国立歴史民俗博物館の古代史展示の大革新に刺激されるブログシリーズですが、
やはり時系列でときどき触れられている北縁世界、北海道島と東北北部社会に
北海道人としては強く惹かれざるを得ない。
「古墳をつくらない境界世界」というように紹介パネル。
なんですが、わたしは札幌近郊の江別古墳群をよく見ている。
いまは高速ICの江別西を一般道に下りて北上していくと左手の丘陵地帯に
それはある。しかしたしかに始原期の古墳ではなく
やや時代が下った奈良・平安期に造営されたと言われている。
なので、正しくは「つくったけれどかなり遅れた」世界なのだと思う。
この国家始原期の古墳時代には北海道は参加していない。
積雪寒冷という条件から、ごく一部の津軽平野地域を除いて
その生活文化基盤である水田農耕は北海道・東北北部には波及しなかった。
ごく一部の津軽平野部も、その後の十和田の火山噴火被害で一時消滅した。

続縄文といわれるライフスタイルが北海道・北東北では継続した。
しかし一方で仙台平野地域までは古墳時代の痕跡が残る。
仙台市内にも「遠見塚古墳」があり、国道４号線に面している。
やはり水田農耕の北限地域というラインに沿って
境界が区画されて、列島社会は分断されていたということなのでしょう。

この続縄文期の北海道島の様子は地元のことなので
この千葉県の国立歴史民俗博物館展示で見るといかにも懐かしい（笑）。
そうなんですよ、こうやって暮らしていたんですよ、と声を上げたくなる。
縄文的ライフスタイルとしては適地でもあり、
季節毎にカムイの食の恩恵に従順に暮らしを営んでいたと思える。
余市のフゴッペ洞窟には日本海側での北方アジアとの交流痕跡もある。
しかしさらに北のサハリンには北からの中国権力の影響もあって
それと緊張関係も惹起する趨勢になっていくし、さらにオホーツク文化人という
アムール川河口地域から大型海生動物をハンティングしながら
オホーツク沿岸地域に南下定住しはじめた人びととの緊張関係も芽生えた。
時代をやや下ればそうした相克が阿倍比羅夫の武力を利用する事態も勃発する。
決して孤立的にあったのではなく、常に日本社会との連動が続いていた。

・・・って、日本社会から移住してきたわが家系のことも考える自分がある。
移住者の末裔としての自分自身としては強い「故郷」感がふたつある。
環瀬戸内海的な感覚と、北方日本海沿岸的感覚。
こういう独自なシンクロ感覚というのはわたしの世代としては自然。
考えようによってはそういう強い帰属意識をふたつながら持てることで
多様な日本社会という視点でも考えられるのではないかと
最近は「いい方向」で考えるようにしている。
どっちに対しても親近感と理性的判断力を持てるみたいな。妄想ですね（笑）。

English version⬇

Hokkaido Island in the Early Days of the Japanese Nation: The 37,000-Year History of the Japanese Archipelago – 50
The Japanese culture-centered viewpoint and the perspective as an emigrant to Ezo. As a resident of Hokkaido, I want to have an affinity and calm reason for both. …

This blog series is inspired by the great innovation of the National Museum of Japanese History’s ancient history exhibit.
I am still strongly attracted to the northern rim world, Hokkaido Island and northern Tohoku society, which are sometimes mentioned in chronological order.
As a Hokkaider, I cannot help but be strongly attracted to the northern border world, Hokkaido Island and northern Tohoku society, which are mentioned from time to time.
The panel introduces the northern border world as “the border world that does not create ancient tombs.
I have often seen the Ebetsu tumulus group in the suburbs of Sapporo.
Nowadays, when you exit the Ebetsu Nishi highway IC onto the public road and head north, you will find a hillside on your left.
It is located on the hillside to the left. However, it is not a burial mound of the primitive period, but rather a slightly later burial mound
It is said to have been built in the Nara and Heian periods, which is a little later than the original period.
Therefore, I think it is a world that was “created but quite late” to be correct.
Hokkaido did not participate in the Kofun period of the primordial period of the nation.
Except for a few areas in the Tsugaru Plain, Hokkaido did not participate in the Kofun period of the primordial period of the nation.
Paddy field agriculture, the basis of life and culture, did not spread to Hokkaido and the northern Tohoku region.
A small portion of the Tsugaru Plain area was temporarily destroyed by the subsequent volcanic eruption in Towada.

