Podcasts about warring states

This week on Sinica, I speak with Andrew Seth Meyer, professor of history at CUNY Brooklyn College and the author of a remarkable new book from Oxford University Press, To Rule All Under Heaven: A History of Classical China from Confucius to the First Emperor. Sixteen years in the making, it's the first proper one-volume narrative history of the Warring States in English aimed at a general reader — a gap in the field that Andy has now decisively filled. We talk about why this period — the roughly 260 years between Confucius's death and Qin's unification in 221 BCE — really is the deepest layer of Chinese political history that still genuinely matters, and we try together to find the line between responsible historical reasoning about modern China and the kind of lazy essentialism that reaches for Han Feizi every time Xi Jinping makes a speech. Along the way we get into the displacement of the hereditary aristocracy by the shi, the Lüshi Chunqiu as a piece of political genius, why the standard caricature of “Legalist” Qin is wrong, and what it means that the Chinese state is still, in some real sense, running on operating software written in the 4th century BCE.8:14 – The 16-year gestation, why no general-reader Warring States book existed in English, and what made Andy think he could be the one to write it11:06 – The romanization headaches: Wei vs. Wey, King Zhao of Qin vs. King Zhao of Yan, and the special agonies of writing about early China for an English audience14:31 – Why he organized the book by state rather than strictly chronologically — and what that structure lets him do18:14 – The relevance question: how to take the deep continuity of Chinese political life seriously without falling into the orientalist “eternal China” trap25:52 – Why the Warring States is properly called a revolution: the destruction of Zhou-era hereditary aristocracy and the rise of the shi33:15 – Fukuyama's claim that Qin built the world's first genuinely modern state — is “modern” the right word?36:30 – Qin's 38 commanderies, why the radical version lasted only 15 years, and the Han retreat: aristocracy or regional autonomy?39:46 – Reading the Hundred Schools as embedded political actors rather than tidy textbook categories — and the Jixia Academy as ancient Brookings44:06 – The Lüshi Chunqiu as a brilliant piece of political propaganda, and what its tripartite cosmological structure was actually arguing52:31 – Why the cartoon-legalist version of the Qin is wrong: the 70 erudites, the Taishan stelae, and what the book-burning episode really was57:05 – The axial age question: pattern-matching or something real?1:00:40 – What the Warring States actually has to teach us about China in 2026: zhong guo as aspiration, not description1:05:08 – How the Warring States is taught in China and Taiwan today, and what archaeology is doing to the field1:08:36 – Constant self-reinvention as the real Chinese legacy, and why no plausible future China fully repudiates the CCPPaying it forward:Avital Rom (postdoc at Cambridge, early Chinese cultural history, editor of a forthcoming volume on disability and impairment in early China)Liang Cai (Notre Dame, new book on Han-era jurisprudence and legal traditions)Recommendations:Andy: Hadestown on Broadway — and Anaïs Mitchell's original concept albumKaiser: To Say Nothing of the Dog: or, How We Found the Bishop's Bird Stump at Last by Connie Willis (audiobook especially recommended)See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Sun Tzu's 21 Principles of Power | The Art of War (1 Hour)The Art of War is a guide written by Sun Tzu, a master strategist and philosopher who walked the path of wisdom during China's Warring States period. His teachings arose not merely from the need to triumph in battle, but from an understanding that true mastery lies in outmaneuvering conflict altogether. Sun Tzu was not merely a general; he was a student of human nature. Through his writings, Sun Tzu offered more than strategies for warfare; he revealed principles for navigating the complexities of life itself. The Art of War is not a book confined to soldiers and battlefields, but is applicable to all arenas of human endeavor. The lessons speak to those who seek to overcome obstacles, achieve their goals, and live with purpose. These are the 21 principles of The Art of War. Hosted on Acast. See acast.com/privacy for more information.

How did ancient China plunge into 261 years of chaos, and how did that turmoil forge an empire?Tristan Hughes is joined by Professor Andrew Seth Meyer to explore the Warring States period, from collapsing Zhou power and ruthless coups to mass armies, crossbows, and battlefield slaughter. They trace the rise of Confucian ideas, the seven great states, and the brutal climb of Qin toward China's first emperorTo find out more about Andrew's new book To Rule All Under Heaven, head to his website: https://www.andrewsethmeyer.com/MOREThe Romans and ChinaListen on AppleListen on SpotifyThe Terracotta Army:Listen on AppleListen on Spotify Presented by Tristan Hughes. The producer and audio editor is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  Hosted on Acast. See acast.com/privacy for more information.

Was the short-lived Qin empire, which unified China to put an end to the Warring States period, Legalism in action?

The US-Iran ceasefire has been extended, just as it was due to expire. US President Donald Trump says it will continue so Iran can submit their proposal for a ceasefire and talks can take place. But the US plans to continue its blockade of Iranian ports, an move that Iranian officials have maintained is an act of war and a violation of the ceasefire agreement. It's led to confusion over whether the ceasefire talks will happen. - 美国与伊朗之间的停火协议在即将到期之际被延长。美国总统特朗普表示，延长期限是为了让伊朗提交其停火提案，并为谈判提供空间。与此同时，美国计划继续对伊朗港口实施封锁——伊朗官员一直坚持认为，这一举动属于战争行为，并违反停火协议。这意味着，围绕停火谈判是否会真正举行仍存在不确定性。点击 ▶ 收听完整报道。

The US-Iran ceasefire has been extended, just as it was due to expire. US President Donald Trump says it will continue so Iran can submit their proposal for a ceasefire and talks can take place. But the US plans to continue its blockade of Iranian ports, an move that Iranian officials have maintained is an act of war and a violation of the ceasefire agreement. It's led to confusion over whether the ceasefire talks will happen.

To celebrate reaching 50 episodes in this series, Karyn and Peter both chat to a leading scholar of Warring States philosophy.

When Shogun was released last year on Hulu, it featured a great cast, spectacular visuals, and a gripping story. It was a commercial and critical success on release, and again when awards season came around. So of course, academic historians fretted. Were they concerned that it painted sixteenth-century Japan as another Game of Thrones (with more ninjas and fewer dragons)? Maybe a little. But most scholars were anxious because they understood how important the show would be, how profound an impact it would have, for years to come, on the public's perception of Japanese culture and history — all the more so because the story captures a moment of extraordinary significance, in such vivid detail, on such a vast canvas. In this talk, David Spafford, Associate Professor of Premodern Japanese History at the University of Pennsylvania, takes a closer look at the complexities of the period and unpacks why this particular moment in history matters so much — and how the hit Shogun series does (or doesn't) help us understand it. David Spafford was born and raised in Rome and first moved to the States to earn his PhD. He is currently Associate Professor of Premodern Japanese History in the Department of East Asian Languages and Civilizations at the University of Pennsylvania, where he teaches courses on samurai and the invention of the Way of the Warrior, on early modern urbanization, and on premodern law and violence. He is the author of A Sense of Place: The Political Landscape in Late Medieval Japan (2013), which explores the resilience of medieval regional identities and cultural geographies during the early Warring States period. In recent years, he has written about the role and boundaries of kinship in warrior society between 1450 and 1650. He is currently completing a short monograph on the writings of a sixteenth-century widow, known to us only as Jukeini, the only woman to rule a warrior domain. Paul Atkins is professor of Japanese in the Department of Asian Languages and Literature at the University of Washington, Seattle, where he teaches and writes about the literature, drama, and culture of medieval Japan. He holds a Ph.D. in Japanese from Stanford University. Professor Atkins was awarded the William F. Sibley Memorial Translation Prize by the University of Chicago in 2011 and the Kyoko Selden Memorial Translation Prize by Cornell University in 2021 for his translations of classical Japanese texts into English. Publications include the monographs Teika: The Life and Works of a Medieval Japanese Poet (University of Hawai'i Press, 2017) and Revealed Identity: The Noh Plays of Komparu Zenchiku (Center of Japanese Studies, University of Michigan, 2006) as well as a number of articles. Presented by Town Hall Seattle and Washin Kai. This event is sponsored by the UW Center for Japanese Studies and the UW Department of Asian Languages and Literature. Nominal support provided by Consulate-General of Japan in Seattle.

Today, we'll talk about artifacts from a Warring States-era royal tomb that reframe the story of a kingdom in decline to one of a magnificent and resilient culture, despite its struggles on the cusp of China's imperial unity.

The two hundred and eighty years between the death of the philosopher Confucius and the reign of the first Emperor of China saw one of the most profound revolutions in human history. Not only did it end with the creation of an imperial rule that persisted through successive dynasties for 2,132 years, but it also saw the creation of “new traditions of thought and practice…great monuments of art, literature, and philosophy…that still inform social life in our own lifetime.” The era of the “warring states”, as scholars call it, was critical not just for China or East Asia, “but to that of humanity writ large.”Yet this era remains almost unknown in the English-speaking world. “If one enters any bookstore…in search of a book about classical Athens, the conquestions of Alexander, or the early Roman Republic,” writes my guest Andrew Meyer, “one will have many options. But if one looks for such a book about the corresponding period in early Chinese history, there are none. I wrote this book to fill that gap.”Andrew Seth Meyer is Professor of History at Brooklyn College. A specialist in the intellectual history of early China, he is the author of The Dao of the Military: Liu An's Art of War and co-author of The Huainanzi: A Guide to the Theory and Practice of Government in Early Han China. His latest book is To Rule All under Heaven: A History of Classical China, from Confucius to the First Emperor, which is the subject of our conversation today.Chapters0:35 - Book Overview & Historical Context 4:47 - Dating the Warring States Period 8:42 - What Are the Warring States? 11:08 - Social Structure & Aristocracy 18:39 - Rivers & Regional Differences 24:45 - Military Power & Wealth 31:37 - Four Great Questions: State Models 40:51 - Centralization vs Regional Autonomy 51:26 - Education & Intellectuals

Today, we dive into the chaotic final act of Japan's Warring States period, and hear about the three warlords who brought it to an end. Oda Nobunaga, the ruthless innovator who shattered the status quo on the battlefield. Toyotomi Hideyoshi, the peasant-born schemer who climbed from the lowest social ranks to the very top of Japan's hierarchy. And Tokugawa Ieyasu, the patient survivor who outlasted them all and built a shogunate that would rule Japan for over 250 years.Joining us for this is Chris Harding, a cultural historian of Japan, India and East-West connections, based at the University of Edinburgh.Produced by James Hickmann and edited by Dougal Patmore.Dan Snow's History Hit is now available on YouTube! Check it out at: https://www.youtube.com/@DSHHPodcastSign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.We'd love to hear your feedback - you can take part in our podcast survey here: https://insights.historyhit.com/history-hit-podcast-always-on.You can also email the podcast directly at ds.hh@historyhit.com. Hosted on Acast. See acast.com/privacy for more information.

