFFz92BEhcYXmYdm0tWAZXnLw  Learn more about your ad choices. Visit megaphone.fm/adchoices

Written into the ancient histories were the big-name Warring States characters Su Qin, Zhang Yi, Sun Bin, and Pang Juan. Sima Qian and others remarked that these four men were all students of Guiguzi 鬼谷子. He's like a lot of figures from Bronze Age China. Guiguzi's name is mentioned in a few important texts. But that's about it. Just his name and the barest of details. Over the centuries, scholars put some flesh on those bones, but the truth remains, there's not much to sink our teeth into as far as Guiguzi the person is concerned. But the stories associated with Guiguzi are good ones and worth a re-telling. Su Qin and Zhang Yi's Vertical and Horizontal Strategies, and the story of Sun Bin, Pang Juan and Sun Bin's Art of War. The Guiguzi is considered China's first work of rhetoric. It's interesting to see how rhetoric developed in Warring States China at the exact same time as Plato and Aristotle in Greece. Somewhere along the way though, The Guiguzi became better known as a military treatise. Thanks everyone for listening.  Hui Wu's “Guiguzi, China's First Treatise on Rhetoric, A Critical Translation and Commentary.” Find it here: https://a.co/d/9RV6k8U  谋圣鬼谷子 For the Holy Guiguzi video: https://www.youtube.com/watch?v=PvDuSJ8imKg&list=PLy8WDOJkSFFz92BEhcYXmYdm0tWAZXnLw  Learn more about your ad choices. Visit megaphone.fm/adchoices