The “Continuation Jomon” lifestyle continued in Hokkaido and the northern Tohoku region.
On the other hand, traces of the Kofun period remain as far as the Sendai Plain area.
In Sendai City, there is the “Tomizuka Tumulus,” which faces National Route 4.
It is still along the line of the northern limit of rice paddy farming.
The boundaries were demarcated along the line of the northern limit of rice paddy farming, and the society of the archipelago was divided.

This Continued Jomon Period on Hokkaido Island is so local.
How nostalgic it is to see it in this National Museum of Japanese History exhibit in Chiba Prefecture (laughs).
It makes me want to shout out, “Yes, this is how we lived.
It’s also an apt place for a Jomon lifestyle.
It seems that they lived their lives obediently to the blessings of Kamui food in every season.
There are traces of interaction with northern Asia on the Sea of Japan side in the Fugoppe Cave in Yoichi.
But further north, in Sakhalin, there is also the influence of Chinese power from the north.
This would have caused tensions between the Chinese and the Okhotsk culture.
While hunting large marine animals from the Amur River estuary area
Tensions also developed with the Okhotsk cultural people, who began settling southward in the coastal areas of Okhotsk while hunting large marine animals from the Amur River estuary region.
Somewhat later in the period, such conflicts led to the use of military force by the Abenohiras.
The Abenohiras were never isolated from the rest of Japanese society, but were always linked to it.

I think of myself as a descendant of emigrants from the Japanese society.
As a descendant of immigrants, I have two strong senses of “home.
One is a sense of the Inland Sea Rim, and the other is a sense of the northern Sea of Japan coast.
This unique sense of synchronization is natural for my generation.
Depending on how you look at it, having two such strong senses of belonging
I think that by having these two strong senses of belonging, we can also think from the perspective of a diverse Japanese society.
I try to think in a “positive” direction these days.
I can have a sense of closeness and rational judgment toward both sides. It’s a delusion (laughs).

Posted on 12月 23rd, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

わたしたち現代人も多くの天変地異によって社会変動を経験した。
阪神淡路大震災、東日本大震災などによって社会は深甚な打撃を受けた。
現実の被害を超えて人のこころ、社会そのものにも影響をもたらせた。
国立歴史民俗博物館展示パネルでも古代での災害記録が記されている。
〜古代の日本列島はあまり大きな気候変動はなかった。しかし火山列島である
日本はさまざまな自然災害に悩まされた。869年に陸奧国で起こった大地震は
大規模な津波を伴い国府多賀城や周辺を潰滅させた。
874年の薩摩開聞岳噴火では多くの畑や集落が噴出物で埋もれた。〜
以下にパネルに表記された主な古代の自然災害。
・553年　阿蘇山噴火（記録での最古の噴火）
・599年　推古地震（大和国被害〜最古の地震被害記録）
・684年　白鳳大地震（伊予南部・津波被害も）
・６世紀初頭　榛名山二ツ岳噴火（古代豪族・上毛野氏本拠を直撃）
・６世紀中頃　榛名山二ツ岳噴火
・734年　畿内七道地震
・745年　天平地震（美濃国で被害）
・800~802年　富士山延暦大噴火
・818年　弘仁地震（関東諸国で被害、洪水も）
・864〜66年　富士山貞観大噴火
・869年　陸奧三陸沖・貞観地震と大津波（多賀城津波被害）
・871年　鳥海山噴火
・878年　元慶地震（相模・武蔵国で被害）
・887年　仁和地震（京都で被害、摂津で津波被害）
・・・国家機構として整備がされて以降の歴史年代でこうした記録。
それ以前の段階でも天変地異はもちろん多数発生していたことだろう。
そうした地震などが、祭政を司るヤマト王権にとってどのように影響したか、
現実に残された歴史経緯から想像力を巡らせるべきなのかもしれない。