A reading for meditation of selected verses from the The Tao Te Ching - translation by Tolbert McCarrollThe Tao Te Ching or Dào Dé Jīng, ('Classic of the Way and its Virtue'), is an ancient Chinese classic text, becoming a foundational work of Taoism. It is traditionally credited to the sage Lao Tzu, though with some several early versions recovered, the texts' authorship and dates of composition and compilation are debated. The oldest excavated portion dates to the late 4th century BCE. While tradition places Laozi earlier, modern versions of the text could more conservatively be estimated to date back to the late Warring States period (475 – 221 BCE), not having been recovered that early.The Tao Te Ching is central to both philosophical and religious Taoism, and has been highly influential on Chinese philosophy and religious practice in general.

Jingzhou City is said to be one of China's best-preserved ancient cities, dating back to the Warring States period, with its existing walls standing for 350 years—the most intact city relic in southern China. Unlike other cities turned into gated tourist sites, Jingzhou's residents still bustle through its gate passages.  This recording, captured in the South Gate's barbican during the morning traffic peak, hums with people and vehicles. Different from the past are the cars and shoes on the stone path; similar are the local dialect accents; unchanged is the echo within the barbican. Recorded by Digimonk.

00:01:40 Intro00:06:45 Dream Theater: Music Video00:13:22 Arkham Horror: The Nightmare Quest of April May00:16:00 MegaMoose Con00:17:00 SWU Intro Battle Hoth – Starter Box00:25:30 Taste Buds00:32:30 Game Toppers LLC00:34:00 Neuroshima Hex: Battle00:40:00 Tianxia01:00:00 Portal Games01:01:30 White Castle Duel01:09:30 Aeterna01:28:45 Miniature Market01:29:45 Wroth01:37:15 Toy Hall of Fame As the days grow shorter and the air turns crisp, fall arrives with its pumpkin spice, lawn maintenance, and Halloween decorations. The season invites cozy gatherings, a time when board games find their way to kitchen tables and living rooms, bringing people together in shared strategy and laughter. It's the perfect backdrop for diving into rich, immersive games that stretch the imagination and challenge the mind. This fall, three standout titles offer distinct flavors of strategic depth. Aeterna spans eras, asking players to draft cards and manage resources across shifting historical landscapes, testing tactical foresight. Tianxia, set in China's Warring States period, blends politics, trade, and tower defense as players vie for prestige while fending off nomadic invaders. It's a Euro-style game with layered mechanics and historical nuance. Meanwhile, Wroth provides the challenge of area control and alliances that can suddenly turn cold just like the air outside. Together, these games reflect the season's introspective mood, where complexity and strategy take center stage. This year's National Toy Hall of Fame finalists celebrate both nostalgia and innovation for us. From timeless tabletop classics like Catan, Battleship, and Trivial Pursuit. Or for those toys that make us scratch our head and say really — thus soft balls of Snow. Iconic toys like Furby and Tickle Me Elmo bring a wave of 90s tech nostalgia for your kids, while Spirograph and Connect Four remind us of our childhoods. Thanks for listening and be sure to head over to our Discord channel and discuss not board games, but who do you think should be in the Toy Hall of Fame. Learn more about your ad choices. Visit megaphone.fm/adchoices

Assassin's Creed Shadows recreates everyday life in Japan during the Sengoku jidai - the Warring States period - and highlights how reality doesn't always align with pop culture perceptions of samurai as a noble elite.Matt Lewis spoke to Dr Kate Kitagawa and Professor Eric Rath to answer the question, what was it really like to live as a samurai? From weapons to worship and family to food, they reveal a more pragmatic view of the legendary warrior than we may be used to.Hosted by: Matt LewisEdited by: Robin McConnellProduced by: Robin McConnellSenior Producer: Anne-Marie LuffProduction Manager: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettMusic by The FlightIf you liked this podcast please subscribe, share, rate & review. Take part in our listener survey here.Tell us your favourite Assassin's Creed game or podcast episode at echoes-of-history@historyhit.com Hosted on Acast. See acast.com/privacy for more information.

The Art of War is a guide written by Sun Tzu, a master strategist and philosopher who walked the path of wisdom during China's Warring States period. Through his writings, Sun Tzu offered more than strategies for warfare; he revealed principles for navigating the complexities of life itself. Hosted on Acast. See acast.com/privacy for more information.

