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| Himiko | |
|---|---|
| Queen ofYamataikoku | |
| Reign | |
| Successor | Unknown king (predecessor ofQueen Toyo) |
| Born | c. 170 AD Yamatai,Japan |
| Died | 247/248 AD[2] (aged c. 78) |
| Burial | |
Himiko (卑弥呼,c. 170–247/248 AD), also known as theShingi Waō (親魏倭王, "Ruler of Wa, Friend of Wei"),[3][a][b] was ashamaness-queen ofYamatai-koku inWakoku (倭国). EarlyChinese dynastic histories chronicletributary relations between Queen Himiko and theCao Wei Kingdom (220–265) and record that theYayoi period people chose her as ruler followingdecades of warfare among the kings of Wa. Early Japanese histories do not mention Himiko, but historians associate her with legendary figures such as Empress ConsortJingū, who is said to have served asregent from 201 to 269.[6]
Scholarly debates over the identity of Himiko and the location of her domain, Yamatai, have raged since the lateEdo period, with opinions divided between northernKyūshū or traditionalYamato Province in present-dayKinki. The "Yamatai controversy", writes Keiji Imamura, is "the greatest debate over the ancient history of Japan."[7] A prevailing view among scholars is that she may be buried atHashihaka Kofun inNara Prefecture.[8]
The shaman Queen Himiko is recorded in various ancient histories, dating back to 3rd-century China, 8th-century Japan, and 12th-century Korea.
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The first historical records of Himiko are found in theRecords of the Three Kingdoms (Sanguo Zhi,三國志), aChinese classic text dating toc. 297. However, rather thanRecords of the Three Kingdoms, Japanese scholars use the term ofGishi Wajinden (魏志倭人伝, "Records ofWei: Account ofWajin"), a Japanese abbreviation for the account of Wajin in the "Biographies of theWuhuan,Xianbei, andDongyi" (烏丸鮮卑東夷傳), Volume 30 of the"Book of Wei" (魏書) of theRecords of the Three Kingdoms (三国志).[9] This section is the first description of Himiko (Pimiko) and Yamatai:
The Japanese people of Wa [倭人] dwell in the middle of the ocean on the mountainous islands southeast of [the prefecture of]Tai-fang. They formerly comprised more than one hundred communities. During theHan dynasty, [Wa envoys] appeared at the Court; today, thirty of their communities maintain intercourse [with us] through envoys and scribes.[10]
This early history describes how Himiko came to the throne:
The country formerly had a man as ruler. For some seventy or eighty years after that there were disturbances and warfare. Thereupon the people agreed upon a woman for their ruler. Her name was Himiko [卑弥呼]. She occupied herself with magic and sorcery, bewitching the people. Though mature in age, she remained unmarried. She had a younger brother who assisted her in ruling the country. After she became the ruler, there were few who saw her. She had one thousand women as attendants, but only one man. He served her food and drink and acted as a medium of communication. She resided in a palace surrounded by towers and stockades, with armed guards in a state of constant vigilance.[11]
The "Records of Wei" also records envoys travelling between the Wa and Wei courts. Himiko's emissaries first visited the court of Wei emperorCao Rui in 238, and he replied:
Herein we address Himiko, Queen of Wa, whom we now officially call a friend of Wei. […Your envoys] have arrived here with your tribute, consisting of four male slaves and six female slaves, together with two pieces of cloth with designs, each twenty feet in length. You live very far away across the sea; yet you have sent an embassy with tribute. Your loyalty andfilial piety we appreciate exceedingly. We confer upon you, therefore, the title "Queen of Wa Friendly to Wei," together with the decoration of the gold seal with purple ribbon. The latter, properly encased, is to be sent to you through the Governor. We expect you, O Queen, to rule your people in peace and to endeavor to be devoted and obedient.[12]
Finally, the "Records of Wei"[13] records that in 247 when a new governor arrived atDaifang Commandery in Korea, Queen Himiko officially complained of hostilities with Himikuko (卑弥弓呼, or Pimikuko), the king of Kuna(ja) (狗奴, literally "dog slave"), one of the other Wa states. The governor dispatched "Chang Chêng, acting Secretary of the Border Guard" with a "proclamation advising reconciliation", and subsequently:
When Himiko passed away, a great mound was raised, more than a hundred paces in diameter. Over a hundred male and female attendants followed her to the grave. Then a king was placed on the throne, but the people would not obey him. Assassination and murder followed; more than one thousand were thus slain. A relative of Himiko namedIyo [壹與], a girl of thirteen, was [then] made queen and order was restored. Chêng issued a proclamation to the effect that Iyo was the ruler.[14]
Commentators take this 'Iyo' (壹與, with壹, "one", an old variant of一) as a miscopy of Toyo (臺與, with臺 "platform; terrace") paralleling theWei Zhi writingYamatai (邪馬臺) asYamaichi (邪馬壹).