６世紀初頭と中頃と記された榛名山噴火ではそれまでの古代勢力、
上毛野氏の本拠地域が壊滅的な打撃を受けたという。
古代中央軍事勢力・ヤマトタケル説話で名の残る地名
吾妻（あずま）としてはこの有力地域が眺望されたはず。
そういう吾妻中心地が潰滅したことで関東の歴史が大きく変動したと思える。
上毛野氏は古代の対外戦争でも中心的な軍事勢力として名が残るが
その後、政戦の記録からその名前が消滅し上野・下野の地名に
名前を留めるに過ぎなくなる。この榛名山二ツ岳噴火との強い関連が想像できる。
また古代の東日本大震災・貞観地震では王権の地方統治機構・多賀城が潰滅。
多賀城には関東を中心にした暴力装置・武装勢力が常駐しただろう。
その勢力の人命の多くが失われた可能性は高いと思われる。
中央政権のパワーが大きく削がれたことは疑いがない。
政治変動の基底要因としてもこうした天変地異が影響したと考えられる。
歴史年代として記録の残る時代でもこうした想像が可能だが
それ以前の社会でも自然災害はさらに大きな要因として働いたに違いない。

English version⬇

Ancient History and Earthquakes, Eruptions, and Natural Disasters: The 37,000-Year History of the Japanese Islands – 48
Numerous disasters have been recorded even after the age of historical records. Even before that, they occurred constantly and frequently. They must have had a strong influence on the mind and history. ・・・・.

We modern people have also experienced social changes due to many natural catastrophes.
The Great Hanshin-Awaji Earthquake, the Great East Japan Earthquake, and other disasters dealt a profound blow to society.
Beyond the actual damage, these disasters also had an impact on the human mind and society itself.
The National Museum of Japanese History exhibition panel also records disasters in ancient times.
〜The Japanese archipelago in ancient times did not experience major climatic changes. However, as a volcanic archipelago
In 869, a major earthquake occurred in Rikugunkoku, which was accompanied by a massive tsunami.
In 869, a major earthquake in Riku-Onkoku was accompanied by a massive tsunami that destroyed Tagajo, the national capital, and the surrounding area.
The eruption of Mt. Kaimondake in Satsuma in 874 buried many fields and villages in the eruption. ~.
The following are the major ancient natural disasters described in the panel.
Eruption of Mt. Aso in 553 (the earliest recorded eruption)
599 Suiko Earthquake (damage in Yamato Province – oldest record of earthquake damage)
684: Great Hakuho Earthquake (also caused tsunami damage in southern Iyo)
Early 6th century: Mt. Haruna Futatsudake eruption (hit the home of the ancient Kamimono clan)
Eruption of Mt. Haruna Futatsudake in the mid-6th century.
734 Kinai-Shichido Earthquake
745 Tenpyo Earthquake (damage in Mino Province)
800~802: Enryaku volcanic eruption of Mt.
818 Konin Earthquake (damage and flooding in Kanto region)
864-66: Great eruption of Mt.
869: Jogan earthquake and tsunami off the coast of Riku-On-Sanriku (damage from Tagajo tsunami)
871: Eruption of Mt.
878: Genkei Earthquake (damage in Sagami and Musashi Provinces)
887 Niwa Earthquake (Damage in Kyoto, Tsunami damage in Settsu)
These records are from the period after the establishment of the national organization.
Of course, there must have been many natural disasters even before that.
How such earthquakes affected the Yamato kingdom, which was in charge of ritual administration, is not clear.
Perhaps we should use our imagination to determine how such earthquakes and other events would have affected the Yamato royal government, which controlled the rituals.

The eruption of Mt. Haruna in the early and middle of the 6th century destroyed the ancient power that had been in power until then, the Kamimono clan.
The eruption of Mt. Haruna in the early to mid-6th century is said to have devastated the home region of the Kamomono clan, the ancient power that had been in power until that time.
Place names that remain in the legend of Yamatotakeru, the ancient central military force
This area must have been viewed as Azuma.
The destruction of the Azuma center is thought to have caused major changes in the history of the Kanto region.
The Kamimono clan’s name remained as a major military force in the ancient wars against Japan, but the records of political battles show that the Kamimono clan’s name did not change.
Later, their name disappeared from the records of political wars, and they were only mentioned in the names of places in Ueno and Shimono.
The name of the Jomono clan has remained only in the names of places in the Ueno and Shimono regions. It can be imagined that there is a strong connection with the eruption of Futatsudake on Mt.
In addition, the ancient Great East Japan Earthquake of Jogan destroyed Tagajo, the local seat of royal rule.
The Taga Castle would have been the permanent seat of a violent apparatus and armed forces centered in the Kanto region.
It is highly likely that many of the lives of those forces were lost.
There is no doubt that the power of the central regime was greatly reduced.
Such natural cataclysms are also thought to have been a fundamental factor in political change.
It is possible to imagine such an event even in the recorded historical period, but even in earlier societies
Natural disasters must have been an even more significant factor in earlier societies.