The fourth and final episode in our series on the Jinshin no Ran: we cover the campaign in Afumi (aka Ōmi - 近江).  Prince Ōama and Prince Ōtomo (aka Kōbun Tennō), have drawn up their forces.  Last episode we covered the fighting in the Nara Basin, around the ancient Yamato capital: Asuka.  This episode focuses on the defense of the Karafu and Fuwa passes and the eventual march to the bridge at Setagawa. This is a name heavy episode, and we'll be noting some of it here: https://sengokudaimyo.com/podcast/episode-132   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 132: The Jinshin no Ran, Part 4: The Afumi Campaign The Afumi soldiers on the western side of the bridge looked across the open expanse of water towards their Yoshino rivals on the eastern side.  If it weren't for the banners and the red tags barely visible on the sleeves of the opposing forces, it would be hard to know which side was which.  Both were equipped in similar ways, and a few of the soldiers could even make out familiar faces on the other side.  That is the nature of civil wars—especially in a conscript society, where the soldiers often had little choice which side they were fighting for.  Not that it necessarily mattered much to them which side came out on top, whatever their commanders might have told them. The bridge across the Seta river was large and wide, and normally quite well traveled.  Now, however, the central boards had been pulled up for a span of about 30 feet or so, leaving a gap spanned by only a single, narrow plank.  That plank was, itself, tied to a rope, which was being held by the Afumi troops.  The soldiers knew that should any of the enemy try to cross, they could pull the plank out from under them and they would fall into the river, their metal armor dragging them down into the dark depths of swirling water below.  Even should they somehow make it across without being peppered by arrows, there would be no reinforcements coming: they would be slaughtered, and the trap would be reset. It seemed like the Afumi forces held all the cards in this battle, and yet they were still tense. Archers could still shoot across the distance. The front rank of troops held wooden shields as a defense, but there were still openings in the formation and the armor, and in the chaos of battle, nobody was truly safe. And so the Afumi forces waited.  Confident, but wary. A commotion on the eastern side of the bridge grabbed the spotlight.  The Yoshino forces had approached, and they were clearly preparing for something.  The Afumi soldiers strained to see what was going on.  Suddenly, the front line of the Yoshino forces parted, and a strange sight confronted the Afumi soldiers.  It took them a moment to fully comprehend what was barreling towards them at full tilt: a soldier that looked almost like two soldiers put together, wearing armor placed over armor, in an attempt to protect from harm.  It must have been heavy, and as he stepped on the beam, it visibly buckled under the weight.  The Afumi archers let loose with their arrows and crossbow bolts, but to no avail.  They simply stuck in the armor, adding to the bizarre and otherworldly appearance of their opponent. The spell was broken on the Afumi side as arrows came cascading in.  The Yoshino forces weren't just sitting idly back, they were making sure they were doing everything they could to keep the Afumi forces distracted.  And for a split second it worked—and a split second was all they needed.  Before the soldiers could gather up their wits about them enough to pull the rope there was a terrifying sound of metal on wood.  The Afumi soldiers pulled the rope, but it came all too easy—the Yoshino soldier had dashed across and cut the rope tied to the plank.  Behind him, the Yoshino forces were now pouring across the bridge.  Soon they would establish a foothold, and behind the front line they would be able to have other soldiers place more planks so that the number of Yoshino soldiers on the Western side of the bridge only continued to increase. Realizing that their trap had been circumvented, the Afumi forces fell back, but their strategic withdrawal soon turned into a full on retreat.  While pockets of soldiers resisted, many were suddenly all too aware that perhaps it was better to live and fight another day, instead.  Despite threats and even attacks from their own commanders, the Afumi forces fled the battlefield, leaving the Yoshino army victorious.  With the Seta bridge now secured, there were no more major obstacles in their way:  They would march to the capital at Ohotsu and finish this war.   Welcome back!  This is Part 4, and so if you haven't already done so, I recommend going back and starting with Part 1.  That said, we'll briefly recap here. Over the past three episodes, we've talked about the causes of the war between Prince Ohotomo and Prince Ohoama as they vied for the throne.  Prince Ohotomo seemingly had the stronger position, as he was actually running the Yamato state from the Afumi capital in Ohotsu.  He had the various ministers and all the official organs of the state on his side.   He was also 23 years old. Ohoama, on the other side, was Ohotomo's paternal uncle.  His own son, Prince Takechi, was 19 years old and helping to lead the army.   Upon learning that the State was gathering forces against him, Ohoama had quickly moved east, gathering forces as he went, and now he stood near Fuwa, modern day Sekigahara, prepared to begin his march on the capital.   This episode we are going to cover the conclusion of the war.  Warning, though, this is going to be a *lot*.  A lot of place names and people names.  Apologies if it is hard to follow.  I'll have a rough map and info on the various players on the podcast blog, so you may want to bring that up if you are having problems following. In Part I of this series we covered the causes leading up to the conflict.  In Part II we covered Ohoama's mad dash to Fuwa, at modern Sekigahara.  Last episode, Part III we covered the fighting in the Nara Basin. This episode we are going to talk about the last two fronts of the war: the defense of the Iga area and Kurafu Pass, and the march from Fuwa to the Afumi capital of Ohotsu. Before we go into the details of the next battles, let's look at what each side of the conflict was doing, what they are concerned about, and where they are on the board.  We'll then go into how the rest of the war played out, and its conclusion and aftermath.     Ohoama's Yoshino forces had largely been drawn from the countries in the east—the very same countries that Ohoama was denying to the Afumi court.  In response, the Afumi court had drawn their forces from where they could.  There were those that they had already called up under the pretense of building Naka no Oe's burial mound, but they had sent others out to raise troops in Yamato and out the western side of Honshu, all the way to Tsukushi—modern Kyushu.  However, not everyone in the Western region of the archipelago was friendly to the Afumi court—especially the regions of Kibi and Tsukushi.  This was significant.  Kibi was an ancient rival of Yamato, and likely could contribute a sizeable force.  Tsukushi, on the other hand, was quite large, and besides the conscripts from among the regular inhabitants, Tsukushi also was in charge of defending the archipelago from invasion—they were the first line of defense.  They had constructed numerous castles and fortifications to defend against a possible invasion, and those castles and fortifications were no doubt manned by troops that had been raised for that purpose.  If they could now be turned inwards, that could be enough to really turn the tide against Ohoama and his Yoshino army. The only problem was that neither Kibi nor Tsukushi were exactly sympathetic to the Afumi court.  The governor of Kibi and Prince Kurikuma, the viceroy of Tsukushi, both had ties to Ohoama, and the ministers suspected them of sympathizing with their Yoshino rivals.  As such the envoys that were sent out were authorized to take whatever drastic steps they felt necessary to secure the troops. So how did that all go down?  Well, last episode we talked about how Hodzumi no Momotari and his crew had been stopped from raising troops in Asuka by Ohotomo no Fukei, whose bluff of pretending to be Prince Takechi and a host of cavalry soldiers caused the conscripted troops to flee, and ended up in the death of Momotari and the capture of his compatriots. In Kibi, things took a turn in Afumi's favor.  When the Afumi government's envoy arrived at the government center in Kibi, he tricked the governor into taking off his sword.  Once he had done so, the envoy drew his own sword and killed the governor.  Without the governor to get in his way, the envoy then went about securing the land and troops for the Afumi court. Prince Kurikuma, the viceroy in Tsukushi, at the Dazaifu, was not quite so easily fooled, however.  Kurikuma knew how the court operated, and was apparently well informed of what was going on.  When the Afumi court's envoy met with Kurikuma, the Prince was flanked by two of his sons, Prince Mino and Prince Takebe, each one armed.  When Prince Kurikuma heard what the Afumi court wanted—for him to send the troops from Tsukushi to help quell Ohoama's rebellion—Kurikuma responded that he needed those troops to hold the border.  After all, the Tang dynasty was still a potential threat, and what good would it do to send the troops from the border regions to fight an internal war, only to then have an invader come in and destroy the state entirely?  No, he reasoned, he would not be sending the troops as the Afumi court requested. We are told that for a moment, the Afumi envoy thought about grabbing his sword and killing Prince Kurikuma, as the Afumi court had suggested, but with both of Kurikuma's sons armed on either side of him, he realized that he didn't have great odds, and so he eventually left, empty handed, but alive. This is significant.  While we don't know exact numbers, it is likely that there were quite a few troops stationed in Kyushu and the islands, all in case of foreign invasion.  By not supplying them to the Afumi court, Prince Kurikuma dealt a huge blow to the Afumi's ability to make war.  Add to that the fact that Ohoama had likewise blocked the court's access to the eastern countries, and that further narrowed the troops that Afumi had access to.  Nonetheless, they still had enough to be dangerous, and it is impossible to say exactly what might happen in a war. So we know where the Afumi and Yoshino forces ostensibly came from, but let's talk about the battlefield.  All of the fighting that we talk about was happening in an area between Naniwa—modern Ohosaka—and Fuwa, modern Sekigahara, northwest from the modern city of Nagoya. There are three main theaters we are talking about.  The first is in the Nara basin, which we talked about extensively in the last episode.  The Nara basin itself was not necessarily of the most strategic importance, militarily, but it was of huge symbolic importance.  After all, that was still the ancient capital, even though the governmental functions had been moved north, to Ohotsu, on the shores of Lake Biwa.  The second is in the Suzuka mountains.  This includes the areas of Iga and Kouka, and it is bordered by the Nara basin on the west, the Mie coastline on the east, and Afumi, the area around lake Biwa, to the north.  This is the same region that Ohoama had to naviagate through on his way from Yoshino to the east, and the mountains and valleys make it so that there are only so many traversable routes through.  For our narrative we are going to be primarily talking about the Kurafu Pass, between Kouka and Iga, at modern Tsuge city.  This pass  was an important route between Kouka, Iga, and Mie.  The road followed the Soma River which eventually flowed into Lake Biwa.  This made it a route out of Afumi, and if the Afumi forces could secure the Kurafu pass and the fields of Tara, just on the other side, they could split Ohoama's forces and cut off any help that he could possibly send to the Nara basin, and possibly even take Ohoama from behind. Finally, let's talk about our third theater:  Afumi itself.  Specifically, we are looking at the southern and eastern sides around Lake Biwa.  Biwa is the largest lake in Japan, and it is almost entirely surrounded by mountains except for where the Seta river flows south, eventually winding its way to Naniwa.  Today, the area of Afumi is largely co-located with modern Shiga Prefecture. Back in 668, after finding themselves on the losing side of the Baekje-Tang war, Naka no Oe, aka Tenji Tennou, had moved the capital to Ohotsu, or Big Port, in Afumi, on the shores of Lake Biwa, likely for the protection it gave.  From Afumi, there were three major routes out of the basin, and a few minor ones.  All of them were through defensible mountain passes, like Karafu Pass, Fuwa Pass, and Suzuka Pass.  Three such passes:  Fuwa, Suzuka, and Arachi would become prominent barriers, or seki, along the ancient roads, and were known as the Sangen, or Three Barriers, protecting the capital region.  Suzuka no seki, at the pass of the same name, was in the south.  To reach it from Afumi, one crossed the Karafu pass, and then turned east through a pass near Mt. Miyama.  At the northern tip of the Suzuka mountains was Fuwa pass, future home of the Fuwa barrier.  The Barrier, or “Seki” would give its name to the area in another form:  Sekigahara.  This was along the Tousandou, the Eastern Mountain road, and even today it is the path through which roads and even the Shinkansen traverse between eastern and western Honshu.  Finally, though less important to our story, was the Arachi pass. Arachi no seki was part of the Hokurikudo, the Northern Land Route, and led to the ancient country of Kochi and the port of Tsuruga, which had a long history as an alternate port, especially for ships sailing from Goguryeo.  Later, Arachi no seki would be replaced in the Sangen ranking by another pass between Afumi and modern Kyoto, which would be known as the Afusaka, or Ohosaka, Pass.  This was the pass that would have been used to get to Yamashiro and, from there, to Naniwa and the Nara Basin. These three passes would come to define the island of Honshu, and became the dividing line between the Kanto region, in the east, and the Kansai region, in the west.  By holding the Suzuka and Fuwa passes, Ohoama effectively denied any travel to the eastern regions.  Sure, Afumi could have tried going through the Arachi pass and into Kochi, but then they would have had to traverse the Japan alps—no small feat, especially without modern conveniences like the trains and busses used today. From Fuwa Pass, where Ohoama and Prince Takechi had set up their headquarters, it was largely a straight shot to the Afumi capital of Ohotsu.  Between Lake Biwa and the Suzuka mountains is a wide, flat plain, divided primarily by the rivers and streams running out from the mountains into the lake.  