Two other Chinese dynastic histories mentioned Himiko. While both clearly incorporated theWei Zhi reports, they made some changes, such as specifying the "some seventy or eighty years" of Wa wars occurred between 146 and 189, during the reigns of Han EmperorsHuan andLing. Thec. 432Book of Later Han (Hou Han Shu後漢書) says "the King of Great Wa resides in the country of Yamadai", rather than the Queen:
The Wa dwell on mountainous islands southeast ofHan [Korea] in the middle of the ocean, forming more than one hundred communities. From the time of the overthrow ofChaoxian [northern Korea] by Emperor Wu (BC 140–87), nearly thirty of these communities have held intercourse with the Han [dynasty] court by envoys or scribes. Each community has its king, whose office is hereditary. The King of Great Wa [Yamato] resides in the country of Yamadai.[15]
During the reigns ofHuan-di (147–168) andLing-di (168–189), the country of Wa was in a state of great confusion, war and conflict raging on all sides. For a number of years, there was no ruler. Then a woman named Himiko appeared. Remaining unmarried, she occupied herself with magic and sorcery and bewitched the populace. Thereupon they placed her on the throne. She kept one thousand female attendants, but few people saw her. There was only one man who was in charge of her wardrobe and meals and acted as the medium of communication. She resided in a palace surrounded by towers and stockades with the protection of armed guards. The laws and customs were strict and stern.[16]
The 636Book of Sui (Sui Shu,隋書) changes the number of Himiko's male attendants:
During the reigns of the Emperors Huan and Ling, that country was in great disorder, and there was no ruler for a period of years. [Then] a woman named Himiko attracted the populace by means of the practice of magic. The country became unified and made her queen. A younger brother assisted Himiko in the administration of the country. Queen [Himiko] kept one thousands maids in attendance. Her person was seldom seen. She had only two men [attendants]. They served her food and drink and acted as intermediaries. The Queen lived in a palace, which was surrounded by walls and stockades protected by armed guards; their discipline was extremely strict.[17]
Neither of the two oldest Japanese histories – thec. 712Kojiki[18] norc. 720Nihon Shoki[19] – mentions Queen Himiko. The circumstances under which these books were written is a matter of unending debate, and even if Himiko were known to the authors, they may have purposefully decided not to include her.[20][21] However, they include three imperial-family shamans identified with her:Yamatototohimomosohime-no-Mikoto(ja), the aunt ofEmperor Sujin (legendary 10th Japanese emperor, reigned 97–30 BC) and daughter ofEmperor Kōrei;Yamatohime-no-mikoto, the daughter ofEmperor Suinin (legendary 11th, reigned 29 BC–70 AD); andEmpress Jingū (reignedc. 209–269 AD), the wife ofEmperor Chūai (legendary 14th emperor, reigned 192–200 AD). These dates, however, are not historically verified.
One remarkable exception to early Japanese histories overlooking Himiko is theNihon Shoki, quoting theWei Zhi three times. In 239, "the queen [女王] of Wa" sent envoys to Wei; in 240, they returned "charged with an Imperialrescript and a seal and ribbon;" and in 243, "the ruler [王 "king"] of Wa again sent high officers as envoys with tribute".[22]
Yamato Totohi Momoso himemiko (倭迹迹日百襲媛命), the shaman aunt of Emperor Sujin, supposedly committed suicide after learning her husband was atrickster snake-god. TheKojiki does not mention her, but theNihon Shoki describes her as "the Emperor's aunt by the father's side, a shrewd and intelligent person, who could foresee the future".[23] After a series of national calamities, the Emperor "assembled the 80 myriads of Deities" and inquired bydivination. Yamato-totohi-momoso was inspired by Ōmononushi-nushi ("Great Deity of All Deities and Spirits"),[24] to say: "Why is the Emperor grieved at the disordered state of the country? If he duly did us reverent worship it would assuredly become pacified of itself." The Emperor inquired, saying: "What God is it that thus instructs me?" The answer was: "I am the God who dwells within the borders of the land of Yamato, and my name is Oho-mono-nushi no Kami."[25] While imperial worship of this god (fromMount Miwa) was "without effect", Yamato-totohi-momoso later married him.