Posted on 12月 21st, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

わたしたち現代人はいま見えている地形環境で歴史も想像する。
しかし、東京の地は家康の入部以来、旺盛な土木改編が加えられてきている。
水田農耕とは土地を人為的に改造することが基礎技術。
そしてその技術発展は人類史の中でも日本列島で巨大な成功を収めた。
四季変化が明瞭でとくに梅雨などの長雨が恒常化している国土では
こうした河川管理技術というのは権力の最高レベルの権威基盤。
卑弥呼のように呪術で天候を予見し、適切な農業管理を行い、
同時に人びとを動員して土木改編を加えるのは「まつりごと」の基本だった。
その上でさらに国土の自然変化というものも、
とくに大阪平野部では顕著だったといわれる。
上の図は国立歴史民俗博物館展示で示された「古代の難波」地域図。
日下雅義氏の1991年中央公論社刊「古代景観の復元」からの図。
〜上町台地の北に（いまの大阪城の位置に比定）堀江が開かれ「難波津」が
できるとこの地はきわめて重要な港湾となり、台地上には難波宮も造営された。
しかし、上流に位置する奈良平野、大和・山城での相次ぐ都城建設や
大寺院建設は山林を伐採し（土木工事で）土砂も流出させた。
その結果、港湾機能に支障をきたし衰え、難波の重要性も低下した。〜
１世紀中葉と言われる「神武東征」でも図上の生駒山地の西側麓の港に
東征軍は着岸したが、迎え撃つ地元勢力・長髄彦軍は生駒山を背にした高台から
太陽を背にして散々に東征軍を撃破したとされる。東征軍側は
「われらは太陽を奉る軍なのに、太陽に向かって攻めたことが敗戦原因」として
長躯迂回作戦に転じたとされている。
いずれにせよ、現在地形とはまったく違った与条件だったことがわかる。

ほんの2000年前後ほどの過去のことだけれど、
こういった地形変化はさまざまに歴史の事情に影響したに違いない。
なんといっても歴史は極限点では軍事によって決定されるので、
その時点での地形条件に即して戦争の勝敗は決定づけられたことだろう。
その後の時代の古墳造営の地理的な移動でもこうした条件が
大いに決定要因としてあったに違いない。
いやそもそも難波宮の造営自体にこのことは明瞭に示されるし、
はるかな後代での秀吉の大阪築城の動機としてもあっただろう。
また、纏向・飛鳥・藤原京・平城京という都城建設それ自体も
下流域・大阪平野にこのような地形変動をもたらしたという事実は
古代史段階全体でも大いに影響を与えていた、ということを示している。
そうすると、仁徳天皇陵などの巨大土木による地形改造というものも
政治経済に影響をもたらせた、あるいは意図的に仕組んだとも考えられる。
水田農耕というものはこのような苛烈な本質を持っているかも知れない。

English version⬇

The 37,000-Year History of the Japanese Archipelago – 47
Seasonal changes and the transformation of rivers and plains. The civil engineering and natural modification of rice paddies and agriculture also derived topographical changes and provided the historical stage.

