Yamataikoku - Yamataikoku

Japanese: 邪馬台国 - やまたいこく

A kingdom of the Wa queen confirmed in the middle and late Yayoi culture. In the published version of the Gishiwajinden, it appears to be Yamaichikoku , but it is more appropriate to call it Yamatai ()koku, as is the accepted theory. Yamatai is officially pronounced "Yamato," but is commonly called "Yamatai" to distinguish it from the Yamato royal authority.

[Kazuhiko Seki]

location

The location of Yamataikoku has been debated since ancient times, and no decision has been reached yet. This is said to be because the contents of the historical document "Wei Zhi Wajin Den" (officially "Sangokushi" Wei Shu Wajinjo) are insufficient to determine its location. However, this issue occupies an important position in the study of ancient Japanese history, including the origin and nature of the ancient Japanese state, the time of unification of Japanese territory, its relationship with the Yamato kingship, and its connection with the myths and legends of the Kojiki and Nihon Shoki, as well as in the interest of the general public. Currently, there are two major academic theories, one that states that Yamataikoku was located in Kinai, and the other that states it was located in Kyushu. The Gishiwajinden contains an account of the journey from Taiho County to Yamataikoku, but if one follows the exact route, Yamataikoku would be located on the sea far south of Kyushu, which is a contradiction. In response, those who believe it was located in Yamato, within the Kinai region, have changed and interpreted the direction of the journey, while those who believe it was located in Kyushu have shortened and understood the distance and number of days by assuming Yamato or Yamato, and have developed their own theories. Recently, research that directly interprets Yamataikoku as a world of myths and legends in the Kojiki and Nihon Shoki has become apparent, and while there are signs that it is gaining acceptance, various and diverse views have emerged, making it impossible to take the whole of Yamataikoku research into account. Considering that the existence of Yamataikoku was not made known to the public until the defeat in World War II, its existence itself can be said to be incompatible with the Imperial view of history. The situation in which Yamataikoku, which was taboo, can be freely discussed is something to be welcomed, but a rigorous historical summary of research is now necessary. Furthermore, in order to determine the location, we must continue to criticize documents more precisely while always aiming to grasp the bigger picture. Multifaceted and complex research is needed, including research on tombs from the transitional period from the Yayoi to the Kofun period, absorbing the results of village research, evaluating Bronze Age culture, further developing the criticism of the Kojiki and Nihonshoki, approaching mythology, and respecting the results of Japanese linguistics (class A and class B of ancient special kana spelling). Furthermore, we should also take into consideration the recently garnering attention of theories on regional nations and Sea of Japan culture, as well as the Kojindani ruins (Shimane Prefecture), where a large number of bronze swords and other artifacts were excavated.

[Kazuhiko Seki]

The Emergence of Yamataikoku

Originally, Wakoku had a male king, but in the midst of the chaos of the Great Wa War in the second half of the 2nd century, Himiko, a daughter of Yamataikoku, was "jointly established" by the various nations and became the Queen of Wa, bringing the country together. The reason she was "jointly established" as the Wa king was likely because her own abilities as a shaman were so outstanding that she "was able to confuse the people," and because Yamataikoku, to which she belonged, was the largest of the 30 or so Wa nations (over 70,000 households) and had a well-established political organization (government system). Himiko of Yamataikoku did not conquer the nations by force and rule over them, but was instead "jointly established," so we can assume that the foundation of her government was weak at the beginning.

[Kazuhiko Seki]

Queen Himiko

Himiko stayed in the palace to serve the gods (practicing the art of demons), remained single her whole life (the wife of a god), had 1,000 maids around her, conveyed her message through one son, and had her younger brothers take charge of politics. However, we must not forget that while Himiko developed a theocratic government as a shaman, she also had another face: she paid tribute to the Chinese Wei dynasty as the queen of Wa and strengthened domestic rule within the external order of the investiture system. There is interest in the question of "Who was Himiko?", and theories have been put forward that she was Empress Jingu, Amaterasu Omikami, Yamatohime, or Yamatototohimomosohime. It is important to realize that the idea of "Who was Himiko?" is intended to link her to the imperial lineage. Himiko is Himiko, and what is necessary is to explore her historical character from multiple perspectives, including her subsequent successors, Koshi Iyo.