After this Yamato-toto-hi-momo-so-bime no Mikoto became the wife of Oho-mono-nushi no Kami. This God, however, was never seen in the day-time, but at night. Yamato-toto-hi-momo-so-bime no Mikoto said to her husband: "As my Lord is never seen in the day-time, I am unable to view his august countenance distinctly; I beseech him therefore to delay a while, that in the morning I may look upon the majesty of his beauty." The Great God answered and said: "What thou sayest is clearly right. To-morrow morning I will enter thy toilet-case and stay there. Ipray thee be not alarmed at my form." Yamato-toto-hi-momo-so-bime no Mikoto wondered secretly in her heart at this. Waiting until daybreak, she looked into her toilet-case. There was there a beautiful little snake, of the length and thickness of the cord of a garment. Thereupon she was frightened, and uttered an exclamation. The Great God was ashamed, and changing suddenly into human form, spake to his wife, and said: "Thou didst not contain thyself, but hast caused me shame; I will in my turn put thee to shame." So treading the Great Void, he ascended to Mount Mimoro. Hereupon Yamato-toto-hi-momo-so-bime no Mikoto looked up and had remorse. She flopped down on a seat and with a chopstick stabbed herself in the pudenda so that she died. She was buried at Oho-chi. Therefore the men of that time called her tomb the Hashi no haka [Chopstick Tomb].[26]
TheHashihaka Kofun (箸墓,"Chopstick Tomb")Kofun inSakurai, Nara is associated with this legend.[20]
Yamatohime-no-mikoto (倭姫命), the daughter of Emperor Suinin, supposedly founded theIse Shrine to the sun-goddessAmaterasu. TheKojiki records her as the fourth of Suinin's five children, "Her Augustness Yamato-hime, (was the high-priestess of the temple of the Great Deity of Ise)".[27] TheNihon Shoki likewise records "Yamato-hime no Mikoto"[28] and provides more details. The Emperor assigned Yamato-hime to find a permanent location for Amaterasu's shrine, and after wandering for years, the sun-goddess instructed her to build it atIse "where she first descended from Heaven".[29]
Empress Consort Jingū (or Jingō (神功)) supposedly served asregent after the death of her husband Emperor Chūai (c. 200) until the accession of her sonEmperor Ōjin (legendary 15th emperor,r. 270–310). TheKojiki[30] andNihon Shoki[31] have similar accounts. Emperor Chūai wanted to invadeKumaso, and while he was consulting with his ministers, Jingū conveyed a shamanistic message that he should invadeSilla instead. Compare these:
Her Augustness Princess Okinaga-tarashi, was at that time, divinely possessed[c] […] charged him with this instruction and counsel: "There is a land to the Westward, and in that land is abundance of various treasures dazzling to the eye, from gold and silver downwards. I will now bestow this land upon thee."[33]At this time a certain God inspired the Empress and instructed her, saying: "Why should the Emperor be troubled because the Kumaso do not yield submission? It is a land wanting in backbone. Is it worth while raising an army to attack it? There is a better land than this, a land of treasure, which may be compared to the aspect of a beautiful woman – the land of Mukatsu [meaning 'opposite'; 'across'], dazzling to the eyes. In that land there are gold and silver and bright colours in plenty. It is called the Land of Silla of the coverlet of paper-mulberry. If thou worshippest me aright, the land will assuredly yield submission freely, and the edge of thy sword shall not be all stained with blood."[34]
The Emperor thought the gods were lying, said he had only seen ocean to the West, and then died, either immediately (Kojiki) or after invading Kumaso (Nihon Shoki). Jingū allegedly discovered she was pregnant, personally planned and led a successful conquest of Silla, gave birth to the future emperor, and returned to rule Yamato. TheNihon Shoki[35] adds that since Jingū wanted to learn which gods had cursed Chūai, she constructed a shamanic "palace of worship", "discharged in person the office of priest", and heard the gods reveal themselves as coming from Ise (Amaterasu) and Mukatsu (an unnamed Korean divinity). Although theKojiki andNihon Shoki myth-histories called Jingū first of theJapanese empresses,Meiji period historians removed her from theList of Emperors of Japan, leavingEmpress Suiko (r. 593–628) as the first historically verifiable female Japanese ruler.
The oldest extant Korean history text, theSamguk Sagi (三國史記, "Chronicles of theThree [Korean] Kingdoms", completed in 1145), records that Queen Himiko sent anemissary to KingAdalla of Silla in May 173.[36]
Researchers have struggled to reconcile Himiko/Pimiko between Chinese and Japanese historical sources. While theWei Zhi described her as an important ruler in 3rd-century Japan, early Japanese historians purposely avoided naming Himiko, even when theNihon Shoki quoted theWei Zhi about envoys from Wa.
The threeChinese characters卑彌呼 (simplified:卑弥呼) transcribing the Wa regent's name are readhimiko orhibiko in ModernJapanese andbēimíhū orbìmíhū inModern Standard Chinese.
However, these contemporary readings differ considerably from how 'Himiko' was pronounced in the 3rd century, both by speakers of the unknown Wa-language and by Chinese scribes who transcribed it. Whiletransliteration into Chinese characters of foreign words is complex, the choice of these three particular characters is puzzling, with literal meanings卑 "low; inferior; humble",彌 (弥) "fill, cover; full; whole, complete", and呼 "breathe out; exhale; cry out; call".[citation needed]
In terms ofhistorical Chinese phonology, the modernbēimíhū (卑彌呼) is simpler than its presumed 3rd-century lateOld Chinese or earlyMiddle Chinese pronunciation. Compare the following reconstructions of the name inArchaic Chinese orMiddle Chinese (Bernhard Karlgren,Li Fanggui, and William H. Baxter),Early Middle Chinese (Edwin G. Pulleyblank), and, historically closest,Late Han Chinese (Axel Schuessler).
In terms ofJapanese phonology (which historically did not have the consonant /h/ and whose modern /h/ evolves from historical /p/),[37] the accepted modern reading of 'Himiko' would regularly correspond toOld Japanese*Pimeko. However,Roy Andrew Miller says*Pimeko is alexicographic error deriving from theWei Zhi transcriptions.
Most perplexing of the entire list is the name of the queen of the Yeh-ma-t'ai community,Pi-mi-hu, Middle Chinesepjiḙ-mjiḙ-χuo. This has traditionally been explained and understood in Japan as a transcription of a supposed Old Japanese form*Pimeko, said to be an early term meaning "high born woman; princess," and to derive from Old JapanesePime [orPi1me1] (also sometimesPimë [Fi1me2]), a laudatory title for women going withPiko [Fi1ko1] for men. LaterFime comes to mean "princess," but this meaning is anachronistic for the earlier texts. […] The difficulty concerns the supposed Old Japanese word*Fimeko. Even though such a form has found its way into a few modern Japanese dictionaries (for example even Kindaiichi's otherwise generally reliableJikai), it is in fact simply one of the ghost words of Japanese lexicography; when it does appear in modern lexical sources, it is a "made-up" form listed there solely on the basis of theWei chih account of early Japan. There never was an Old Japanese*Pimeko; furthermore, the Middle Chinese spirantχ of the transcription suggests that the final element of the unknown original term did not correspond to Old Japanese-ko [-ko1], which is rendered elsewhere – inPiko [Fi1ko1], for example – with Middle Chinese-k- as one would expect. The final element of this transcription, then, remains obscure, though there is certainly a good chance that the first portion does correspond to a form related to Old JapanesePime. Beyond that, it is at present impossible to go.
— Roy Andrew Miller, 1967:22
Hime (Old JapanesePi1me1), (姫, "young noblewoman; princess"), explains Miller, etymologically derives fromhi (Fi1) (日, "sun") andme (me1) (女, "woman").
Tsunoda[38] notes that "Pimiko is from an archaic Japanese title,himeko, meaning 'princess'"; that is,hime with the female name suffix-ko (子, "child"), viz. the uncommongiven name Himeko. Other Amaterasu-related etymological proposals for theJapanese name Himiko involvehi (日, "sun") andmiko (覡 or巫女, "female shaman, shamaness; shrine maiden; priestess"); or their combinationhime-miko, "princess-priestess".[citation needed]
Bentley[39] considers theBaekje word*pye, 'west', thehonorific prefix*me and*hɔ, 'heir', and thus interprets卑彌呼 as 'the honorific heir of the west'.
Identifying Himiko/Pimiko of Wa is straightforward within thehistory of China, but problematic within thehistory of Japan. The 3rd-century ChineseWei Zhi ("Records of Wei") provides details about shaman Queen Himiko and her communications with EmperorsCao Rui andCao Fang. The 8th-century JapaneseKojiki ("Records of Ancient Matters") and theNihon Shoki ("Chronicles of Japan", which quotes theWei Zhi) disregard Himiko, unless she was thesubtext behind their accounts ofEmpress Jingū,Yamatohime-no-mikoto, or Yamato-toto-hi-momo-so-hime-no-Mikoto.[citation needed]
None of these three legendary Japanese royal shamans adequately corresponds with the Chinese chronology and description of Himiko. Assuming theWei Zhi account that Himiko died around 248, if one accepts the dubious Japanese traditional dating, then she was closer to the 3rd-century AD Empress Jingū than to the 1st-century BC Yamato-hime-no-mikoto and Yamato-toto-hi-momo-so-hime. On the other hand, if one accepts the postdating adjustments prior to the 4th century, then Himiko was closer to these Yamato-named shamans. Neither theKojiki nor theNihon Shoki mentions Himiko or any of the salient topics that she was unmarried, was chosen as ruler by the people, had a younger brother who helped rule (unless this refers to Jingū's son), or had numerous (figuratively "1,000") female attendants.
William Wayne Farris[40] reviews the history of scholarly debates over Himiko and her domain Yamatai. TheEdo-period philosophersArai Hakuseki andMotoori Norinaga began the controversies over whether Yamatai was located in Northern Kyushu orYamato Province in theKinki region of centralHonshū and whether theWei Zhi or theNihon Shoki was historically more trustworthy. TheConfucianist Arai accepted the Chinese history as more reliable, and first equated Himiko with Jingū and Yamatai with Yamato. Thekokugaku scholar Motoori accepted the traditional Japanese myth-history as more reliable, and dismissed itsWei Zhi quotations as later accretions. He hypothesized that a king fromKumaso sent emissaries who masqueraded as Jingū's officials to the Wei court, thus leading Wei to mistake them for representatives of Himiko. Farris states that "Motoori's usurpation hypothesis (gisen setsu) carried great weight for the next century."[41]
Rather than being linked with Yamataikoku (regardless of wherever Yamataikoku was), Himiko may have been instead linked withNakoku (奴國, "the Na state of Wa") (which Tsunoda[38] located in near present-dayHakata in northernKyūshū), whereto was sent a golden royal seal, byEmperor Guangwu of theHan dynasty. Nakoku is said to have existed from the 1st century to the early 3rd century, and seems to have been independent or even a rival of the currentImperial House of Japan, supposedly in Yamato, Honshū. Even so, both theKojiki andNihon Shoki recorded that the current imperial dynasty, starting withJimmu, originated from theKumaso territory ofTakachiho,Hyūga Province in present-dayKyushu's southeastern section.[42][43][44] The Kumaso were also associated with Kunakoku (狗奴國), ruled by Himiko's rival, king Himikuko.
After theMeiji Restoration in 1868, Japanese historians adopted European historical scholarship, especially the source-based methodology ofLeopold von Ranke. Naka Michiyo believed theNihon Shoki chronology was inaccurate prior to the 4th century, and thus[45] "Jingū became a fourth-century queen whose reign could not possibly have coincided with Himiko's." ThesinologistShiratori Kurakichi proposed theNihon Shoki compilers were tempted to associate Jingū with the religious powers of Himiko.Naitō Torajirō argued that Himiko was the high priestess of the Ise shrine Yamato-hime-no-mikoto and that Wa armies obtained control of southern Korea:
One scholar [Higo Kazuo] asserted that Himiko was really Yamato-toto-momo-so-hime-no-mikoto, aunt of the legendary Emperor Sūjin on his father's side, because her supposed tomb at Hashihaka in Nara measured about a hundred paces in diameter, the measurement given for Himiko's grave. This theory gained adherents in the postwar period. Another [Shida Fudomaru] saw in Himiko an expression of women's political authority in early Japan.[46]
Some later Japanese historians reframed Himiko in terms ofMarxist historiography. Masaaki Ueda argued that "Himiko's was adespotic state with a generalized slave system" ,[47] while Mitsusada Inoue idealized Yamatai as a "balance of small states" withcommunal property and popular political expression. Following the late 1960s "Yamatai boom", when numerous Japanese historians, linguists, and archeologists published reevaluations of Himiko and Yamatai, the debate was joined byJapanese nationalists, mystery writers, and amateur scholars.