Immediately west of Fuwa is the area of Maibara.  Following the shore of the lake one traverses through modern Hikone, to Yasu.  Yasu would also have been the location where the road to the Karafu pass broke off into the Suzuka mountains.  Beyond that was the bridge across the Seta River. The Seta river was one of the largest obstacles that would have to be negotiated, and the Afumi forces knew this.  Just as Ohoama would set up at Fuwa pass, a large number of the Afumi forces were set up on the western bank of the Seta river.  If the Yoshino forces could get across, however, it would mean that they had a more or less unimpeded route to the capital at Ohotsu. So now let's talk about what was happening in each of these places. Ohoama had set up at Fuwa—Sekigahara—and had begun to call soldiers to him.  Not only did did this allow him to block the rival Afumi troops from accessing the Eastern countries and possibly raising troops to use against him, but he was also able to maintain a line of communication with ancient Yamato, in the Nara Basin.  In order to keep his communication lines open, and to ensure that the Afumi forces couldn't sneak up behind him, Ohoama split his forces in two.  He knew that Afumi forces were trying to take his stronghold in Yamato, and if successful, from there they could move in to Uda and on to Iga.  thereafter that, they could march up behind him through the Suzuka pass.  Alternatively, the forces in Afumi could come up through Kouka and the Karafu pass, and then try to divide and conquer So the first group of Ohoama's army were to go south, through the Suzuka pass into their mountain namesake.  Once there, Oho no Omi no Honji was to hold Tarano, the Plain of Tara, where the routes to Suzuka, Kafuka, and Iga met.  Tanaka no Omi no Tarumaro went with him, with orders to guard the Kurafu pass, which is to say the road to Kouka.  This first group was headed by Ki no Omi no Abemaro, and also included Miwa no Kimi no Kobito, and Okizome no Muraji no Usagi.  Along with what we are told were tens of thousands of men, this first made their way south from Fuwa  through Mie and Ise and over the Suzuka pass.  Once there, they took up their positions at Karafu and Tarano.  It was a good thing, too, because only a couple of days after they arrived, the enemy struck.   Now as soon as he got there, Oho no Honji had fortified Tarano with some three thousand men, and Tanaka no  Tarumaro was sent to guard the Kurafu pass.  Prior to this, Tarumaro had been the official in charge of the Hot Springs in Ise, but he had joined Ohoama and the Yoshino forces when they first arrived over the Suzuka Pass.  Now he was in charge of a military force, encamped along the road through the Kurafu pass, waiting for the enemy. Unbeknownst to him, a deputy commander of the Afumi forces, Tanabe no Wosumi, was approaching from Mt. Kafuka.  Presumably he'd been sent out from Ohotsu and had followed the road along the Yasu and Soma rivers towards the pass.  Wosumi had  sizeable force with him, but he was not looking for a direct assault.  Even if he would win, he would suffer casualties, especially trying to attack an entrenched enemy in a fortified position.  He needed to be sneaky.  He had no way of knowing that, centuries later, the lands of Iga and Kouka would be known for their sneaky warriors—their legendary ninja—but I digressed.  What Wosumi did was this.  First, he rolled up his banners and muffled the drums.  He even had his men gag themselves—a continental custom where soldiers were given a stick to hold in their mouth, like a horse's bit, to discourage any talking amongst the ranks as they approached.  Presumably, they kept them in until just before attacking, because they also devised a watchword “kane”—transcribed as metal or gold.  Wosumi knew that it would be hard enough to tell who was who in the daytime—after all, it wasn't like these were regimented forces with uniforms.  The soldiers were likely all wearing whatever they had available, and clothing and armor would have been similar across the two armies.  At night, even some kind of mark or flag would hardly be enough to tell who was who in the dark.  As lines broke and melee ensued, it would be easy to get turned around, and find yourself facing a friend.  By saying the watchword you could distinguish friend from foe. Sure enough, this tactic worked.  The Afumi forces broke through the Yoshino fortifications in the middle of the night and swarmed into the encampment.  Men who had been asleep were waking up to chaos.  Tarumaro's Yoshino soldiers were thrown into confusion.  Tarumaro himself, escaped, but just barely.  we are told that he noticed that the enemy kept shouting the word “kane”, and so he started doing it as well. The Afumi forces, assuming he was one of their own, left him alone.  Still, he only escaped with difficulty. His escape was no doubt critical, however.   He presumably would have headed to Tarano to try and warn Oho no Honji, but this may not have been possible, as we are told that on the following day, after the attack at Karafu pass, the Afumi commander Wosumi continued his advance, and came upon the Yoshino encampment at Tarano unexpectedly.  Still, General Honji did not back down.  With a force of hand-picked soldiers, Honji counterattacked against Wosumi and struck him.  We are told that Wosumi made it out—the only one who did—but that he did not try and make another attack.  The Yoshino forces would ultimately hold the pass and the critical juncture of Tarano.  The Afumi forces would not get a second chance. By the way, a quick note here:  I can't help but notice a bit of a trope showing up in these stories:  At Narayama, General Fukei is defeated, and is the only person who makes his escape.  Then Tarumaro is the only person to escape his defeat.  Finally, Wosumi is the only one of his forces to leave the plain of Tara. I am more than a little incredulous that these generals are the only ones who actually survived, and that the rest of the army was slaughtered.  In fact, you may recall that at the battle at Taima, General Fukei told his men not to pursue the fleeing common soldiers.  As I've tried to point out, the common soldiers were not likely as invested in the cause.  In fact, it is just as possible that the common soldiers may have changed sides and joined the other army if they thought it would serve them well.  Or maybe they were escaping and just blending into the countryside.  After all, the elites weren't really spending the time to get to know them, let along record any details about them.  So I suspect that it was more about the fact that the various armies would be broken, and the soldiers flung to the four corners, rather than that they were necessarily slaughtered.  After all, if you had the choice, would you have stayed there? A few days after Wosumi was defeated, the Yoshino general that Ohoama had sent to Iga along with Honji and Tarumaro, Ki no Omi no Abemaro, heard that their ally, Ohotomo no Fukei was in trouble in the Nara Basin.  He'd been defeated by the Afumi general Ohono no Hatayasu at Narayama,  and without reinforcements, the entire Nara Basin could fall, along with the ancient Yamato capital at Asuka. So Abemaro sent Okizome no Muraji no Usagi with more than a thousand cavalry to go assist.  They met Fukei at Sumizaka, and suddenly, things were looking up in the Nara Basin.  For more on how that turned out, check out last episode, where we covered the events in the Nara Basin. Once the events in the Nara Basin settled out, then both the Nara Basin and the Karafu pass would be well and truly in the hands of the Yoshino forces.  But there was no way for those guarding those locations to know that the fighting was over, and they would have to hold their positions until the fighting had definitively stopped.  Which brings us back to Ohoama and the Yoshino troops gathered at Fuwa, where things were about to kick off as well.  The troops at Fuwa, while being led by Ohoama and his 19 year old son, Takechi, were placed under the command of Murakuni no Muraji no Woyori—who, , as things progressed, would be noted as the primary general for the campaign that would lead Yoshino troops from Fuwa, on the offensive towards Ohotsu. The only reason that they seem to have waited before going on the offensive was that every day, more troops were coming in.  So even as the fighting was going on in Nara and at the Karafu pass, the Yoshino army at Fuwa gathered men and made their preparations.  As they did so, the Afumi court Was going to do whatever they could to try and break them, hoping that they could stop the threat posed by Ohoama and his men before they began their march. For the Afumi forces first attempt to break the Yoshino defenses at Fuwa pass, they picked troops to try and make an incursion into the village of Tamakurabe, which appears to have been in the pass itself; it was probably modern Tama district of Sekigahara.  They were repelled, however, by Izumo no Omi no Koma, who drove them off. Later, the Afumi court ordered another force of several tens of thousands of men to attack under the command of Prince Yamabe no Ou, Soga no Omi no Hatayasu, and Kose no Omi no Hito.  Soga no Hatayasu and Kose no Hito were both part of the inner circle of the Afumi court, or so it would seem.  When Prince Ohotomo had taken the reins of the government in a ceremony in the Western Hall of the Palace, he was attended by the ministers of the right and left, as well as Soga no Hatayasu, Kose no Hito, and Ki no Ushi.  They were at the very heart of this whole matter.  Prince Yamabe is a little bit more of a mystery.  We know he was someone of note, and when Prince Ohotsu was brought to his parents, they were apparently traveling under the guise of Prince Yamabe and another prince, Prince Ishikawa.  But we know little else. The three men and their Afumi troops headed out and camped on the bank of the Inukami river, near modern Hikone.  There, however, trouble broke out. The Nihon Shoki does not record exactly what it was, but there must have been some kind of falling out.  Prince Yamabe no Ou was killed by Soga no Hatayasu and Kose no Hito.  We don't know if this was due to some quarrel or what, but either way, it threw the army into a state of disarray and there was no way for them to move forward.  Soga no Hatayasu appears to have taken responsibility for whatever happened, as he headed back from Inukami, presumably back to Ohotsu, where he took his own life by stabbing himself in the throat.  There would be no attack on Fuwa Pass, however. Finally, the Nihon Shoki also recounts the story of another Afumi general, named Hata no Kimi no Yakuni, and his son, Ushi.  Together with others, who remain unnamed, they surrendered themselves to Ohoama and the Yoshino forces, rather than fighting.  It isn't clear if they were deserters, if they had been part of one of the other two attempts to take Fuwa Pass, or if there was something else going on.  Either way, Ohoama was so pleased that he welcomed them in and we are told that Hata no Yakuni was “granted a battle axe and halberd” and appointed a general.  This is probably stock phrasing, but it does seem he was given some measure of trust.  Yakuni's men were then sent north, to Koshi. We aren't quite sure what those forces' ultimate objective was.  It may have been that he was to take the northern pass and make sure that none of the Afumi troops tried to escape and head to the East along that road.  Many of the accounts of this war seem to suggest that he, or at least some part of the forces, were to head north and then come around Lake Biwa the long way.  This would mean that if Ohoama attacked, there would be no easy way to flee.  From Ohotsu they couldn't turn north without running into more troops, and their only escape would seem to be through the Afusaka pass towards the area of modern Kyoto.  And of course, whoever was victorious in the Nara Basin would then be able to control the route to the coast. It is unclear how much Ohoama could have actually known, though, about what was happening across the various distances.  Messages would have meant riders on swift horses carrying them; they couldn't just text each other what was going on. And so, with one attack repelled, another aborted, and a turncoat now on their side, Ohoama's Yoshino forces were finally ready to head out on the offensive themselves.  According to the Nihon Shoki this was on the 7th day of the 7th month—Tanabata, today, but I doubt people were paying much mind to the Weaver and the Cowherd.  Murakuni no Woyori, with the group advancing from Fuwa to Afumi, set out, and met with their first resistance at the Yokugawa river in Okinaga.  As far as I can tell, this is likely the Amano River in modern Maibara, which anyone who takes the Shinkansen between Kanto and Kansai probably recognizes as one of the usual stops.  Once again, we have a situation where, while they would have had banners flying, in the crush of battle it could be quite easy to mistake friend for foe, especially with large numbers of troops who were pulled from vastly different regions.  You had to have some way of knowing quickly who was on your side – that's why the Afumi commander Wosumi had his troops use the password “kane”, for example.  Ohoama's approach was to have his men place a red mark—possibly a ribbon or similar—on their clothing so that one could tell who, at a glance, was on their side.  As a note, later samurai would sometimes attach flags to their shoulder armor, or sode, and these “sode-jirushi” would help identify you even if people didn't recognize your armor.  Ohoama's troops may have used something similar. And so Woyori's Yoshino forces attacked the Afumi defenders, and the Afumi troops were clearly outmatched.  Woyori's men killed the Afumi commander and defeated the opposing forces. But that was just the beginning.  Afumi forces had been stationed all along the route from Fuwa to Ohotsu.  Thus it was that only two days later Woyori and his men made it to Mt. Tokoyama, probably in Hikone, by the Seri river.  There they met more Afumi soldiers, but once again they were triumphant and slew the opposing commander.   Woyori and his men were on a roll. I would point out that these battles aren't given much detail, but we do see how it progressed.  There are names of various individuals and commanders—certainly not much on the common people.  From what we can tell, this was not a rush to Ohotsu, but rather a slow march, probably doing their best to fortify their positions and make sure that nobody was sneaking up on them.  After each battle, it is some days before the next, probably spent spying out ahead and formulating plans. Woyori and his men next fought a battle on the banks of the Yasukawa River, presumably near modern Yasu city.  