本稿の目的は、古琉球期に王権と不可分に生成された一次史料(金石文)の分析を軸として王権の支配理念を析出するとともに、それを手がかりとして、王権と「周縁」(周辺と辺縁)の諸島との関係性を明らかにすることであり、以下のような結論を得た。尚泰久代に東アジアの普遍的な仏教・儒教イデオロギーによる支配理念が形成された。その担い手は儒仏一致を基本とする京都五山系の禅僧であった。この段階では王位継承が不安定で、君臣関係も未成熟であり、「周縁」諸島の支配も緩やかだった。それゆえ、尚泰久は琉球国中山王・大世主という制度的・実体的地位だけでなく、法王・〈皇帝〉・〈天子〉としての理念的地位を標榜し、沖縄島内外の統合を図った。尚泰久代に形成された支配理念は、第二尚氏王朝への移行後も、しばらくは王権のあり方を規定した。尚真代の前半においては、禅僧による王権の称揚が一段と進み、王の「皇帝」(帝王)や「天子」としての理念的地位が明示されるに至った。尚真代の後半には、奄美諸島の大島・喜界島に中央集権支配が及び、その〈周辺〉化が進展した。さらに先島の武力制圧を契機として、宮古諸島は〈辺縁〉から〈周辺〉への移行が進み、八重山諸島は〈辺縁〉に位置づけられた。尚真の武断的な姿勢は、王権の最盛期を現出させたが、従来の仏教・儒教イデオロギーにもとづく支配理念とは相反するものであり、それに代わって琉球独自の神祇イデオロギーが支配理念の中核を占めることとなった。尚真代から尚清代にかけて、太陽思想の高揚が図られ、太陽神は聞得大君を媒介として王に武力を授ける存在となり、「島討ち」「国討ち」の「おもろ」が創作された。儒学思想における舜帝は、琉球独自の「天」観念と結合して「舜天」となり、王統の始祖と位置づけられた。従来の「天下」「上国」という観念も、儒学的なものから琉球独自のものへと変容をとげた。こうした支配理念の転換を支えたのは、琉球人による官人組織と聞得大君を頂点とする神女組織であり、その表現手段として選択されたのが「かな文字」であった。

This paper seeks to identify the ruling philosophy of the royal authority through an analysis of primary historical materials, including kinseki-bun (ancient inscriptions on monuments) that were created as integral elements of the royal authority in the Old Ryukyu Period. This is taken as the key to clarifying the relationship between the royal authority and the various “periphery” (peripheral and border) islands. This paper reached the following conclusions.The ruling philosophy was formulated based on Buddhist and Confucian ideologies that were widespread in East Asia during the era of Sho Taikyu. The carriers of this philosophy were Zen priests of Kyoto Gozan who took the convergence of Buddhism and Confucianism to be the basis of the philosophy. At this stage, there was instability surrounding the succession to the throne, the relationship between the ruler and the ruled had not yet evolved, and control of the “periphery” islands remained moderate. Furthermore, in addition to claiming to be the Ryukyu-koku Chuzan-o (King of Chuzan of the State of Ryukyu) and the Oho-yononushi, Sho Taikyu also declared himself to hold the idealistic position of Houou (Imperial Holiness), Koutei (Emperor or King of Kings), and Tenshi (Emperor with a heavenly mandate). He also tried to gradually integrate the islands inside and outside Okinawa.The ruling philosophy that took shape in the era of Sho Taikyu took hold as the established ideal royal authority for a period of time and remained in place even after the transition to the Second Sho-shi Dynasty. In the first half of Sho Shin’s reign, the Zen priests further glorified the royal authority, and the idealistic position of the Emperor as Koutei (Emperor or King of Kings), Teio (Monarch), and Tenshi (Emperor with a heavenly mandate) became well defined.In the latter half of Sho Shin’s reign, centralized rule developed again on both Oshima Island of the Amami Islands and on Kikaijima Island, and further expanded to the periphery. In addition, following the military suppression of the Sakishima Islands, the Miyako Islands transitioned from border to periphery islands, and the Yaeyama Islands were positioned as a border island. Sho Shin’s militaristic stance, which marked the highest stage of development of the royal authority, stood in contrast to the ruling philosophy based on the traditional ideologies of Buddhism and Confucianism. Instead, Ryukyu’s unique Jingi ideology became the core of the ruling philosophy.During the period stretching from Sho Shin’s reign to Sho Sei’s reign, the Taiyo ideology was promoted and the Taiyoshin (the sun god) came to be considered the only power to bestow military power on the King through Kikoe-ogimi (the royal priestess), and the [Omoro] of [island conqueror] [country conqueror] was created. In Confucian thought, the Shun Emperor combined with the unique Ryukyu idea of ten (heaven), and became shunten, and was positioned as the earliest ancestor of the royal line. The traditional ideas of tenka (ruling power) and jokoku (province of the highest rank) also transformed from Confucian concepts into unique Ryukyu concepts. It was the Kannin (government officials) system overseen by the people of Ryukyu and the Noro (female priestess) system that considered Kikoe-ogimi to be the highest rank that supported this transformation in the ruling philosophy, and Kanji characters were selected to express this.

source:https://www.rekihaku.ac.jp/outline/publication/ronbun/ronbun10/index.html#no226