[Kazuhiko Seki]

society

In Wa society, with Yamataikoku at its apex, three social classes can be distinguished: "Taijing," "Geko," and "Nuhi." "Taijing" were thought to be the leaders of the community, demonstrated their privileged status by having tattoos, led rituals, had four to five wives, and formed the ruling class. People at that time were organized into "Monko" (families) and "Sozoku," lived in pit dwellings, and engaged in agriculture (rice farming, etc.), hunting and gathering, and fishing. To make decisions about production and other matters, they would practice divination to predict good and bad fortune.

[Kazuhiko Seki]

Politics

Yamataikoku was the pinnacle of over 30 countries, including Tsushima, Iki, Matsuro, Ito, Na, Fumi, Touma, Shima, Shihaki, Iya, Toki, Yanu, Kokoto, Fuko, Sona, Taisu, Sonuso, Tsuso, Sonuso, Koo, Kanasona, Ki, Igo, Kina, Yama, Kushi, Hari, Kii, Una, and Na, and it was the country with the most well-developed government system. Himiko had brothers, including Ishima and Mimashou, who served as officials, and a special chief, Ichidaisotsu, was appointed in Ito, and O-Taiwa was also established to oversee the city. Furthermore, it is highly likely that Hiko and Hinamori, who are common to several countries, were dispatched officials from Yamataikoku. Through these government systems, laws involving collective responsibility were administered, and a tax system was implemented. Himiko's capital consisted of palaces, towers, and fortified buildings, and was strictly guarded by soldiers at all times. There are two views of Yamataikoku: one is that it was a confederation of small nations with strong tribal characteristics, and the other is that it was an early despotic state, but it is possible to understand both sides of the story in a more developed way. Further multifaceted research is needed, including into the theory of location, and attention should also be paid to the relationship with the Kuni no Miyatsuko and Tomo no Miyatsuko systems of the Yamato imperial court.

[Kazuhiko Seki]

Diplomacy

Himiko paid tribute to the Chinese Wei Dynasty in order to strengthen her own position within the order of the tributary system, while strengthening her domestic power and fighting the Kuna Kingdom. In 239 AD (Jingchu 3), Himiko dispatched her senior official Nashume and others to the Wei capital of Luoyang to present livestock and spotted cloth. Emperor Ming of Wei appointed Himiko as the "King of Wa who is friendly to Wei," bestowing her with a gold seal and purple ribbon, a bronze mirror, and other items, and telling her to let them know that Emperor Ming was behind her. In 243 (Zhengshi 4), she dispatched senior official Iseiki and others, and in 247, in the midst of the conflict with the Kuna Kingdom, she dispatched Zaisiuetsu to Daifang Commandery to report on the state of the war. As a result, she was awarded the imperial edict and the yellow flag (military flag) by the Chinese emperor. After Himiko's death, her daughter, Iyo, dispatched Ekiyaku to Wei and inherited Himiko's diplomacy. It is also believed that Iyo was the one who sent an envoy to Emperor Wu of the Western Jin Dynasty in 266 (Taishi 2).

[Kazuhiko Seki]

The Aftermath of Yamataikoku

Himiko is said to have died in the midst of a war with the Kunakoku. Afterwards, a male king was appointed, but various countries defected from one another, the country was in turmoil, and more than 1,000 people are said to have died at that time. In the midst of all this, Himiko's eldest daughter, Iyo, who was 13 years old, was enthroned, and Wakoku was once again ruled. What became of Wakoku with Iyo as queen after the dispatch of the envoys in 266 is completely unknown. It disappears into the mists of the so-called "blank 4th century."