Here, Aston's translation claims that he suffered a great defeat, but more likely I suspect it means to say that he inflicted a great defeat on the Afumi forces, because if he had been defeated, how would he have pressed on only a few days later.  We are told that  two men, presumably the Afumi commanders, were both taken prisoner. Since we don't have anything more about them in the narrative all we can really do is assume that they must have therefore been on the side of the Afumi forces. By taking Yasu, that would have likely cut off the Afumi forces from any future considerations about using the Kurafu Pass.  The noose around Ohotsu was slowly tightening. Four days after that, on the 17th day of the 7th month, Woyori attacked and repulsed the Kurimoto army—presumably a force loyal to the Afumi court under a general named Kurimoto, or possibly raised from a place called Kurimoto, perhaps over on Awaji.  Either way, it was another victory on Woyori's belt. From there, Woyori and his men arrived at Seta, where they would have to cross the Setagawa—the Seta River. The Seta River is a wide river, and the only one flowing out of Lake Biwa.  It winds its way south and west, eventually becoming the Uji and then the Yodo rivers, which flow all the way to Naniwa—modern Ohosaka.  At the Seta river, there was a major bridge, the only way across, other than to swim.  Prince Ohotomo and his ministers, along with their entire army, were encamped on the west side of the bridge.  Their forces were so numerous that it was said you could not see all the way to the back of them.  Their banners covered the plain, and the dust of their movement caused a cloud to rise into the sky.  Their drums and songs could be heard for miles around.  We are told they even had crossbows, and when they were discharged the arrows fell like rain.  Of course, some of this may have just been more poetic license by the authors of the Nihon Shoki, but you get the picture:  There were a lot of troops on the western side of the river. The bridge itself was defended by General Chison.  We know very little of this general, as he only appears in this one part of the record, but his name implies that he may have been from the continent.  We aren't given a surname, and it is possible he was one of the Baekje refugees, now fighting for the Afumi court.  He led an advance body of specially selected troops, and in the middle of the bridge they had removed planks for about three rods or thirty feet.  Across that span was a single plank, daring anyone to try and cross it.  Of course, if they did, they would be a sitting duck in front of the enemy archers, and the plank was attached by a rope so that it could always be pulled out from under them.  It seemed as if it were impossible to advance. Finally, one of Woyori's soldiers, Ohokida no Kimi no Wakaomi, got up the courage to cross.  We are told that he put on double armor, put down his long spear, and drew his sword.  He then charged suddenly across the plank and cut the rope on the other side before the Afumi troops could pull it back.  In spite of the arrows that were raining down on him, he entered the ranks of the Afumi troops, slashing with his sword as he went.  The Afumi forces were thrown into confusion and some of them tried to leave, but General Chison drew his own sword and began to cut down anyone who tried to flee.  Still, he was unable to check the rout.  Woyori's troops secured the bridge and soon were pouring across it.  They cut down General Chison and advanced into the Afumi army, who broke and ran.  The Afumi sovereign, Ohotomo, aka Koubun Tennou, along with the Ministers of the Left and Right, narrowly escaped with their lives. Woyori and his troops marched to the foot of Awazu hill, and we are told that Hata no Yakuni, the Afumi commander who had earlier defected, and whose men were sent north to Koshi, set a siege to Miwo castle along with Izumo no Koma, who had defended against the attempted seizure of Tamakurabe.  Presumably this is Mio, south of Ohotsu, and it was likely guarding the southern approach to the Afumi capital. The only thing here that gives me pause is that we were earlier told that Yakuni's men, after he defected, were sent to Koshi.  So was Yakuni not with them?  Had he returned?  Or had the troops made it all the way around Lake Biwa already, taking the longer route up and around the lake? Regardless of how it happened, Yakuni and Koma were able to take Miwo castle.  As a reminder, a “castle” at this time would have likely been defined more by its walls, which were probably rammed earth and wood—not the elegantly sloping stone walls and  donjon base that would come to typify castles of the Warring States period. The following day, Woyori and his men continued their pursuit.  At the Awazu marketplace, Woyori ran into the Afumi generals Inukahi no Muraji no Isokimi and Hasama no Atahe no Shihote.  We mentioned Isokimi last episode—he was the Afumi commander attacking the Middle Road in the Nara Basin.  His deputy, Kujira, had been defeated, and it seems Isokimi had retreated back to Afumi and rejoined the main force. He would not be quite so fortunate this time.  Isokimi and Shihote were both slain, and Ohotomo fled once again.  He didn't get very far, hiding at Yamazaki, thought to be near the site of the modern city hall, in Ohotsu. Despite his best efforts, he knew he would be discovered, and he eventually strangled himself, rather than facing the humiliation and punishment that would come with capture. With Ohotomo dead, the other ministers of the Afumi court dispersed and fled.  Woyori and his men, meeting up at Sasanami, hunted down the Ministers of the Left and Right—Soga no Akaye and Nakatomi no Kane—as well as others who had fought with Ohotomo and who were considered criminals. They were all marched back to Fuwa, where, on the 25th day of the 7th month, Ohotomo's head was presented to Ohoama.  The war, it seems, was over. Or at least, the fighting was over.  There was still a lot to be settled.  First off, it would hardly have been practical to wipe out every single person on the losing side.  For one thing, that would have devastated the Court even further, likely creating a huge power vacuum.  In addition, many of the supporters on both sides were not necessarily there out of purely partisan reasons.  I would point out that many of the family names that we see in the record are found on both sides of the conflict.  Inukahi no Isokimi may have fought for Ohotomo, but we also see an Inukahi no Ohotomo fighting on the behalf of Ohoama.  Fumi no Nemaro was a major commander in Ohoama's army, while Fumi no Kusuri had been sent by the Afumi court to raise troops in the East Country.  And Hasama no Shihote was killed with Isokimi at Awazu, while a Hasama no Nemaro was working under the command of General Fukei, in Nara, to guard Tatsuta. There wasn't necessarily a simple divide along family lines.  It is possible that these individuals were all fairly well removed from each other, and from different parts of their respective families, or clans. They are often given different kabane, the family rank system used at this time, though I suspect that may have more to do with later changes, with those on the winning side being promoted over those who supported the Afumi court.  However, it is also the case that Japan has a long history of family members supporting both sides in any major conflict.  That way, no matter who wins, the family itself finds itself on the winning side. But there did have to be some accountability.  This is something that one can point to time and again—if the losing side is not held accountable for their actions, then what is to prevent them from just regrouping and trying again?  And yet that need for justice and punishment must be tempered with some amount of humanity. Ultimately, about one month after the end of the war, eight of the Afumi ministers were found guilty of truly heinous offences and they were condemned to suffer what the Nihon Shoki says was the “Extreme Penalty”.  The Minister of the Right, Nakatomi no Kane, was executed at Tane, in Asai.  Meanwhile the Minister of the Left, Soga no Akaye; along with the Dainagon, or Grand Councillor, Kose no Hito, as well as their children and grandchildren, along with the children of the late Nakatomi no Kane and Soga no Hatayasu, were all sent into banishment.  All others were pardoned. And of course those who had supported Ohoama, and who had come to his aid, were given public favour and reward.  In many cases this likely meant receiving high office and corresponding rank, along with increased stipend payments.  There is a notable shift in the makeup of the court, going forward, and it seems clear that families would want to associate themselves with those who fought on Ohoama's side, rather than Ohotomo's, if they could help it.  That was no doubt a part of works like the various diaries and house records that would have been used to compile the Nihon Shoki, recording the deeds that any house did for the throne. Along with all of the punishments and plaudits that were meted out in the 8th month of 672, there was one more event—something of an outlier.  We are told that Chihisakobe no Muraji no Sabichi, the governor of the province of Wohari, went off into the mountains and committed suicide. Sabichi had originally met Ohoama at the Kuwana district house—the local government office—when he had first arrived from Yoshino.  He had a large number of troops—20,000 by the Nihon Shoki's count—which helped Ohoama to ultimately defeat the Afumi court.  So why he would go off into the mountains and commit suicide was anyone's guess.  The Nihon Shoki suggests that it was possible that his allegiance had changed, and he may have been trying to plot against Ohoama.  Perhaps he had been convinced that Afumi court was going to come out on top, and so had begun some plot.  Or he just had a falling out or became disillusioned for some reason.  Whatever it was, it remains a mystery, even today. With the war concluded, it was time for Ohoama to make his way from the field to the Capital so that he could transition to ruling the State properly.  But Ohoama was not interested, it would seem, in setting himself up in his brother's capital.  Setting up in the Ohotsu capital may have raised a few eyebrows.  It had not been a completely popular move to begin with, and it was also the home of the Afumi court's legitimacy.  To take up the throne there, I can only imagine that it would have further reinforced the idea that Ohoama was the usurper, taking the throne that was meant for his nephew.  Instead, he made the decision to travel to the ancient capital, in Asuka, but he was not in a hurry. They headed out on the 8th day of the 9th month of 672, making it from Fuwa to Kuwana.  Here he likely met up with his wife, Princess Uno, and his ten year old son, Prince Ohotsu.  The following day they headed out, traveling back along the route that they had taken from Yoshino, but at a much more leisurely route.  The royal carriage stayed the night in Suzuka.  From there, it was another day to Abe, likely referring to modern Ahai county, in Iga, near Ueno city.  They then continued on to Nabari.  Finally, on the 12th day,they arrived at the Yamato capital—that is to say Asuka—and Ohoama took up residence for a time at the Shima Palace.  This was only, it seems, to give people time to get the actual palace ready, because three days later, Ohoama moved into the Wokamoto Palace.  And with that, Ohoama began the work of running the state—but there was still plenty to prepare.  For one thing, there were foreign embassies—Kim Ap-sil and others arrived.  It was still going to take a while to get the capital ready for guests, though.  From what we can tell, they were probably building a grand new palace, and it would take some time for it to be prepared.  So the Silla embassy was entertained in Tsukushi, where Prince Kurikuma would have been in charge of hosting them.  They were likely filled on the new developments and provided a ship. Meanwhile, Ohoama made sure that all of the appropriate rewards were given out.  On the 4th day of the 12th month, we are told that all those who had rendered services were given higher cap-ranks, based on what they had done. And as the year 672 closes out—and with it, the first of the two Chronicles for Ohoama, the soon-to-be elevated Temmu Tennou. But there is one final entry, marking the death of Wina no Kimi no Takami in the 12th month of the year.  We know that Wina no Kimi no *Iwasuki* was working for the Afumi court, sent to rally troops in the East, but he fled when they encountered Ohoama's troops at Fuwa Pass.  Takami, on the other hand, we know little about, but I suspect may have been on the side of Ohoama.  It is an odd entry, and, like so many, unexplained.  Perhaps it meant something to the people of the early 8th century, but if so, that meaning is likely lost to us. And so we close the book on the Jinshin no Ran—the Jinshin War, or possibly the Disturbance or even Rebellion, depending on how you feel about it.  This account is one of the most detailed we have of this kind of event, and yet it does not seem that it was entirely unique.  There are plenty of indications that previous sovereigns had to fight their way to the throne, or else had to repel others who would try to take it by force.  This was almost a tradition among the royal house of Yamato.  But now that the matter of succession was well and truly settled, it was time to get on with other things. Who knows what an Afumi court may have done and how they could have changed things.  What we do know is what Ohoama—and his queen, Uno no Himemiko—did.  They built upon, or in some cases possibly even fabricated, the legacy of Naka no Oe.  They would set in stone many of the things that had been put in place, and at the same time make certain changes, as well.  The Yamato state was getting started. And we'll start to dive into that next episode.  Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Professor Kozlowski presents a woefully inadequate look at some key ideas in the political philosophy of China and India, specifically:Lao-Tzu's Tao Te ChingThe Analects of ConfuciusMo-TzuThe Laws of ManuAlong the way we'll talk about the differences between Eastern and Western attitudes toward virtue, rule, and government, as well as how these texts take on a very different perspective from those we've seen in Ancient Greece....and then we won't talk about them again until the 20th century or so. Alas - we still need to make room for all that Marx and Hobbes.I will (one day) upload the document I've produced for my students, which excerpts each of the above texts, to my website, so you may be able to find it there.Additional readings include: Mencius, Sun-Tzu's The Art of War, Intrigues of the Warring States, The Romance of the Three Kingdoms, the Bhagavad-Gita, and Fire Emblem for my gamer fans.If you're interested in Professor Kozlowski's other online projects, check out his website: ⁠⁠⁠professorkozlowski.wordpress.com

