尚家文書「御廟制諸書抜書并吟味書」の典拠について

This study examines all the Chinese classics cited in document No. 24 in Sho-ke-monjo (the Sho Family Collection). “Gobyosei” means a system of Chinese-style religious services for ancestral mausoleums. In the mid-19th century, executives of the Ryukyu government decided on a comprehensive issue regarding ancestor worship order to maintain ancestral mausoleums. To this end, the Zhao Mu order, which is the basic and comprehensive principle of Chinese ancestral rituals, must be thoroughly investigated. 　The Zhao Mu order is a very simple notion, wherein when a father is in the position of Zhao (Shou in Japanese), his sons must be in the position of Mu (Boku in Japanese) regardless of age and status. This process was repeated independently. As far as the emperor/king is concerned, there are two different theories regarding the Zhao Mu order when the throne was succeeded between brothers or from an uncle to his nephew. These two theories are called “keitei dou shou-boku ron (xiongdi dong zhaomu lun in Chinese)” and “keitei i shou-boku ron (xiongdi yi zhaomu lun in Chinese).” In the keitei dou shou-boku ron, the brothers belong to the same position as Zhao Mu, irrespective of the succession’s order, because they are the same generation as the founder of the dynasty. In the keitei i shou-boku ron, when the throne is succeeded between brothers, the master is not their father, but their elder or younger brother. Therefore, the successor takes the position of Zhao, and his young or elder brother Mu. However, the two theories are incompatible. 　Chinese classics of rituals in the mausoleums of successive dynasties were explored by the Ryukyu government to adopt the former theory. The draft proposed to King Sho Tai’s court was mainly based on Wuli-Tongkao compiled by Qin Huitian (1702-1764) and Wenxian-Tongkao compiled by Ma Duanlin (first publication in 1319). The views of Xu Qianxue (1631-1694) and the Zhuzi report were also quoted to sublate the latter theory. The former theory was suitable for the situation in which Sho Kou succeeded King Sho Sei, who was the son of Sho Kou’s elder brother and died prematurely. Tou Kokukou (Aniya Satonushi-Peitin), who studied in Beijing as Kansho, led the examination of Chinese classics and determined the direction of the Ryukyu government. For example, Tou Kokukou indicated the legitimacy of Shinbyo, which was built in the eastern enclosure of the Syuri castle and was suspected to be a duplication of Taibyo, based on Chinese classics to satisfy the wish of Kikoeogimi, the mother of King Sho Sei. Thus, the Ryukyuan people understood the contents of many Chinese classics and accepted a part of Chinese logic. However, their understanding and acceptance did not exceed the range of expedient measures close to Ryukyu’s conventions and situations. It should be noted that Chinese classics and logic were selectively used to maintain Ryukyu’s unique ancestral worship order in the second Sho Dynasty’s mausoleums. The task of Gen Kousen (Touyama Satonushi-Peitin), who was the next chief interpreter, was to collect contemporary Mandarin opinions on the two theories in Beijing.