If you take the Kinai theory, it is common to think that Yamataikoku moved and developed into the Yamato dynasty. On the other hand, there are various views on the Kyushu theory. The Yamataikoku Eastward Movement Theory considers the legend of Jinmu's Eastern Expedition to be a historical fact or a reflection of historical fact, and states that Yamataikoku moved eastward to become the Yamato dynasty. There are also the Tomakoku Eastward Movement Theory, the Horse-riding People Theory, and the Neo-Horse-riding People Theory. The other view is the opposite, that Yamataikoku was destroyed by the Yamato dynasty. It is intertwined with theories of location and political form, and the final conclusion is beyond the other side of the shore, but it is a key issue in the formation of the ancient Japanese state and cannot be ignored. The way to resolve this is to adhere to the perspective of understanding it within the East Asian world, recognize the importance of the criticism of the Kojiki and Nihonshoki, and absorb the results of archaeology.

[Kazuhiko Seki]

"Research History of Yamataikoku by Saeki Arikiyo (1971, Yoshikawa Kobunkan)" ▽ "Research History of Postwar Yamataikoku by Saeki Arikiyo (1972, Yoshikawa Kobunkan)" ▽ "Progress of Research on Ancient National History by Suzuki Yasutami (1980, Shinjinbutsu Oraisha)" ▽ "Yamataikoku by Eno Kazuo (1960, Shibundo)" ▽ "The Buried Gold Seal by Fujima Seidai (1950, Iwanami Shoten)" ▽ "Wei Zhi Wajinden by Yamao Yukihisa (1972, Kodansha)" ▽ "The Mysterious Queen Himiko by Tanabe Shozo (1968, Tokuma Shoten)" ▽ "A Theory of Yamataikoku by Seki Kazuhiko (1983, Azekura Shobo)"

[References] | Gishiwajinden | Himiko

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

Japanese:

弥生(やよい)文化中・後期に確認される倭(わ)の女王国。『魏志倭人伝(ぎしわじんでん)』の刊本には邪馬壹国とみえるが、定説どおり邪馬台（）国とするのが妥当。邪馬台は正式には「やまと」と読むが、大和(やまと)王権と区別するために一般には「やまたい」と呼称している。

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所在地

邪馬台国の所在地に関しては古くから論争があり、いまだに定まるところがない。それは、史料の『魏志倭人伝』（正式には『三国志』魏書倭人条）の記載が所在地を確定するには内容的に不十分だからとされている。しかし、この問題は、日本古代国家の起源・性格、日本国土の統一時期、大和王権とのかかわり、記紀神話・伝承との絡みなど日本古代史研究上、そして国民の関心上、重要な位置を占めている。現在、学説の二大潮流として邪馬台国畿内(きない)説と九州説とがある。『魏志倭人伝』には帯方(たいほう)郡から邪馬台国への行程記事があるが、そのまま行程をとると九州のはるか南方の海上に邪馬台国の位置が求められるという矛盾のなかで、畿内の大和にその所在を求める論者は行程方位を変更・解釈し、九州論者は山門(やまと)・山戸(やまと)などを前提に距離・日数を短縮・理解し、持論を展開してきた。最近では、記紀神話・伝承の世界と邪馬台国を直結的に解釈する研究が顕在化し、市民権を得つつある兆候のなかで、種々雑多な見解が輩出し、邪馬台国研究の全体を視野に入れることは不可能となってきている。第二次世界大戦における敗北まで、邪馬台国の存在は国民に知らされなかったことをかんがみると、その存在自体が皇国史観と相いれないといえる。タブーであった邪馬台国が自由に論議される情況は歓迎されるべきものであるが、厳しい研究の史学史的総括が必要になってきている。また位置比定のためには、文献批判をさらに緻密(ちみつ)化するとともに大局的把握をつねに意図する姿勢をもたねばならない。弥生時代から古墳時代への移行期の墳墓研究、集落研究の成果の吸収、青銅器文化の評価、記紀批判のさらなる進展、神話学への接近、国語学の成果の尊重（上代特殊仮名遣いの甲類・乙類）などの多面的・複合的研究がまたれる。さらに、最近注目されている地域国家論、日本海文化論、そして大量の銅剣などが出土した荒神谷(こうじんだに)遺跡（島根県）なども視野に入れるべきであろう。

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邪馬台国の登場

倭国はもともと男子を王としていたが、2世紀後半の倭の大乱の混迷が続くなかで邪馬台国の一女子卑弥呼(ひみこ)が諸国によって「共立」され、倭の女王に就任することでまとまったという。彼女が倭王に「共立」された背景は、彼女自身のシャーマンとしての能力が「能(よ)く衆を惑わす」というようにきわめて優れていたことと、彼女の所属していた邪馬台国が倭の30余国のなかでもっとも巨大であり（7万余戸）、政治的組織（官制）が整っていたからであろう。邪馬台国の卑弥呼は武力で諸国を制圧し、諸国に君臨したのではなく、逆に「共立」されたのであるから、その当初は政権の基盤は弱いものであったと推測できる。

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女王卑弥呼

卑弥呼は神に仕えるため（「鬼道(きどう)」を事とし）に宮殿にこもり、生涯独身を通し（神の妻）、婢(ひ)1000人をはべらせ、男子1人を介して辞を伝え、男弟をして政治をとらしめたという。しかし、卑弥呼はシャーマンとして神権的政治を展開しつつ、一方において中国魏王朝に倭の女王として朝貢し、冊封(さくほう)体制という外部の秩序のなかで国内の統治を強化するというもう一つの顔をもっていたことを忘れてはならない。卑弥呼に関して「卑弥呼はだれか」という問題関心があり、神功(じんぐう)皇后、天照大神(あまてらすおおみかみ)、倭(やまと)姫、倭迹迹日百襲姫(やまとととひももそひめ)という説が提出されている。「卑弥呼はだれか」という発想が皇室系譜に結び付けるという主旨になっていることに気がつく必要がある。卑弥呼は卑弥呼であり、必要なのはその後嗣(こうし)壹与(いよ)も含めて、その史的性格などを多面的に追究することにある。

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社会

邪馬台国を頂点とする倭人社会における身分としては「大人(たいじん)」「下戸(げこ)」「奴婢(ぬひ)」の3層が析出できる。「大人」は共同体の首長層と考えられ、文身(ぶんしん)（入墨(いれずみ)）により特権的地位を示し、祭祀(さいし)を主導し、4～5婦を擁し、支配層を形成していた。当時の人々は「門戸」（家族）、「宗族」を構成し、竪穴(たてあな)住居に生活し、農業（禾稲(かとう)など）、狩猟採集、漁労に従事していた。生産などの事を決するには、卜占(ぼくせん)を行い、吉凶を占っていたという。

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政治

邪馬台国は30余の国々、すなわち、対馬(つしま)、一支(いき)、末盧(まつろ)、伊都(いと)、奴(な)、不弥(ふみ)、投馬(とうま)、斯馬(しま)、巳百支(しはき)、伊邪(いや)、都支(とき)、弥奴(みな)、好古都(ここと)、不呼(ふこ)、姐奴(そな)、対蘇(つそ)、蘇奴(そな)、呼邑(こお)、華奴蘇奴(かなそな)、鬼(き)、為吾(いご)、鬼奴(きな)、邪馬(やま)、躬臣(くし)、巴利(はり)、支惟(きい)、烏奴(うな)、奴(な)の諸国の頂点にたつ国であり、もっとも官制が整っていた。卑弥呼のもとには男弟がおり、官として伊支馬(いきま)、弥馬升(みましょう)があり、伊都(いと)には特別に一大率(いちだいそつ)を置き、また市を監督する大倭(たいわ)を設置したという。さらに、いくつかの国に共通している卑狗(ひこ)・卑奴母離(ひなもり)も邪馬台国の派遣官的存在である可能性が大である。以上の官制を通して、連座制を伴う法が運用され、租賦制が施行されたらしい。卑弥呼の都は「宮室(きゅうしつ)、樓観(ろうかん)、城柵(じょうさく)」によって構成され、その周囲はつねに兵が守衛するという厳しさであったという。邪馬台国に関して部族的性格の強い小国家連合とする見解、初期的専制国家とする見解があるが、その両面を発展的に把握することも可能である。所在論とも絡めて今後とも多面的研究が必要であり、大和王権の国造(くにのみやつこ)制・伴造(とものみやつこ)制とのかかわりにも目を向ける必要がある。

