中山伝信録 巻一 - 翻刻

翻刻

㫖￣ヲ依＿レ￣ル議￣ニ。
　《割書：臣｜》葆-光按￣スルニ。元-史￣ノ志￣ニ云。至-元-中以＿下䕶＿二￣シテ海-運＿一￣ヲ有＿中￣ルヲ奇-應＿上。加＿二-
　封￣シ天-妃＿一￣ニ。神-號積￣ヲ至＿二￣ル十-字＿一￣ニ。廟￣ヲ曰＿二靈-慈＿一￣ト。直-沽平-江周-涇
　泉-福興-化等￣ノ處。皆有＿レ廟。皇-慶以-來。歲￣ニ遣＿レ￣シ使￣ヲ賫＿レ￣テ香￣ヲ遍￣ク
　祭￣ル。金-幡一-合。銀-一-錠。付＿二￣シ平-江-官￣ノ漕-司。及本-府￣ノ官＿一￣ニ。用＿二
　柔-毛酒-醴＿一￣ヲ。便-服￣ニシテ行＿レ￣フ事￣ヲ。祝-文￣ニ云。維￣レ-年月日。皇-帝特￣ニ遣＿二￣シ
　某￣ノ官-等＿一￣ヲ。致＿二￣スト祭￣ヲ於䕶-國庇-民廣-濟福-惠明-著天-妃＿一￣ニ。則（サアレハ）
　歲-時之-祭。自＿レ元巳￣ニ有＿レ之矣。前-明嘉-靖-中。冊-使陳-侃
　使￣シテ還￣リ。乞＿三賜＿レ￣テ祭￣ヲ以答＿二￣ンヿヲ神-貺＿一￣ニ。禮-部議￣ス令＿三￣ント布-政-司￣ヲシテ設＿二￣ケ祭一-
　壇＿一￣ヲ。報-可￣ス。此￣レ又特-祭一￣タヒ舉-行￣スル者也。萬-曆三-年。冊-使蕭-
　崇-業。始￣テ請＿下秩＿二祀￣シ海-神＿一￣ヲ。合＿中-舉￣センヿヲ祈-報二-祭＿上￣ヲ。至＿レ今￣ニ封-舟出￣ルニ
　＿レ海￣ヲ因＿レ￣ル之￣ニ。康-熙二-十-二-年。冊-使臣汪-楫還。具＿レ￣シテ疏￣ヲ請￣フ照＿二￣シ
　嶽-瀆諸-神＿一￣ヲ。着（シメント）＿三 地-方￣ノ官￣ヲシテ行＿二￣ハ春-秋二-祭＿一￣ヲ。禮-部議￣シテ未＿二准-行＿一￣セ。
　今臣-等在＿二￣テ海-中＿一￣ニ祈＿二￣ル神￣ノ佑-庇＿一￣ヲ。竊￣ニ-計￣ルニ封-號尊-崇巳￣ニ極￣ル。惟〱
　祀-典有＿レ缺￣ルヿ。故￣ニ專￣ラ舉￣テ爲＿レ詞￣ト。神-應昭-格。今果￣シテ蒙￣リ
＿レ恩。特￣ニ賜＿二￣フ允￣シ-行＿一￣フヿヲ。典-禮烜-赫。以答＿二￣ル神-庥＿一￣ニ。超＿二-越￣ス千-古＿一￣ニ矣。

現代語訳

詔を奉じて議に依る。

臣葆光が按ずるに、元史の志に云う。至元中に海運を護ることに奇応があったことをもって、天妃に加封した。神号は積もって十字に至る。廟を霊慈と曰う。直沽、平江、周涇、泉福、興化等の処に、皆廟がある。皇慶以来、歳に使を遣わして香を賫して遍く祭る。金幡一合、銀一錠を平江官の漕司及び本府の官に付して、柔毛酒醴を用い、便服にして事を行う。祝文に云う。「維れ年月日、皇帝特に某官等を遣わして、護国庇民広済福恵明著天妃に祭を致すと。」則ち歳時の祭は、元より已にこれがあった。前明嘉靖中、冊使陳侃が使いして還り、祭を賜って以て神貺に答えんことを乞う。礼部が議して布政司をして祭一壇を設けしめ、報可す。これ又特祭一たび挙行する者である。万暦三年、冊使蕭崇業が始めて海神を秩祀し、祈報二祭を合挙することを請う。今に至り封舟が海に出るに因る。康熙二十二年、冊使臣汪楫が還り、疏を具して嶽瀆諸神に照らして、地方官をして春秋二祭を行わしめることを請う。礼部が議して未だ准行せず。今臣等が海中にあって神の佑庇を祈る。窃に計るに封号尊崇は已に極まる。惟々祀典に欠けることがある。故に専ら挙げて詞となす。神応昭格す。今果して恩を蒙り、特に允行を賜る。典礼烜赫として、以て神庥に答える。千古を超越する。

英語訳

[The imperial edict was] received and followed the deliberation.

Minister Baoguang notes: The Yuan History records state that during the Zhiyuan era, due to miraculous responses in protecting maritime transport, Tianfei was granted additional ennoblement. Her divine titles accumulated to ten characters. The temple was called Lingci. In places such as Zhigu, Pingjiang, Zhoujing, Quanfu, and Xinghua, all had temples. Since the Huangqing era, envoys have been dispatched annually bearing incense to conduct worship throughout [these places]. One set of golden banners and one silver ingot were entrusted to the transport officials of Pingjiang and local prefecture officials, using fine wool and wine offerings, wearing simple clothes to conduct the ceremonies. The prayer text states: "On this year, month, and day, the Emperor specially dispatches certain officials to offer sacrifices to the Nation-Protecting, People-Sheltering, Widely Beneficent, Blessing, Clearly Manifest Heavenly Consort." Thus, seasonal sacrifices have existed since the Yuan dynasty. During the Jiajing era of the former Ming,册使 Chen Kan returned from his mission and requested that sacrifices be granted to respond to divine blessings. The Ministry of Rites deliberated and ordered the Provincial Administration Commissioner to establish an altar for sacrifice, which was approved. This was another instance of special sacrifices being conducted once. In the third year of Wanli, 册使 Xiao Chongye first requested that sea deities be included in the official sacrificial system and that prayer and thanksgiving sacrifices be held together. This continues to the present when enfeoffment ships go to sea. In the twenty-second year of Kangxi, 册使臣 Wang Ji returned and submitted a memorial requesting that, following the example of mountain and river deities, local officials be ordered to conduct spring and autumn sacrifices. The Ministry of Rites deliberated but did not approve implementation. Now, while we ministers are at sea praying for divine protection and assistance, we privately consider that the honorific titles have already reached their utmost. Only the sacrificial canon is lacking. Therefore, we specifically raise this as our petition. The divine response is clearly manifest. Now we have indeed received imperial grace and been specially granted approval for implementation. The ceremony is glorious and magnificent, thereby answering divine protection, surpassing [anything in] a thousand ages.