Sengoku Daimyo's Chronicles of Japan

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage: https://sengokudaimyo.com/podcast/episode-139 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars. They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision. As they looked up, suddenly they saw a strange movement: a streak through the sky. They waited, and observed, and then there was another, and another after that. It was as if the stars themselves were falling from the heavens. They watched as it seemed that the constellations themselves were melting and falling apart. Quickly they scribbled down notes. Tomorrow, with the light of day, they would consult various sources to see just what it could mean. For now, their role was simply to observe and record. Welcome back, everyone. It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou. We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods. It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor. After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time. And that is… science! Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today. The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period. Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts". There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method. So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things. This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something. In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can...

This episode we cover the first silver mine in Japan, as well as the way that this sovereign is approaching offerings to the kami and handling family matters. For more check out: https://sengokudaimyo.com/podcast/episode-138 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Episode 138: Offerings and Covenants A gentle summer breeze blew through the cherry-tree-covered hills of Yoshino valley. The royal residence, a kind of summer home for the royal family, normally somewhat quiet, was suddenly abuzz with activity. The regular groundskeepers and those who tended the site throughout the year mingled with servants sent from the capital to make it ready for a royal visit. Rooms were aired out and swept. Metal fixtures were polished. The kitchen was stocked and ready to go. It had been some years since the prince—now sovereign—had resided in the valley as an attempt to proclaim he had retired from the world. Now he was sitting at the top of the state government, but as such, he was more often than not living in the grand palace in Asuka, which he had renovated at the start of his reign. This, the Yoshino palace, was left as more of a vacation home—though "home" hardly did it justice given its majesty compared to the meager dwellings that otherwise surrounded it. And now there was a massive royal procession on their way. Sure, it was the sovereign and his queen, and only a handful of princes, but they would each need their own quarters and likely have their own household staff that would no doubt need to be fed and housed. In such a way a "simple" outing for the royal family was so often anything but for those who had to make it happen. And yet, such labor was much preferred to toiling in the fields, especially as the heat of the day started to rise, and the height of summer loomed large in the all-too-immediate future. Alright, so we are in the midst of the reign of Ohoama, aka Temmu Tennou, the brother of Naka no Ohoe, who came to power through the use of military force—purportedly used in self-defense—and the sovereign who would have a profound effect on solidifying the Ritsuryo state, as well as the Chronicles and the history of the archipelago as we know it. We've talked about Ohoama's ascension to the throne, and even his first year. We mentioned how, during his reign, he rewarded those who helped him, tweaked the rank system, and we talked a bit about what we know of the clothing and the material culture of the period. This episode, we continue looking at what occurred during Ohoama's reign. Specifically we'll be covering some of the ways in which Ohoama and his court were shaping the government and the structures of power to serve him and his family. This includes everything from ritual, such as making offerings to various kami, to the way that he seems to have centralized power to himself and his family, which would have lasting impacts through the Asuka and Nara periods. First, though, a tiny little digression about silver. We start in the 3rd lunar month of the second year since Ohoama ascended the throne, or the year 674 by the western calendar. We are told that Woshiumi no Miyatsuko no Ohokuni, the governor of Tsushima, the island that formed the main border between the archipelago and the mainland, reported that silver had been produced there for the first time, and sent in some as tribute. This is the first recorded instance of silver being produced in Japan. At this time, silver mining was mostly limited to finding a vein of silver on the surface and digging it out as far as one could possibly go into the rock and stone. Still, silver would eventually become an important resource for the archipelago. Tsushima would continue to produce silver through modern times. Granted, production was limited until new refining techniques were introduced from Joseon Korea in the 16th century. This was just as Ming dynasty deposits were declining,...

This episode we start to get more into the material culture of the period with court fashion, as we look at the court robes that went along with the updated court ranks. Granted, we only have a few resources, but from those it does seem like we can construct at least a plausible idea of what the court may have looked like at this time. For more discussion, check out the blogpost: https://sengokudaimyo.com/podcast/episode-137 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Episode 137: Courtly Fashion. In the New Year's ceremony, the court officials lined up in front of the Kiyomihara Palace, arranged by their relative court rank, dressed in their assigned court robes. The effect was impressive—the rows of officials painting the courtyard like the bands of color in a rainbow, albeit one with only a couple of hues. The fact that they were all wearing the same style of dress and black, stiffened gauze hats only added to the effect. The individual officers were all but lost in what was, at least in outward form, a single, homogenous machine of government, just waiting for the command of their monarch to attend to the important matters of state. We are covering the reign of Ohoama no Ohokimi, aka Ama no Nunahara oki no mabito no Sumera no Mikoto, aka Temmu Tennou. Last episode we went over the changes he had made to the family titles—the kabane—as well as to the courtly rank system. For the former, he had consolidated the myriad kabane and traditional titles across Yamato into a series of eight—the Yakusa no Kabane. These were, from highest to lowest: Mabito, Asomi, Sukune, Imiki, Michinoshi, Omi, Muraji, and Inaki. By the way, you might notice that "Mabito" actually occurs in Ohoama's posthumous name: Ama no Nunahara oki no mabito, which lends more credence to the idea that that kabane was for those with a special connection to the royal lineage. Besides simplifying and restructuring the kabane, Ohoama also reformed the court rank system. He divided the Princely ranks into two categories: Myou, or Bright, and Jou, or Pure. For the court nobles the categories were: Shou – Upright Jiki – Straight Gon – Diligent Mu – Earnest Tsui – Pursue Shin – Advancement Each category was further divided into four grades (except for the very first princely category, Myou, which was only two). Each grade was then further divided into large, "dai", or broad, "kou". And this brings us to our topic today. Along with this new rank system, Ohoama's administration also instituted a new set of court sumptuary laws. Some are vague in the record—we can just make assumptions for what is going on based on what we know from later fashion choices. Others are a little more clear. We'll take a look at those sumptuary laws, particularly those that were directly associated with the new court rank system, but we'll also look at the clothing styles more generally. To start with, let's talk about what we know about clothing in the archipelago in general. Unfortunately, fabric doesn't tend to survive very well in the generally acidic soils of the Japanese archipelago. Cloth tends to break down pretty quickly. That said, we have fragments here and there and impressions in pottery, so we have some idea that there was some kind of woven fabric from which to make clothing out of. And before I go too far I want to give a shout out to the amazing people at the Kyoto Costume Museum. They have a tremendous website and I will link to it in the comments. While there may be some debate over particular interpretations of historical clothing, it is an excellent resource to get a feel for what we know of the fashion of the various periods. I'll also plug our own website, SengokuDaimyo.com, which has a "Clothing and Accessory" section that, while more geared towards Heian and later periods, may still be of some use in looking up particular terms and getting to know the clothing and outfits. At...

