Podcasts about Yamata

The story of July 4, 1776, is both fact and myth. It is the day Americans celebrate the Declaration of Independence despite the fact that not every signature was obtained that day. Many forget about the significance of April 19, 1775, or the start of the Revolution, which until that point had been about resolving issues of rights and liberties within the British Empire. The idea behind the Revolution itself is oversimplified, and had a lot more to do with guns and money than taxes and tea. These stories are a mixture of truth and myth, and they are necessary to found civilization. As Joseph Campbell wrote: “Whenever men have looked for something solid on which to found their lives, they have chosen not the facts in which the world abounds, but the myths of an immemorial imagination.” The myths of the United States' founding are so monumental, including mysterious figures who supposedly designed the Great Seal and flag, visions by George Brinton McClellan and George Washington, and even a mystery person who swayed the signers of the Declaration of Independence, that they made it across the ocean to the far east. One Japanese book depicts the likes of George Washington fighting alongside the American goddess in one image and punching a tiger in another, while John Adams summons a giant eagle and kills an enormous snake. These depictions remind us of Apollo killing the python, archangel Michael stabbing the serpent satan, Siegfried killing a dragon, or the Japanese Susanoo killing Yamata no Orochi. The power of myth sometimes shapes historical events as great cataclysms, while other times the latter shape great events. Kingdoms rise and fall in relation to the stars, a comet, an astrological alignment, etc., while omens about natural disasters are explainable by science but confined to the realm of myth, which as Campbell notes, is the “substance of dreams.” Some things, however, are not myths, including how James Monroe, Thomas Jefferson and John Adams all died on the Fourth of July. And the odd synchronicities between Abraham Lincoln and John Kennedy. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKWEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

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.  

En este enigmático episodio de Vestigios de la Historia, nos sumergimos en las brumas del mito japonés para presenciar el duelo entre el dios Susanoo y la aterradora Yamata no Orochi, la serpiente de ocho cabezas. Más que una narración épica, el podcast revela los secretos ocultos tras esta leyenda ancestral: el castigo divino, el sacrificio humano y el nacimiento de un artefacto sagrado.Este relato que parece susurrado por los dioses.

In this electrifying episode of Mythlok, host Nitten Nair dives headfirst into the whirlwind legend of Kusanagi-no-Tsurugi—Japan's mythical Grass-Cutting Sword that once took on an eight-headed dragon and lived to slice again.From its jaw-dropping origin inside the belly of the monstrous Yamata no Orochi, to saving a prince from a fiery death, this is no ordinary piece of sharpened steel. We'll uncover how this wind-wielding blade became a symbol of divine authority, explore its mysterious powers, and ask the all-important question: Is it a blessing, or a beautifully crafted curse?Expect gods, monsters, windy showdowns, drunken dragons, and just enough historical conspiracy to make Indiana Jones raise an eyebrow. So unsheathe your curiosity, hit play, and let the legend slice through the fog of time!

Prepárate para un viaje lleno de tormentas ⛈, dioses enojados y serpientes con complejo de pulpo gigante . En este episodio, desmenuzamos la épica vida de Susano no Mikoto, el dios japonés que fue expulsado del cielo por pasarse de la raya (literalmente) . Desde destruir la casa de su hermana Amaterasu hasta enfrentarse a la temible Yamata no Orochi con barriles de sake , esta historia tiene de todo: drama familiar , redención ✨ y una espada legendaria que hizo historia ⚔. ¡Monstruos, dragones y héroes épicos, oh, por Dios! ⚔️ En este episodio nos adentramos en el mundo de Beowulf, la historia del héroe que arrancó brazos de monstruos , lidió con madres vengativas ‍♀️ y se enfrentó a un dragón porque, bueno, ser rey no era lo suficientemente emocionante . Prepárate para una dosis de sangre , gloria y tesoros enterrados mientras exploramos por qué esta leyenda sigue siendo uno de los relatos más épicos de la historia . Además, en esta parte nos fuimos un poco por las ramas con algunos datos más y comparando con otros mitos. ¡Esperamos que les guste! Acompáñanos en la aventura para descubrir que Beowulf... ¡ES HISTORIA! ️

Ever wondered how to blend authenticity with cutting-edge technology? Tune in to this episode with Amy Yamata, the queen of authenticity in the tech world, and discover how she leverages AI to amplify her voice and message!Amy's expertise lies in blending AI with authentic messaging. She's developed tools that train AI to understand and replicate her clients' voices, making communication more personal and impactful.Key Takeaways include:How to integrate authenticity with technology.Practical strategies for leveraging AI in business communication.The importance of understanding your ideal client.Staying true to your vision while adapting to new tools.Don't miss this engaging conversation filled with valuable lessons on embracing technology without losing your authentic self. Amy's journey is a testament to the power of staying true to your vision while adapting to new tools. Tune in now for actionable takeaways that will inspire and empower you!Connect with Amy:Ideal Client AIFollow Amy on Instagram: @AmyYamadaJoin the free High Ticket Coaches Facebook community | Click HereDownload the ChatGPT Guide for Coaches - Your comprehensive, go-to reference for creating authenticity with AI while saving you time, money, and energy | Download the GuideSign up for our upcoming live workshop to learn how to leverage ChatGPT to authentically build your authority, attract your ideal clients, and convert leads to buyers in a fraction of the time | Save Your SpotLinkedIn YouTubeAlex Lianne CarterWebsite | Instagram | Facebook | LinkedIn | Join the CommunityCarol RegisterTwitter | Instagram | Facebook | Remember to... Grab Your Top Productivity Hacks for Female Leaders

Self mummification - it's not for everyone.    Nocturnal Transmissions is proud to present:  Jon Michael Kelley's THE TENDED FIELD OF EIDO YAMATA   ————   NOCTURNAL TRANSMISSIONS is a fortnightly podcast featuring inspired performances of short horror stories, both old and new, by voice artist Kristin Holland.   https://www.nocturnaltransmissions.com.au   You can support us (and access lots of exclusive content) by becoming a patron at Patreon.com: https://www.patreon.com/nocturnaltransmissions

5:35 ***Things that make the King go Hmmm!***  2023 games sales slightly down! 18:45  ***Sponsor break*** Arcane Wonders with their spectacular World Wonders Age of Wonders: Planetfall, Foundations of Rome; Freedom Five,  22:18 ***The Good, The Not So Bad & The Ugly***  Our first impressions of new games for us 46:56 ***Sponsor break***   Game Toppers 4.0  will be delivered soon. Don't delay on the late pledge 50:50 ***The Babble***   We are going to talk about designers, what they do, what they could do and who do we keep an eye on --------------------------------------- And watch the live stream of the show here: https://youtube.com/live/tHbyb9rmkIo -------------------------------------- Like us on Facebook (https://www.facebook.com/burkyandbadger/), Twitter (https://twitter.com/burkyandbadger/) or our guild on Board Game Geek (https://boardgamegeek.com/guild/2248) Big Thanks to Arcane Wonders (https://www.arcanewonders.com/) and Game Toppers (https://www.gametoppersllc.com/) for their support. Music and effect by The Balance Of Power (https://musicofbarrydoublet.com/) & Syrinscape (https://syrinscape.com/) Join the livestream and chat with us #boardgames #bggcommunity #burkyandbadger Games mentioned: World Wonders, Age of Wonders: Planetfall, Foundations of Rome; Freedom Five: A Sentinel Comics Board Game, The White Castle, Foundations of Metropolis, Nova Roma, Core Worlds, Lorenzo Silva, Richard Launius, Alexander Pfister, Eric M. Lang, Frédéric Henry, Uwe Rosenberg, Hjalmar Hach, Stefan Feld, Vlaada Chvátil, Bruno Cathala, Zany Penguins, Yamataï, Shadows over Camelot, Sea Salt & Paper, Queenz: To Bee or Not to Bee, Nicodemus, Mr. Jack, Kingdomino, Jurassic Snack, Mission: Red Planet, Jamaica, Five Tribes: The Djinns of Naqala, Dr. Shark, Cyclades: Titans, Conan, Cleopatra and the Society of Architects, Abyss, Ticket to Ride, Firefly: Shiny Dice, Through the Ages: A Story of Civilization, Space Alert, Pictomania, Mage Knight Board Game, Galaxy Trucker, Dungeon Petz: Dark Alleys, Dungeon Lords, Codenames, Bruges, Merlin, Bora Bora, Trajan, Arkham Horror, Elder Sign, Defenders of the Realm, Mombasa, Port Royal, Oh My Goods!, Broom Service, Isle of Skye: From Chieftain to King, Great Western Trail, Maracaibo, Boonlake, Quarriors!, A Game of Thrones: The Card Game, Blood Rage, The Godfather: Corleone's Empire, Cthulhu: Death May Die, Rising Sun, Arcane Academy, Ankh: Gods of Egypt, Timeline, Conan, Cardline: Animals, The Builders: Middle Ages, The Builders: Antiquity, Batman: Gotham City Chronicles, The Adventurers: The Temple of Chac, The Adventurers: The Pyramid of Horus, Asteroyds,

