中山伝信録 巻六 - 翻刻

翻刻

　墓皆穴￣シテ＿レ山￣ニ為￣ル＿レ之￣ヲ。既￣ニ-窆￣シテ壘￣ルニ以￣ス＿レ石￣ヲ。貴-家￣ハ則磨￣スルヿ＿レ石￣ヲ方-整。亦建＿二
　拝-台墓-門￣ヲ＿一。遠￣ク望￣メハ如＿二橋-門￣ノ＿一。更￣ニ有＿下穴￣シテ＿レ山￣ニ葬。在＿二層-崖￣ノ之上￣ニ＿一者＿上。
　掃＿レ￣ヲ墓￣ヲ不＿レ設＿レ設＿一￣ヲ。用＿二水-水-香-香菓＿一。柱￣ヲ。柱＿二蕉-扇＿二￣-ヲ二。ヲ＿-於墓ヲ於＿下
　掃￣フニ＿レ墓￣ヲ不＿レ設＿二牲-菜￣ヲ＿一。用＿二木-盤炷-香菓￣ヲ＿一。挂＿二蕉-扇￣ヲ＿一。設＿二 三-板￣ヲ於墓
　側￣ニ＿一。或折￣テ＿レ花￣ヲ供￣ス＿二墓-前￣ニ＿一。
　男-女食皆不＿レ同￣セ＿レ器￣ヲ。各設￣テ＿レ具￣ヲ別￣ニ-食￣フ。食-余￣ハ棄￣ツ＿レ之￣ヲ。与＿レ客会-飲￣スル。
　不＿二各設￣ケ＿一レ具￣ヲ。一-杯￣ニテ伝￣ヘ-飲￣ム。筯一-双着￣テ＿二盎-間￣ニ＿一同￣ク用￣ユ。今其￣ノ貴-官
　対￣スル＿レ客￣ニ。亦效＿二 中-国￣ノ同-器分￣テ＿レ筯￣ヲ飲-食￣スルニ＿一。或￣ハ其￣ノ居-常￣ハ尚仍￣ル＿二旧-俗￣ニ＿一
　耳。夏-子-陽録￣ニ云。居￣リ＿レ官￣ニ言￣フ＿レ事￣ヲ。必具￣ヘ＿二酒二-壺￣ヲ＿一至￣リ＿二其￣ノ家￣ニ＿一。跪￣テ而
　酌￣ム＿レ之￣ヲ。酌-畢￣ラ告￣ニ以￣スト＿レ所￣ヲ＿レ事￣トスル云￣フ。
　　剃＿二頂-髪￣ヲ＿一
　前-明￣ニハ琉-球-人皆不＿レ剃￣ラ＿レ髪￣ヲ。惟不＿レ用＿二網-巾￣ヲ＿一。万-暦-中￣ノ冊-使謝-
　行-人杰￣ハ。閩￣ノ之長-楽￣ノ人。母-舅-某従￣フ＿レ行￣ニ。携￣テ＿二網-巾数-百-事￣ヲ＿一。至￣テ
　無＿レ可＿レ售。謝使遅￣シテ＿二冊-封￣ヲ＿一。礼久￣ク不＿レ行￣ハレ。云￣フ本-国既￣ニ服＿二 中-華￣ノ冠-
　帯￣ヲ＿一。冊-封￣ノ曰如￣シ陪-臣有￣ハ＿下 一￣モ不￣ル＿二網-巾￣セ＿一者＿上。冊-事不￣ト＿レ挙￣セ。琉-人競-
　市￣フテ一-空￣ス。福-建至￣テ＿レ今￣ニ相＿二-謔￣シテ強-市￣ノ者￣ヲ＿一。則云￣フ琉-球-人戴￣クト＿二網-巾￣ヲ＿一
　也。至￣テ＿二　本-朝￣ニ＿一始￣テ剃￣ル＿二頂髪￣ヲ＿一。自＿二国-王＿一以-下。皆遵￣フ＿二時-制￣ニ＿一。留￣メ＿二外-
　髪￣ヲ＿一 一-囲￣シテ。綰￣ス＿二小-髻￣ヲ於頂￣ノ之正-中￣ニ＿一。首-里￣ト与￣ノ＿二久-米＿一 人皆無＿レ異￣ナルヿ。
　夏-子-陽録￣ニ云。首-里￣ノ人髻居￣ス＿レ偏￣ニ。久-米人髻居￣スト＿レ 中￣ニ。今￣ハ不＿レ然￣ラ