This episode looks at the Kabane and Court Rank systems in light of the changes made during this reign, in 684 and 685. We go a bit more in depth on the kabane, what they were, and how they were organized, prior to the reorganization that took place at the end of the 8th century into just 8 kabane, total. For more, check out our blogpost: https://sengokudaimyo.com/podcast/episode-136 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is Episode 136: Kabane and Court Rank Mononobe no Muraji no Ujimaro was in a foul mood. Once more he had been passed over for promotion, and so he continued to toil away, tallying reports as they came in from the various provinces across the kingdom. Meanwhile, Hasama no Atahe no Woshibi was now his superior, with an exalted rank and the generous stipend that came with it. Ujimaro fumed—he was Mononobe, and his family had once all but ruled Yamato. Though they had been perhaps reduced in circumstances since then, they still proudly held to their place as a Muraji family—a distinction that demonstrated their superior pedigree. Meanwhile, Woshibi was from the Hasama family. Sure, his relative, Nemaro, had been one of those on the front lines in the recent conflict, but still, his family was only atahe. Honestly, a Mononobe was supposed to take orders from someone of an Atahe family? But this was the new way of things. The ancient traditions were no longer enough—you had to work hard and make sure way up through this new court rank system if you wanted to succeed. Ujimaro grumbled, but there was little he could do in the moment. Nonetheless, he couldn’t help but think about how the natural order of the world was somehow turned upside down… Greetings and welcome back, everyone. We are working our way through the reign of Ohoama, aka Temmu Tennou. This reign spanned fourteen years, if you include the Jinshin year of 672, though it is broken into two narratives in the Nihon Shoki. The first chapter covers the year of the disturbance, the Jinshin no Ran, when Ohoama fought with the Afumi court, who supported his nephew, Ohotomo, on the throne. We’ve covered that turbulent period previously. The second chapter covers the other 13 years of Ohoama’s reign. Last episode we covered the first year of Ohoama sitting properly on the throne. The year 673 included Ohoama’s ascension; the confirmation, continuation, and evolution of the Ritsuryou system instituted during Naka no Oe’s time; as well as various ceremonies around Ohoama’s ascension to the throne, including the first verifiable “Daijosai”, the specialized harvest ceremony for the first harvest season of the reign. This episode we are going to try and tackle something that people have sent in questions about. We’ve touched on it here and there, but I really want to get into the Kabane system—that ancient practice of family titles that were like a collective rank system. It was during Ohoama’s reign that the court made major reforms to the kabane system and restructured it pretty extensively. At the same time, the kabane system was gradually being replaced by other systems of displaying one’s status in society—such as the court rank system, which was also revised this reign. Eventually, without the same purpose as before, kabane would fade away, with a few remaining as honorifics and titles, but at this point they were still important. So we’ll get into both of these status systems and discuss a little bit about what that meant for the people of the late 7th century court. From the beginning of Ohoama’s reign, the court had continued to implement the cap-rank system, most recently amended in 664, by Ohoama’s brother, Naka no Ohoye. With the new rank system of 685, the format changed considerably. To better understand this, let’s talk about the rank systems in Yamato and how we have gotten to this point. We’ll want to start with the kabane, and to do that, I want to...

It is the first year of a new reign, so come and let's take a look at how it all begins. For more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-135 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 135: Year One The officials of the Ministry of Kami Affairs bustled to and fro as they prepared the ritual grounds and the temporary buildings. They were carefully erecting the structures, which would only be used for a single festival, and then torn down, but this would be an important festival. It was the harvest festival, the Niiname-sai, the festival of the first-fruits. Rice, from the regions of Tamba and Harima, specifically chosen through divination, would be offered to his majesty along with the kami who had blessed the land. But this time, there was more. After all, this was the first harvest festival of a new reign, and they had orders to make it special. The ascension ceremony had been held earlier in the year, but in some ways that was just a prelude. There had been various rituals and ceremonies throughout the year emphasizing that this year was special—even foreign lands were sending envoys to congratulate him on the event. But this wasn’t for them. This was the sovereign taking part, for the first time, in one of the most important ceremonies of the year. After all, the feast of first-fruits was the culmination of all that the kami had done, and it emphasized the sovereign’s role as both a descendant of heaven and as the preeminent intercessor with the divine spirits of the land. And so they knew, that everything had to be bigger, with even more pomp and circumstance than normal. This wouldn’t just be about the new rice. This would be a grand ceremony, one that only happened once in a generation, and yet which would echo through the centuries. As the annual harvest festival, it was an ancient tradition. But as something new—as the Daijosai—it was something else all together. And it would have to be perfect! Last episode we talked about the Kiyomihara palace and a little bit about what it was like in the court of Ohoama, aka Temmu Tennou. After defeating the Afumi court supporting his nephew, Ohotomo, in 672, Ohoama had taken control of the government. He moved back to Asuka, and into the refurbished Okamoto palace, building a southern exclave known to us today as the Ebinoko enclosure, which held one large building, which may have been a residence or a ceremonial structure—possibly the first “Daigokuden” or ceremonial hall. Ohoama’s court built on the ideas that his brother, Naka no Oe, aka Tenji Tennou, had put forth since the Taika era. This was a continuation of the form of government known as the Ritsuryo system, or Ritsuryo-sei, literally a government of laws and punishments, and Ohoama had taken the reins. He seems to have taken a much more direct approach to governance compared to some of his predecessors. For instance, the role of the ministerial families was reduced, with Ohoama or various princes—actual or invented relatives of the throne—taking a much more prominent role. He also expanded access to the central government to those outside of the the Home Provinces. After all, it was the traditional ministerial families—the Soga, the Nakatomi, and even the Kose—who had been part of the Afumi government that he had just defeated. Meanwhile, much of his military support had come from the Eastern provinces, though with prominent indications of support from Kibi and Tsukushi as well. This episode we are going to get back to the events documented in the Chronicles, looking just at the first year of Ohoama’s reign. Well, technically it was the second year, with 672 being the first, but this is the first year in which he formally sat on the throne. There’s plenty going on in this year to fill a whole episode: it was the year of Ohoama’s formal ascension, and there were numerous festivals, ceremonies,...

