中山伝信録 巻六 - 翻刻

翻刻

　三四層和葉蒸食相餉名曰鬼餅俗伝古有鬼出作
　此祭之亦駆儺禳疫之意　二十四日送竈次年正
　月初五日始迎竈
　毎月朔望家家婦女取瓶罌至砲台汲新潮水帰献
　竈神或献天妃前石神
　正三五九此四月国人名為吉月婦女相率至沿海
　雪崎洞中拝水神祈福
　官吏家有人渡海者斵木為小舟長尺許檣帆俱備
　着竿首立庭中候風以卜帰信帰即撒之《割書：名風旗亦｜名五両旗》
　凡許愿皆以石為神凡神岳叢祠之所皆有巨石数
　処離立設香炉炷香燭於前焼酒設牲菓酬愿皆就
　石献供不設神像也旧録有女王女君弁才天六臂
　神之類蓋即君君祝祝開国諸神伝久異辞不尽覈
　也女巫為人祈疾者曼声唄誦徹夜無鼓楽
　通国平民死葬皆用棺槨《割書：土名｜曰龕》官宦有力之家儀物
　仿家礼有詳略会葬者皆衣白蕉衫久米村大夫中
　近有従家礼葬不用浮屠者
　棺製比中国棺略小板厚不過一寸長四尺五寸

現代語訳

三、四層にして葉と和して蒸し食べ、相互に贈る。これを鬼餅と名づく。俗伝では古に鬼が出たので、これを作って祭ったといい、また駆儺して疫病を禳う意味もある。二十四日にかまどを送り、次年の正月初五日に始めてかまどを迎える。

毎月の朔日と十五日に、家々の婦女は瓶や甕を取って砲台に至り、新しい潮水を汲んで帰り、かまど神に献上し、あるいは天妃の前の石神に献上する。

正月・三月・五月・九月、この四ヶ月を国人は吉月と名づけ、婦女が相率いて沿海の雪崎洞中に至り、水神を拝して福を祈る。

官吏の家で海を渡る者がある時は、木を削って小舟を作る。長さ一尺ばかりで、檣も帆も俱に備え、竿に着けて庭中に立て、風を候って以て帰信を卜う。帰ると即ちこれを撤す。《割書：風旗と名づけ、また五両旗とも名づく》

凡そ許願は皆石を以て神とする。凡そ神岳叢祠の所には皆巨石数処が離れ立ち、香炉を設けて前に香燭を炷き、焼酒を供え牲菓を設けて願を酬いる。皆石に就いて献供し、神像は設けない。旧録に女王・女君・弁才天・六臂神の類があるが、蓋し即ち君君祝祝の開国諸神で、伝久しく辞を異にして尽く覈することはできない。

女巫が人の為に疾病を祈る者は、曼声で唄誦し徹夜するが鼓楽はない。

通国の平民の死葬は皆棺槨を用いる。《割書：土名を龕という》官宦や有力の家は儀物を家礼に仿って詳略がある。会葬者は皆白い蕉衫を衣る。久米村の大夫中には近ごろ家礼に従って葬り、浮屠を用いない者がある。

棺の製作は中国の棺に比べてやや小さく、板の厚さは一寸を過ぎず、長さ四尺五寸である。

英語訳

Three or four layers, mixed with leaves, steamed and eaten, and exchanged with each other. This is called "demon rice cake" (oni-mochi). According to folk tradition, demons appeared in ancient times, so this was made as an offering to them, and it also has the meaning of exorcising demons and warding off epidemics. On the 24th day, the kitchen god is sent away, and on the 5th day of the first month of the following year, the kitchen god is welcomed back.

On the first and fifteenth days of each month, women from each household take jars and urns to the battery, draw fresh tidal water, return home, and offer it to the kitchen god or to the stone god in front of Tenpi (Mazu).

The first, third, fifth, and ninth months - these four months are called "auspicious months" by the people of the country. Women gather together and go to the Yukizaki Cave along the coast to worship the water god and pray for good fortune.

When someone from an official's family crosses the sea, they carve wood to make a small boat about one foot long, complete with mast and sail, attach it to a pole, and stand it in the courtyard, waiting for the wind to divine news of their return. When they return, it is immediately taken down. [Marginal note: Called "wind flag" or "five-tael flag"]

All vows use stones as gods. Wherever there are sacred mountains and shrine clusters, there are several large stones standing apart, with incense burners set up, incense and candles burned in front, burnt wine offered, sacrificial fruits arranged, and vows fulfilled. All offerings are made to the stones, with no divine images set up. Old records mention female queens, female rulers, Benzaiten, six-armed gods and the like, but these are likely the founding gods of the "kurikuri-shukushuku" tradition, passed down over time with varying accounts that cannot be fully verified.

When female shamans pray for people's illnesses, they chant in drawn-out voices throughout the night, but without drums or music.

Throughout the country, common people's burials all use coffins and outer coffins. [Marginal note: Locally called "kan"] Official and wealthy families model their ceremonial objects on family rites with varying levels of detail. Mourners all wear white banana-fiber shirts. Among the officials of Kume Village, there are recently some who follow family rites for burial and do not use Buddhist ceremonies.

The coffin construction is slightly smaller than Chinese coffins, with boards no thicker than one inch and a length of four feet five inches.