現代語訳

墓は皆山に穴を掘って作る。既に埋葬して石で積み上げる。貴家は則ち石を磨いて方形に整える。また拝台や墓門を建てる。遠く望むと橋門のようである。さらに山に穴を掘って葬り、層崖の上にある者もいる。

墓を掃除するのに牲菜は設けない。木盤・炷香・果物を用い、蕉扇を掛け、墓側に三板を設ける。あるいは花を折って墓前に供える。

男女の食事は皆同じ器を用いない。各々食具を設けて別々に食べる。食べ残しは捨てる。客と会飲する時は、各々に食具を設けず、一杯で順に飲む。箸一双を盎の間に置いて共に用いる。今その貴官が客を迎える時は、また中国の同じ器で箸を分けて飲食する方式を真似る。あるいはその日常では尚旧俗に従っている。夏子陽録に云う。官に居て事を言う時は、必ず酒二壺を具えてその家に至り、跪いてこれを酌む。酌み終わって告げ以て事とすると云う。

頂髪を剃ること

前明には琉球人は皆髪を剃らなかった。ただ網巾を用いなかった。万暦中の冊使謝行人杰は、閩の長楽の人である。母舅某が行に従い、網巾数百事を携えた。至って売れるものがなかった。謝使は冊封を遅らせ、礼が久しく行われなかった。云うに本国が既に中華の冠帯に服するのに、冊封の日に如し陪臣で一つも網巾をしない者があれば、冊事は挙げないと。琉人は競って市で買い一空した。福建では今に至るまで強引に市で売る者を嘲って、則ち琉球人が網巾を戴くと云う。

本朝に至って始めて頂髪を剃る。国王以下から、皆時制に遵う。外髪を残して一囲いし、小髻を頂の正中に結う。首里と久米の人は皆異なることがない。夏子陽録に云う。首里の人は髻が偏に居し、久米人は髻が中に居すと。今は然らず。

英語訳

All graves are made by digging holes in mountains. After burial, they pile up stones. Noble families polish stones into square shapes. They also build worship platforms and tomb gates. Viewed from afar, they look like bridge gates. Furthermore, some dig holes in mountains for burial, located on top of layered cliffs.

When sweeping graves, they do not set out sacrificial dishes and vegetables. They use wooden plates, incense, and fruits, hang banana fans, and set up three boards beside the grave. Sometimes they pick flowers to offer in front of the tomb.

Men and women never use the same eating utensils. Each sets up separate utensils and eats separately. Leftover food is discarded. When drinking with guests, they do not set up separate utensils for each person. They drink in turn from one cup. One pair of chopsticks is placed between the vessels for common use. Now when their high officials receive guests, they also imitate China's method of using the same vessels while dividing chopsticks for eating and drinking. However, in their daily life they still follow the old customs. The Record of Xia Ziyang states: When residing in office and discussing matters, one must prepare two jugs of wine and go to that person's house, kneel and pour it. After pouring, one announces and considers the matter concluded.

Shaving the Hair on Top of the Head

During the former Ming dynasty, Ryukyu people did not shave their hair. They simply did not use hair nets. During the Wanli period, the investiture envoy Xie Xingren Jie was from Changle in Fujian. A certain maternal uncle followed the mission, carrying several hundred hair nets. When they arrived, there was nothing they could sell. Envoy Xie delayed the investiture ceremony, and the ritual was not performed for a long time. He said that since this country already wore Chinese caps and sashes, if on the day of investiture any of the attending ministers did not wear hair nets, the investiture ceremony would not be conducted. The Ryukyu people competed to buy them, clearing out the entire market. In Fujian, even today when mocking those who force sales in the market, they say "Ryukyu people wearing hair nets."

When it came to this dynasty, they began to shave the hair on top of the head. From the king on down, all follow the current system. They leave the outer hair in a circle and tie a small topknot in the exact center of the crown. There is no difference between people from Shuri and Kume. The Record of Xia Ziyang states that Shuri people wore their topknots to one side, while Kume people wore their topknots in the center. Now this is not the case.