We modern people imagine history based on the topographical environment we can see today.
However, since the arrival of Ieyasu, the land of Tokyo has undergone vigorous civil engineering reforms.
Paddy field agriculture is a basic technology that artificially modifies the land.
The development of this technology has been enormously successful in the Japanese archipelago, even in the history of mankind.
In a country with four distinct seasons, and especially in a land where long rains such as the rainy season are a regular occurrence, it is important to manage rivers in such a way that they do not become a source of pollution.
This river management technology is the foundation of authority at the highest level.
Like Himiko, the Japanese people used magic to foresee the weather, manage agriculture appropriately, and mobilize people for civil engineering reform.
At the same time, it would have been the basis of “festival work” to mobilize the people and reorganize civil engineering.
In addition, natural changes in the land, especially in the Osaka Plain, were also a significant factor.
The above figure is from the National Museum of Japanese History and Folklore exhibition.
The figure above is a map of the “Ancient Namba” area shown at the National Museum of Japanese History.
The figure above is from “Restoration of Ancient Landscape” by Masayoshi Kusaka, published by Chuokoron-sha in 1991.
〜The area was an extremely important port and a port town, and the “Naniwazu” was built on the north side of the Uemachi Plateau (the current location of Osaka Castle).
This area became an extremely important port, and the Naniwanomiya Palace was built on the plateau.
However, the construction of a succession of capital cities and large temples in the Nara Plain, Yamato and Yamashiro, located upstream of the Naniwanomiya Palace, caused the construction of forests in the mountains and forested areas.
The construction of large temples in the Nara Plain, Yamato, and Yamashiro, located upstream, caused the cutting down of forests and the discharge of earth and sand (due to civil engineering work).
As a result, port functions were hindered and declined, and the importance of Namba also declined. ~.
In the “Jinmu expedition” said to have taken place in the middle of the 1st century, the expeditionary force landed at the port at the western foot of the Ikoma Mountains shown in the figure.
However, the local forces that intercepted the army, the Nagamayuhiko forces, were able to intercept it from the high ground with their backs against Mt.
Ikoma, from the high ground with the sun at their backs.
The eastern expeditionary force claimed that the reason for their defeat was that they attacked toward the sun, even though they were an army dedicated to the sun.
The eastern expeditionary force is said to have turned to a detour around Chosan, saying, “We are an army dedicated to the sun, but we attacked toward the sun.
In any case, it is clear that the conditions were completely different from the current situation.

Although it was only around 2,000 years ago
These geomorphological changes must have affected the historical situation in various ways.
After all, history is determined by the military at the extreme point.
The victory or defeat in a war would have been decided according to the topographical conditions at that time.
Such conditions must have been a major determining factor in the geographical movement of tomb construction in later periods.
The geographical movement of the construction of the tombs in the following period must have been a major determinant of the outcome of the war.
This is clearly shown in the construction of the Naniwanomiya Palace itself.
This is clearly shown in the construction of the Naniwanomiya Palace itself, and may have been the motivation for Hideyoshi’s construction of Osaka in a much later period.
The construction of the capital cities of Mimamukai, Asuka, Fujiwara-kyo, and Heijo-kyo itself was also motivated by the construction of Osaka Castle by Hideyoshi in a much later period.
The fact that the construction of the capital cities of Mimamukai, Asuka, Fujiwara-kyo, and Heijo-kyo itself caused such topographical changes in the lower reaches of the Osaka Plain
The fact that the construction of the capital cities of Mimamukai, Asuka, Fujiwara-kyo, and Heijo-kyo itself caused such topographical changes in the downstream area of the Osaka Plain would indicate that the entire ancient history stage was also greatly affected.
This suggests that the topographical changes caused by the huge civil engineering projects such as the Nintoku Imperial Mausoleum also had a great impact on the political economy.
This suggests that the topographical changes caused by the huge civil engineering projects such as the Nintoku Imperial Mausoleum had a great impact on the political economy, or were intentionally planned and arranged.
Paddy field agriculture may have such an intense nature.

Posted on 12月 19th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

卑弥呼と魏志倭人伝の条にこのブログ連載として突入しております（笑）。
国立歴史民俗博物館の大リニューアルでもこの条については扱いは小さい。
むしろ考古発掘の方に淡々と展開しているようにみられます。
それが現代としてのたぶん理性的な対応だろうと考えます。