Oama, aka Temm Tenno, ascended the throne in the Kiyomihara Palace--a rennovated version of his mother's Later Okamoto Palace. Here he ruled with a tremendous amount of authority, continuing the leverage the Ritsuryo system to centralize power in the throne. We'll look at the layout of the palace, and also talk a little bit about what life was like for the members of the court who were serving Oama, and the state at large. For photos, diagrams, and more, see our blog at: https://sengokudaimyo.com/episode-134 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 134: An Image of the Court at Kiyomihara Maro sat under the eaves of the hall to which he was assigned. The journey from Mino hadn’t been so hard, but he was still far from his family, back home. He knew as much as they did that serving at the court of the Great Lord was a tremendous opportunity. He would be at the heart of the court, in the presence of those running the country, and he could learn a lot from them. After passing his internship, he would have a chance to prove himself. If he worked hard, he could look forward to continued promotion, with the greater stipend and influence that came with it. Maro had no illusions that he would someday be at the top of the court hierarchy, but perhaps he could make some modest improvements in his station. His elder brother was expected to inherit their father’s position back in Mino, but the court provided a different opportunity. Maro had always been a quick learner, and had learned to read and write at an early age, devouring whatever knowledge he could get his hands on – and that had helped make him that much more desirable to the court. Now he was learning the ins and outs of how it worked, mostly by doing odd jobs while observing the various interactions, the politics, and the rhythm of it all. Life at the Court really was something. And yet he still felt homesick. And so here Maro sat, looking out at the full moon in the sky, its light so bright that he barely needed any other illumination. Maro wondered at the idea that his family might be looking up at the same moon at the very same time. As that image took hold, he could feel in the experience a poetic verse. He took out one of the wooden slips used for labels and notes, scraped off the previous writing, and began jotting down his composition. He only got through a couple of lines before he heard his name being called, and since he was on night duty he put down the brush and the wooden slip. Poetry would have to wait. With everything put back away, he rushed off to find out what new task awaited him. So here we are, the year is 673 and we are at the start of a new era. Ohoama, aka Temmu Tennou, had defeated his enemies and was now in the process of taking the reins of power and officially ascending the throne. In so doing he was moving the capital from Ohotsu, on the shores of Lake Biwa, back to Asuka. Arriving back, he took up residence in what is called the Shima palace for a few days, presumably as they prepared the Okamoto Palace for him. At the same time, we are told that a “palace” was erected for Ohoama south of the Okamoto Palace, and this was called the Kiyomihara Palace. I’d like to spend this episode talking about this Kiyomihara Palace, and what life was like there, not just for Ohoama but for his new court. While we talked about some of the other palaces, this is perhaps one of the better known from the archaeological record, and it is the backdrop for so much that happens. Ohoama is even known as the Sovereign from Kiyomihara. So let’s talk about what the palace consisted of, and what it was, and a little bit about what life was like there. In addition to that, we’ve discussed in previous episodes how Ohoama’s ascension to the throne kicked off a whole new era in the evolution of the Yamato state, with numerous innovations and new paradigms in the idea of the ruler and...

With the end of the Jinshin War, Oama, posthumously known as Temmu Tenno, came to the throne. And though they would need a new Great Council of State, they continued to build up and bolster the Ritsuryo state. They were imagining a new Yamato based on continental models of what a state should look like, but also influenced by tradition. This episode we take a look at that reimagining in broad strokes, asking a few questions--what was Oama's relationship with his brother, and touching on the relationship of Nakatomi no Kamatari and his brother, Nakatomi no Kane. We also take a look at some of the literary propaganda that also helped to codify this new imaginary--the Nihon Shoki and the Kojiki. We also touch on other sourcesof information, like the Fudoki and Man'yoshu. For more information, check out our blog: https://sengokudaimyo.com/podcast/episode-133 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is episode 133: Reimagining Yamato As the bells of Houkouji tolled, Ohoama and his wife, Uno, surveyed the construction on going in the Asuka valley. Hordes of workers had been called up, and now they were working furiously towards the deadline of the new year. Where once stood the later Wokamoto palace of Takara Hime, aka Ohoama’s mother, Saimei Tennou, now the land was being prepared for a palace on a much grander scale. And just as the palace was being remade, Ohoama’s thoughts went beyond the valley, to the entire archipelago. His brother, Naka no Oe, had started something profound. Now here he was, helming the Ship of State, and Ohoama had plans of his own, built upon his brother’s ideas. He would build a new state, ensuring that the reforms that started back in 645 would continue for generations. Greetings everyone and welcome back. As we dive back in, let’s recap where we are. The year is now 673, and the fighting from the previous year—the Jinshin war—is over. Prince Ohoama and his Yoshino forces were victorious and he is now poised to ascend the throne in the recently built Palace of Kiyomihara, in Asuka. He will be known to future generations by his posthumous name: Temmu Tennou. Ohoama would go ahead and continue to centralize the government under the continental model. That said, he also would pay a not insignificant amount of attention to local tradition as well. His reign would lead to the establishment of the first permanent capital city: Fujiwara-kyo. He is also credited with initiating the projects collecting various historical records, which culminated in the Kojiki and the Nihon Shoki, the very chronicles on which this podcast is based – and both of which seem to have been designed specifically to promote the authority of the throne, specifically Ohoama and his descendants. Those descendants—the Temmu dynasty—would rule for almost a century, including four of the eight official female sovereigns (those eight become ten if you count the unofficial Himiko and Okinaga Tarashi-hime, aka Jingu Tennou). This dynasty would reign from the end of the Asuka period up through to the Nara period, and it would see the evolution of the Yamato state into the kingdom of Nihon—which is to say the kingdom of Japan. The politics of this period were also quite something. It is during this coming period that we see the rise of the famous Fujiwara family, who would come to dominate the political landscape. We also see the continued contact with the mainland, with numerous trade goods coming over, many of which would be included in the famous Shousouin storehouse of Toudaiji temple, in Nara. Buddhism would also thrive, with Kokubunji, or provincial temples, being set up in a network around the archipelago. There was also the building of the famous Daibutsu, or Giant Buddha statue, of Toudaiji. Art would also flourish. The Man’yoshu would be published at this time—a collection of around 4,500 Japanese poems, or waka. Meanwhile, the court would also focus...