My brother, Kyle Mortensen, published a wonderful indie book shortly before he died in an accident. He intended to publish three more books in this exciting historical fiction series set during the Warring States period in Japan, but I try to be glad that we at least have the first book, Mists of Iga, which … Continue reading "197 – Mists of Iga: Teen Ninjas, Cool Swords, and Abiding Friendships"

Today, we'll talk about an ancient artifact that served as Marquis Yi of Zeng's “refrigerator.” Yes, you heard me right. It was a bronze cooling device from the Warring States period, and demonstrates early Chinese cooling technology using ice and clever design to chill food and drinks.

The sovereign, Naka no Oe is dead, and with his death comes an all too familiar tradition: different factions warring for the throne.  And this time it isn't just something we are guessing at, we get a front row seat to the show, with enough details to fill several episodes.  In Part I we will look at what kicked off the war--or at least what we know--and discuss a few of the theories.  We will also go over some of the events that happened while Prince Otomo was the head of state. For more, check out our podcast webpage at https://sengokudaimyo.com/podcast/episode-129 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 129:   The Jinshin no Ran, Part I: Prologue to War. The long bridge at Uji arched over the river, like a wooden rainbow.  Former Crown Prince Ohoama, his head shaved and wearing the garments of a monk, was carried over the bridge.   This was no simple priestly procession, however: he was accompanied by his entire household. Some on foot, and some on horseback.  Even the kesa, once meant to be a symbol of priestly humility and simplicity, cried out that this was a man of wealth and power and status. The procession made its way across the bridge, headed south, to the ancient Yamato capital and then on to the mountain passes beyond, where the cherry trees would bloom, come the spring.  At the north end of the bridge, the high ministers and nobility of Yamato watched them go.  The ministers of the Left and the Right stood in the cold, winter air, wrapped in their warmest clothing, but it wasn't just the weather that was causing a chill.  To some, this seemed a miracle—a clear sign that the succession would now be an easy one, with Ohoama taking himself off the board.  But to others, they weren't so sure. While many of Yamato's traditions had evolved or changed—or even been outright replaced by continental ideas—many still remembered how things had been.  The bloody politics and power struggles that often accompanied any transition of power.  Naka no Oe had risen to power in just such a fashion.  Now that he was not long for this world, would his legacy be any less violent? Greetings, everyone, and welcome back.  Last episode we took you through the official reign of Naka no Oe, aka Tenji Tennou.  Granted, this reign was only from 668 to 671, but Naka no Oe had already been putting his stamp on the state for over 33 years.  Now, however, he was dead, as were those who had helped him implement his enormous changes, and with his death there was the question:  Who would now ascend to the throne? And that question brings us to today's topic:  The Jinshin no Ran, also known as the Jinshin War.  This was a succession dispute that occurred in the year 672 following the death of Naka no Oe, between Naka no Oe's son Ohotomo and his brother Ohoama.  The name, “Jinshin”, is formed much as the name of the “Isshi” incident, using the sinified Japanese reading of the sexagenary cycle characters used for the year.  672 was a “Mizu-no-e Saru” year, or what we today might just call a “Water Monkey” year.  Read together, these characters can be pronounced “Jinshin”, hence “Jinshin no Ran”. Quick digression:  That word “Ran”, indicating a war or similar martial disturbance, is the same character used as the title of the famous Kurosawa film that took Shakespear's King Lear story and set it in the Warring States period of Japan.  If you haven't seen it, I highly recommend it—definitely a classic.  Not exactly relevant here, but still worth it. But back to the Jinshin War: we're going to likely spend a few episodes on this, not just because it is important, but also because the record is fairly detailed, and I'd like to use it to really help us get an idea of what was going on.  This episode we'll look at the broad picture: some of the causes of the war and where things were, generally speaking, just before the major campaigns kicked off. Of course, this isn't the first succession dispute in the Chronicles, but this one is incredibly detailed, and especially importantbecause it goes to the heart of the legitimacy of the royal family—the imperial family—for at least the next century.  To a certain extent, I would also suggest that it was exactly the kind of thing that the Nihon Shoki was created to address: an official history as propaganda for the Japanese court, telling  the court approved story of the royal family and providing justification as to why they are in power.  Along the way it also props up the lineages of other elites. So let's go over the basic story of the conflict before we get into the details.  I know, I know: spoilers.  But I think it will help to have context for what we are talking about right now.  To try to summarize: Ohoama, Naka no Oe's brother, is mentioned as the Crown Prince throughout Naka no Oe's reign, but just before Naka no Oe's death, Ohoama declined the position and went to Yoshino to become a Buddhist monk.  This allowed Naka no Oe's son, Prince Ohotomo, the current Dajo Daijin, or head of the council of state, to run the government and eventually take the throne.  However, shortly into Prince Ohotomo's reign, Ohoama raised an army and fought with Ohotomo and the court at Ohotsu-kyo, known as the Afumi court.  After a couple of months of intense fighting, Ohoama defeated the Afumi forces and Ohotomo.  Ohoama would go on to take the throne, becoming known as Temmu Tennou.  He is credited with starting the projects that culminated in the creation of the Kojiki and the Nihon Shoki. On the surface, this could easily look like a simple case of usurpation—especially if you come from a cultural background where sons are expected to inherit from their fathers, as is common in many European monarchies.  However, we have to remind ourselves that this isn't Europe.  For centuries, succession in Yamato had been much more chaotic than that.  Often succession went not to a son or daughter, but first to a brother, and even then it didn't necessarily go to the oldest brother, or to the oldest child.  Even designating an heir wasn't a guarantee that, after a ruler's death, someone else wouldn't come along and change things by force. Of course, the Nihon Shoki appears to lay out various rules for succession.  In most cases, your mother has to be descended—however distantly—from a previous sovereign.  Also, inheritance typically doesn't come at the attainment of adulthood.  It isn't like someone turns 20 and they are suddenly eligible.  We see plenty of reigns that are passed off as regencies—that is, the sovereign is legally just a caretaker for the throne until the true heir comes of age.  Perhaps the most famous of these is Okinaga Tarashi Hime, aka Jingu Tenno, who supposedly held the throne from the death of her husband until their son, Homuda Wake, aka Ojin Tenno, was of age.  But it isn't like she just abdicated.  In fact, I don't think we've seen a single example where a regent has abdicated the throne.  The only real abdication that we see is in 645, when Takara Hime, known as Kogyoku Tenno during her first reign, abdicated after the Isshi Incident.  There are also plenty of examples of possible claimants to the throne who certainly seem like they may have been supremely qualified for the position who end up dying or being killed, sometimes with the specific claim that they were trying to usurp the throne.  The most recent example is Furubito no Oe, who likely was in line to inherit the throne from Takara Hime prior to the Isshi Incident.  It doesn't help that the Chronicle often only calls people by their titles:  so it is the “Crown Prince” who does such and such, or it is “the sovereign”—without explicitly naming who that person is.  Of course, this is sometimes made clear by context, but that can't always be relied upon. This is compounded by the fact that at this time, Wa cultural norms were being overwritten by continental concepts of propriety and morality, with the growth of reading and continental works introducing many people to the discourses of Confucius and others.  Borrowing governmental structures and ideas from a Confucian state meant that Confucian ideals would get pulled along as well, even if those structures and ideas weren't strictly Confucian.  An example is the importance of filial piety, and so-called “Proper” relationships between people.  In some cases Confucian or even Buddhist concepts were used to explain and rationalize existing traditions, and in others they were used to provide a counter-narrative.  Thus the world described by the Nihon Shoki is one that was no doubt much more comprehensible to an 8th century member of court than to someone from the 3rd. I say all that so that we can keep an eye out for the Chroniclers' bias and perhaps give some thought to what might not have gotten written down. The creation of the Ritsuryo state was the culmination of over 33 years of work.  During that time, the Yamato court had centralized their power and control.  The Chronicles, looking back at the end of the process, report this as a good thing, and it is hard to argue that these reforms truly did lead to the country of Japan as we know it, today.  However, it probably wasn't all lollipops and rainbows.   The centralization of authority received pushback, and we see the center flexing its military might as well as legal and moral authority.  The new Ritsuryo state claimed a much greater control over land and resources than any previous government had done or  been able to do.  Even if the 5th century sovereign Wakatakeru no Ohokimi, aka Yuryaku Tenno, had people at his court from Kyushu to Kanto, influence isn't the same as control.  Up until the Ritsuryo reforms, it appears that local administrators had a lot of leeway in terms of what happened in their local domains.  After all, what could Yamato do about it?  As long as “taxes” were paid, then there was no reason for Yamato to otherwise interfere with local events, and even if there were, who would they get to enforce their will? But In the Ritsuryo system, at least conceptually, the State had local governors who reported back to the central authority.  These governors  were set apart from the Kuni no Miyatsuko, the traditional local authority, and their income was tied to the court. Moreover, this system wasn't just tradition and the whims of the elites: it was codified in written laws and punishments.  In fact, the Record of the Fujiwara—the Toushi Kaden—claims that the entire legal code was written down in 668 by their patriarch, Nakatomi no Kamatari, prior to his death.  There are also other references to this compilation, known to us as the “Oumi Code”, referencing the region that the court had moved to:  Afumi, around Lake Biwa.  Unfortunately, we don't have any extant copies of what, exactly, the Code said, other than various laws explicitly noted in the Nihon Shoki.  Still, we can assume that it was probably similar to later codes, which would have been using the Oumi code as a base from which to work from. The new authority for this code descended from the throne, based on continental and even Confucian concepts of the State.  And Naka no Oe had no doubt been the one to help maintain continuity over the past three decades.  Now he was dead, so what came next? Well based on what we have in the Nihon Shoki, that should be obvious:  His brother, the Crown Prince, Ohoama, would take the throne, wouldn't he?  After all, he was the designated Crown Prince, and he had been in that role, promulgating orders, and otherwise acting as we might expect, at least since Naka no Oe had given up the position. And yet, it seems there was some doubt.  After all, while a brother—or sister—inheriting the throne was hardly unheard of, Naka no Oe did have children of his own.  Most importantly, there was his son, Prince Ohotomo.  Ohotomo was only about 23 years old, but he had been made the Dajoudaijin, the head of the Council of State, which one would think would put him in a position of tremendous authority. Naka no Oe apparently had some inkling that there could be a succession dispute upon his death.  And so, two months after he had taken ill, as it became painfully obvious that he might not recover, he called in his brother, Crown Prince Ohoama, and he told him clearly that it was his intention to have his brother succeed him on the throne. Before going much further, I would note that the entries in the Nihon Shoki that speak to this incident are spread across two different books in that chronicle.  Part of it takes part in the chronicle of Tenji Tennou (Naka no Oe), but then the reign of Temmu Tennou (Ohoama) is actually broken up into two books, the first of which is often considered the history of the Jinshin Ran, while the second is really Temmu's reign.  And in some cases we get slightly different versions of the same event.    The Nihon Shoki was written less than 50 years after the events being discussed, so likely by people who had actual memory of what happened, it was also propaganda for the regime in power at the time.  So as we read through the events, we have to be critical about our source and what it is telling us. To that end, I'll mostly start out with the narrative as it appears in the Nihon Shoki, and then we can look back and see what else might be going on if we make some assumptions that the Chroniclers may not be the most reliable of narrators for these events. Anyway, getting back to the story as we have it in the Nihon Shoki:  So the person sent to fetch Prince Ohoama to come see his brother, the sovereign, was a man by the name of Soga no Yasumaru.  And Yasumaru brought not only the summons, but a warning, as well.  He told Prince Ohoama to “think before you speak”.  This suggested to Ohoama that there was some kind of plot afoot. And lest we forget, for all that Naka no Oe is often put up on a pedestal for his role in the Taika reforms and founding the nation—even the posthumous name they gave him was the “Sovereign of Heavenly Wisdom”—that pedestal he stands on is covered in blood.  Naka no Oe's political career starts with the brazen murder of Soga no Iruka in full view of all the gathered nobility, and is immediately followed with him marshalling forces against Soga no Emishi, who set fire to his own house rather than surrender. And then, shortly into the Taika period, Naka no Oe had his own brother, Furubito no Oe, killed so that he wouldn't be a threat.  And later, when he just heard a rumor that Soga no Ishikawa no Maro—his father-in-law, Prime Minister of the Right, and co-conspirator—was having treasonous thoughts, he gathered up forces to have him and his family murdered. And though it may have been a bit less bloody, let's not forget his apparent falling out with his uncle, Karu, where he left the giant palace complex at Naniwa and took the entire royal family to Asuka against his uncle, the sovereign's, wishes. Add to that the note from the Fujiwara family records, the Toushi Kaden, about the party at the “shore pavilion” where Ohoama spiked a spear through a plank of wood which rattled Naka no Oe enough that he was contemplating having him taken out right there.  According to that account, it was only the intervention of Nakatomi no Kamatari that saved Ohoama's life.  Even if it weren't true, it likely illustrates something about how their relationship was viewed by others. Given all of that, I think we can understand how Ohoama might not be entirely trusting of his older brother's intentions.  So when that same brother offered him control of the government, Ohoama was suspicious.  Perhaps it was because he was already the Crown Prince, the expected heir, so why would Naka no Oe be offering him the throne?  Perhaps it was some kind of test of his loyalty? And so Prince Ohoama declined.  He claimed that he had always had bad health, and probably wouldn't be a good choice.  Instead, he put forward that the Queen, Yamatobime, should be given charge, and that Naka no Oe's son, Prince Ohotomo, should be installed as the Crown Prince—the new successor to the throne.  Furthermore, to demonstrate his resolve, he asked to be allowed to renounce the world and become a monk. Indeed, immediately after the audience with his brother, Prince Ohoama went to the Buddhist hall in the palace itself and had his head shaved and took holy orders.  He even gave up any private weapons that he might have—likely meaning not just his personal weapons, but any private forces that might be under his command.  The sovereign himself sent his brother a kesa or clerical garment, apparently approving of—or at least accepting—his decision. Two days later, Prince Ohoama went back to his brother and asked to be allowed to leave for Yoshino to go and practice Buddhism there.  He was given permission and he headed out.  The ministers of the left and right, that is Soga no Akae and Nakatomi no Kane, along with Soga no Hatayasu, a “Dainagon” or Chief Counselor, and others, all traveled with him all the way to Uji, where they saw him off.  By evening he had made it as far as the Shima Palace, which is assumed to have been in Asuka—possibly at or near the site of the old Soga residence.  The following day he was in Yoshino. Arriving at Yoshino with his household, Prince Ohoama gave his servants a choice—those who wished could take orders and stay with him in Yoshino.  Those with ambitions at the court, though, were allowed to return back to Ohotsu, presumably going to work for another family.  At first, none of them wanted to leave his side, but he beseeched them a second time, and half of them decided to stay and become monks with him while half of them left, returning to the court. As we mentioned earlier, another royal prince—and possibly crown prince—had taken a similar option back in the year 645.  That was Prince Furubito no Oe, half-brother to Naka no Oe and Ohoama.  We talked about that back in episode 109.  As with that time, taking Buddhist orders and retiring from the world was meant to demonstrate that the individual was renouncing any claims on the throne and was no longer a threat to the succession. The Nihon Shoki notes, though, that as Prince Ohoama was leaving Uji, some commented that it was like the saying: “Give a tiger wings and let him go.”  The first part of that is no doubt referencing a saying still used in Mandarin, today:  “Rúhǔtiānyì” or “Yǔhǔtiānyì, meaning to “add wings to a tiger”—in other words to take something strong and make it even more powerful.  In this case, the choice to renounce the succession and leave court made Ohoama more powerful and then set him free to do what he wanted. There is a lot of speculation around what actually happened.  Prince Ohotomo had only recently come of age and been given the important position of Dajo Daijin.  Still, he was also only 23 years old.  Now, granted, Naka no Oe hadn't been much older, himself, when he instigated the Isshi Incident, but most sovereigns aren't mentioned as having come to the throne themselves until they were maybe 30 years old or more.  Still, there is at least one theory that suggests that Naka no Oe wanted to have his brother, Ohoama, step aside and let Ohotomo take the throne.  According to that theory, his request for Ohoama to succeed him as ruler eas a ruse to get Ohoama to admit his own ambition, which Naka no Oe could then use as a pretext to get rid of his brother. There is another theory that Naka no Oe wanted Ohoama to step in as effectively regent:  Ohoama would rule, but Ohotomo would then inherit after him. Ohoama's counterproposal is intriguing.  He suggested that the affairs of state should be given to Yamato-bime, Naka no Oe's queen, and that she should rule as regent until Ohotomo was ready.  Of course, we have examples of something like this, most recently from the previous reign.  Takara Hime came to the throne, originally, because her husband, who was the sovereign, passed away and their children were not yet of age to take the throne.  However, there is something interesting, here in the relationship between Yamato Bime and Ohotomo.  Because while Yamato Bime was the queen, and daughter, herself, of Furubito no Oe, Ohotomo was not clearly of the proper parentage.  He was not Yamato Bime's son – she had no children herself - , but  his mother was simply a “palace woman” named “Iga no Uneme no Yakako”.  This suggests that she was an uneme from Iga named Yakako, and we are given no details about her parentage.    She is also listed as the last of Naka no Oe's consorts, suggesting to the reader that she was the lowest in status. For this reason Ohotomo is known as the Iga Royal Prince, Iga no Miko. Of course, there are plenty of reasons why the Chroniclers might not want to give any glory to Prince Ohotomo or his mother.  After all, the story works out best if Ohoama should have just been the sovereign all along.  And this could all be technically true—the best kind of true—while also omitting key details so that the reader draws a certain inference.  The Chroniclers were pulling from lots of different sources, and you didn't have to do a lot of changing things when you could just not put them in in the first place.  In other cases we know that they changed the records, because we see them using anachronistic language that doesn't make sense if drawn from a contemporary record. And so we have at least a couple of theories of what might be going on here, beyond just the straight narrative.   One idea is that Naka no Oe wanted Ohotomo to inherit all along, and perhaps he thought Ohoama could be a regent to help him out once Naka no Oe passed away.  Or maybe he just wanted Ohoama out of the way.  There is also the theory that the Nihon Shoki is, in fact, correct, that Naka no Oe wanted to give the state to Ohoama, but the latter refused, either misunderstanding Naka no Oe's intentions or perhaps gauging the feeling at court—perhaps it wasn't Naka no Oe that Ohoama was worried about, but rather some of the high nobles and officials?   It is probably telling that Ohoama's reported solution was to have Yamato-bime act as regent, with Ohotomo eventually inheriting. Whatever the actual reason, Ohoama declined Ohoama headed off to self-imposed exile in Yoshino. Meanwhile, back in Afumi in the Ohotsu capital, Ohotsu-kyo, Ohotomo was now the de facto Crown Prince.  We are told that on the 23rd day of the 11th month of 671 he took his place in front of the embroidery figure of Buddha in the Western Hall of the Dairi, the royal quarters of the Ohotsu Palace.  He was attended by the Minister of the Left, Soga no Akaye, the Minister of the Right, Nakatomi no Kane, as well as Soga no Hatayasu, Kose no Hito, and Ki no Ushi.  Taking up an incense burner, Ohotomo made a vow that the six of them would obey the sovereign's commands, lest they be punished by the various Buddhist and local deities. These five ministers, along with Ohotomo, are going to show up again and again.   Moving forward, they would manage the government, and would be generally referred to as the Afumi court. And it is clear that the Chroniclers laid the blame for anything that might happen at their feet. The Afumi court would continue court business as usual, and they were immediately thrown into the thick of it.  For instance, they were likely the ones to entertain the Tang envoys that arrived that same month.  You see, the priest Douku (or possibly “Doubun”), along with Tsukushi no Kimi no Satsuyama, Karashima no Suguri no Sasa, and Nunoshi no Obito no Iwa, had finally made it back from their journey to the mainland.  They brought with them Guo Wucong along with an embassy from the Tang court that numbered approximately 600 members, as well as ambassador Sathek Sonteung, of Silla, with his own embassy of about 1400 people. This enormous entourage sailed in 47 ships, and they had anchored at the island of Hijishima.   The Governor of Tsushima, responsible for being the first line of met with them.  Given then number fo ships, they didn't want it to look like it was a hostile invasion, so the governor sent a letter to  Prince Kurikuma, the viceroy of Tsukushi, to let him know what was happening.  Prince Kurikuma had them send Doubun and others ahead to the capital, so that they could let the court know that a massive embassy had arrived, and to prepare the way for them. However, with the sovereign in extremely poor health, and the court otherwise preoccupied with preparations for what might come next, , they kept the embassy at Tsukushi, for the time being.  We are told that that they sent presents on the 29th for the king of Silla, but no indication of them being brought to the court. Enormous foreign embassies aside, the Afumi court had plenty to deal with close to home.  It didn't help that the day after Ohotomo and the ministers had gathered to make their oaths, a fire broke out in the Ohotsu palace, apparently originating with the third storehouse of the treasury.    Several days later, the five ministers, attending the Crown Prince, Ohotomo, made oaths of loyalty in the presence of Naka no Oe, whose condition was only growing worse.  And four days later, on the third day of the fourth month, Naka no Oe passed away.  He was then temporarily interred in what is referred to as the “New Palace”. And contrary to what Ohoama had suggested, there is no indication that Queen Yamato-bime was installed as any kind of regent.  Instead it seems as if Ohotomo was just jumping in and taking the reins.  Granted, he also had the Council of State to lean on, so there's that.  The Chronicles are pretty quiet for a couple of months after Naka no Oe's death, and then we are told that Adzumi no Muraji no Inashiki was sent to Tsukushi to let the Tang ambassador Guo Wucong know the news.  We are told that on the 18th day of the 3rd month, Guo Wucong, I presume having made it to Ohotsu, publicly mourned the late sovereign.  Three days later, on the 21st, he made obeisance at the court, presumably to Ohotomo, and offered up a box with a letter from the Tang emperor and various presents in token of goodwill for the sovereign of Yamato.  A couple of months later, the Afumi court returned the favor, presenting armor, bows, and arrows as well as cloth, floss, and silk.  Later in that same 5th month, Guo Wucong and his people departed for the continent. And here is where we hit one of the big questions of this whole thing:  Had Ohotomo been formally invested as sovereign, yet?  We clearly see that he had his father's ministers on his side, and they were running things.  Then again, it took years after Takara Hime's death before Naka no Oe, himself, formally stepped up. It is quite possible that Ohotomo was not yet invested, and perhaps that was, in part, because there was another person with a claim who was still alive.  It is hard to say. What we do know is that the consensus opinion for centuries was that Ohotomo was never formally invested as sovereign.  He is certainly seen as having inherited the governance of the kingdom, but he was never considered one of the official sovereigns.  That all changed in relatively recent times.  In fact, it wasn't until 1870, the early years of the Meiji period, that Prince Ohotomo was given a posthumous title and regnal name:  Koubun Tennou.  Today, the Imperial Household Agency and some historians consider Ohotomo to have been an official sovereign, but that isn't everyone.  If he was, though, much what we see would have been happening at his court. That same month that Guo Wucong departed, Prince Ohoama got wind that something hinky was afoot.  Ohoama was residing as a monk in Yoshino, but by all accounts he still had half of his household staff, his wives, and family, all with him.  Also, as the former Crown Prince, he clearly had friends and allies.  After all, he was still a member of the royal household. And so it was in the 5th month that he heard from one Yenewi no Muraji no Wogimi that there was something amiss.  For one thing, the Afumi court had called up laborers to build the tomb for Naka no Oe, but word was that they had issued those so-called laborers with weapons rather than tools.  Wogimi seemed worried that they were preparing to do something about Ohoama.  After all, even though he had theoretically retired from the world, as long as he was alive, he still had a claim on the throne, similar to the problem of Prince Furubito no Oe back in 645. Someone else told Ohoama that they noticed pickets were being set up in various places between the Afumi and Yamato—another sign that the Afumi court was apparently expecting some kind of military action.  Furthermore, the guards at the Uji bridge were no longer allowing supplies bound for Yoshino and Ohoama's household. It seemed clear that something was up, and so Ohoama made an announcement:  while he had renounced the royal dignity and retired from the world, it was only because of his poor health and a desire to live a long and happy life.  If that life was being threatened by forces outside of his control, then why would he let himself be taken quietly? From that point, he seems to have started plotting and gathering  forces of his own, in case things came to a head.  Of course, there are those who suggest that, in truth, Ohoama had been plotting and raising forces ever since he started his exile in Yoshino—or at least since his father passed away.  Indeed, once things kick off, you'll notice how quickly people are levying troops, as if spontaneously deciding to support Ohoama's cause, and I would suggest that there was probably lot of back and forth that we just don't see because it was never recorded. Things reached a tipping point on the 22nd day of the 6th month.  That is when Ohoama gave orders to three of his vassals, Murakami no Muraji no Woyori, Wanibe no Omi no Kimide, and Muketsu no Kimi no Hiro.  He claimed that the Afumi Court was plotting against him, so he asked his vassals to go to the land of Mino—modern Gifu prefecture—and to reach out to Oho no Omi no Honeji, the governor of the Ahachima district hot springs—now the area of Anpachi.  Honeji was to levy soldiers and set them out on the Fuwa road—this was the road from Mino to Afumi, and was one of the few ways in and out of Afumi region. As we've mentioned in the past, the benefit of Ohotsu-kyo was its naturally defended position.  Lake Biwa is surrounded on all sides by mountains, and there were only a few ways in and out.  The Fuwa Pass is at the edge of a location that you may have heard of: today we know that region as Sekigahara.  That is because it was one of several seki, or barriers, set up to help check movements across the archipelago.  To the south, one could also use the Suzuka pass, where there would likewise be set up the Suzuka no Seki, or Suzuka barrier.  Suzuka was accessible from Afumi via the regions of Koga and Iga.  There was also the Afusaka no Seki, between Afumi and the area of modern Kyoto, and the Arachi no Seki, between Afumi and Tsuruga, on the Japan Sea—where many of the Goguryeo missions had arrived. Of these, the Afusaka barrier and the Fuwa barrier were probably the most well known and most heavily traveled.  Control of the Fuwa pass would be critical throughout Japan's history, controlling much of the traffic between eastern and western Japan.  Hence why, over 900 years later, another fight would come to a head here, as the battle of Sekigahara would see Tokugawa Ieyasu's eastern forces defeating the western army of Ishida Mitsunari.  That battle is seen as a decisive victory that birthed the Tokugawa shogunate, who would rule Japan for the next 250 years. So for Ohoama, having Honeji and his men take control of the Fuwa barrier was critical, as it would limit the Afumi court's ability to levy forces in the eastern provinces. A few days later, Ohoama was himself about to move out,  but his advisors stopped him.  They were worried about heading east without an army, yet.  Ohoama agreed, and he wished that he hadn't sent Woyori out just yet—Woyori was someone he trusted, militarily.  Instead, however, he had to make do.  And so he had Ohokida no Kimi no Yesaka, Kibumi no Muraji no Ohotomo, and Afu no Omi no Shima go to Prince Takasaka, who was in charge of the Wokamoto Palace in Asuka, and apply for posting bells—the tokens that would allow him and others use the various official post stations to supply them with provisions as they traveled.  Speaking of this palace,  although the court had moved to Ohotsu, a palace was maintained in Asuka.  After all, this was still seen as the “ancient capital” and the home to a lot of powerful families, so it makes sense that the royal family kept the palace in working order.  It also appears to have functioned as the local government headquarters for the region, with Prince Takasaka, or Takasaka no Ou, at its head. Asking for the posting bells was a test by Ohoama.  If he received them, then great, it would give him the ability to travel to the east, where he could presumably raise troops to protect himself.  However, if Prince Takasaka refused, then that would be a sign that the Afumi government had, indeed, sent word that Ohoama was not supposed to go anywhere.  If that was to happen, then Afu no Shima would return to Yoshino to let Ohoama know, while Ohokida no Yesaka would go to Afumi to tell Ohoama's sons, Prince Takechi and Prince Ohotsu, to make haste and meet him in Ise. Sure enough, Prince Takasaka refused the posting bells, and so, on the 24th of the 6th month, Prince Ohoama made the decision to move.  They left quickly—he didn't even let anyone saddle a horse for him or prepare his carriage.  He just started to head out on foot on a journey to the East. That journey would set in motion the coming conflagration.  Ohoama and his allies would quickly gather their forces in an incredibly short period of time, starting with a daring trek across the mountainous path between Yoshino and the land of Ise.  At the same time, the Afumi court would levy their own forces.  It was now a race for people and positions.  And to see how that race progressed, I'll ask you to tune in next episode, when we take a look at the opening moves in the war for the throne of Yamato.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.

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.   

#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

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.

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

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.

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.

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

“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

“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.