なんですが、ここ最近の探訪経験・多数の現場探訪をしてみると、
やはり日本王権の始原期についてある推論が確からしく思えてきます。
それが魏志倭人伝中の「卑弥呼」は王権神話のアマテラスではないかという論。
魏志倭人伝を記述した人物にして見ると、極東の島国について
その国家の輪廓を簡潔に記録する必要がある。
しかしあくまでも自分の目と耳で確認した事実ではなく伝聞情報に基づいている。
３世紀中葉の政権としてのヤマト政権の情報を記述するとすれば
まずはどのような正統性を持った「国体」かが主要なテーマ。
日本側との「外交接触」ではヤマト政権との対話機会が増えていって
政権の「正統性」について確認するのが一般的常識。
その質問に対して外交団側から、アマテラスによる国体草創譚が語られた。
「そのアマテラスという存在はどういう役割を担っていたのか？」
「彼女は太陽の運行を予言し司る立場、いわゆる日の巫女である」
「なるほど、水田稲作にはそういう存在が欠かせないだろうな」
「そうです、いつ田に苗を植えるかは国の大本の決定事項です。」
「さらに稲の生育にあわせていろいろな農事の時期を決定しなければならない」
「そうか、貴国にはわが国以上に明確な四季変化があるのだったな」
「もちろん通常の政務、まつりごとは男性の王が仕切っているけれど、
そういう神意を司るのは、巫女の最高権威がふさわしいのです」
「そうかわかった。しかし、中国側としては皇帝絶対の国柄なので
そのような貴国の国体をわが国の正史で是認するワケにはいかない。」
「なので、わかりやすく貴国を女王の支配する国と記述することにする。」
「アマテラスの表記を天照大神とすることには中国政権として差し障りがあるので、
申し訳ないが卑弥呼という表記としたい」
「う〜む、巫女を弥呼と書くのは理解するが日を卑とするのは・・・」
「そこは中華皇帝国家として東夷の国のことなので了解してほしい」
「それと魏の国をはるかに超える国家神話を持つ国とは表現できないので
卑弥呼の没年についても近年のことと表記することにする。」
・・・というような仮想外交交渉が想像できるのではないか。
日本側・ヤマト政権側としても先方の国家主権・建国事情に関わるので、
最終的には了解することになったのではないか。
以上が大筋の妄想。易姓革命を経たあとの直前の王朝国家記録でもあり
記述についてのここまでの交渉があったとはとても思えないけれど、
伝聞情報の取捨選択判断においてこのような消息はあり得たのではと思う。

魏志倭人伝の書かれた時代の日本の王権の所在場所としての
奈良県纏向遺跡の様子が上の写真群。第10代の崇神天皇の時代に相当し
それまでの王宮でのアマテラスとの同居を停止して
アマテラスはやがて伊勢に遷宮していく直前の王宮復元ジオラマが
桜井市立埋蔵文化財センターで展示されていたものです。
以下、明日は箸墓古墳について、であります。

English version⬇

Himiko = The Miko of the Sun “Amaterasu” The 37,000-Year History of the Japanese Archipelago – 45
Imaginary Reconstruction of the Diplomatic Negotiation Process over the Myth of the Founding of the Yamato Kingdom and the Chinese Orthodox History in the Age of Wei-Shi-Wa-jin-Den. …

We are plunging into the article on Himiko and the Biography of Wei Wei as this blog series (see below).
The National Museum of Japanese History’s major renewal of this article is also treating this article in a small way.
Rather, it seems to be deployed in the archaeological excavation in a lighthearted manner.
We think that this is probably the rational response of the modern era.

However, after my recent experience of exploration and many site visits, I have come to realize that the following is not so much about the origin of the Japanese kingship as about the origin of the Japanese people.
However, after my recent experiences and numerous field trips, I have come to believe that a certain theory about the primitive period of the Japanese kingship seems to be plausible.
That is, the “Himiko” in the Wei-Shi-Wa-jin-Den could be the Amaterasu of the myth of kingship.
The person who wrote the Wei-Shi-Wa-jin-Den briefly describes the shape of an island nation in the Far East.
It is necessary to briefly record the rings of that nation.
However, it is based on hearsay information, not on facts confirmed by his own eyes and ears.
If we were to describe the information on the Yamato regime as a government in the middle of the 3rd century
First of all, the main theme is what kind of legitimacy the “national government” had.
In “diplomatic contacts” with the Japanese side, there were more opportunities to talk with the Yamato regime and
It is common practice to confirm the “legitimacy” of the regime.
In response to this question, the diplomatic corps told the story of the founding of the state by Amaterasu.
What role did this Amaterasu play?
She is the so-called “miko of the sun,” a position that predicts and governs the movement of the sun.
I see. Such a being would be indispensable to paddy rice cultivation.
Yes, when to plant the seedlings in the rice paddies is a decision made by the head of the state.
Furthermore, the timing of various agricultural activities must be determined according to the growth of the rice plants.
I see that your country has four distinct seasons, even more so than ours.
Of course, the king, a male king, is in charge of the normal affairs of government and festivals.
“Of course, the male king is in charge of ordinary government affairs and festivals, but it is appropriate for the highest priestess authority to preside over such divine will.
I see. However, as for the Chinese side, the emperor is the absolute ruler of the country.
“However, since China is a country where the emperor is the absolute ruler, we cannot allow such a state of affairs in our official history.
“So, for simplicity’s sake, I will describe your country as a country ruled by a queen.
“Since the Chinese government is not comfortable with the use of Amaterasu as Amaterasu, we have decided to use the name Himiko.
“I am sorry, but I would like to use the term Himiko.
“Hmm, I can understand writing Yayoi for miko, but Himiko for Hi…”
“I hope you understand that this is a country of the eastern barbarians as the emperor state of China.
“And since it cannot be described as a country with a national mythology that far exceeds that of Wei…
I will also refer to Himiko’s death as being in recent years.
We can imagine a hypothetical diplomatic negotiation like this.
The Japanese side and the Yamato government may have finally come to an understanding on this matter, since it concerns the sovereignty of the other side and the circumstances of the founding of the nation.
The Japanese side and the Yamato regime may have finally agreed to it.
The above is my main delusion. It is also a record of the dynastic state immediately before the Yi Surname Revolution.
I do not believe that there was much negotiation about the description.
However, I think it is possible that there was such a negotiation on the description, but I think it is possible that there was such a disappearance in the decision to discard hearsay information.