The fourth and final episode in our series on the Jinshin no Ran: we cover the campaign in Afumi (aka Ōmi - 近江). Prince Ōama and Prince Ōtomo (aka Kōbun Tennō), have drawn up their forces. Last episode we covered the fighting in the Nara Basin, around the ancient Yamato capital: Asuka. This episode focuses on the defense of the Karafu and Fuwa passes and the eventual march to the bridge at Setagawa. This is a name heavy episode, and we'll be noting some of it here: https://sengokudaimyo.com/podcast/episode-132 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 132: The Jinshin no Ran, Part 4: The Afumi Campaign The Afumi soldiers on the western side of the bridge looked across the open expanse of water towards their Yoshino rivals on the eastern side. If it weren’t for the banners and the red tags barely visible on the sleeves of the opposing forces, it would be hard to know which side was which. Both were equipped in similar ways, and a few of the soldiers could even make out familiar faces on the other side. That is the nature of civil wars—especially in a conscript society, where the soldiers often had little choice which side they were fighting for. Not that it necessarily mattered much to them which side came out on top, whatever their commanders might have told them. The bridge across the Seta river was large and wide, and normally quite well traveled. Now, however, the central boards had been pulled up for a span of about 30 feet or so, leaving a gap spanned by only a single, narrow plank. That plank was, itself, tied to a rope, which was being held by the Afumi troops. The soldiers knew that should any of the enemy try to cross, they could pull the plank out from under them and they would fall into the river, their metal armor dragging them down into the dark depths of swirling water below. Even should they somehow make it across without being peppered by arrows, there would be no reinforcements coming: they would be slaughtered, and the trap would be reset. It seemed like the Afumi forces held all the cards in this battle, and yet they were still tense. Archers could still shoot across the distance. The front rank of troops held wooden shields as a defense, but there were still openings in the formation and the armor, and in the chaos of battle, nobody was truly safe. And so the Afumi forces waited. Confident, but wary. A commotion on the eastern side of the bridge grabbed the spotlight. The Yoshino forces had approached, and they were clearly preparing for something. The Afumi soldiers strained to see what was going on. Suddenly, the front line of the Yoshino forces parted, and a strange sight confronted the Afumi soldiers. It took them a moment to fully comprehend what was barreling towards them at full tilt: a soldier that looked almost like two soldiers put together, wearing armor placed over armor, in an attempt to protect from harm. It must have been heavy, and as he stepped on the beam, it visibly buckled under the weight. The Afumi archers let loose with their arrows and crossbow bolts, but to no avail. They simply stuck in the armor, adding to the bizarre and otherworldly appearance of their opponent. The spell was broken on the Afumi side as arrows came cascading in. The Yoshino forces weren’t just sitting idly back, they were making sure they were doing everything they could to keep the Afumi forces distracted. And for a split second it worked—and a split second was all they needed. Before the soldiers could gather up their wits about them enough to pull the rope there was a terrifying sound of metal on wood. The Afumi soldiers pulled the rope, but it came all too easy—the Yoshino soldier had dashed across and cut the rope tied to the plank. Behind him, the Yoshino forces were now pouring across the bridge. Soon they would establish a foothold, and behind the front line they would be able to have other soldiers place...

In this third installment of our series on the Jinshin no Ran, we are covering the battles that took place in the Nara basin. Of course, while the fighting focuses on the generals, most of it was done by conscripts--farmers and other common people called up to fight. For more, check out of podcast webpage: https://sengokudaimyo.com/podcast/episode-131 Rough Transcript: Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is episode 131: The Jinshin no Ran, Part 3: Fighting in the Nara Basin Maro stood under the tsuki tree and gazed at the walls of the great temple. The gates and tiled roof were truly an incredible sight. Maro’s home wasn’t that far away, but until he’d been called up for service to the government, he hadn’t thought much beyond the valley where he and his family tilled the land. Their life had been largely spent in the village, tucked up in the valley, farming rice, hunting in the mountains, and gathering firewood. He remembered how, years ago, his brothers had been the ones to go and do their service. They had been called up to build some kind of giant fortress on the top of a mountain. The stories they brought back were incredible—it was one thing to hear tales of the outside world from merchants and itinerant priests, but it was different to hear them from someone you actually knew. Now, it was Maro’s turn. But he hadn’t been called up for labor—he was going to have to fight. He tried to psych himself up. Many of the men and, frankly, young boys who were there with him were in a similar boat. Some were old hands, having served multiple times. Others were new and, like Maro, there for the first time. None of them were professional soldiers, though you wouldn’t know that by the way some of them swaggered through the camp. They had been called up quickly, with only a little information. Apparently Prince Ohoama, they were told, had rebelled against the government. He and his men were gathering in the east and at any moment they could attack the capital in Ohotsu, and from there they would swing down and attack the ancient capital. So here they were, several hundred conscripts, pulled from households around the ancient capital, gathered and waiting for their weapons and armor so that they could then get their marching orders—quite literally. Suddenly, Maro heard a commotion in the north. He couldn’t see what was happening, but the murmurs turned to shouting. Prince Takechi, the son of the demonic rebel, Ohoama, was here, coming from the north with hundreds of expert soldiers on horseback! Panic set in, and even though a few of the officers tried to quell the disturbance, it wasn’t enough. Afraid for what might come, Maro and those like him broke ranks and fled. Maro gave little thought to what might happen to his family and friends if he deserted—he was no longer thinking rationally. Along with his compatriots—his would-be brothers-in-arms if they had been given any—he hoped that he could hide, and that, if he survived, maybe, just maybe, he could somehow make it back home in one piece. Welcome back. Content warning for this episode—we are going to be talking about war, including death, fighting, and suicide. As I noted at the start, this is part three of our look at the Jinshin no Ran, the Jinshin War—sometimes translated as a “Disturbance” or a “Rebellion”. This was the war between the supporters of Prince Ohoama, also known as Temmu, and Prince Ohotomo, aka Koubun. Ohoama’s side is sometimes called the Yoshino or even the Yamato court, as he had quote-unquote “retired” from the world and become a monk at a temple in Yoshino, south of Asuka, in the old area of Yamato. Meanwhile, Ohotomo’s supporters were the Afumi court—including most of the ministers running the state from the capital in Ohotsu, on the shores of lake Biwa, the area known as Afumi. So let’s take a look at what has happened so far, and then we can get into the events we are...

