Is it possible Amaterasu is a mythologized Himiko?

Disclaimer: I am an outsider no matter how much I read or try to study in good faith, so if I made an error or offense, please forgive me

Himiko (sometimes anglicized as Pimiko) is the first Japanese leader listed by name in history records. To abbreviate, she was a shamaness leader considered the legitimate ruler of some portion of Japan via her correspondence with the Wei Dynasty circa ~180-240s CE. Exactly where her rule over the Yamatai confederation was situated has been hotly debated by scholars as the directions given in the Wei records have confusing distances and travel times, with the main thoughts that it was either in Kyushu (closest to Korea) or Nara (near where Kyoto eventually would be).

She was considered a shamaness of an early form of Shintoism, possibly was tied with a solar kami of some kind (given her name meaning "Daughter of the Sun"), was given special bronze mirrors by Wei, and was eventually buried in a large tomb of some kind (though the exact size might have been exaggerated by the Wei authors are a way of hyping up Yamatai as an more prosperous ally). It is considered possible by some authors that the Hashihaka Kofun tomb in Nara might be hers, but excavations are understandably barred as it is considered to possibly be the resting place of an Imperial Royal Family member ancestor.

Her fate is ambiguous as she took over after a period of conflict, died after requesting aid from Wei (either from war or natural causes) against an enemy, an unpopular male ruler took over after her, but he was pretty quickly replaced by the late queen's niece or grandniece via popular support.

The chief historic resources made homegrown in Japan, the Kojiki and Nihon Shoki, are considered mythohistory by most scholars and notably say nothing about Himiko though some have suggested she might be in there under a different name and circumstance. The dates, places, and circumstances might have been shifted or altered even though a lot of oral history might well have wound up in it.

The purpose of the text was in part to give further legitimacy to the imperial family, the Yamato, and create a shared identity across the young nation. The famous founding myth being the first Emperor, Jimmu, being sent by his divine ancestor, the solar kami Amaterasu, to travel from Kyushu to pacify a region that would one day be the Yamato's home base of Nara. Amaterasu thusly is a core figure in the imperial royal family, and one of the key magic treasures she imparted to her descendants was a special mirror.

It has been suggested by some scholars that Jimmu (600s-500s BCE) might be an extremely mythologized take on a real person (similar to King Arthur), but the timeline of when he existed was shifted back to make him more ancient. This is due to his life having a lot of details, suggesting some kind of oral history source, but none of his immediate successors got the same treatment. Instead the more fleshed out records of Emperors picks up with Emperor Sujin (50 BCE by the two writings above, but some historians believe he actually existed in the 200s-500s). Suijin is the first listed emperor to have a decent historical basis. So one thought is Jimmu and Sujin lived later than is recorded and the gap in time between them was much shorter (possibly with some of the generations between them being invented or wrong), which also means they both likely could have lived after Himiko.

Looking at it completely from the perspective of probably ignorant outsider, so please do excuse any offenses or errors made as I know I likely missed or messed up something, there seems to be a bit of a mythohistory here. To go over the cliffnotes again

• Amaterasu is a very politically and culturally prominent ancestral kami whom is very expressly tied to the sun. Himiko likely has her name derived from a connection to the sun and had a lot of political power and influence over the Yamatai clans.
• Both are conspicuously matriarchal leaders tied to spiritual beliefs at a time of growing male-leader focused power and they maintained this despite their gender.
• The Yamatai culture has traits that lead into the period the Yamato clans, with a possibly similar location, burial practices, and worship practices.
• Himiko was heavily associated with certain items Amaterasu was also associated with, such as special mirrors, and passing these along to her descendants.
• There is a good chance Himiko's dominion was in the same place the Imperial Royal Family ascribe to themselves and tie to Amaterasu.

Regardless of if Himiko's home was in Kyushu or Nara, I thought it seems like she might have some kind of connection to Amaterasu. If the Yamatai are the ancestors of the Yamato and the Yamatai had a solar kami as their patron kami (which makes sense as they were the leaders of smaller clans and the sun is above all else) who Himiko was tied with, it's not a big leap to suggest maybe Himiko got merged with the prior solar kami in collective memory. Bronze mirrors, prized import gifts, get mythologized as they are passed down the family into the special ware of a goddess. The more modern conception of Amaterasu is formed with Himiko acting as a key influence when the histories of Japan are written down by the Japanese several centuries later.

If the Yamatai were originally in Kyushu, Jimmu being sent by Amaterasu could be a mytho-historical take on the conquest by the descendants of the Yamatai over the Nara region.

If the Yamatai were originally in Nara to begin with and Himiko's family was ousted by a coup or war, Jimmu reconquering the Yamato's ancestor's homeland could be given more significance if his ancestor goes from a politically powerful queen to a goddess.

Sources:

Goodrich, Carrington C, ed. (1951). Japan in the Chinese Dynastic Histories: Later Han Through Ming Dynasties. Translated by Tsunoda, Ryusaku. South Pasadena: PD and Ione Perkins.

Shillony, Ben-Ami (2008-10-15). The Emperors of Modern Japan. BRILL. p. 15. ISBN 978-90-474-4225-7.

Brownlee, John S. (1991). Political thought in Japanese historical writing: from Kojiki (712) to Tokushi Yoron (1712). Waterloo, Ontario: Wilfrid Laurier University Press. ISBN 978-0-88920997-8. OCLC 243566096.

Duthie, Torquil (2014). Man'yoshu and the imperial imagination in early Japan. Leiden. ISBN 9789004251717. OCLC 864366334.