The Muzumukai site in Nara Prefecture as the location of the Japanese kingship in the period when the Wei-Shi-Wa-jin-Den was written.
The above photos show the site of the Mimatsuki ruins in Nara Prefecture. It corresponds to the period of the 10th Emperor Sojin, and
stopped cohabiting with Amaterasu in the royal palace until then.
Amaterasu eventually moved her palace to Ise.
This diorama was displayed at the Sakurai Municipal Center for Archaeological and Cultural Properties.
Tomorrow, we will discuss the tomb of Chopstick Tomb.

Posted on 12月 17th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | 1 Comment »

国立歴史民俗博物館の展示再構成に目を見張らされてのブログシリーズですが、
古代史探究の最大のナゾ、魏志倭人伝についてはごく控えめ。
というか、動画的なスライド映像で写真のような紹介。
考古的な実証資料がないポイントなので、扱いようがなかったのでしょう。
わたしもそういった姿勢には同感できます。
むしろ奈良平野地域に王権が成立していった「過程」がどうだったのか、
こっちの方がはるかに実証的な痕跡が残っているのだと思います。

その上で推論を。魏志倭人伝の記述は『三国志』の一節で、
西晋の陳寿により西暦280年から297年に書かれたものというのが事実。
倭国についての訪問記録や口説などに基づいて記載されたとされている。
著者である陳寿が直接倭国を訪問したという事実はなさそうです。
なので、記載された内容の一々の証拠固めはされていないと考えるべき。
３世紀中期当時の日本の伝聞情報としてとらえるべきでしょう。
ひとつの理解コンパスとして、神武東征の年代を特定していくと
そこを起点として多くのことが推論可能かもしれない。
崇神天皇は10代天皇で奈良県の纏向に王宮を営んだことが確実視されている。
この崇神帝の在位推定年代（諸説あるけれど一説に西暦266-283年）が
この魏志倭人伝の記述対象年代に近似していると思われる。
当時の倭国について著者である陳寿が情報収集した年代にほぼ当たる。

纏向遺跡の所在地である現桜井市としては埋蔵文化財センターや、
「纏向学」研究センターなどを設置し「卑弥呼の里・国のはじまりの地」という
地域自治体を挙げての取り組み・研究を推進してきている。
わたしの過去ブログでも触れていまして、かねてから注目してきています。
３世紀の日本列島における中心的な祭政中心地があったとされている。
三輪山のふもとに位置して大神神社も市域。
一説で「卑弥呼の墳墓」といわれる最初期の前方後円墳「箸墓古墳」も近接。
想像イラスト（NHK番組での復元のようです）でわかるように
崇神帝が祭政の場としたと想像される建造物痕跡も発掘されている。
この建築群は居館というよりもアマテラス神と同居して
祭政一致の拠点としていた、とされているようです。
その後、崇神帝としては祭政の分離を意図し祭祀中心施設については後代、
伊勢に遷座させていったと言われている。