This episode we continue with the Jinshin War. This episode we follow Prince Oama on his dramatic escape to the east: From Yoshino he dashed through the mountains, through Iga and over to Ise. In so doing he secured both Suzuka and Fuwa--areas that would be important chokepoints throughout Japan's history. For more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-130 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 130: Jinshin no Ran, Part II: Gathering Stormclouds. The soldier on watch was doing his best to keep alert. The night shift was never pleasant duty, and it was even less pleasant out here in the mountains. There were plenty of sounds in the night—birds and animals out in the darkness—but rarely was there much actual action. At least the sky was clear, with only the occasional cloud. Guarding a post station was hardly the worst duty in the world. There was a decent amount of traffic: after all, they were along one of the major routes between Ise and Yamato. But at night, well, who wanted to try and navigate the mountain roads? That was a great way to fall into a river and drown, or get lost in the woods, unable to find your way back to civilization. It must have been a shock when he saw a light in the distance. There were almost always a few fires somewhere in the village, but most of them were out or covered at this time of night, with the exception of the odd torch. But this was something more. At first the guard thought it was just his eyes playing tricks on him. And then he wondered if it was some kind of mountain spirit—he’d heard of ghost parades that could come and take people in the night. He shivered, and instinctively checked his own torch to ensure that it was burning well and bright. Indeed it was. It took him a little time for his eyes to adjust again to the darkness, but now, sure enough, he saw the torches coming—and not just one, many of them, and he could now hear the faint metallic clank of metal on metal. He then heard a faint sound like a tight rope being suddenly plucked. It only just started to dawn on him what was happening when the first arrows started to rain down on his position. They were under attack! Welcome back. This episode we are continuing with our coverage of the Jinshin no Ran—the Jinshin War of 672—and if you haven’t already, I highly recommend you start with episode 129, where we talk about some of the background for what was happening. That said, let’s do a quick recap to bring us up to speed on where we are. And then we’ll dive into an account of an absolutely unbelievable journey, which is impressive for multiple reasons, but mostly for the speed at which it was able to take place. So as you may recall, Naka no Oe, aka Tenji Tennou, passed away at the end of 671 after months of illness. After falling ill, the Chronicles tell us that he offered the state to his younger brother, the Crown Prince, Prince Ohoama, but Ohoama was warned that it was a trap, and as such, he turned down the offer. Instead, he retired from his position to become a monk, and left for Yoshino, taking half of his household with him. With Ohoama retired, Naka no Oe’s son, the 23 year old Prince Ohotomo, took the throne. After Naka no Oe’s death, Ohotomo effectively ruled Yamato from the Ohotsu palace in Afumi, running things along with the ministers of the left and right, Soga no Akaye and Nakatomi no Kane, and other high ministers. Though the Nihon Shoki does not acknowledge it, Ohotomo is thought to have been a formal sovereign, in deed if not in name, at this point. Much later, he would be given the posthumous name of “Koubun Tennou”. It would seem that Ohotomo and the Afumi court had misgivings about Prince Ohoama’s promise to retire from the world and not challenge the throne. The Nihon Shoki recounts that they began to make subtle preparations for a conflict, including...

The sovereign, Naka no Oe is dead, and with his death comes an all too familiar tradition: different factions warring for the throne. And this time it isn't just something we are guessing at, we get a front row seat to the show, with enough details to fill several episodes. In Part I we will look at what kicked off the war--or at least what we know--and discuss a few of the theories. We will also go over some of the events that happened while Prince Otomo was the head of state. For more, check out our podcast webpage at https://sengokudaimyo.com/podcast/episode-129 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is episode 129: The Jinshin no Ran, Part I: Prologue to War. The long bridge at Uji arched over the river, like a wooden rainbow. Former Crown Prince Ohoama, his head shaved and wearing the garments of a monk, was carried over the bridge. This was no simple priestly procession, however: he was accompanied by his entire household. Some on foot, and some on horseback. Even the kesa, once meant to be a symbol of priestly humility and simplicity, cried out that this was a man of wealth and power and status. The procession made its way across the bridge, headed south, to the ancient Yamato capital and then on to the mountain passes beyond, where the cherry trees would bloom, come the spring. At the north end of the bridge, the high ministers and nobility of Yamato watched them go. The ministers of the Left and the Right stood in the cold, winter air, wrapped in their warmest clothing, but it wasn’t just the weather that was causing a chill. To some, this seemed a miracle—a clear sign that the succession would now be an easy one, with Ohoama taking himself off the board. But to others, they weren’t so sure. While many of Yamato’s traditions had evolved or changed—or even been outright replaced by continental ideas—many still remembered how things had been. The bloody politics and power struggles that often accompanied any transition of power. Naka no Oe had risen to power in just such a fashion. Now that he was not long for this world, would his legacy be any less violent? Greetings, everyone, and welcome back. Last episode we took you through the official reign of Naka no Oe, aka Tenji Tennou. Granted, this reign was only from 668 to 671, but Naka no Oe had already been putting his stamp on the state for over 33 years. Now, however, he was dead, as were those who had helped him implement his enormous changes, and with his death there was the question: Who would now ascend to the throne? And that question brings us to today’s topic: The Jinshin no Ran, also known as the Jinshin War. This was a succession dispute that occurred in the year 672 following the death of Naka no Oe, between Naka no Oe’s son Ohotomo and his brother Ohoama. The name, “Jinshin”, is formed much as the name of the “Isshi” incident, using the sinified Japanese reading of the sexagenary cycle characters used for the year. 672 was a “Mizu-no-e Saru” year, or what we today might just call a “Water Monkey” year. Read together, these characters can be pronounced “Jinshin”, hence “Jinshin no Ran”. Quick digression: That word “Ran”, indicating a war or similar martial disturbance, is the same character used as the title of the famous Kurosawa film that took Shakespear’s King Lear story and set it in the Warring States period of Japan. If you haven’t seen it, I highly recommend it—definitely a classic. Not exactly relevant here, but still worth it. But back to the Jinshin War: we’re going to likely spend a few episodes on this, not just because it is important, but also because the record is fairly detailed, and I’d like to use it to really help us get an idea of what was going on. This episode we’ll look at the broad picture: some of the causes of the war and where things were, generally speaking, just before the major campaigns kicked off. Of course, this isn’t the first...

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...

This episode we look at time and direction and the influence of geomancy--theories of Yin and Yang and a little bit of how people viewed the world through that lens. For more, check out the blog page: https://sengokudaimyo.com/podcast/episode-127 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is episode 127: Time and Direction in Ancient Yamato Officers of the court stood in the pavilion. The soft trill of water could be heard trickling from one reservoir to the next. They watched closely, as the figure of a court official, one hand out, pointing at a measuring stick, slowly rose along with the water. Eventually, the figure’s outstretched arm indicated a line with a single character next to it. On cue, one of the officials began to beat the large drum that was nearby. The rhythm was slow, but deliberate, and the sound was loud, echoing out to the mountains and back, showering the nearby palaces in a layer of sound. Across the palace, people briefly paused, took note of the number of strokes, and by that they knew the time of day. Without giving it much more thought, they then went about their business. This episode we find ourselves partway through the reign of Naka no Oe, aka Tenji Tennou—his formal reign started in 668, but he had been pretty much running things since the death of Takara Hime in 661 and, arguably, for much longer than that. 668, however, saw Naka no Oe ascend the throne in his new palace of Otsu no Miya, officially making him the sovereign. And although 645 is the year Naka no Oe and others had started the Taika Reforms, it’s not wrong to say that that 668 and the start of Naka no Oe’s official reign, brief as it would be, that he finally had the ability to bring it all together and set it into stone. We’ve talked about many of these reforms before on the podcast, but a lot of them were associated with the continued push to incorporate continental concepts into Yamato society, covering everything from court ranks to how to organize agricultural production. Of course, there was also Buddhism, which we’ve covered numerous times, but there were other concepts coming across as well, including ideas about history and writing, as well as ancient STEM—Science, Technology, Engineering, and Mathematics. This included architects, and new ways of constructing buildings. And it also meant ways of seeing the world, including things like directions and time. And this is what I want to focus on this episode, taking a break from the primary narrative to spend some time on what we might call Yamato concepts of science, especially how they thought about the structure of reality organization of time and the universe – their cosmology, as it were. After all, to better understand the reasoning and motives of people, it is helpful to try and understand how they saw the world, not just for translation—understanding what it means when an entry says something like the “Hour of the Horse” on an “Elder Wood” day—but also for understanding how things actually worked in their eyes. For instance, the idea of ”auspicious” and “inauspicious” times and directions is something that most listeners probably don’t incorporate much into their daily lives, but the Chroniclers and the people of Yamato absolutely did, so understanding concepts like this can sometimes be the key to unlocking why historical people may have taken the actions that they did. In particular, we’ll talk about things like yin and yang, five elements, ten stems and twelve earthly branches, and what all this meant for the Yamato ideas of organizing time and space. A large part of Yamato cosmology is tied to something called Onmyoudou, literally the Way of Yin and Yang, which in the organization of the Ritsuryo state fell under a particular ministry, known as the Onmyo-ryo. If you’ve heard of Onmyoudou before, you likely have heard about the “Onmyouji”, practitioners who studied the flow of yin and...

This episode we are looking at the early years of the official reign of Naka no Oe, aka Tenji Tenno, including the building of a brand new capital on the shores of Lake Biwa. For more information, see: https://sengokudaimyo.com/podcast/episode-126 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 126: New Beginnings The local farmers couldn’t help but talk. There was so much construction, but it wasn’t entirely clear what was being built. The land between the mountains and the lake had been neatly groomed fields, but now that the government workmen had moved in, all of those fields were being cleared. This new construction was much larger than anything that people had seen before. Rocks were coming in from far flung quarries, and local kilns were being set up to create tiles, while woodcutters were sent into the forests to bring logs to the site. There were various stories about what was going on—a new provincial government office, or perhaps a new temple, but perhaps the most outlandish was that this was going to be some kind of royal palace. The sovereign himself was taking in interest in this little slice of Afumi, and he was going to abandon the Home Territories of Yamato and bring his entire court to the shores of Lake Biwa. What a far-fetched story! …Wasn’t it? Last episode we recapped a lot of the history of Prince Naka no Oe and how he had come to this point: the Isshi Incident, the Taika reforms, as well as the reigns of his uncle, Prince Karu, aka Koutoku Tennou, and his mother, Takara Hime, aka Saimei Tennou. With Takara Hime’s death, Naka no Oe was now – finally, as he might have thought -- running things officially. He had prosecuted the war in Baekje, and with that loss, he had turned his focus back to the archipelago. He now had refugees to settle, and defenses to set up. And then there were the embassies that would be coming, in an apparent attempt to normalize relations post-conflict. That could only go so far, however, given that Tang and Silla had simply turned their war efforts against Goguryeo. So one imagines that any diplomatic discussions were held with the understanding that the international order was still in flux. And so we arrive in the 8th month of 665, as some of the first defensive castles were being erected. That same month, Tamna—the kingdom on the modern island of Jeju—sent ambassadors to the Yamato court. The diplomatic ties between Yamato and Tamna were a relatively recent occurrence, but with Baekje gone, one wonders if Yamato wasn’t feeling out a new alliance on the continent. That said, Tamna does not appear to have been a major player on the international stage. They had been a tributary of Baekje, and may have even been one of the last holdouts of the proto-Japonic language for a long time. Indeed, a 15th century Joseon history records a foundation myth of Tamna that emphasizes close early ties with the Japanese archipelago. The following month saw another visit by Tang ambassadors, only a year after Guo Wucong had come to the court. Guo Wucong had been wined and dined, and things seem to have gone well, as this time he returned, but he wasn’t the one leading the embassy this time. That honor went to Liu Degao, sub-prefect of Yizhou, among his many titles. Yizhou is the same location where the previous missions from Yamato to the Tang court had made landfall. Presumably, Liu Degao would have had experience with the embassies that passed through Yizhou, so he seems a logical choice to be sent over to the archipelago. This seems like an escalation, with a more titled ambassador leading the party. It is possible that the Tang were trying to not only reset their relationship with Yamato, but also attempt to woo them to their side. The Tang likely knew that if they defeated Goguryeo, then they would have another problem to work out: The alliance with Silla. At the moment both Tang and Silla were in a...

Following the death of Takara Hime, and the war on the Korean peninsula, Naka no Ōe was taking hold--or perhaps keeping hold--of the reins of government. He wasn't finished with his changes to the government. He also had a new threat--the Tang Empire. They had destroyed Yamato's ally, Baekje, and defeated the Yamato forces on the peninsula. While the Tang then turned their attention to Goguryeo, Yamato could easily be next. The Tang had a foothold on the Korean peninsula, so they had a place to gather and launch a fleet, should they wish to bring Yamato into their empire. For more, especially to follow along with some of the names in this episode, check out our blogpost at https://sengokudaimyo.com/podcast/episode-125 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 125: The Sovereign of Heavenly Wisdom The people of Baekje looked around at the strange and unfamiliar land. They had fled a wartorn country, and they were happy to be alive, but refugee status was hardly a walk in the park. Fortunately, they still knew how to farm the land, even if their homeland was hundreds of miles away, across the sea, and occupied by hostile forces. Here, at least, was a land where they could make a home for themselves. Some of them had to wonder whether this was really permanent. Was their situation just temporary until their kingdom was restored? Or were they truly the last people of Baekje, and what would that mean? Either way, it would mean nothing if they didn’t work the land and provide for their families. And so, as with displaced people everywhere, they made the best of the situation. They had been given land to work, and that was more than they could have asked for. They might never return to Baekje, but perhaps they could keep a little of it alive for themselves and their descendants. Greetings, everyone, and welcome back. Last episode we talked about the downfall of Baekje and the defeat of the Yamato forces at the battle of Hakusukinoe, also known as the Battle of Baekgang, in 663. And yet, something else happened as well: the sovereign, Takara Hime, aka Saimei Tennou, died as the Yamato forces were setting out. Immediately Prince Naka no Oe took the reins of government. He would be known to later generations as Tenji Tennou, with Tenji meaning something like “Heavenly Wisdom”. Now Prince Naka no Oe has been in the forefront of many of our episodes so far, so I’d like to start this episode out with a recap of what we’ve heard about him so far, as all of this is important to remind ourselves of the complex political situation. I’m going to be dropping – and recapping – a lot of names, but I’ll have many of the key individuals listed on the podcast website for folks who want to follow along. I would note that this episode is going to be a summary, with some extrapolation by me regarding what was actually happening. Just remember that history, as we’ve seen time and again, is often more messy and chaotic than we like, and people are more complex than just being purely good or evil. People rarely make their way to the top of any social hierarchy purely through their good deeds. To start with, let’s go back to before the year 645, when Naka no Oe instigated a coup against Soga no Iruka and Soga no Emishi. In the Isshi Incident, covered in Episode 106, Naka no Oe had Soga no Iruka murdered in court, in front of his mother, Takara Hime, when she sat on the throne the first time. And yet, though he could have taken the throne when she abdicated in apparent shock, he didn’t. Instead, he took the role of “Crown Prince”, but this wasn’t him just sitting back. In fact, evidence suggests that he used that position to keep a strong hand on the tiller of the ship of state. Prior to the Isshi Incident of 645, the rule of the Yamato sovereign had been eroded by noble court families. These families, originally set up to serve the court and its...

This episode is a bit long--we are talking about the last elements of the reign of Takara Hime, the fall of Baekje, and the attempt to restore the kingdom, which culminated in the Battle of Hakusukinoe, aka the Battle of Baekgang. For more, check out our blog at https://sengokudaimyo.com/podcast/episode-124 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is Episode 124: The Battle of Haku-suki-no-e. Echi no Takutsu looked out from where he stood on the deck of his ship. The horizon seemed to bob up and down, but he knew that was just an illusion caused by the waves. And upon those waves, hundreds of Yamato ships floated, ready to do battle. As a veteran of this and other wars, Takutsu was used to surveying flotillas of ships, and yet, none of his years of experience had quite had this kind of impact upon him. Yamato’s ally, Baekje, had fallen in battle to the combined might of the Tang and Silla forces, and now they were assisting a band of rebels who were trying to once again restore their kingdom. Silla was, of course, an all too common adversary for the Yamato court, but the Tang: now that was another matter. The Tang dynasty had only grown in the four and a half decades since it was founded. They had destroyed their enemies and continued to expand. They had defeated the Gokturks and expanded into the heart of Eurasia. Even in cases like Goguryeo, who had so far managed to hold out against their attacks, it was clear that they had an effect. The Tang dynasty was the superpower of its day, and for whatever airs Yamato may have put on, they were still a backwater in comparison. And yet, on this day, that backwater seemed, by all rights, to have the upper hand. In response to the destruction of Baekje, Yamato had marshalled all of their forces. Their boats greatly outnumbered those of their opponents, and if they could defeat the Tang navy, then they could make landfall and connect with the remaining Baekje forces attempting to restore their kingdom. And so here they were, at the mouth of the Baengma River, also known as the Baekgang, or, in Japanese, the Haku-suki-no-e. The Tang forces were bottled up, and the greater Yamato forces seemed poised to take them out. The only problem was that the river mouth narrowed quickly, so that only a few ships could attack at any given time. Still, with overwhelming numbers, Echi no Takutsu and his fellow soldiers expected that they would still be able to overcome their enemies and place their allies back in control of their territory. With confidence in their victory, the Yamato ships sailed forward, prepared to crush their enemies, and restore Baekje… Greetings, everyone, and welcome back. As you may have figured out we are still in the later half of the 7th century. During the last episode we talked about the embassy to the Tang dynasty court that got delayed—placed under house arrest for a year—because the Tang dynasty was conducting their special military operations over on the Korean peninsula. That was in the year 660. Specifically, the Tang were working in conjunction with Silla to destroy the Kingdom of Baekje, and they even returned to the Tang capital with prisoners, including the royal family and many high-ranking nobles. That they didn’t want the ambassadors leaving, and presumably informing Baekje on their way back, would seem to speak to the strong ties between Baekje and Yamato. After all, several times in the Nihon Shoki we have seen where the Baekje royal line was endangered and a prince that had been living at the Yamato court was brought across the strait with Yamato support to place them back on the throne. This episode, we are going to look a little closer at what happened on the peninsula and what happened when news of the event reached the Yamato court. This would culminate in one of the most famous naval battles in east Asia—certainly one of the most famous in Japanese history. It is...

