I was looking through “My Documents” folder this evening and stumbled across the following little thing I had written while I was reading J. Edward Kidder, Jr.’s “Himiko and Japan’s Elusive Chiefdom of Yamatai”. All page numbers are from this text.
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Neither the Hou Han Shu, the Wei Zhih, nor the Sui Shu (20; Kidder notes that only these three Chinese texts contain information on Himiko) give us any indication that Himiko, herself, was off battling the rebellious Chiefdom of Kona (304). A practitioner of Kidou (The Way of the Demons), undoubtedly a form of Shamanism, her power was assured by a different avenue than military strength. Using ritual objects to commune with the kami and symbolize her status as the highest shaman in the land, she could surely command neighboring chieftains to fight rebellious fringe groups for her. Therefore, she is different than the Yamato Kings that immediately followed. Sujin, Suinin, and the generators of the Yamato polity seem to have had a much more active role in their military. The argument that female rulers wouldn’t be involved in military matters is shut down by the roles of Jingu, Saimei, Kogyoku, and Jito, all very influential women. Social stratification can be seen in the society described by the Wei Zhih, with Himiko at the head. However, she does not seem to have taken all responsibilities under her belt.
While the typical image of the Japanese ruler is that of a figure with dual secular and spiritual responsibilities, during the Late Yayoi period, the Wei Zhih reveals a separation of secular and religious roles, with Himiko claiming the latter and a chieftain of Ito and her younger brother (apparently two separate individuals) claiming the former (16). However, this is not to say that they were of equal rank or deserving of equal respect (Himiko’s religious affiliations and powers surely assured her more respect—albeit grown out of fear) as the Shaman, herself. Just as regional chieftains became a part of the Yamato web of alliances (from the 4th century on) when they adopted the round keyhole tomb shape for their grave, Himiko sported a similar web of alliances. While we don’t have any unifying emblem to evidence this web as we do in the subsequent Kofun period with the round keyhole tomb, the Wei Zhih gives us enough evidence to hypothesize. But, in the end, the Wei Zhih has enough exaggerations, ambiguities, and flaws to leave us hypothesizing until the cows come home.
However, an unexamined text is not worth mentioning, so here is what I think: the Wei Zhih mentions a gradual process of unification during the Yayoi period of chieftains across the archipelago (at least as far as Mount Fuji, 289), shrinking from 100 chiefdoms during Han times to 30 times during Himiko’s (12); these numerous chieftains are composed of Wa people and not necessarily as under Yamatai’s jurisdiction. Himiko is said to have direct control over 20 chiefdoms during her reign. There is a rebellious chiefdom mentioned (Kona) and surely there were others farther northeast that were too distant for active communication to exist. This gradual formation of a conglomerate entails the creation of the so-called “web of alliances.” The newly incorporated chieftains who ruled each respective chiefdom would likely be local representatives of Himiko and carry out her wishes.
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It’s very rough and doesn’t really go anywhere, but I learned a lot through the readings and attempted to think about various theories. If you find points you agree or disagree with, please contact me through the comments. I’m always looking for someone to discuss history with!
