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One of the most significant focal points in ancient Japanese history is the location of "Yamatai-koku." The two leading theories are the Kyushu Theory and the Kinai Theory. However, both theories place excessive emphasis on the interpretation of the descriptions of Yamatai-koku found in the Records of the Three Kingdoms (Wei Zhi), particularly in the "Accounts of the Wa People." It is difficult to avoid skepticism regarding the over-reliance on the information provided in the Wei Zhi, especially the hearsay-like details about distances and directions to Yamatai-koku.

From an archaeological perspective, for instance, the distribution of Han mirrors unearthed in Japan shows a notable trend: until the first half of the 2nd century, most were concentrated in Kyushu. However, by the latter half of the 2nd century, the number in the Chugoku and Kinai regions began to surpass those in Kyushu. By the fourth quarter of the 2nd century to the early 3rd century, the concentration shifted significantly to the Kinai region (according to Hidenori Okamura). Based on this evidence, it seems reasonable to conclude that the political center of the Wa people moved from Kyushu to the Kinai region during the latter half of the 2nd century. If one is to discuss the location of Yamatai-koku in the early 3rd century as described in the Wei Zhi, it is hard to avoid the conclusion that it was in the Kinai region rather than Kyushu.

One intriguing question that arises is the presence of many ancient deities in the Nara Basin - the birthplace of the Yamato polity - that are associated with Izumo. A prominent example is the Omiwa Shrine. Its deity, Omononushi no Okami, is considered the Nigitama (peaceful sprit) of Okuninushi no Kami, also known as Onamuchi no Mikoto. Ancient deities often have multiple names, but this essentially refers to Okuninushi, the great deity of Izumo.

In Izumo, there is a myth about Okuninushi ceding his land to the descendants of Amaterasu-0mikami. Moreover, Izumo is home to the grand Izumo Taisha shrine and the lineage of the Izumo no Kuni-no-Miyatsuko, which continues to this day. Despite this, one might argue that Izumo’s role has been underestimated in Japanese historical studies. In recent years, attention has turned to the large burial mounds with projecting corners, built along the Sea of Japan coast during the mid-to-late Yayoi period (100 BCE to 250 AD), with Izumo as their center, extending to what is now Toyama Prefecture. Additionally, in 1983, 358 bronze swords?more than the total number previously discovered?were unearthed at Kojindani in Shimane Prefecture. This discovery has gradually led to greater recognition of ancient Izumo’s significance.

Masataka Okamoto, who studied the distribution of place names linked to Izumo, notes that humans tend to name newly developed lands after their homeland. Based on this, "Izumo" place names are found along the Sea of Japan coast, reaching as far as Niigata Prefecture.

In the late 5th century, King Bu of Wa sent an envoy to the Liu Song dynasty, claiming to have "subjugated in the east 55 countries of the 毛人(Emishi)". The battles against the Emishi continued from the Nara period into the Heian period. Notably, around the year 800, Sakanoue no Tamuramaro, a Seii Taish?gun (Great General for Subduing the Barbarians), became famous for his successes in subjugating the Emishi. Later, in 1189, the Oshu Fujiwara clan - believed to have Emishi ancestry - was destroyed at the beginning of the Kamakura period. This marked the first time the northernmost part of Honshu was fully incorporated into Japan. Around this time, the kanji 蝦夷 (Emishi) began to be read as Ezo, a term that came to signify the Ainu people of Hokkaido. This has led to ongoing debates about whether the ancient Emishi and the Ainu of later centuries are the same or distinct groups.

Simply put, the Emishi were known as formidable opponents skilled in archery and horseback riding. If the Emishi were adept horsemen, they were unlikely to be pure descendants of the J?mon people, represented today by the Ainu. Horses were not present in Japan during the 3rd century, as described in the Wei Zhi. Horse culture and equestrian skills arrived from the continent around the 5th century during the Kofun period, as confirmed by archaeological evidence. The locations of imperial horse pastures in ancient Japan are concentrated in areas such as Nagano, Gunma, and the northeastern regions of Iwate and Aomori, as well as southern Kyushu. In the Tohoku region, horse breeding was likely already widespread among the Emishi before the central government's influence reached the area. In contrast, the Ainu, who retreated to Hokkaido, never adopted horse culture.

Let us return to the initial question. It seems evident that the leaders of the Makimuku region were directly linked to the subsequent Yamato court. The rulers who constructed the large keyhole-shaped tombs along the southeastern edge of the Nara Basin and founded the Yamato polity - ultimately connected to the current Imperial Family - were likely great kings referred to as Emperor Jimmu or Emperor Sujin. It is natural to surmise that these great kings established their rule by overthrowing the Izumo-related Yamatai Kingdom, which had its base in the Yamato region.

This regime change is thoroughly described in Japan's first historical chronicle, the Nihon Shoki, through the myth of the "Transfer of the Land" and the legend of Emperor Jimmu's eastern expedition.