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外交

卑弥呼は国内的権力強化、そして狗奴(くな)国との抗争とのかかわりのなかで中国の魏王朝に朝貢し、その冊封体制の秩序のなかで自己の地位の強化を図っている。西暦239年（景初3）卑弥呼は大夫難升米(なしめ)らを魏の都洛陽(らくよう)に派遣し、生口(せいこう)と斑布(はんぷ)を献上している。魏の明帝は卑弥呼を「親魏倭王」に任命し、金印紫綬(しじゅ)、銅鏡などを下賜し、明帝が背後にあることを知らしめよといったという。243年（正始4）には大夫伊声耆(いせいき)らを派遣し、247年には、狗奴国との対立のなかで載斯烏越(さしうえつ)を帯方郡に派遣し、戦況を報告せしめている。その結果、中国皇帝の詔書・黄幢(こうどう)（軍旗）の賜与を受けている。卑弥呼の死後、宗女の壹与は掖邪狗(えきやく)を魏に派遣し、卑弥呼の外交を継承した。また266年（泰始2）に西晋(せいしん)の武帝のもとに遣使したのも壹与であろうと考えられている。

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邪馬台国のその後

卑弥呼は狗奴国との戦争の渦中に死んだという。その後、男王がたったが、諸国は離反し、国中は乱れ、当時1000余人が死んだという。そういうなかで卑弥呼の宗女、年13なる壹与が擁立され、ふたたび倭国は治まった。その壹与を女王とする倭国がその後どうなったかは、266年の遣使以後まったく不明である。いわゆる「空白の4世紀」の霧のなかに姿を消していくのである。

　邪馬台国畿内説にたてば、邪馬台国はそのまま大和王権へと移行・発展していくと考えるのが普通である。一方、九州説では種々の見解に分かれる。神武(じんむ)東征伝説を史実、史実の反映と考え、邪馬台国が東遷して大和王権となったとする邪馬台国東遷説をはじめとし、投馬国東遷説、騎馬民族説、ネオ騎馬民族説などがある。もう一つは逆に、大和王権によって邪馬台国が滅亡したとする見解である。位置論・政治形態論と絡み、最終的結論は彼岸(ひがん)のかなたにあるが、日本古代国家形成期の要(かなめ)となる問題であり、ないがしろにはできない。東アジア世界のなかで把握するという視点を堅持し、記紀批判の重要性を認識しつつ、考古学の成果を吸収していくことが解決への道であろう。

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『佐伯有清著『研究史邪馬台国』（1971・吉川弘文館）』▽『佐伯有清著『研究史戦後の邪馬台国』（1972・吉川弘文館）』▽『鈴木靖民著『古代国家史研究の歩み』（1980・新人物往来社）』▽『榎一雄著『邪馬台国』（1960・至文堂）』▽『藤間生大著『埋もれた金印』（1950・岩波書店）』▽『山尾幸久著『魏志倭人伝』（1972・講談社）』▽『田辺昭三著『謎の女王卑弥呼』（1968・徳間書店）』▽『関和彦著『邪馬台国論』（1983・校倉書房）』

[参照項目] | 魏志倭人伝 | 卑弥呼

出典　小学館　日本大百科全書(ニッポニカ)日本大百科全書(ニッポニカ)について　情報 | 凡例

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