琉球沿革志 下 - 翻刻

翻刻

【右丁】
《割書：轎前紅稈鎗四人　紅鞘長脇刀四人　黒脇刀二人　長｜砍刀四人蕭崇業録云有＿二武士＿一戴＿二銅-仮-面￣ヲ＿一衣＿二漆-甲￣ヲ＿一。帯＿レ刀者数｜十輩。今￣ハ以＿二常-服＿一執￣ル＿レ之￣ヲ。　大掌扇一人　紅絡金炉二人　金｜胡蘆二人　珠兜扇二人　小鵝毛扇二人　蠅拂二人金｜炉以下倶小童執￣ル小童￣ヲ名￣ク＿二察-度-奴示￣ト＿一　黄帽対馬三十人耳｜目官大夫以下等員　紫帽対馬十二人紫金大夫紫巾官｜等員　緑地五花織金帽対馬｜二人王舅法司等員》
　　賀封路供
　是日国王経行の処道旁皆各種の花供を設く泉崎橋隄
　上道旁に盆盎中花卉数十種を羅ぬ排列数十層朱欄之
　を繞らす其中に一獣を作り《割書：刻＿レ木￣ヲ絵-画｜如＿二麟-状￣ノ＿一》後に一木版を立
　て書して云非＿レ龍非＿レ彪。非＿レ熊非＿レ羆王者之瑞獣と更に対句
　なし此久米の人設くる所なり

【左丁】
　使官の東下天妃宮の前沼地の内に仮山を作り紙を剪
　て白鶴を作り池上に大松一株を斧し地中に立て上に
　亦一白鶴を作り飛鳴相向ふ状の如くし四囲紙皮を以
　て仮山を作り花草数十種を羅らねて之を囲み中に一
　老人二鹿を作りて山呼祝寿の状の如くす此那覇の人
　の設る所なり
　　中秋宴
　王府の庭中北宮の滴水前に于て木台方五六丈なるを
　造り帷幕四週す王客を延て席に入て坐定り先神歌祝
　頌を呈す《割書：説-帖￣ニ云。本-国混-沌之￣ノ初￣シテ。首-出￣シテ御世者。為＿二 天-孫-氏￣ト＿一。如＿二｜中国義皇￣ノ＿一。澹泊為＿レ治￣ヲ嗣￣テ-後国君登＿レ位￣ニ神毎￣ニ-出￣テ示￣ス＿二霊-》

現代語訳

【右丁】
轎前紅稈鎗四人、紅鞘長脇刀四人、黒脇刀二人、長砍刀四人。蕭崇業録によると武士が銅の仮面を戴き、漆甲を衣て、刀を帯びた者数十輩がいたとある。今は常服でこれを執る。大掌扇一人、紅絡金炉二人、金胡蘆二人、珠兜扇二人、小鵝毛扇二人、蠅拂二人。金炉以下はすべて小童が執る。小童を察度奴示と名づける。黄帽対馬三十人（耳目官大夫以下等の役員）、紫帽対馬十二人（紫金大夫紫巾官等の役員）、緑地五花織金帽対馬二人（王舅法司等の役員）

賀封路供

この日、国王が経行する処では、道の傍らに皆各種の花供を設ける。泉崎橋隄上の道傍に、盆盎の中に花卉数十種を羅列し、数十層に排列して朱欄がこれを繞らす。その中に一獣を作り（木を刻んで絵画し、麟の状の如くする）、後に一木版を立てて書して「龍に非ず彪に非ず、熊に非ず羆に非ず、王者の瑞獣」と言い、更に対句をなす。これは久米の人が設けた所である。

【左丁】
使官の東、天妃宮の前沼地の内に仮山を作り、紙を剪って白鶴を作り、池上に大松一株を伐して地中に立て、上にまた一白鶴を作り、飛鳴相向う状の如くし、四囲に紙皮を以て仮山を作り、花草数十種を羅らねてこれを囲み、中に一老人二鹿を作りて山呼祝寿の状の如くす。これは那覇の人の設けた所である。

中秋宴

王府の庭中、北宮の滴水前において、木台方五六丈なるものを造り、帷幕四週す。王は客を延いて席に入り坐定まり、先ず神歌祝頌を呈す。説帖によると「本国混沌の初、首出して御世する者、天孫氏となる。中国の義皇の如く、澹泊を治となす。嗣後国君位に登るに、神毎に出でて霊を示す」とある。

英語訳

【Right Page】
4 red-shafted spear bearers in front of the palanquin, 4 red-scabbarded long side-sword bearers, 2 black side-sword bearers, 4 long chopping sword bearers. According to Xiao Chongye's record, there were dozens of warriors wearing copper masks, clad in lacquered armor, and bearing swords. Now they carry these in regular clothing. 1 large fan bearer, 2 red-corded golden incense burner bearers, 2 golden gourd bearers, 2 pearl-decorated fan bearers, 2 small goose-feather fan bearers, 2 fly-whisk bearers. From the golden incense burners down, all are carried by young boys. The young boys are called "Satto-nushi." 30 yellow-hatted horsemen (officials from ear-and-eye officials and palace attendants downward), 12 purple-hatted horsemen (officials including purple-gold attendants and purple-kerchief officials), 2 green ground five-flower gold-brocade hatted horsemen (officials including royal uncles and judicial officers).

Congratulatory Offerings Along the Route

On this day, wherever the king passes, various flower offerings are set up along the roadside. Along the roadside on the Izumizaki Bridge embankment, dozens of varieties of flowers and plants are arranged in basins and pots, displayed in dozens of layers with vermillion railings surrounding them. In the center, one beast is created (carved from wood and painted to resemble a qilin), and behind it a wooden plaque is erected with the inscription: "Neither dragon nor leopard, neither bear nor brown bear, but an auspicious beast of the king," forming an antithetical couplet. This was set up by the people of Kume.

【Left Page】
To the east of the envoys' residence, within the marshy ground in front of Tianfei Temple, an artificial mountain was constructed. Paper was cut to make white cranes, a large pine tree was cut and planted in the ground by the pond, and another white crane was made on top, arranged as if flying and calling to each other. Artificial mountains were made with paper around the four sides, surrounded by dozens of varieties of flowers and plants, with an old man and two deer created in the center in the manner of mountain calls for longevity celebrations. This was set up by the people of Naha.

Mid-Autumn Banquet

In the courtyard of the royal palace, in front of the dripping water of the north palace, a wooden platform measuring five to six zhang square was constructed with curtains and drapes on all four sides. The king invited guests to enter and take their seats, and after everyone was seated, sacred songs and congratulatory verses were first presented. According to the explanatory text: "In the primordial chaos of our country, the first to emerge and rule the world became the Tensho clan. Like the righteous emperors of China, they governed through tranquility and detachment. After succession, when national rulers ascended to the throne, the gods would always appear to manifest their spiritual power."