This episode we will discuss various embassies to and from Yamato during the reign of Takara Hime, with a particular focus on the embassy of 659, which occured at a particularly eventful time and happened to be extremely well-recorded fro the period by Iki no Hakatoko, who was apparently on the mission to the Tang court itself. For more, check out our blog post at: https://sengokudaimyo.com/podcast/episode-123 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is episode 123: Embassy Interrupted. Iki no Hakatoko sat in his room, gazing out at the city. It was truly an amazing place, filled with all kinds of people from around the world. And yet, still, after 9 months of confinement, the place felt small. Sure, there he hadwere visits from ranking nobles and dignitaries, but even the most lenient of house arrests was still house arrest. But that didn’t mean that he had nothing to do. There were books and more that he had access to—many that had not yet made it to the archipelago, and some of which he no doubt hoped he could bring back with him. And of course, there was paper, brush, and ink. And then there were the experiences he and others had acquired on this mission to the Great Tang. From the very beginning the missionit washad been plagued with disaster when they lost half of their ships and company mission to rogue winds on the open seas. Now they were trapped because the Emperor himself wouldn’t let them return home. They had experienced and seen so much, and that provided ample material for one to catalogue. As the seasons changed, and rumors arrived that perhaps his situation would also something would change soon, Iki no Hakatoko spread out the paper on the desk in front of him, dipped his brush in the ink, and began to write. He wrote down notes about his experiences, and what had befallen him and the others. He had no idea who It is unclear whom he thought might read it, and if he was intending this to be an official or personal record, but he wrote it down anyway. Hakatoko He couldn’t have known then that his words would eventually be captured in a much larger work, chronicling the entire history of Yamato from its very creation, nor that his would be one of the oldest such personal accounts records to be handed down. His Itwords wwould only survive in fragments—or perhaps his writing was simply that terse—but his words they would be preserved, in a format that was still being read over a thousand years later. Last episode we finished up the story of Xuanzang and his Journey to the West—which is to say the Western Regions -- , and thence on to India, or Tianzhu, where he walked in the footsteps of the historical Buddha, studied the scriptures at the feet of venerable teachers, such as Silabadhra at the Great Monastery of Nalanda, and eventually wound up bringingbrought back hundreds of manuscripts to Chang’an to , which he and others be translated and disseminated, impacting Buddhist thought across East Asia. HisXuanzang’s travels lasted from around 629 to 645, and he was still teaching in Chang’an in the 650s when various student-monks from Yamato arrived to study and learn from him, eventually bringing back his teachings to the archipelago as part of the Faxiang, or Hossou, school of Buddhism. Before that we talked about the visitors from “Tukhara” and “Sha’e” recorded in the Chronicles. As we noted, these peopley were morest likely from the Ryukyuan islands, and the names may have been conflated with distant lands overseas – but regardless, . Whether or not it was a mistake, this it does seem to indicated that Yamato had at least an inkling of the wider world, introduced through the continental literature that they had been importing, if not the direct interactions with individuals from the Korean peninsula and the Tang court. This episode, we’re going to talk about some of the relations between Yamato and the continent, including the...

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page: https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua and this is episode 122: Journey to the West, Part 3 The courtyard at Nalanda was quiet. Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still. Only the wind or an errant bird dared speak up. The master’s voice may not have been what it once was—he was definitely getting on in years—but Silabhadra’s mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land. Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era. Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak…. For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645. Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations. Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras. His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way. After he returned, he got to work on his translations, and became quite famous. Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them. His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries. Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang’s illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions. We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan. This was all territory under the at least nominal control of the Gokturk empire. From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan. However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I’m using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka. The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”. This is related to the name of the Sindh or Indus river, from which India gets its name. Xuanzang’s...

This episode we continue to follow the monk Xuanzang on his path along the silk road. From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate. From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara. He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan. From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121 Rough Transcript Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is Episode 121: Journey to the West, Part 2 The cold winds blew through the travelers’ doubled up clothing and thick furs. Cold, wet ground meant that even two sets of boots were not necessarily enough after several days. The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler. And there was the elevation. Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself. And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to. He would continue to push through, despite the various deprivations that he would be subjected to. No doubt he often wondered if it was worth it. Then again, returning was just as dangerous a trip, so why not push on? Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China. He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan. As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent. The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang. There, King Qu Wentai had tried to get him to stay, but he was determined to head out. This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate’s capital of Suyab. From there, we’ll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan. Finally, we’ll cover the last parts of his journey before he reached the start of his goal: India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi. The route was well-enough known, but it wasn’t necessarily safe. At one point, Xuanzang’s caravan met with bandits, whom they were fortunately able to pay off. The following night they encamped on a river bank with some merchants who also happened to be traveling the road. The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market. They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods. The following day, Xuanzang and his retinue came upon the merchants’...

This episode we kick off a series of episodes following the famous monk Xuanzang, aka the Tripitaka Master of the Law, Sanzang Fashi. Known in Japanese as Genjo, and founder of the Faxiang school of Yogacara Buddhism, also known as the Hosso school, it was brought back to the archipelago by students who studied with the master at his temple north of the Tang capital of Chang'an. He was particularly famous for his travels across the Silk Road to India and back--a trip that would last 16 years and result in him bringing back numerous copies of sutras from the land of the Buddha, kicking off a massive translation work. It also would see his recollections recorded as the Record of the Western Regions, which, along with his biography based on the stories he told those working with him, give us some of the best contemporary information of the various places along the Silk Road in the 7th century. Part 1 focuses on Xuanzang's journey out of the Tang empire, braving the desert, and somehow, against the odds, making it to the country of Gaochang. For more, check out the blogpost page: https://sengokudaimyo.com/podcast/episode-120 Rough Transcript: Welcome to Sengoku Daimyo’s Chronicles of Japan. My name is Joshua, and this is Episode 120: Journey to the West, Part 1 The monks from far off Yamato were enthralled. They had journeyed across the waves on a foreign vessel, traversed a greater distance than they probably thought possible growing up in the archipelago, and had finally arrived at the capital of the Great Tang Empire, Chang’an. They had then been sent north, to a temple where they met others from Yamato. They had come to study the Law, the Dharma, with some of the most famous teachers of the Tang dynasty, and there were few more famous than the Tripitaka Master Genjou himself. Everyone in the monastery knew his story—he had traveled all the way to India, the birthplace of the Buddha, and returned with copies of the sutras in Sanskrit, which he and the other monks were translating. In between sessions of meditation, sutra readings, and various lectures, the students would gather round the feet of the master as he recounted his journeys. The stories themselves were fantastic stories, telling of far off cities and people. There were stories of bandits, and meetings with kings. The students must have thought about how it mirrored what they, themselves, had gone through—their own Journey to the West. Last episode we talked about Tukara and what that mysterious placename might mean—and where it could be referring to. For that we traveled all the way to the end of the Silk Road. In this episode and continuing into the next, we are going to travel that same road with a different perspective, as we take a look at one of the most famous travelers of the Silk Road: the monk Xuanzang, or Genjou in Japanese. And as I hinted at in the introduction, if you’re at all familiar with the famous Journey to the West, well, this and the following episodes will explore the actual history behind that story, and how intertwined it is with the history of the archipelago. For those who don’t know, Xuanzang was a monk, born Chen Hui near present-day Luoyang in Henan. He is known by many names, but one of his most famous comes from the title “Sanzang Fashi”, aka “Tripitaka Master of the Law”, from which we get the simplified name in some English sources of just “Tripitaka”. Sanzang, or “Tripitaka”, literally translates to “Three baskets” or “Three storehouses”, referring to the Buddhist canon. It is quite fitting, given Xuanzang’s incredibly famous Journey to the Western Regions and, eventually, to India, where he journeyed to obtain the most accurate version of the Buddhist scriptures to ensure that they had the most accurate versions. On his journey, Xuanzang apparently took detailed records of the trip, and his “Records of the Western Regions” provides a lot of what we know of the towns and cultures that existed there back in...