In Japanese historical and archeologicalperiodization, the 2nd- and 3rd-century era of Queen Himiko was between lateYayoi period and earlyKofun period.Kofun (古墳, "old tumulus") refers to characteristic keyhole-shaped burial mounds, and theWei Zhi noting "a great mound was raised, more than a hundred paces in diameter" for Pimiko's tomb, may well be the earliest written record of akofun. Several archeological excavations of Yayoi and Kofun sites in kinki region, have revealed Chinese-style bronze mirrors, calledshinju-kyo (神獣鏡, "mirror decorated with gods and animals"). Many scholars who support the Kinki theory associate theseshinju-kyo with the "one hundred bronze mirrors" that theWei Zhi[13] records Emperor Cao Rui presented to Queen Himiko, while other scholars[48][49] oppose it. TheHashihaka Kofun inSakurai, Nara was given a recent boost by radio-carbon dating circa 240–60.[50] The early Chinese records of Himiko/Pimiko and her Yamatai polity remain something of aRorschach test. To different interpreters, this early Japanese shaman queen can appear as evidence ofcommunalism (Marxists),Jōmon priestess rulers (Feminist history), the Japanese conquest of Korea,[51] theMongolian conquest of Japan (Namio Egami's "horserider theory"(ja)), the imperial system originating with tandem rule by a female shaman and male monarch,[52] the "patriarchal revolution" replacing female deities and priestesses with male counterparts,[53] or a shamanic advisor to the federation of Wa chieftains who "must have looked like a ruling queen to Chinese envoys".[54]
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Depictions of Himiko in Japanese popular media take one of three archetypes: Himiko as a wise, old ruler; Himiko the cute and energetic shaman; or Himiko as a seductive sorceress.[55][20] She is associated with several ritual objects including thedotaku – two large bronze bells ritually used at the end of the Yayoi period – as well as thesakaki branch and Chinese bronze mirrors. TheWei Zhi described Himiko's shamanism asguidao, or Japanesekido, a type of Daoist folk religion. As such, Himiko is sometimes negatively associated with black magic or demons. Ruling in the transitional period between theYayoi andKofun eras, depictions of Himiko often display her wearing clothing originating from a variety of time periods, often embodied masculine elements. A queen during the late Yayoi, Himiko likely wore a one-piece, wide-sleevedkosode under a vest and sash. She is also often depicted wearingmagatama beads and a diadem. However, no one can be certain what Himiko wore.[20]
Himiko's legend has been used to market a variety of objects.[55] Various small towns seek to use Himiko as their mascot, claiming their town as her birthplace, although the archaeological evidence supports regions in the Nara basin as her capital. Yoshinogari City andSakurai City inNara prefecture both employ images of Himiko to attract tourists, using images such as chibi Himiko-chan welcoming travelers to the region.[20]
Himiko has appeared in variousmanga issues andcomics.
Himiko is a character who appears occasionally inanime andvideo games.
Sanrio has created a Himiko-inspiredkeychain.[20]
Researcher Laura Miller recounts eating a dish named for Himiko at Shinobuan Cafe inMoriyama City, where the name apparently gave rise to the popularity of the dish.[55]
Queen Himiko contests take place in small towns offering cash prizes to women over the age of eighteen on the basis of charm and appearance. One of the earliest of these contests began in Yamatokoriyama in Nara. One such contest, Himikon, takes place in Moriyama City.Asakura in Kyushu also holds a Himiko contest during its annualYamataikoku Festival of Flowers.[20]
Theproper name Himiko has been diversely applied, not only in Japanese society but also in other realms such asastronomy. Himiko (卑弥呼) is a train on theAmagi Railway Amagi Line and awater bus ofTokyo Cruise Ship designed byLeiji Matsumoto.[20]
The nameHimiko was given to aLyman-alpha blob (a massive concentration of hydrogen gas believed to be aprotogalaxy) that was discovered in 2009. Massing close to 40 billion suns and located 12.9 billionlight years from Earth in the constellationCetus, as of 2014 it is the largest and most distant known example of its kind.
The one million dollar filly of 2015American Triple Crown winnerAmerican Pharoah and Untouched Talent (mother of 2012Kentucky Derby secondBodemeister) was named Himiko.
from about 180 A.D. to 247 or 248 A.D. a large part of Japan was ruled by the charismatic or shamanistic Queen Himiko
According to the Chinese account, Himiko died in AD 247 or 248.
Media related toHimiko at Wikimedia Commons
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