Mes chers camarades, bien le bonjour !Dans cette mini-série, nous explorons tous ces dragons qui, dans les mythologies grecque, japonaise, babylonienne et scandinave, crachaient du sang noir, du venin, de l'eau ou des vapeurs fétides. Eh oui, le dragon était parfois une créature de l'eau et de la terre des profondeurs : il ne crachait pas de feu, et n'avait pas d'aile pour voler dans les airs ! Et pour aujourd'hui, on va se pencher sur le cas d'un des dragons les plus craints de la mythologie japonaise, aussi grand qu'une chaîne de montagnes : Yamata-no-Orochi !Bonne écoute ! Become a member at https://plus.acast.com/s/notabenemovies. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

This episode we set the stage for one of the most momentous conflicts of the 6th century.  A lot of change is coming to the islands, and the outcome of the power struggles would determine just what shape that change would take. For more see our podcast webpage:  https://sengokudaimyo.com/podcast/episode-90   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 90: Setting the Stage So when last we left off, the sovereign Nunakura Futodamashiki, aka Bidatsu Tennou, had passed away, and there had been some early flirting with Buddhism, which largely ended up pitting members of the relatively new Soga family against the powerful forces of the ancient Mononobe, as well as their allies, the Nakatomi.  It even got so bad that the heads of the two houses, Soga no Umako and Mononobe no Moriya, were openly mocking each other at the sovereign's funeral.  And unfortunately, things weren't getting better any time soon. In fact, I should probably warn you that around this point in the narrative we are really going to get all Game of Thrones on the archipelago.  Family against family, sibling against sibling, with deadly political intrigue.  And as we get into it, we should talk about a few things up front to help put everything in context. So let's come back up to speed on the situation, shall we?  In the late 6th century, the royal court was in its third dynasty.  The sovereign, Nunakura Futodamashiki, aka Bidatsu Tennou,  died from a plague that settled on the land.  Across the straits, the once small kingdom of Silla was on the rise, having gobbled up the small polities around it, including Yamato's apparent ally, Nimna.  Now the southern peninsula was largely divided between two kingdoms, Silla and Baekje.  Both were in contact with the Yamato court.  And then there is the far distant northern power of Goguryeo, pressing southward themselves. Yamato's involvement on the peninsula meant there was quite a bit of cross-strait intercourse—in more ways than one.  There were Wa on the peninsula, but there were also groups of Baekje, Silla, and Goguryeo men and women who settled in the archipelago.  They brought with them various innovations and ways of thinking.  One of these things was the concept of corporate “Be” families.  Now, don't get me wrong, there clearly were families in the archipelago and had been for some time, but at some point we see the literal creation of the official families, the Uji: Groups of people who shared a similar job, gathered together under a family head, who in turn was given a place in the Yamato court.  The family then regulated the business of its members to the benefit of the court.  These created families, usually marked with the suffix of “Be”, became an outgrowth of the court's power, and they were in turn ranked with a collectivist title, or “kabane”.  The highest ranking uji were given the titles of “Muraji” and “Omi”, and the heads of those households were known as the “Ohomuraji” and the “Ohoomi”. One of the oldest of these families, on one side of this growing interal conflict, was known as the Mononobe.  They claimed a likely fictional descent from Nigi Hayahi, a “Heavenly grandchild”, similar to the ancestor of the royal family, Ninigi no Mikoto - an illustrious backstory that no doubt helped justify their position.  As for the rest, well, “Mononobe” literally translates to “the be of things” … and in this case, those things were weapons, reflecting a historical role of this important family as the enforcers and the heavyweights of the Yamato court.   Of course, they weren't the only ones with access to troops and weapons, as we've seen various families raising troops to go fight on the continent, and one can only assume that most powerful individuals at least had those they could call upon in case things got physical.  For all that administrative power was rooted in spiritual authority, physical power was also important, and we see this in the way that armor and swords were important elite grave goods, and not just for a single family. But few groups were so clearly tied to the exercise of martial power as were the Mononobe.  And they wielded that power on the behalf of the sovereign and the State.  Whether it was punishing rebels, or just executing the cruel whims of a violent and entitled ruler, the Mononobe were the ones, more often than not, knocking down your door in the middle of the night and dragging off those deemed enemies of the state. This position was such that you can see evidence of it in the earliest parts of the Chronicles.  For example, the Mononobe are connected to their ancestral shrine of Isonokami, one of the oldest shrines mentioned.  It was said to be the home of the sword that Susanoo no Mikoto, the wild brother of Amaterasu, used to slay the giant, 8-headed serpent, Yamata no Orochi, generally seen as a metaphor for Yamato conquering parts of Izumo.  Then there were the piles of swords made and stored at the shrine, which make it sound less like a place of spiritual worship and more like an armory—though let's face it, for some people those are basically one and the same. Add to that all of the times that the Mononobe were called upon to unalive some opponent to the throne, and we get a pretty clear picture of how they had for so long held a place at the very top of the court structure. On the other side is the Soga family, currently personified with Soga no Umako at their head.  While the Soga certainly traced their lineage back a respectable distance, including to Takechi no Sukune and others, at this point they are clearly relatively new, with their earliest mention coming in the reign of Wakatakiru, aka Yuryaku Tenno, in the late 5th century, about 100 years before,  and they had no clear spiritual center of note, at least in the Chronicles.  One source of their power and authority came through their connections with the continent, primarily with Baekje, and related families.  The other part was through their marriages, especially the daughters of Soga no Iname.  Up to this point, the descendants of Wohodo no Ohokimi, aka Keitai Tennō, had been ensuring that their queens were members of the previous dynasty.  This gave them and their offspring connections back to those other lineages helping bolster their claims to an unbroken lineage and their right to rule over Yamato.  While the sovereigns might marry daughters of other houses, those wouldn't typically be named as queens, although they might be expected to raise royal princes and maybe future queens.  Often these were political marriages that enhanced the court's connections to various regions.  A few particularly influential family names also appear, such as Katsuraki, Okinaga, and the Wani no Omi.  Still, the success of those families pales next to what Soga no Iname enjoyed in a single reign.  Soga no Iname had achieved what few others had.  He was the head of his family, one of the few of the Omi, or ministerial, kabane; and he had the personal title of Sukune, one of the highest honorifics attainable by an individual.  Both of those spoke to his power at court.  And when he passed away, he was succeeded in his post by his son, Soga no Umako, who was also made Ohoomi and who also held the honorific of Sukune.  Moreover, and perhaps more importantly, Soga no Iname married two of his daughters (Umako's sisters), Kitashi Hime and Wonane Gimi, to Ame Kunioshi, that is, Kimmei Tennou.  Both of them had a number of sons who were also royal princes.  And one of Kitashi Hime's daughters, Kashikiya Hime, then went on to marry Ame Kunioshi's son and successor (and her own half-brother), Nunakura Futodamashiki, aka Bidatsu Tennou – and when Nunakura's own wife passed on, he elevated Kashikiya Hime to the rank of queen. Long story short, the immediate children and grandchildren of Soga no Iname were in a great position.  Soga no Umako was a powerful person at court, and brother and uncle not just to a number of the royal princes of Ame Kuniyoshi's line, but to Nunakura's queen as well, which gave him some powerful sway.  We are also told that he had taken as his wife the younger sister of Mononobe no Moriya, likely as an attempt to bring the two families closer together.  Spoiler alert:  it didn't. All of those royal princes of Soga descent would not have been eligible for the throne under normal circumstances.  But here's where things get a little dicey.  Nunakura had been the son of Ame Kunioshi and Ishi Hime, who was, herself, the daugther of former sovereign Takewo Hiro Kunioshi.  Of course Takewo's mother had come from the Owari no Muraji, a sister clan to the Mononobe, but the Nihon Shoki glosses over that by claiming Takewo was just holding the throne until his more legitimate brother was ready.  Still, long story short, Nunakura was the direct descendant of at least two previous sovereigns, so one would imagine that he would be succeeded by his son, Hikobito no Ohine, son of Nunakura and his previous Queen, Hiro Hime.  And yet, Hikobito was probably relatively young, and besides Nunakura there were numerous other sons of Ame Kunioshi – conveniently, for the Soga, through his Soga descended wives.  One was Kashikiya Hime's brother, Tachibana no Toyohi, and there were also her half-brothers from her aunt, Wonane Gimi, including Princes Hasetsukabe Anahobe no Miko and Hatsusebe—or just Hasebe—no Miko.  Remember that there is no such thing at this point as primogeniture—it doesn't matter if you are the oldest son of the previous sovereign, and the throne commonly passed to brothers before it went to sons and nephews. Finally, there is Kashikiya Hime herself, niece of Soga no Umako and newly elevated queen of Nunakura.  While some women may have been content to simply raise the future generation of sovereigns, there is plenty to indicate that Kashikiya Hime was a highly political animal in her own right.  On top of that, although her grandfather had passed away, her uncle, Soga no Umako, had taken his place at one of the top spots in court.  She was around 34 years old when she became queen, and 42 when Nunakura passed away.  She knew the ins and outs of the court, and she seems to have favored her uncle and her Soga family. And so, when Nunakura, aka Bidatsu Tennou, died of plague, the stage was set for a political challenge – to determine just who will be the next sovereign, and more than that, which family – and even which branch of which family – will take the reins in directing matters on the archipelago going forward. Now, before we get much further, I have to warn you, the sources we have are clearly biased when it comes to the events they were recording.  I mention this because many of the stories in this highly dynamic period and I don't want to keep caveating everything all the time. So let me get a lot of it out of the way now, before we get into the really juicy bits.  This also goes for some of the stuff in the last few episodes as well.  While the Chronicles were built from records that survived into the 8th century it is clear that not every family is equally represented, and it is also clear that the Chroniclers, who knew the outcome, were massaging the narrative in certain ways.  And so we get a narrative of how the Mononobe were enemies of Buddhism, attempting to stop it from spreading and trying to protect the indigenous worship of the kami.  They were assisted in this by the Nakatomi, a family of court ritualists, who no doubt were also out to stop Buddhism's progress.  As for the sovereigns, Ame Kunioshi, and Nunakura, while they weren't necessarily Buddhist, they are portrayed as essentially neutral, going back and forth between the advice of their ministers as they fought, internally. Most of this comes from the Nihon Shoki.  The Sendai Kuji Hongi gives a much more abbreviated version of the actual history, and the Kojiki is pretty much focused just on the lineages at this point.  By that point, a lot had happened, and neither the Soga nor the Mononobe were necessarily running things anymore. Michael Como, in his book, “Shotoku”, suggests that, in all probability, Ame Kunioshi and Nunakura were likewise hostile to this new religion, and I think I can see that.  After all, they had to realize it was a threat to their own authority as the dedicated interpreters of the will of their ancestral kami.  It may be that the positions put forth by the Mononobe and the Nakatomi were, indeed, their actual thoughts on the matter, but it isn't as if the Mononobe just went ahead and destroyed the Soga temples—twice!—on their own.  They first made sure to get an order from the sovereign, an order that may not have taken much arm twisting to issue. Como and others also point out that there is a problem with another often overlooked aspect of the struggles as they are portrayed.  The typical narrative pits the “foreign” religion of Buddhism against the “indigenous” religion of the way of the kami—what would eventually be known as Shinto, but at this point really didn't have any particular name.  The usual way of telling this story is that native religionists were simply pushing back against a foreign incursion, and even though Buddhism would thrive in the Japanese archipelago, and even come to be another tool of the state, there was a certain conflict that always remained, due in large part to the ceremonial role that the sovereign was supposed to inhabit. The problem is that there is nothing that clearly indicates that the so-called indigenous religions were appreciably less foreign to the islands.  Even the earliest stories that were recorded in the Nihon Shoki, which depicts Japan as a special place, formed by the kami themselves, there are clear connections to the continent.  In some cases, like with Ame no Hiboko and Himegoso, we have deities coming over directly from the continent as princes and princesses of foreign lands.  In others, like with some of the stories of Susano'o, we see the kami coming down from Heaven and first setting foot in the world on the Korean peninsula.  Combined with a plethora of other clues, at the very least we can assume that the ways of the kami, including stories and rituals, were heavily influenced by continental thoughts and ideas, some of which may have arrived more than a century earlier.  On the other hand, the use of horizontal tomb chambers is a pretty clear archaeological change that we can see happening.  We first saw this tomb design back in the 5th century in Kyūshū, and in the 6th century it had spread across the archipelago, becoming the dominant form.  But how does that connect to continental influence on indigenous spiritual and religious practice? I think we can generally agree that tombs, beyond the practical idea of not allowing corpses to just sit around above ground, rotting and breeding disease, were largely concerned with what we consider religious concepts about the afterlife.  Sure, there is the political capital achieved by reminding everyone just who's in charge, but it is designed around the needs of the rituals surrounding the treatment of the deceased.  Hence the grave goods, as well as the clay, stone, or even wood pillars and statues erected around them.  So when the burials go from relatively simple pits, dug in the top of these massive burial mounds to more complex chambers of giant stone blocks, which show evidence of people using multiple times, then we can gather that something changed in the rituals surrounding death and the afterlife.  Those changes are reflected in the stories about the kami, including stories about Izanagi and Izanami, about Susano'o, and even about Amaterasu in the Heavenly Rock Cave, which all have imagery associated with this new kind of burial practice.  That suggests that these stories either originated in a time when the horizontal burial chambers were prevalent, or at least they were changed and updated as ritual life also changed. And most of these changes can be traced back to the continent.  We can see evidence, there, of horizontal stone chambers, and then trace that influence as it makes its way to Kyūshū and then the rest of the archipelago. This isn't to say that there weren't elements that were conceived of on the archipelago itself.  Certainly local traditions evolved to meet the needs of the people, but not without outside influence.  Even today, modern Shintō includes concepts from Daoism, geomancy, and general Yin-Yang theory, among other things, while retaining its own character. The point is that the argument that the resistance to Buddhism was purely because of is foreign nature seems laughably false, and yet that has been the view reinforced within the cultural imaginary of the Japanese for centuries, and it would go on to define the separate roles of Shintō and Buddhism in relation to the State for most of that time. As we look at what takes place, however, just keep in mind that this was much more about sheer, naked, political power, regardless of how later generations tried to make it look.  Also, it is unlikely that were any clear villains or heroes, either.  Real people are complex, and motivations are rarely straight forward. And with that, let's get back to the funeral of Nunakura.  The throne was empty, except for the presence of the Queen, Kashikiya Hime, who continued to reside in the palace presumably receiving guests and whatever the Yamato version of funeral potatoes was—probably some kind of dried fish. The succession at this point wasn't exactly clear.  Nunakura had a son, Hikobito, who was no doubt the heir presumptive, but there is nothing explicitly stating as much.  Ame Kunioshi had been quite prolific, and many of Nunakura's brothers or half brothers were still running around.  In addition, though unstated in the Chronicles, Hikobito was not the son of Kashikiya Hime, and so it remains unclear just how motivated she was to help him ascend the throne. The first to act to resolve this uncertainty was a Prince that was neither a direct sibling of Nunakura nor of Kashikiya Hime.  It was Hatsusekabe Anahobe no Miko.  Like Kashikiya Hime, he was a grandchild of the illustrious Soga no Iname, except that he descended through Iname's younger daughter, Wonane Gimi. Anahobe seemed to have clear designs on the throne.  He marched straight up to the Palace of interment, and demanded entry to see his half sister.  This was the location, it would seem, where Nunakura's body was lying in state, prior to burial.  However, given some of the accompanying statements, I suspect they may have been using Nunakura's own Palace for this purpose, and his queen, Kashikiya Hime, was likewise residing there, possibly out of loyalty and expectations, but also because where else was she to go on short notice? The steward in charge of the Palace at that time was a man by the name of Miwa no Kimi no Sakahe, also just known as Sakahe no Kimi.  He was suspicious of Anahobe, and his intentions.  After all, it wouldn't take much for Anahobe to force his way in, force himself on Nunakura's queen, claim they were married and therefore he deserved to rule.  It wouldn't be the first time that a sovereign had married the queen, out at least a consort or daughter, of the former ruler to strengthen their own claim.  Kashikiya was double prized as she was born the daughter of Ame Kunioshi and the Queen of Nunakura. Sakahe no Kimi want about to let that happen, however.  We are told that he had faithfully served the royal family up to that point, and it didn't look like he was about to just lay down now, not even for a prince of the blood. This pissed off Anahobe to no end.  He left, incensed, and started talking smack about Sakahe no Kimi to anyone who would listen.  In particular, he complained to the two Great Ministers, which I can only assume to mean Soga no Umako and Mononobe no Moriya, the Ohomi and Ohomuraji of the court.  He mentioned how, at the eulogy, Sakahe had said that the court of Nunakura would not be left desolate, and that he, Sakahe, would keep it pure as the surface of a mirror.  Who was he to make such a bold claim to be the defender of Nunakura's virtue, especially when there were so many total princes and the court Ministers themselves?  And on top of that, he had the temerity to deny Anahobe access to the Palace of interment seven times.  For such insolence, he demanded the authority to put Sakahe no Kimi to death.  They both agreed, and next thing you know, prince Anahobe grabbed a bunch of troops, along with Mononobe no Moriya, the King's Hand of the ancient Yamato Court, and put together a posse to go bring justice, in the form of a quick sword to the back of the neck, to Sakahe no Kimi. This was not exactly a quiet affair, however, and when the assembled forces of the aggrieved princes rolled up on the home of Sakahe no Kimi, in Ikenobe, in Iware, he had already split, hightailing it up Mt. Miwa.  He then climbed down in the night and made straightaway for Kashikiya Hime's country house in Tsubaki-ichi.  There he went to hide out and lay low, as Kashikiya Hime still had his back. However, it wasn't only the royal family that had some people with divided loyalties, and two of Sakahe's own relatives, Shiratsutsumi and Yokoyama, decided to turn him in, apparently trying to cozy up with Anahobe, whose star appeared to be on the rise. Knowing where Sakahe was hiding out, Anahobe and his brother, Hasebe, ordered Mononobe no Moriya to head out and treat Sakahe as though he were being played by none other than Sean Bean himself.  Not only that, they were to kill his sons as well, ending his direct line.  Moriya accepted this duty without hesitation, once again gathering a large force and setting out. I would point out at this point that Sakahe was clearly a close confidant of the previous sovereign, Nunakura, and he was seeking refuge at Queen Kashikiya Hime's summer cottage—we aren't told if she was there, or still at the palace of interment, but either way, Moriya's forces were moving against her property. As Soga no Umako heard about this, he quickly came to the conclusion that going after Sakahe, and invading the Queen's residence to do so, was one of those Really Bad Ideas.  Sure, he may have initially agreed to Sakahe being punished, because there was an order to things, and no doubt Sakahe's actions threatened that order—though it is also possible that the two “Chief Ministers” mentioned in the text were others, as nobody is specifically named, so it is possible he was just learning about this for the first time, but doubtful.  Still, he was now against it.  Perhaps it was the clear involvement of Kashikiya Hime, or maybe it was the thought of killing the innocent kids.  Or possibly Umako had come to realize the truth—that this was simply an excuse for Anahobe to take the throne for himself. Whatever the reason, Umako went to his nephew Anahobe and pleaded with him not to go out with Moriya.  He suggested that, at the very least, it would be unseemly for him to go himself.  Anahobe was determined, however, and so he headed out to meet Mononobe no Moriya and to see to Sakahe's end, personally. Here the Chronicles diverge, giving us two slightly different accounts.  In one story, Umako tagged along, and eventually he was able to persuade Anahobe not to go himself, and Anahobe finally relented.  However, shortly thereafter, Moriya returned with news that he had executed Sakahe no Kimi and the others. In the other account, it is Anahobe himself who ended Sakahe no Kimi and his line, demonstrating that he was not afraid to get his hands dirty. Either way, Soga no Umako realized that this was not the end of it, and that there would likely be more violence.  He was clearly upset that Anahobe hadn't listened to him to call the whole thing off, and Kashikiya Hime, well, I think we can see why she may not have been happy.  The Chronicles say they both conceived enmity against Prince Anahobe, even though he was their nephew and cousin, respectively. Now this was all happening shortly after Nunakura's death—Nunakura died in 585, and this is all taking place between then and late 586 – and clearly it's related to a question of succession.  However, the Chronicles try to claim that there was, in fact, a sitting sovereign at that time.  That honor went to none other than Kashikiya Hime's own full brother, Tachibana no Toyohi, aka Youmei Tennou.  So given what we've discussed about Anahobe's antics in trying to marry Kashikiya, what's up with that, and where did Toyohi come from? Why Toyohi was selected, or even how he was selected, is a bit strange.  We are told that he was the fourth child of Ame Kunioshi, and as I mentioned, he was the full brother of Kashikiya Hime, making him a son of Kitashi Hime and a grandson of Soga no Iname.  We are also told that he believed in the Law of the Buddha and also Revered the Way of the Kami.  Finally, we are told that his capital was set in Iware—specifically at the Ikenobe no Namitsuki no Miya.  If that sounds familiar, it is because Ikenobe, in Iware, was also the location of our Sean Bean stand-in, Miwa no Kimi no Sakahe's, house as well—a strange coincidence in a tumultuous time. Toyohi wasn't long on the throne.  During the feast of first fruits, the Niinamesai, which was performed on a riverbank in Iware, Toyohi took ill.  The Niinamesai is typically observed on or about the 23rd day of the 11th month of the old lunisolar calendar, which could have been as late as December or even early January, meaning that it was likely cold, and possibly even cold and wet, especially along a riverbank.  It brings to mind the story of US President William Henry Harrison, who gave his inaugural address on a cold and wet day, and ended up catching pneumonia weeks later, passing away shortly thereafter.  In a similar vein, Toyohi's illness grew worse and worse, and so he requested that he be able to give worship to the Three Precious Things, which is to say Buddhism, likely hoping that worshipping the Buddha would cure him.  Obviously, Soga no Umako was in favor of this, having tried to get his own temple started in the previous reign, but both Mononobe no Moriya and Nakatomi no Katsumi both opposed it, claiming he would be turning his back on the kami of the Japanese archipelago.  It was déjà vu all over again. The tie breaker in this case came from what might seem an unusual source.  It was Prince Anahobe himself who found a priest and brought him to his elder half-brother's side.  The records simply state that it was Toyohi's “younger brother”, but a note in the Nihon Shoki explains that Prince Anahobe is assumed to be the one they mean.  This is bolstered, somewhat, by the fact that Toyohi is said to have been married to *Princess* Hasetsukabe Anahobe no Himemiko.  That's right, Toyohi had married Anahobe's sister, which may have also made them closer than even normal bonds of kinship would account for.  Thus, whatever designs Anahobe had on the throne seem to have been overcome by his desire to help his half-brother, an apparently touching moment. Unfortunately, it didn't help.  Toyohi grew worse and worse and eventually it was clear that he wasn't going to make it.  Kuratsukuri Be no Tasuna, a son of Shiba Tattou, offered to become a monk on Toyohi's behalf and help make merit for him.  Shiba Tattou had been the one to help Soga no Umako with his first attempt at setting up a temple, including having his daughter ordained as a nun, so this seems rather on brand for him.  It is interesting that Tasuna is mentioned as a member of the Kuratsukuri Be, however—the guild of saddle makers.  Once again, related to horses and thus back to Baekje and the continent. Tasuna offered to make a Buddha image that was about 16 feet high, and to build a temple.  The Chronicles say that this temple, along with its attendant Boddhisatvas, was still around several centuries later at the temple of Sakata in Minabuchi, which would appear to place it in the region of Asuka, the Soga family stronghold. Toyohi's reign was extremely short—assuming, of course, that he reigned at all.  As we've already discussed with Anahobe's Game of Thrones antics, it seems like things were generally still up in the air, though it is quite possible that since Toyohi was Kashikiya Hime's full brother, she deferred to him and helped him take the throne as everything else was going on.  It is just as likely, though, that the Chroniclers needed someone to fill the space, and he fit the bill.  There are a couple of things that suggest this interpretation.  First off are his offspring, specifically two.  One was Nukade Hime, who he made the Ise Princess, which is to say the Royal Princess, or Himemiko, who was assigned to the shrine of Amaterasu in Ise.  There is some question about the actual importance of Ise at this point, but there wouldn't be by the 8th century, and so to the Chroniclers this would have been an important point to make, even though there is some scholarly thought that Ise really wasn't that big of a deal until around the time of the Temmu dynasty. The other child of Tachibana no Toyohi is very important – someone we've touched on briefly, and I'll probably go into a whole episode on in not too much longer:  Prince Umayado.  Aka the Prince of the Kamitsu Palace, or Kamitsumiya.  He's better known as Shotoku Taishi, and he holds a special place in Japan's cultural identity about itself and Buddhism. For anyone who hasn't heard of Shotoku Taishi, I'll try to break it down quickly.  As I said, we need to do at least one episode on him at some point.  “Shotoku Taishi” is the single individual most credited with spreading Buddhism in Japan – the most mentioned, though he wasn't the first.  The problem is that this means there are a lot of stories around him and his accomplishments, such that it is hard to pull out fact from fiction.  Much like Yamato Takeru, Shotoku Taishi's legend had already grown by the time the Nihon Shoki was being written, to the point that different temples were almost fighting over who got to write the narratives about him and whose stories were taken as factual.  Think about George Washington chopping down the cherry tree and you get the picture of the kinds of cultural imaginaries that get attached to Prince Shotoku. And so it is little wonder that this very important figure's father, Tachibana no Toyohi, gets credited with at least a few years on the throne, whether or not he ever actually sat as the ruler.  It provides even that much more legitimacy to Prince Umayado's later accomplishments—or at least the accomplishments that were attributed to him.  It also might explain why Toyohi's own story centers so much on his belief in Buddhism as well.  There is a point made of talking about the fact that Toyohi believed in Buddhism, and he is the first sovereign we have to actively seek out the worship of Buddhism.  Once again, it is hard to know if he was truly sovereign—I tend to feel like this whole period was one of the periods where the court couldn't initially get united behind a single person, and what we are seeing is more after-the-fact ascensions to boost the lineage.  But the dispute over Buddhism is clearly the centerpiece here for something much greater. But we haven't gone full family-on-family war yet, which brings us back to Mononobe no Moriya.  He was clearly not happy about the whole situation with the sovereign ignoring his advice and performing more Buddhist worship, and it didn't help that the powerful prince Anahobe had stepped in on the side of the pro-Buddhist faction.  They had just been out murdering people together, and now Anahobe turned his back on him.  Moriya likely felt tossed aside. I've seen some suggestion that the Mononobe house and the Soga house at this time were equals.  Sure, the Nihon Shoki uses the “Omi” and “Muraji” kabane, with “Omi” having a distinctly more prominent feel, but it is possible that the two families were actually of equal rank. There's the fact that the text at one time references “The Two Oho-omi”, which is generally taken to just mean the two “Chief Ministers”, Umako and Moriya, but which could also be seen as acknowledging that Moriya stood on equal footing with Umako.  There is also a note in the Sendai Kuji Hongi that suggests that Moriya was made both Ohomuraji—that is, head of the house—and also a high Minister, or Omi.  It is unclear what this means, but probably similarly placed him on equal footing with Umako. Certainly in the discussions up to this point, the Mononobe often had the favor of the court over the wishes of the Soga, especially when it came to burning down their Buddhist establishments. Now, however, the Soga were clearly ascendant.  The grandsons of Soga no Iname were Royal Princes, and that shifted the power dynamics.  Even Anahobe was a Soga descendant.  It is easy to see how Moriya was likely feeling isolated and even belittled by the court.  Enter Iago… I mean Oshisakabe no Kekuso, who bent Moriya's ear and convinced him that all of the other ministers were now plotting against him.  More than that, they were about to ambush him and take him out of the picture altogether. And was that so strange?  Hadn't something similar just happened with Sakahe no Kimi when the powerful people of the court found him too troublesome?  Moriya himself had helped carry that out and bring it about.  This was not exactly a time where one was innocent until proven guilty, and if you wanted someone out of the picture, well, it was hard for them to tell their story from inside a massive burial mound.  This was a dangerous time to be on the political outs. And so we are told that Mononobe no Moriya retired.  He left the court and went to Ato, where he had his own country-house.  This would have been in a Mononobe stronghold.  It is often thought to have meant somewhere on the Kawachi plain, around Yao, on southeastern edge of the modern metropolis of Ohosaka, and outside of the Nara Basin.  There he gathered a force of troops around him, presumably for his own protection.  Allies, such as Nakatomi no Katsumi, came to his aid. As Umako had predicted, this whole thing was not going to end well.  The two most powerful ministers at court had been feuding since the death of the previous sovereign.  They had broken on policy, on religion, and even on threats to the throne. And now one of them had holed up in their own stronghold and was building an army.  Meanwhile you still had a bunch of princes running around, all of them possibly eligible to ascend and take the throne of Yamato for themselves.   The storm clouds of war had gathered, and people were taking sides.  Whatever happened, its clear that it would have momentous consequences for everyone involved—at least, if they lived to see it through. Until next time, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

En la mayoría de culturas del mundo, existen leyendas a cerca de monstruos con forma de serpientes gigantes. En algunos casos, se dice que son espíritus protectores de sitios naturales como rios, lagos, oceanos, cerros o montañas, en otros, las historias suelen ser acompañadas de alguna maldición e incluso en algunos lugares, se les considera deidades. Leyendas en este episodio: -La serpiente gigante de Jutiapa -La serpiente gigante del lago Amatitlán. -El monstro del lago Atitlán. -Historia de la abuela de Johnny. -La Tsukán de Yucatán -Yamata-no-Orochi en Japón. -La Hidra de Lerna en Grecia. -La serpiente emplumada para los mayas, (Quetzalcóatl, Kukulkán o Gucumatz). -El Leviatán en la Biblia. -Otros ejemplos en distintas culturas.

Jonah briefs the Yamata's. Galveston prepares to fight. Dell makes a grisly discovery.

It's easy to get lost in mechanical discussions of games, and forget to appreciate them as physical creations. There can be beauty in games, and we're here to get to the heart of it the only way we know, the one on one fight to the death that we call BGBBOB. Before we get skin deep, we talk about First Empires, Mille Fiori, and Foundations of Rome. 01:44 - First Empires 08:25 - Mille Fiori 16:41 - Foundations of Rome 32:51 - BGBBOB: Beautiful games 34:18 - Photosynthesis 35:23 - Root 39:12 - Brass: Lancashire 40:34 - Rising Sun 43:26 - Spirit Island 44:36 - The Gallerist 46:28 - Yamataï 48:00 - Azul 49:51 - Agricola 51:17 - Pax Pamir: Second Edition 53:26 - Wingspan 54:23 - Inis 56:41 - Foundations of Rome 57:33 - Startups 1:00:19 - Ark Nova Check out our wiki at: https://boardgamebarrage.com/wiki Join the discussion at: https://boardgamebarrage.com/discord Join our Facebook group at: https://boardgamebarrage.com/facebook Get a Board Game Barrage T-shirt at: https://boardgamebarrage.com/store

ตัวที่ 139 งูยักษ์แปดหัวที่ถูกซุซาโนโอะปราบ

After a break Sugidama Podcast is back with a short series talking about the emergence of sake brewing methods from ancient times to our days. In this episode, we are talking about the roots of sake from how people discovered alcohol in the first place to ancient sake brewing technics used up to 800 CE using the archaeological evidence and Japanese myths and legends.Don't forget about our sponsor, London Sake, an excellent online sake store. London Sake has one of the widest selections of premium and craft sake available online today. They deliver across the UK and Europe, and with over 100 sake from 25 breweries, there really is something for everyone.Using simple online tasting notes and sensible, affordable food pairings they help you find the perfect sake without any of the fuss. Listeners of the podcast can get a 10% discount Listen to the episode to get the magical code! London Sake: making sake simple.Episode's Content:The emergence of alcoholOrigin of Sake: theories and legendsKuchikamizake: an ancient sake brewing methodStorm God Susanoo and Yamata no OrochiHow ancient sake looked and tastedSake of episode: Jidai Yamahai Junmai GinjoKampai!Sake mentioned:Jidai Yamahai Junmai GinjoHayashi HontenTengu SakeSugidama Blog: Kanzake Time! The joys of warm sakeSugidama Blog: 5 great sake to drink warmSugidama Podcast on Podchaser - please review if you don't use Apple PodcastsMusic used:Wirklich Wichtig (CB 27) by Checkie Brown https://freemusicarchive.org/music/Checkie_Brown_1005/hey/Wirklich_Wichtig_CB_27Just Arround the World (Kielokaz ID 362) by KieLoKaz https://freemusicarchive.org/music/KieLoKaz/Free_Ganymed/Just_Arround_the_World_Kielokaz_ID_362Licence: https://creativecommons.org/licenses/by-nc-nd/4.0/Vocal: Svetlana

Pra captar bem a ideia desse top acesse e ouça nosso episódio. Para organizar esse top e fazer as considerações, além do Host Pedro Miranda (precisando de um advogado), temos também a participação do horripilante Libonati que não mediu esforços para trazer a tona o caos e também temos a participação do Tiago Perretto o "tiagovip". Claro, nós gostamos da opinião de vocês e queremos também saber como você organizaria essa lista, vamos celebrar o Halloween com os personagens do nosso hobby? Então aperta o play e vem com a gente. A trilha sonora do nosso episódio é da banda Curitibana Mandala Folk já presente nas principais plataformas digitais. Siga O Guia do Jogador no Facebook e Instagram, acesse nosso site, se inscreva no nosso canal do Youtube. Estamos dedicados nesse trabalho de produzir conteúdo e contamos com você. Agora você pode apoiar O Guia do Jogador e ter vantagens exclusivas, basta acessar e escolher um dos Planos no PicPay e nos ajudar com a produção de conteúdo. Jogos citados nesse episódio: Agra, Lisboa, Yamataï, Agrícola, Iron & Oak, Battlestar Galática, The Name of the Rose, Republic of Rome, Perditions Mounth, Container, Resistence Avalon e Munchkin.

短編(Short) 日本神話における須佐能の尊が八岐大蛇（ヤマタノオロチ）退治をする内容で、数頭の蛇が須佐能の尊と大格闘を繰り広げる壮大なスケールの舞い。 In Japanese mythology, Susanoo-no-Mikoto exterminates Yamata no Orochi (Large Snake), and snake with several heads fight with Susanoo-no-Mikoto on a magnificent scale. ※ロングバージョンのある有料版「Sound in Nature」もあります。 There is also a paid version of "Sound in Nature" which is rich in episodes and has a long version.(Apple podcast only) https://podcasts.apple.com/us/podcast/sound-in-nature/id1569798616

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

Byrd and Matt are joined by Kyle Yount of the Kaijucast/Collect All Monsters to take a plunge into the world of Japanese mythology!  Here, we discuss the Shinto legends of Yamato Takeru, Prince Susanoo, and the slaying of the eight headed dragon, Yamata no Orochi.  We will talk about the original stories, as well as three feature film adaptations:  The Three Treasures (1959), Little Prince and the Eight Headed Dragon (1963), and Yamato Takeru (1994).  We will discuss the productions, review them, compare them to the original Japanese legends, talk about how they tie into the Godzilla series, and more!  Relax and enjoy the discussion. 

One Piece Chapter 979 is here!! This week we discuss THE RETURN OF POUND AND HOW HE WAS THE ONE WHO JOYBOY WAS WAITING FOR!! Also Kaido mentions his son and we get some wholesome Strawhat Goofs.

This episode we finish the  tale of Susano'o, including who he slew the giant beast, Yamata no Orochi, and thus saved Kushinada Hime, who would become his wife.   We talk about how, back on earth, Susano'o plays the part of the culture hero, rather than the wild and destructive god of the Heavenly Plains.  What is going on with that?  And just how deep is Susano'o's connection to Izumo?

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! "Si nos llaman los ET, no atendamos el teléfono", Stephen Hawking dixit. La presuposición de que una raza más avanzada tecnológicamente que la nuestra es necesariamente moralmente superior, es una falacia. ¿Es superior la violencia de hoy que la de antaño? ¿Evoluciona la moral? ¿Entidades extra-terrestres o extra-dimensionales? ¿Qué inteligencia se mueve detrás del fenómeno? ¿Nos están manipulando? ¿Hay "infoxicación" en el ambiente OVNI a través de las décadas? ¿Tendrá que ver con el concepto de Reptilianos? David Ike y los Reptilianos. Los informes de Bulford. "V: Invasión Extraterrestre" (serie de TV de los '80). ¿Qué es lo que se trata de ocultar? ¿Hay alguna evidencia sobre estos reptiloides? La universalidad del mito del reptil. Dragones celestes (China), serpientes y los distintos Quetzalcóatl (México prehispánico). Cécrope (Grecia). Sobek (Egipto). Las referencias bíblicas. Naga (India). Lóng (China). R?ng (Vietnam). Yong/Ryong (Corea). Ry? (Japón). Kappa (Japón). Yamata-no-Orochi (Japón). Hidra de Lerna (Grecia). Gucumatz (Mayas). Kukulcán (Mayas). El meteorito de Chicxulub (Yucatán, México), 65 millones de años atrás: el evento apocalíptico que terminó con los dinosaurios. ¿Qué hubiera sucedido de no haber caído ese meteorito? La extinción selectiva que favoreció a los mamíferos y a la especie humana. Las múltiples humanidades. Los "Oopart" ("out of place artifact", artefacto fuera de lugar). Hay evidencias pero se ocultan. Dos reptiles potenciales bípedos inteligentes: el Ostrodon y el Sauronitoide. La presencia reptiliana inteligente ha sido un hecho en el remoto pasado. ¿Cómo se extinguió? ¿Estamos siendo viligados? La especulación plausible pero carente de evidencias versus la innegable evidencia de lo fantástico. ¿Es la Exopolítica pescado podrido para desviar nuestra atención de nuestra digitada Historia remota? * Podrás encontrar los enlaces relacionados en la entrada correspondiente de nuestro sitio web: https://alfilodelarealidad.com/Escucha este episodio completo y accede a todo el contenido exclusivo de Al Filo de la Realidad. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/3844

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! "Si nos llaman los ET, no atendamos el teléfono", Stephen Hawking dixit. La presuposición de que una raza más avanzada tecnológicamente que la nuestra es necesariamente moralmente superior, es una falacia. ¿Es superior la violencia de hoy que la de antaño? ¿Evoluciona la moral? ¿Entidades extra-terrestres o extra-dimensionales? ¿Qué inteligencia se mueve detrás del fenómeno? ¿Nos están manipulando? ¿Hay "infoxicación" en el ambiente OVNI a través de las décadas? ¿Tendrá que ver con el concepto de Reptilianos? David Ike y los Reptilianos. Los informes de Bulford. "V: Invasión Extraterrestre" (serie de TV de los '80). ¿Qué es lo que se trata de ocultar? ¿Hay alguna evidencia sobre estos reptiloides? La universalidad del mito del reptil. Dragones celestes (China), serpientes y los distintos Quetzalcóatl (México prehispánico). Cécrope (Grecia). Sobek (Egipto). Las referencias bíblicas. Naga (India). Lóng (China). R?ng (Vietnam). Yong/Ryong (Corea). Ry? (Japón). Kappa (Japón). Yamata-no-Orochi (Japón). Hidra de Lerna (Grecia). Gucumatz (Mayas). Kukulcán (Mayas). El meteorito de Chicxulub (Yucatán, México), 65 millones de años atrás: el evento apocalíptico que terminó con los dinosaurios. ¿Qué hubiera sucedido de no haber caído ese meteorito? La extinción selectiva que favoreció a los mamíferos y a la especie humana. Las múltiples humanidades. Los "Oopart" ("out of place artifact", artefacto fuera de lugar). Hay evidencias pero se ocultan. Dos reptiles potenciales bípedos inteligentes: el Ostrodon y el Sauronitoide. La presencia reptiliana inteligente ha sido un hecho en el remoto pasado. ¿Cómo se extinguió? ¿Estamos siendo viligados? La especulación plausible pero carente de evidencias versus la innegable evidencia de lo fantástico. ¿Es la Exopolítica pescado podrido para desviar nuestra atención de nuestra digitada Historia remota? * Podrás encontrar los enlaces relacionados en la entrada correspondiente de nuestro sitio web: www.alfilodelarealidad.com.ar * * * Próximas Actividades de Gustavo Fernández * * * https://alfilodelarealidad.wordpress.com/2019/08/25/proximas-actividades/

There's only so much space on our shelves, so games don't always stick around forever, but that doesn't always mean that we don't like them. There are many reasons that a good game might get the boot, so let's talk about them. We count down our top five favourite games we got rid of! Before we pay our respects, we talk about Through the Desert, Lords of Hellas, Troyes, and Watergate. 01:48 - Through the Desert 07:51 - Lords of Hellas 13:13 - Troyes 20:45 - Black Angel 22:01 - Watergate 29:12 - The best games we got rid of 29:45 - Yamataï 31:07 - Power Grid 32:37 - Indian Summer 34:23 - CrossTalk 35:20 - Agricola 36:27 - The Thing: Infection at Outpost 31 38:22 - Dominion 39:50 - Terraforming Mars 40:47 - Forbidden Stars 43:10 - Glorantha: The Gods War (A Sandy Petersen Game!) 44:23 - Spirit Island 46:00 - Mage Knight 47:35 - Arcadia Quest 49:34 - Gloomhaven 51:03 - Terra Mystica Join the discussion at: https://boardgamebarrage.com/discord

Hello, kaiju lovers! The unintentional “epic films month” continues with 1959's The Three Treasures (aka The Birth of Japan), but thankfully this episode doesn't cross the “Kurosawa threshold.” This is a religious epic in the vein of Cecil B. DeMille's The Ten Commandments except it's about Shinto. It tells the tale of Prince Yamato Takeru (played by the always awesome Toshiro Mifune), the legendary 13th emperor of Japan (who's being covered in our 13th episode…oh boy…). Interspersed throughout the film are vignettes depicting stories from Japanese mythology that parallel the prince's life. Nathan zeroes in on several of the film's story elements, including the Japanese creation myth, the Imperial Regalia of Japan, and Yamata no Orochi the eight-headed dragon. There's so much that could be said about this film, Nathan may have to do a follow-up with Rev. Mifune (no relation to Toshiro Mifune) or the guys at The Kaiju Apostle. Nathan then reads yet more feedback clarifying the Batman Meets Godzilla story treatment—or rather, the Twitter war that almost broke out over it. Speaking of which, Batman Meets Godzilla, one of the craziest yet most intriguing lost projects made famous by John LeMay's book, The Big Book of Japanese Giant Monster Movies: The Lost Films (which now has a new “mutated” edition), is being adapted into a fan-made comic book miniseries! T-SHIRT GIVEAWAY: Everyone who shares the Facebook and/or Twitter posts for this episode (or tags the show when they share it themselves) will be entered for a drawing for a Batman Meets Godzilla T-shirt. (One entry per person per social media). Entries will be taken from March 25 to March 31 at 11:59pm (EST). The winner must then send Nathan his/her shirt size, shirt color, and mailing address to be forwarded to the team at Batman Meets Godzilla. Here's a link to the Tee Public site with this epic shirt. Here's the KVR episode: Episode 41: The Three Treasures a.k.a. Nippon tanjo (The Birth of Japan) (1959) (Shinto) This episode featured the songs “‘BATMAN' [OG Theme Song Remix!]” by Remix Maniacs & “ULTRAMAN” by Nobuko Toda and Kazuma Jinnouchi. Join the Kaiju Quarantine Discord server! Here are Jimmy's, er, Nathan's Notes on this episode. © 2020 Nathan Marchand & Moonlighting Ninjas Media Bibliography/Further Reading: “Imperial Regalia of Japan” (Wikipedia) “Japanese Creation Myth” (Wikipedia) “Kamiumi” (Wikipedia) “Kuniumi” (Wikipedia) “Kojiki” (Wikipedia) “The Legend of Yamata no Orochi” (Shimane) “Nihon Shoki” (Wikipedia) “Susanoo-no-Mikoto” (Wikipedia) “The Three Treasures (1959) Epic Film Review” (AN Production/Adam Noyes) “The Three Treasures (1959) | Movie Review” (TitanGoji!) “Yamata no Orochi” (Wikipedia) “Yamato Takeru” (rodsshinto.com) “Yamato Takeru” (Wikipedia) “Yamato Takeru: The Hero who Pacified the East with the Sword Kusanagi” by Prof. Kikuko Hirafuji Wiki Articles on The Three Treasures IMDB Gojipedia Wikipedia Wikizilla The post Episode 13: ‘The Three Treasures' (Mini-Analysis) appeared first on The Monster Island Film Vault.

In Yamatai, Queen Himiko has tasked every builder in the kingdom with a prestigious mission: build the capital of Yamataï and make it the jewel of the archipelago. Your task: surpass your competitors and build the most prestigious city of them all, using resources from the fleets that travel through the kingdom. Prepare your strategy, recruit specialists, and do whatever is necessary to become the best builder and be rewarded by Queen Himiko for your work. In the end, only one name will be remembered as the greatest builder of Yamataï! --- Support this podcast: https://anchor.fm/makeshiftmeeples/support

We're well into May, so it's about time we did some spring cleaning. We talk about the games that have recently left our collection, and why it was their time to go. It's not always an easy thing, but I'm sure they're being loved by someone else on a farm upstate. Before we out with the old, we talk about Space Base: The Emergence of Shy Pluto, Hyperborea, and Clockwork Wars. 02:28 - Space Base: The Emergence of Shy Pluto 09:03 - Hyperborea 20:06 - Clockwork Wars 30:51 - Games that have left our collections 31:03 - Lowlands 34:12 - Key to the City: London 36:33 - Raptor 38:27 - Magic Maze 40:41 - Chinatown 43:32 - Yamataï 44:51 - Things we're looking forward to

Chapter 933 is here!! This week we discuss Komurasaki DYING and Kyoshiro slaying thots. the Strawhats in Orochi's castle all get their moments to shine as well! finally the chapter ends with the milky girl herself....Big Mom. 

Edisi ini akan membahas One Piece chapter 927 dengan tambahan materi dongeng mengenai Yamata no Orochi yang akan kita sambung-sambungkan dengan Kurozumi Orochi menggunakan teknik cocoklogi!

Ever thought about taking a risk and then wussing out? Who hasn't? If this is you, let today's simple truth encourage you that it's never too late. Love and Light, Michelle

Nossos heróis adentram o covil do grande Yamata no Orochi. Como será que termina a primeira parte dessa grande aventura? Caso você tenha caído de paraquedas aqui, esse é o oitavo capítulo da aventura de RPG Kami no Sensö, jogada no sistema a Lenda dos 5 Anéis. Confira o começo da aventura aqui: Kami no Sensö - A Guerra dos Deuses Não deixe de conferir o nosso grupo do facebook Contribua com o projeto! Se você gosta do nosso conteúdo, você pode nos ajudar contribuindo através de um desses sistemas de apadrinhamento. O Quest Cast é o podcast de RPG semanal que vai ao ar toda quarta-feira a meia noite. Portanto se você deseja muito um podcast de RPG não se esqueça de assinar o nosso feed pelo iTunes ou o seu aplicativo de podcast favorito. Basta pesquisar por “Quest Cast” ou através da URL http://questcast.com.br/feed/podcast/ . Sigam as nossas redes sociais! Fanpage @castquest Instagram @quest_cast Twitter @questcastbr Lobs – O Mestre Instagram @nightsky_wolf Twitter @lobslupinus Dressler – “Nobuo Yoshimitsu” Instagram @odressler Twitter @olucasdressler Bruce – "Yoshida Hanzo" Instagram @barbadobruce Twitter @barbadoanão Gods – "Mitsurugi" Instagram @rodrigo.parrella Hita Aisaka - "Ryuoh Minato" Instagram @hitaisaka Izadora Lima - "Ootori Miho" Twitter @desmyeolada Instagram @dora.iza Musicas por Adrian von Ziegler

Welcome back to the world of dragons! this week we're headed to East Asian mythology to learn about Longs, the metabolism of the Uwabami, and what happens when you grant a pseudo-dragon's wishes!ReferencesChinese LongDikötter, Frank (10 November 1997). The Construction of Racial Identities in China and Japan. C Hurst & Co Publishers Ltd. pp. 76–77. ISBN 978-1850652878.Tom, K. S. (1989). Echoes from Old China: Life, Legends, and Lore of the Middle Kingdom. University of Hawaii Press. ISBN 0824812859."Dinosaur bones 'used as medicine'". BBC News. 2007-07-06. Retrieved 2007-07-06.http://blog.tutorming.com/expats/chinese-dragon-western-difference-luckyKorean Long and Imugi'Korean Water and Mountain Spirits', in: Ingersoll, Ernest, et al., (2013). The Illustrated Book of Dragons and Dragon Lore. Chiang Mai: Cognoscenti Books. ASIN B00D959PJ0Japanese LongHeinrich, Amy Vladeck. 1997. Currents in Japanese Culture: Translations and Transformations. Columbia University Press.Smith, G. Elliot. 1919. The Evolution of the Dragon. Longmans, Green & Co.de Visser, Marinus Willern (1913), The Dragon in China and Japan, J. Müller, archived from the original on 2008-10-26.http://www.onmarkproductions.com/html/dragon.shtml#tale-of-hooriUwabami and Yamata-no-orochihttp://www.blackdrago.com/fame/yamata.htmhttp://www.blackdrago.com/species/uwabami.htmVietnamese Longhttps://en.wikipedia.org/wiki/Vietnamese_dragonhttps://www.amnh.org/exhibitions/mythic-creatures/dragons-creatures-of-power/natural-history-of-dragons See acast.com/privacy for privacy and opt-out information.

The first episode of Mitä Pelataan? -podcast. In this episode, the games that were on the table are Rhino Hero Super Battle, Yamataï, Santorini, Amerigo and Merlin. Other normal segments are also featured: What to the table and what to the shelf. As a changing topic this week I'm going through the English podcasts that I listen to and briefly go through my top 10 games of all time from October 2017, when I updated the list last time. Thanks for the music: @grimwater Mitä Pelataan? in media: soundcloud.com/mitapelataan/ twitter.com/MitaPelataan www.instagram.com/mitapelataan/ www.facebook.com/mitapelata/ Email: mitapelataanATgmail dot com

Mitä Pelataan? -podcastin ensimmäinen jakso. Tässä jaksossa pelattuina peleinä ovat: Rhino Hero Super Battle, Yamataï, Santorini, Amerigo ja Merlin. Mukana myös muut perusosiot, mitä pöydälle sekä mitä hyllyyn. Vaihtuvissa osioissa kerron niistä englannikielisistä podcasteista mitä kuuntelen sekä kerron top 10 pelini viime lokakuulta (2017), jolloin listan olen viimeksi päivittänyt. Musiikista kiitos: @grimwater Mitä Pelataan? mediassa: soundcloud.com/mitapelataan/ twitter.com/MitaPelataan www.instagram.com/mitapelataan/ www.facebook.com/mitapelata/ Sähköposti: mitapelataanATgmail piste com

Cette semaine, deux jeux seulement, mais quels jeux ! For Honor d'abord, qui ne ressemble a rien de connu avec ses trois factions qui s'affrontent dans un style de combat médiéval très réaliste. C'est brutal, viscéral et avec une gestion du rythme très originale. L'autre titre, sans doute un des plus attendus de ce début d'année, c'est Horizon : Zero Dawn, du studio Guerilla. Monde post-apocalyptique, dinosaures robots et une héroïne, Aloy, qui tabasse, que peut-on demander de plus ? Monsieur Phal nous parle lui de Yamataï. Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.