現地に行って見て、箸墓古墳・三輪山との地理的な連関性を考えると
この桜井市の取り組みには高い蓋然性があると思われるところ。
この時代以降、近隣の飛鳥に王宮が営まれ石舞台古墳などが多数造営される。
東アジア世界との外交的交流の推移なども考え合わせていくと
纏向が魏志倭人伝の伝える倭国の中心地域であった可能性が高いと思えます。
そう読み返してみると、魏志倭人伝がさらに身近に見えてくる・・・。

English version⬇

The Legend of Himiko, Wei-Shi-Wa-jin-Den: The 37,000-Year History of the Japanese Archipelago – 44
Approximation of the Mimukai site in Nara and the center of Japan in the Biographies of Wei and Himiko. Positive efforts in the local city of Sakurai. The probability seems high. …

This is a blog series in response to the National Museum of Japanese History’s eye-opening reorganization of its exhibits.
The biggest riddle in the exploration of ancient history, the biography of Wei Wei, is very modest.
Rather, it is introduced like a photograph with animated slide images.
I guess they had no way to deal with this point since there is no archaeological evidence for it.
I agree with such an attitude.
I would rather discuss the “process” of the establishment of kingship in the Nara Plain area.
I think there are much more empirical traces in this area.

I would like to make an inference based on this. The description of the Wei Shih Wahnamen is from a passage in the “Records of the Three Kingdoms”.
The fact is that it was written by Chen Shou of the Western Jin Dynasty between 280 and 297 AD.
It is believed that the description was based on records of visits and oral accounts of the Japanese.
It does not seem to be true that the author, Chen Jue, visited Japan directly.
Therefore, it should be considered that the evidence for each and every one of the contents described has not been solidified.
It should be taken as hearsay information from Japan at the time of the mid-3rd century.
As one compass of understanding, if we identify the date of the Jinmu East Conquest
Many things may be deduced from that as a starting point.
It is certain that Emperor Sojin was the 10th emperor and built a royal palace in Mimamukai, Nara Prefecture.
The estimated date of reign of this Emperor Sojin (there are various theories, but one theory is that he reigned from 266 to 283 A.D.) is
The author of this book, “Wei-Shi-Wa-jin-Den,” is a Japanese writer who wrote about the Japanese nation at that time.
This is about the time when the author, Chen Shou, collected information on the Japanese state at that time.

The current city of Sakurai, the location of the Miamukai site, has established a center for buried cultural properties and a research center for “Miamukai studies.
The city of Sakurai, where the site is located, has established a Center for Buried Cultural Properties and a research center for “Miamukai Studies.
The city of Sakurai, where the site is located, has established a center for buried cultural properties and a research center for “MATSUMAKI studies,” and has been promoting local government-wide efforts and research to make the area “Himiko’s village, the place where the nation began.
I have mentioned this in my past blogs and have been paying attention to it for a long time.
It is said that there was a central ritual center in the Japanese archipelago in the 3rd century.
Located at the foot of Mt. Miwa, the city is also home to the Ogami Shrine.
Chopstick Tomb Tumulus, the earliest forward-rear circular tomb, which is said to be “Himiko’s Tomb,” is also located nearby.
As you can see in the illustration (which seems to be a reconstruction from an NHK program)
As you can see in the imaginary illustration (which seems to be a reconstruction of the NHK program), traces of buildings that are imagined to have been used by the Emperor Sojin as a place for rituals and administration have been excavated.
This group of buildings was not a residence, but rather a base of unity in ritual and political affairs, cohabiting with the deity Amaterasu, as shown in the illustration.
The buildings are thought to have served as a base for ritual and political affairs.
Later, the emperor Takashi intended to separate ritual and politics, and moved the central ritual facility to Ise in later periods.
The central ritual facility was moved to Ise in later generations with the intention of separating rituals and administration.

When I visited the site and considered the geographical linkage with the tomb mound of Chopstick Tomb and Mt.
Sakurai City, there seems to be a high probability for this approach.
After this period, a royal palace was built in the neighboring Asuka, and many kofun tumuli were constructed, including the Ishibutai kofun tumulus.
When the transition of diplomatic exchanges with the East Asian world is also taken into consideration, it is possible to conclude that
It is highly possible that Muko-Mukai was the central region of Japan as described in Wei-Shi-Wa-jin-den.
Reading it back that way, the Wei-Shi-Wa-jin-den becomes even more familiar to us…

Posted on 12月 15th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »