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Chapter 6 Chapter 6 Chinese Elements in the Ryukyu Kingdom

Mystery of Ryukyu 纪连海 17910Words 2018-03-21
1. Worship Confucius and believe in Emperor Guan As mentioned earlier, there is Kume Village in Shuri Castle, the capital of Ryukyu Kingdom. There are also two temples in Kume Village, one is Confucius Temple, the other is Tianhou Temple and Guandi Temple, both of which are very large. Signed "the most holy teacher Confucius God".There is a person standing in each of the left and right niches, holding "Yi", "Poetry" and "Spring and Autumn" in their hands.Tianhou Temple and Guandi Temple also have a three-column pattern, with Tianhou worshiped in the middle and Guandi worshiped in the west.Guandi is the patron saint enshrined by the Chinese people; Tianhou is also the patron saint, but the responsibility is more focused on maritime affairs.Tianhou, or Tianfei, commonly known as Lin Moniang, was born in Meizhou, Putian, Fujian Province in the Song Dynasty. According to legend, she became a god with filial piety, protected ships, and rescued shipwrecks.In addition, there is a school in the north of the Confucius Temple Hall, which is also the difference between the Confucius Temple in China and the earliest Confucius Temple in Ryukyu.As we all know, in China, one of the greatest functions of Confucian temples is to bear the important responsibility of establishing schools. Confucian temples generally have schools and private schools; but the earliest Confucian temples built in Ryukyu did not have this function, so they were built outside the Confucian temple. The school, Mingluntang, is responsible for teaching tasks, so-called Fuxue, which is the earliest public school established in Ryukyu.School education is based on Chinese language. If you can speak Chinese, you will be taught Chinese. If you can write, you will be taught Chinese. Textbooks include "Four Books", "Five Classics", "Primary School", "Jinsilu", etc. Students are called "Ruo Xiucai" when they reach the age of ten. Shaved hair at the age of fifteen, first pay homage to Confucius, then meet the king, and then you can change your name to "Xiucai" when you see the king.

2. Follow the three principles and five constant principles The Three Cardinal Principles and Five Constant Principles in Cheng-Zhu Neo-Confucianism spread in the society, and it became a custom in ancient Ryukyu to emphasize filial piety, chastity, and Taoism. ——In "Ryukyu Envoy Records", it is recorded that there are three filial pieties: Heshou, Xie Na, Maohe and Maogui; Zhongyi: Nagata; Zhongjie: Ma Shunde, Zheng Jiong.There are seven records about women: "Zhenhe, Yihe, Dali Yansi's Wife, Fengjie, Yidalu, Xu's, and Cai's." It can be seen that Cheng-Zhu Neo-Confucianism had a profound influence on them.

Influenced by Confucianism, the Ryukyu people keep their own place and behave in a benevolent and righteous way. Even Napoleon admired them very much.why? In 1816, a British ship "Leila" was in distress in Ryukyu, but was rescued by the locals. After rescuing it, the Ryukyu people fished up all the things that fell into the sea and returned them to the ship. It, the ship wanted to thank people, and they didn't want it. Later, on the way back to Europe, this ship passed the island of St. Helena, where Napoleon was exiled. It was called St. Helena at that time. To see Napoleon there, someone told Napoleon Napoleon was shocked when he heard this incident, and couldn't believe it.Can't believe what?There is no force in the Ryukyu country, and the people do not know that there is war in the world. "Society is governed by propriety, each class keeps its own place, there is no theft, and the society is peaceful and peaceful"; such a good country is really a paradise outside the world.Another example is during the Sino-British Opium War in 1840. A British transport ship was in distress in the northern Ryukyu. The ship was loaded with gold, silver, wine, drinks, etc., but the Ryukyu people did not have the slightest idea of ​​possession, but were keen to help. The personnel salvaged the shipwreck and provided daily necessities for the distressed crew members, trying to make them live as comfortably as possible.When people in distress wanted to repay the Ryukyu people for their help, the Ryukyu people sincerely and resolutely refused.The only hope for the Ryukyu people is that once the Ryukyu ships are in distress in the UK, they hope that the British will rescue them and send them back home.

The king of Ryukyu was also deeply influenced by Confucianism. The king ruled the country with "virtue rather than sword": "The people of our country have specially learned the way of Confucius and Mencius in ancient times, and every family uses it to educate their own family members and regulate family order. .The rulers educate their people with the teachings of Confucius and Mencius, and use them as a policy. In fact, we have established a stable and peaceful country, where people feel comfortable and prosperous, because the teachings of Confucius and Mencius have been deeply rooted in the hearts of the people.”

3. Folk customs Ryukyu people also practice marriage, drum music, colorful sedan chairs, and small banquets. In addition, there are dragon boat races at Duanyang in May, pot sacrifices on July 15, and drinking at Chongyang in September.Ryukyu people also like to place stone lion statues on the roof, and also like to place "Shi Gandang" at the intersection of traffic arteries, which is our Taishan Shigandang. Didn't we just do the Taishan show in the previous paragraph?This is also found in Ryukyu. To this day, Guzhichuan Village, Kume Island, Okinawa, Japan still preserves the inscription "Taishan Shigandang" from the Yongzheng period.And this karate, everyone knows that the predecessor of karate is the "Tang Shou" of Ryukyu, but how did the Tang Shou come from?Before Tangshou, there was a kind of martial art in Ryukyu called "There Hand" or "Shuri Hand". It merged with Japanese Budo to form Karate.From this, we can see that Ryukyu had a very close relationship with China at that time, and there were Chinese imprints everywhere.

Not only that, Shuri Castle, the capital of the Ryukyu Kingdom, which is the political center of the Ryukyu Kingdom, also has Chinese characteristics everywhere.Shuri Castle was built in the early 15th century and completed in the middle of the 16th century. Traces of the influence of the Forbidden City can be seen everywhere.Coupled with the influence of Chinese "Feng Shui" (Ryukyu is pronounced as "fensi"), it also combines the characteristics of Japanese architecture and Ryukyu local culture.Shuri Castle is divided into inner and outer city walls, and the natural terrain of the Shuri hills is skillfully used to form a long oval city facing east and west.Sitting east facing west is for leeward, because most typhoons come from east to west.Miyagi is about 400 meters long from east to west, 200 meters wide from north to south, and covers an area of ​​about 80,000 square meters, which is one-ninth of the Forbidden City.Nine is the largest number of yang, which means that it is a member of the big family of China.

Shurijo Castle is the political and power center of Ryukyu, and there is a strong Chinese atmosphere everywhere.Shuri Castle is dominated by red lacquer, and runs north-south. The dome design of the main hall is a typical Tang-style gate, with carved beams and painted buildings, and golden dragons hovering. style.Its main hall is the largest building in the Ryukyu Kingdom. It has three floors, 29 meters wide, 17 meters deep, and about 16 meters high. There are eleven rooms and seven entrances. wind style.The plaque above the king's throne on the first floor was bestowed by Emperor Kangxi of the Qing Dynasty, with the words "Zhongshan Shitu" written on it, which reveals a strong Chinese atmosphere.The cornerstone of the main hall is built with large bluestone imported from China.The "Xiakuli" on the first floor of the main hall of the palace is the place where the king manages his daily affairs; the center is the king's throne.On the second floor, "Dakuli" is a room where men other than the king are prohibited from entering, and a ceremony to pray for the Ryukyu Kingdom and the royal family is held here.In the center is the king's bedroom with a throne, and the small room on the right is the queen's bedroom.The three-story "house in the cabin" is used for ventilation.The image of the dragon on the building of the Shuri Palace is a python (four-clawed, second to the emperor's five-clawed dragon), which is different from Japanese castles (representative buildings such as Edo Castle, Osaka Castle, and Himeji Castle). There is a strong Chinese style on architectural sketches such as roof ridges, column caps, and stone lions.

What is even more legendary is that there is also a "Shouli Gate" in the palace, which is a Chinese archway-style building, and a widely praised plaque is hung on it-"Shouli Zhibang", which is intended to show that Ryukyu values ​​etiquette, A state of etiquette that observes etiquette.On both sides of the Shurei Gate, there is a pair of stone lions introduced from China to attract blessings and suppress evil. Ryukyu is called "Xisa"; the three characters "Shouli Gate" are written in Chinese characters. ", there are no despicable people.Not only the plaques are written in Chinese characters, but also the Ryukyu "Treasures of the Past Dynasties" contains all the documents between the Ryukyu Kingdom and China, North Korea and Southeast Asian countries during the Ming and Qing Dynasties. The speeches of Sumatra and other countries are all written in Chinese characters and use the Chinese calendar.

It is worth mentioning that the main hall of Shurijo Castle faces west.The reason for facing west, one is the reason of its mountain, Shuri Castle is north-south, north-south mountain, the wind blows from east to west all the year round, this is the first reason; the second reason - the King of Ryukyu The throne of the emperor faced the west, but the courtiers kneeling under him faced the east, and the sun rises in the east, so there is that kind of religious atmosphere, right? Third, China is to the west of Ryukyu.The Ryukyu Kingdom is part of the tributary system in ancient China. Ryukyu is a vassal state of China, and the west direction of Shuri Castle is a symbol of the ancient Ryukyu's vassal status to China.

For more than five hundred years in the Ming and Qing Dynasties, Ryukyu, as a subsidiary state of China, was deeply influenced by Chinese culture.The Ryukyu Chinese poems of the Ming Dynasty no longer exist today. The Ryukyu Chinese poems of the Qing Dynasty have been popular for two hundred years since the Shunzhi period.The golden age of Ryukyu Chinese poetry coincided with the prosperity of Kangxi and Qianlong in China. At that time, there were many poets, and Cheng Shun was an outstanding representative. According to Cheng Shunze's "A Brief Introduction to Temple Studies", the spread of Confucianism in Ryukyu is roughly as follows:

1. Confucianism was introduced to Ryukyu.The earliest acceptance of Confucianism in Ryukyu can be traced back to the entry of Ryukyu people into Ming Taixue. In 1392, the Prince of Ryukyu and his disciples entered Taixue.Since then, the teachings of Confucius began to spread in Ryukyu. 2. The year of the introduction of icons.Although the Ryukyu people entered Ming Taixue and began to accept Confucianism, the Ryukyu people "have not seen the appearance of Nishan (Confucius)".During the Wanli period of the Ming Dynasty, Cai Jian, a doctor of Zijin, enshrined the holy statues invited from China (Ming) at his home. Since then, the face of Confucius (icon) has finally been introduced to Ryukyu. 3. Build a holy temple.Although the holy image is worshiped at home, because "family worship is close to obscenity", Jin Zhengchun, a doctor of Zijin, suggested to the King of Ryukyu in 1672 to build a holy temple, and the holy temple was completed in 1674. 4. Carving icons and four accessories. In 1675, the statue of Confucius was carved, and its left and right were accompanied by four companions (four saints, Yanzi and Zisi on the right, Zengzi and Mencius on the left). 5. Implement the Confucian ceremony. In 1675, Confucius was sacrificed in the Spring and Autumn Period.Regarding the grand occasion of the sacrificial ceremony, Cheng Shun described it as "it's like going to the hall of Dengqueli to meet its grand occasion".However, with the changes of the times, the Ming Dynasty was replaced by the Qing Dynasty in China, and the alternation of the Ming and Qing Dynasties once interrupted the communication between Ryukyu and China. 6. The canonization envoy brought the plaque "Zhongshan Shitu" written by the emperor Kangxi of the Qing Dynasty to Ryukyu.Since then, Ryukyu people have resumed their study in Guozijian. In 1683, after the Qing Dynasty replaced the Ming regime, the Qing Dynasty sent Wang Gong (Wang Ji), who was a reviewer of the Imperial Academy, and Lin Gong (Lin Yu), a secretary in the cabinet, to Ryukyu as envoys and deputy envoys.Wang Lin and Wang Lin bestowed the four characters "Zhongshan Shitu" in the imperial book of the Qing emperor to King Shangzhen, and they also played the role of Emperor Kangxi of the Qing Dynasty allowing the Ryukyu Zhongshan King to accompany the children of the Ryukyu Zhongshan King to study in the Imperial College.From then on, the way for Ryukyu people to study in Guozijian, which was interrupted by the change of Ming and Qing Dynasties, was restored. After returning to Ryukyu, the students of Guozijian taught loyalty and etiquette to Ryukyu people. 7. The history of the establishment of Ryukyu schools.The earliest school in Ryukyu was recruited from the Ming Dynasty to teach the children of university scholars.Famous university scholars such as Mao Qingtai, Zeng Delu, Zhang Wuguan, and Yang Mingzhou, for them, "so far the people of the country can understand it";Appoint "a member of Zijin doctor" and "teacher" to teach students "three, six, nine days" every month in the Confucius Temple of Jiumi Village, "inspect" the "diligence" of the students and also manage the "Communications with China".During the Wanli period of the Ming Dynasty, it was held by Zheng Bai, and then Cai Jian, Jin Chun, Zheng Sishan, Zhou Guojun, Wang Mingzuo, Cai Guoqi, and Cai Duo successively served; the duties of lecturers and exegesis and the list of appointees.Lecturers are proficient in arts and sciences, beginning with Zheng Hongliang, then by Zeng Kui, Zheng Mingliang, Cai Yingrui, Cai Zhaogong, Cheng Shunze, Liang Jin, Wang Kezhang, Shi Lun, Cheng Shunxing (Cheng Shunze's younger brother), Zhou Xinming Succession.Exegesis is performed by those who are good at writing. During the Ming and Qing dynasties, the Ryukyu Kingdom successively sent over 80 officials and students to study in China for more than 20 times.According to the identities of Ryukyu students sent to China, it can be divided into three stages: the first stage, from the fifth year of Hongwu in Ming Dynasty to the eighteenth year of Chenghua in Ming Dynasty (1482), sent 25 officials and students 10 times, most of whom came to China were royal families and Children of senior officials; the second stage, from the eighteenth year of Chenghua in the Ming Dynasty to the seventh year of Jiaqing in the Qing Dynasty (1802), dispatched 40 officials and students 10 times, and those who came to China were descendants of Fujian people who lived in Jiumi Village; the third stage was from the seventh year of Jiaqing in the Qing Dynasty In the eighth year of Tongzhi in the Qing Dynasty (1869), 16 officials and students were dispatched 4 times.The people of Kume Village and the people of Shuri Village, where the high officials of the royal family live, are equally divided.These data show that the descendants of the thirty-six surnames of Fujian people occupy a very important position among Ryukyu students studying in China. There are two main purposes for Ryukyu to send overseas students to China: one is to prepare for the tribute and to accept the demands of entrustment; the other is to meet the needs of developing local production technology and scientific culture.However, these international students did not come here casually, they also had to interview. Of course, there was no written test at that time. The main purpose of the interview was to understand these people's Chinese proficiency, learning goals, and majors to study, so as to conduct targeted interviews. You can see that the remuneration is quite high, that is, our training for postgraduates. They will study as soon as they come to graduate school;The public fund goes to Beijing and Nanjing’s Guozijian, the highest institution of learning, they are called "Tang Jiansheng", and their study and living expenses are paid by the imperial court. Food and clothing, and then enjoy learning." That is to say, I have to let them eat and drink enough before they can study with peace of mind. There is an old Chinese saying that "the warehouse knows the etiquette when it is real", so it is stipulated that all expenses shall be borne by the court, of course. Most of these people are also children of nobles.In addition, the imperial court not only bears their expenses, is responsible for cultivating them into talents, teaching them culture and skills, but also encourages them to go back and build their hometowns. "Ming Taizong Records" records: "People from afar come to learn, sincerely do beautiful things, and return home after thinking of relatives. , It is also human, and it should be given generously and honored." China is really a country of etiquette, and they can still get rewards from the emperor when they go back.The other is at their own expense. These people are studying in Fuzhou. There are a lot of people in the Ryukyu Pavilion in Fuzhou. Most of them are from Kume Village. They study Confucianism, astronomy, geography, meteorology, music and painting, and also There are agricultural production technology and so on.For example, these people learned the cultivation techniques of sweet potatoes in China and then returned to Ryukyu to plant and promote them, as did sugarcane.In addition, there are also those who study medicine. In the 27th year of Emperor Kangxi of the Qing Dynasty, there was an international student named Wei Shizhe in Ryukyu who studied cleft lip suture surgery. It’s okay not to pass it on to daughters, because Ryukyu students also have girls. They say, “This prescription is passed on from generation to generation, although relatives and friends dare not pass it on.” It means that only one person can be passed on in a generation. This is an ancestor’s precept, but in Wei Shizhe’s sincere Impressed, the old Chinese doctor passed it on to him. After returning to Ryukyu after the Wei Shi Philosophy Association, he became a generation of famous doctors.There are also those who study painting, learning Chinese landscape flower-and-bird painting, and they have become famous painters in Ryukyu; those who study music, learning Chinese music, pipa, sanxian, miscellaneous opera, etc., have also become musicians; For those who study Chinese poetry, we will focus on Ryukyu poetry and music below, which are deeply influenced by China.In addition to these, the main thing is to study Confucian classics. The courses taught by Ryukyu officials and students in China are roughly the same as those set by the Imperial Academy, most of which are Confucian classics.The learning content is from shallow to deep, first learn "Primary School" for enlightenment, secondly learn "Jinsilu", and then formally study the main courses "Four Books" and "Five Classics", namely, "Mencius", "Great Learning", "The Doctrine of the Mean", " Poems, Books of Changes, Rites, Spring and Autumn Annals, Laws, Books, Mathematics, Yuzhi Dahao, Sexuality, and Chinese calligraphy.Ryukyu officials and students must "get up early, take a bath, and dress properly. Go to the lecture hall to listen to several articles of "Primary School"; 6. One piece of ancient prose and one poem each, and recite it the next day." "After listening to the lecture, each returns to his or her own place to study", and then "compose a poem every three days, regardless of the ancient rules; write four or six pieces every eight days , or a preface and so on.” In addition to these course requirements, Ryukyu official students in China must take the monthly exam, quarterly exam, and yearly exam just like Chinese students. One or one five-character verse.The teaching of Guozijian in the Qing Dynasty also paid attention to the guidance of life outlook, moral education and learning methods for Ryukyu official students who came to China.For example, when enrolling in education, students are required to correct the purpose of enrolling. They should not "take profit and wealth as a top priority", but should take self-cultivation, family harmony, governance of the country, and peace of the world as their life goals. As a result, it is necessary to distinguish between right and wrong, "there is a principle, there is an order, there is a program, and there is a law." Under the careful teaching of excellent teachers, most of the Ryukyu officials and students are diligent in learning, hardworking, respecting teachers, relatives and friends. Few people have achieved excellent academic performance. For example, Zheng Xiaode, who entered the school in the 25th year of Qianlong (1760), kept in mind the teachings of Pan Xiang, "work hard day and night, study hard and never slack", hand-copied "Four Books" and "Five Classics", Confucian prefaces, devoted to Zi Zhuzi, especially playing "Xiao Xiao" and "Jin Si Lu" and other books, studied the scriptures deeply, and wrote good poems and essays.In the seventh year of Tongzhi (1868), Lin Shigong, a Ryukyu official student, studied under Xu Gan and was quite talented in the creation of Chinese poems. His poems are "detailed and elegant, with the atmosphere of Chinese and Korean pavilions".During his studies, he and Lin Shizhong and others collectively taught the "Ryukyu Poetry Class" edited and commented by Xu Gan. The weather is lofty and lofty", which is often used as a sample of test post poems.Another published extracurricular poem "Ryukyu Poetry Records" is known as a masterpiece of Ryukyu Chinese poetry. After these Ryukyu officials and students came back to China after studying, they were all reused by the Ryukyu king.Some were hired as national teachers to lecture on scriptures and classics for the king's sons and grandsons; some were promoted to officials to govern the country and the people;They give full play to their talents of economics and benefit the world, and make important contributions to the development and progress of Ryukyu society.Since the fifth year of Hongwu in the Ming Dynasty (1372), the Ryukyu Kingdom has been using the Chinese reign name and following the Chinese Zhengshuo [until the fifth year of Guangxu in the Qing Dynasty (1879), Japan forcibly "abolished Liuzhou and set up the county"].The official documents, diplomatic treaties, and official history of the Ryukyu Kingdom are all written in Chinese. In the Qing Dynasty, Ryukyu continued to "admire the Chinese style" as before, and the successive return of foreign students to China further strengthened the power of the Ryukyu Chinese and Sinology dissemination. Many people took it as their duty to teach Sinology. The lecturer and exegete of the Ryukyu official school, "use what he has learned to teach Kume Village and the people of the country, and the people will become more numerous." He also lectured on "Four Books", "Gangjian" and " "Tang Poetry" and so on, and authored "Si Ben Tang Ji", which won the respect of the world and was awarded the title of Zijin doctor.The education of Ryukyu students spread far and wide, so that Ryukyu "the islands are gradually proficient in Chinese characters, and they buy and store Chinese books. There are people who can read "Sixteen Articles of the Shangyu" and poetry." Later, due to the popularization and promotion of Chinese Sinology in Ryukyu, There are also many special teaching materials for Ryukyu people to learn Chinese.Existing in the world are only five kinds collected in the library of Tenri University in Japan: "Guanhua Questions and Answers", "Learning Guanhua", "Minmin Guanhua", "Guangying Guanhua", "Ryukyu Guanhua Collection", the editors are all descendants of Fujian people A native of Jiumi Village, the author of "Guangying Mandarin" is Liang Yunzhi, an official student who came to China to study in the 25th year of Qianlong (1760).It can be verified from these textbooks that at that time, most Chinese was based on northern mandarin, and there were also many words in southern dialect or even Fujian dialect. Therefore, Ryukyu dialect still retains many words with pronunciation similar to Fujian dialect.In addition, Chinese characters almost became the common language in the Ryukyu high society at that time, and Chinese calendar and official document format were used.Not only the tribute forms, memorials, and messages of the Ryukyu government, the Chinese court, and local officials are all written in Chinese, but even the inscriptions erected in temples, schools, and public shrines are also inscribed in Chinese characters.The Ryukyu historical records and poems handed down from history are mostly written in Chinese. The Ryukyu students who came to China not only made the Ryukyu society based on propriety, culture and education, and the style of writing, but also made Confucianism deeply rooted in the hearts of the people and became the guiding ideology and criterion for the founding of the country. Immortal chapter. Regarding the situation of Ryukyu official students studying in Guozijian, Pan Xiang of the Qing Dynasty wrote "Ryukyu Enrollment Experience Records", which specifically discusses this.The canon in this book is as follows: 1. On the first day of each month, Wang gets up early, takes a bath, dresses properly, and waits for the adults to worship the temple. Kneel three times and kowtow nine times at the temple with the class.I have followed Yilun Hall and bowed three times when I went to the hall; when I retired, I bowed three times to the lecture hall. 2. When you have not received the crown, wear the crown and clothing of the country; after you have received it, you will wear the crown and clothing given. 3. Get up early every day, take a shower, straighten your clothes, and listen to several pieces of "Primary School" in the lecture hall;After the meal, I lectured on a few sutras and posted them.Under the lamp, talk about one of the four or six ancient prose and one poem, and recite them the next day. 4. During the lecture, all the students stand in order of teeth and listen attentively; or if there is a language barrier or unclear meaning, they must ask again and again. 5. After listening to the lecture, everyone should return to their own positions to study, and their clothes must be clean; they must be respectful when they go in and out, and they must be dignified when they walk in and out. 6. Every three days, write a poem, regardless of the ancient laws.Every eighth day, write four or six chapters or a preface, etc. 7. Followers must be restrained individually, not allowed to come in and out freely, let their arrogance be allowed to, and have good manners. It can be seen from the above that these officials and students will pay homage to the Confucian Temple and Wengong Temple on the first day of each month.The content they study is mainly Confucian classics, and the dogma listed is very strict. From etiquette, crown clothes, getting up, studying, attitude during class, and appearance after class are all explained in great detail.There are restrictions on daily homework and behavior with companions.According to the rules and regulations, the teaching of the teaching is also well-intentioned. In order to enable the Ryukyu officials and students to receive the orthodox education of Confucianism, they formulated a step-by-step learning content: "First take the "Primary School" to teach, Minglun respects the body;...then take the " Read the book "Jin Si Lu" and practice it,... from this, you can study the "Four Sons" and "Six Classics" and seek the encyclopedia of sages." It can be seen that the study of these officials and students is completely in accordance with Confucianism. They received strict Confucian education and Confucian edification in China. After returning to China, most of them held important positions and made great contributions to the spread of Confucianism. As we mentioned earlier, in addition to studying Confucianism, Ryukyu people also study Chinese poetry.China has been a country of poetry since ancient times. Poetry is an important means of expressing thoughts and feelings, and it is also an important way of communication between people.In the second lecture on the road to tribute, we mentioned that in addition to canonization and other things, the envoys who went to Ryukyu also traveled around to see the natural scenery, cultural customs, etc. of Ryukyu, and then made poems and passed them down.In addition, they also sing poetry with the Ryukyu people, which is a way of communication.Well, these foreign students from Ryukyu do as the Romans do in China, and they are immersed in the atmosphere of Chinese poetry every day. From time to time, they will say "the moonlight in front of the bed is suspected to be frost on the ground". They also like this sentence very much. It is a tribute to their hometown. miss.They left their hometowns and studied in China. They liked Li Bai's poem even more. They also knew that moonlight represented homesickness, and they wrote a lot of poems about homesickness. Let me give you an example. Dream": It is clear that last night in my hometown, I called into the Wangmen to give wine. Xiaojiao suddenly heard that people had a good dream, and woke up with the waning moon shining on the east chamber. This is a poem about missing relatives in my hometown. I was still in my hometown yesterday, but I am gone today. It seems to be a dream. I only see the waning moon outside the window but not my hometown. It is very lonely and desolate.In addition, he also made a song "Wearing the Flute on a Moonlit Night in Guangling": Linhe is full of clear sounds, and the head is scratching alone in late autumn.The moon pities Yangdi's land, and the guest chases Guanglingtao. Where the willows blow, the tune of Guanshan is getting higher and higher.Unbearable to listen to in sorrow, Jiang Gao is homesick. This is also a poem expressing homesickness, is it familiar to everyone?Like deja vu, Li Bai also made a song "Whispering the Flute in Luocheng on a Spring Night": The sound of someone's jade flute flying secretly, scattered into the spring breeze and filled Luocheng. Hearing the broken willows in this nocturne, who can't afford the love of the hometown. The moon is mentioned in both poems, and the willow is also mentioned.We know that willow is a traditional image of Chinese poetry, expressing farewell, and there is a poem in the poem "I am gone, Yangliu Yiyi", which later became farewell and farewell. They are very familiar, and they are also used to express their feelings of leaving their hometown and missing their homeland.Of course, the moon and willow are some simple images of Chinese poems. Don’t think that they only know these. Let’s look at another poem, which was also written by Cheng Shunze. The tree color is in the temple, and the sound of the waves is under the bridge. There is a wonderful scene here, and hatred is always hard to get rid of. The author uses images such as trees, smoke, moon, and waves to form a hazy and bleak artistic conception. The temple also reminds people of sitting alone with a blue lantern, which is related to loneliness, and the bridge is also related to separation, so as to exaggerate the author's feelings of parting with his friends , the artistic conception of the whole poem is very deep. In addition to the use of poetic imagery, they also have a good understanding of Chinese allusions and a deep understanding of Chinese traditional culture.In Cheng Shunze's "Two Poems of Nostalgia for the Ancients in Wucheng", the sentence "Twenty-Four Bridges of Depression" is located outside the west gate of Jiangdu County, Jiangsu Province today. Du Mu's poem from the Tang Dynasty has "Twenty-four Bridges on a bright moon night, where can the jade people teach?" Blow Xiao" famous sentence.Therefore, Cheng Shun used the classics of the Tang people.One of the tail couplets: "Qinghua neglects the elder Momei, worrying about seeing the red sunset in Wucheng." Both Momei and Wucheng use allusions.Crescent eyebrows refer to beauties. "The Book of Songs·Wei Feng·Shuoren" has the sentence "Zhenshou crescent eyebrows", and Bai Juyi has "turning crescent eyebrows before death".Although Wucheng is the place chanted, it secretly uses Bao Zhao's Fu on Wucheng.There is also "Lanbo Lujin Temple" "The legend of the crescent eyebrows has also been tasted, and today I am lucky to be here in Weizhou. Fendai is not dead, and the bones are still fragrant after several vicissitudes." Fendai has no color."Cheng Shunze's "Picture of Sacred Farming and Weaving": "I am happy to see the new map coming out, and I am concerned about the people. The lord pays attention to agriculture and mulberry. I whip the yellow calf every day, and listen to Cang Geng's basket. The abundance of rice appears everywhere. Men plow and women weave and worry, and from then on, the wind will spread all over the world." The whole poem is commonly used in the classics and sentences of "The Book of Songs·Bin Feng", such as "馌布南苏", "There is Mingcang Geng, and the female Zhiyi Basket" and so on.The last sentence of the poem also uses the meaning of "The Book of Songs Bin Feng".There are also such as "Late Park Huaiyin Ganfu" "The scenery of the mountains changes after stepping down, and the fishing water flows around the city. The overlord Xiang Yu asked for the general, and the prime minister Xiao He proposed to build an altar", using Han Xin, Yan Ji of the Han Dynasty, Xiang Yu, Xiao He, and Changle Palace and other allusions.Another example is "Gusu Terrace Nostalgia", "Only the night moon in the Guanwa Palace still shines on the vines today", using the classics of Wu Wang Xishi Guanwa Palace. The scholar who planted plums in "Gan Shi of Xizi Lake" also used Lin Bu's allusion.In Cheng Shunze's "Xuetang Miscellaneous Zu", "Mr. Lin Yuyan's Huai Xuexian": "There is no news from the swan geese from the south, and the carp is sent from thousands of miles away." Swan geese and carp both refer to letters, and they are also allusions.Hongyan biography uses the code of "Su Wu Zhuan", which is well-known; carp, Han Yuefu poems often use this to refer to letters ("Yinma Great Wall Cave Tour": Hu'er cooks carp, there is a ruler plain book). "Jihuai County Secretary Xun Mr. Dai Shuzi": "It was once said that the old family voice was annotated, and the spring breeze is clear on this day. The ancient roads have been preserved for ten years, and the man's notes are written in May." Panshui, the pool in front of the ancient school palace , half-moon shape, and refers to the school at the back. "The Book of Songs · Lu Song" has "Pan Shui"; Gaobi, coded "Zuo Zhuan · Ten Years of Zhuang Gong", which originally refers to the tiger skin, and later because Zhang Zai sat on the tiger skin in the Song Dynasty to talk about " "Yi", so he took "sitting on the tiger" as his teacher. "Wang Yi" in "Xue Tang's Words": "Chen Xu's couch with sympathy, and Li Du's brilliance." Chen Xu's couch uses the code "Xu Ru went to Chen Fan's couch" in "Preface to the Pavilion of King Teng".Cai Duo's "Looking at the Plum Blossoms in the West Lake": "Lingluo blames Xiao Lang", Xiao Lang, using the allusion of Emperor Wu of Liang Xiao Yan, refers to a man who is loved by a woman.There are many allusions used in the poems in the poetry anthology. The above are just a few examples at random. The examples of allusions mentioned above show that the Ryukyu poets are already proficient in the use of allusions. Because the Ryukyu people had close contacts with China in the Ming and Qing dynasties, and both Ming and Qing dynasties admired the poetry of the Tang Dynasty, the poetry of the Ryukyu people is more in the style of Tang poetry. Tang poetry is the pinnacle of Chinese poetry, so the poetry of the Ryukyu people It's amazing.Of course, I also learned the bad side of Chinese poetry, that is, those gorgeous and eulogizing poems, the content is relatively poor, and they are all poems for entertainment and gifts.Let's take a look at a Ryukyu man named Shang Chun who wrote a poem "A Little Poem Respectfully Presented to Mr. Yu Wenglin": Chant the emperor's splendor on the battle festival, the sea is calm and the waves and wind send you off. I issued an edict on behalf of Tianyan, and I followed the king's affairs with haze. Fengchi is stained with Han clothes and willows, and Ao Jin's poems and pens are dream flowers. When Jian Pei returns to the court and hears the shoes, he should know the Holy Lord Tengjia. Just look at the title, "Respectfully Gift", in addition to praising and thanking Lin Yuweng for going to Zhongshan to present the grace of the Qing court, the poem also praises the literary talent of his poems.Although somewhat social in nature, the feelings are quite sincere.Another example is Shang Hongyi, the younger brother of the Regent, "I wish Mrs. Lin's mother Dai the birthday", which is a birthday poem for entertainment: The warbler in Shanglin reported to Zhao Fangchen, and the warm sun was late and the air was even. The catkins are sensitive to poetry, and the makeup of plum blossoms is new every year. There are three thousand peach trees in Yaochi, and ninety springs in the island's life. From then on, the special party will offer a long life, and wish Mrs. Tai every year. In the poem, Yingbao, Meizhuang, Yaochi, Taoshu, Shoutian, etc. are all commonly used words for celebrating birthdays. Even so, the whole poem is not vulgar, and there is a bit of elegance in the overflowing eulogy. There are many travel poems in the collection of poems.Compared with Ryukyu's own country, China's mountains and rivers are of course many times richer.Therefore, Zhongshan poets traveled around China and were intoxicated by the scenic spots of various places, which of course triggered a gurgling poetry.There are quite a few excellent travel poems describing scenery, such as Zeng Yi's "Journey to the West Lake": There is a special sky at the head of Xizi Lake, and the flowers and birds are all beautiful when drunk. The willows on the six bridges are green and clear, and the voices of three Zhuying warblers are accompanied by dawn smoke. Walking horses pass the peach leaf bank, and the flute player boards the boat of the restaurant. Flying to stand in front of a peak, in order to ask Lin Bu for the year of the crane. The whole poem focuses on rewriting flowers and birds, willow colors, green bamboos, warbler sounds, and dawn smoke. Well, I borrowed the meaning of the sentence "the sea water shakes the empty green" in the "Xizhou Song" of the Yuefu of the Southern Dynasties. One "shake" makes the realm fully out.The concluding sentence highlights Lin Bu, embodies his ambition of seclusion, and also fits the artistic conception of West Lake.Another example is "You Lingyin Temple": I love Lingyin Temple in West Lake. Futons talk about their ups and downs all day long, and the flower paths are exchanged by people. The grass is far away from the riding road, and the sound of the waves is long around the lecture platform. To leave a piece of cassock land, not to share the vicissitudes of life and turn into ashes. The scene description combines the characteristics of Lingyin Temple. Among them, "the path of the flower is from the person", "the color of the grass is connected from a distance", and "the ashes of the robbery" are all learned or adapted from the poems of the Tang Dynasty. (The people of the Tang Dynasty had poems such as "the flower path has never been swept by guests", "the grass looks far away, but there is nothing near it".) The proportion of nostalgic poems in poetry collections is also quite large, such as Zeng Yi's "Sutai Nostalgia": The high platform is built in Gusu, and the water in the pool is fragrant and connected to Taihu Lake. As soon as vines grow from the hot springs, Xiangxi becomes a ruin. The moon sleeps flying squirrels in the eaves of the hall, and the partridges weep in the autumn wind. The endless hatred of Guanwa for thousands of years, the Xiaoxiao reeds are full of flats. The first half of the poem describes the scenery, closely related to the scenery of Suzhou and Taihu Lake; the second half expresses the sorrow of the millet leaving the copper camel.Guanwa Palace is the place where the King of Wu used Xishi. This place is both allusion and realism.The concluding sentence "Xiao Xiao reeds are full of plains" reminds people of Liu Yuxi's famous sentence "The old base is Xiao Xiao reeds in autumn".Some borrow the scenery to reminisce about the past, such as "Wu Wang sings and dances, looking back makes people sad" in "You Huqiu"; Guangling is nostalgic for the old things, when the gulls are light, the grass and the reeds are autumn", also has the same feeling.Cheng Shunze's "Two Poems of Nostalgia for the Past in Wucheng" laments the changes in history from the decline of Wucheng by Emperor Sui, which is quite profound. "Gusu Terrace Nostalgia" also takes lamenting the hegemony of King Wu as the theme, lamenting the vicissitudes of history from the scenery changes of Gusu Terrace and Taihu Lake.These poems are connected with the nostalgia of Tang people.Almost all poets in Zhongshan have poems about objects. Like the poets of Ming and Qing Dynasties, the poems about objects are mainly concentrated on chanting pine, chanting chrysanthemum, chanting bamboo and so on.Let's look at Mao Guozhen's "Ode to Bamboo": Life is full of strength and humility, and the emerald green Langgan is full of bamboo forests. The long road is only suitable for the place where the phoenix lives, when the wind and rain make dragons sing. This poem chants bamboo, which inherits the traditional aesthetic technique of the Chinese poem "Bide", and regards the natural bamboo as a symbol of human being and personality.Although bamboo is written in the poem, it actually praises the high moral integrity with strong integrity and cool breeze.Another example is Cai Duo's "Looking at the Plum Blossoms in the West Lake", which writes that plum blossoms do not compete for beauty and fragrance, "Plum blossoms have a lonely mountain bone, and it seems that they will not change their fragrance." When Ryukyu people arrived in China, they lived in Fujian, in the capital, and even traveled to other places. They had extensive contact with Chinese society, culture, life, and customs. They must also have a detailed understanding of the extensive and rich content of Chinese poetry. Therefore, they first Absorbed the characteristics of Chinese poetry from the content.That is, as Cai Duo said in Cheng Shunze's "Xue Tang Swallow Tour Grass Preface": "(It) has experienced the land of Wu Yue, Qi Lu, Yan Zhao, the magnificence of rivers and mountains, the elegance of clothes, and the beauty of husbands, sages and gentlemen. And the article is as close as possible." The words are very precise. 在《中山诗文集》里保存了大量的琉球汉诗,都是清代康熙前的诗人所作。中国和琉球的交流,文化交流是一个重要的方面。而在文化交流中,文学的交流学习是其中重要的一部分。中山诗人把琉球文化带进中国,又致力于学习中国文化,加深了两国的文化交流和传播,特别是汉诗在琉球的传播。中山诗人学习汉诗很努力,也很成功。尤其是近体诗,以七律、五律和七绝为多,古风倒不多见,如程顺则的《挂剑台行》(“张秋城下柳飞絮,云是当年挂剑处”)。数量虽少,但也颇有古意。中山诗人学习汉诗的确是全方位的,从内容到艺术构思、艺术表现手法、艺术表现形式,我们看他们在风格的模仿、意象的运用、意境的构成、典故的使用、诗律的把握,都已经达到炉火纯青的地步,与汉人的近体诗几乎没什么区别。这是在中琉文化交流史上很值得高兴的事情。 琉球御座乐“唱曲”,指的是有歌词的声乐曲,同时也用乐器来进行伴奏。在《通航一览》、《琉球关系文书》等诸多历史文献中,留下了在江户朝贡活动等场合已经歌唱或者计划歌唱的六十五首曲目名称以及多首歌词。本文就是以这些史料记载和歌词为基础,试图从《四大景》与中国音乐相关曲目的比较对照中,来寻探该曲目的源流。琉球御座乐《四大景》曲目名称见于《唐歌唐舞集》,其唱词是: 春色儿娇来丽客(笔者按:“容”字之误)和,暧(应为“暖”字之误)气儿暄,景物儿飘飘瑞堪怜,花开三月天,妖娆嫩芷(应为“蕊”字之误)鲜,草萌芽,桃似火,柳如烟,使女王孙戏要(应为“耍”字之误)秋千,暗伤残,春归丙(应为“两”字之误)泪连,愁韵(应为“锁”字之误)两眉尖,蝴蝶儿对对穿花把两翅扇,清明上景园,和风吹牡丹,玉楼人,沈醉倒在杏花天、又。 在嘉庆十一年(文化三年、公元1806年)十一月廿七日,读谷山王子唱曲的歌词中有首《春佳景》,该歌词无论从内容到结构、句式、声韵都与《四大景》大致相同。当为同曲异名。其歌词是: 春气偏敷物色新,江山妍,韶光万里正堪怜,花开三月天,浓芳(烂)熳鲜,草如茵,桃似火,柳含烟。香罗士女,戏要(应为“耍”字之误)秋千,春将归,几时又来前,行咏上林春,蝴蝶对对穿花把两(翅)扇,金衣惜春残,花际弄管弦、玉(应为“楼”字之误)人,沈醉例(应为“倒”字之误)在太平天、又。 另外,在《天保壬辰新锓中山聘事略》的唱曲中也有《春佳景》。 在《甲子夜话》第38卷所载宽政二年(公元1790年)十二月五日奏乐帖的“第四唱曲”曲目中,有《春大景》,其唱记内容、结构、句式、声韵、亦与《四大景》相似。当为同曲异名。其唱词为: 春色儿娇来,丽客(当为“容”字之误)和,暖气儿喧,景物儿飘飘,美堪怜。花开三月天,娇娆嫩芷(应为“蕊”字之误)鲜,草萌芽,桃似火,柳如烟。士女王孙,戏要(应为“耍”字之误)秋千,青春天一去再不来,请看上苑内,蝴蝶儿对对穿花,把两翅儿扇。清明上景园,和风吹牡丹,玉楼人沈醉,倒在杏花儿天。again. 另外,据《信院殿御实纪卷八》、《琉球聘使记追记》、《琉球人来朝之记》、《琉球人来朝记》记载,在宽延元年(公元1748年)十二月十八日琉球人的音乐曲目中有《春色娇》。据《有德院殿御实纪卷七》的记载,在享保三年(公元1718)十一月十五日琉球人的音乐曲目中也有《春色娇》。该曲目亦应当是《四大景》的同曲异名。其理由是因为在中国传统音乐中,经常有取唱词的开头几个字作为曲名的习惯,而“春色娇”恰好又是《四大景》唱词的头三字。《四大景》曲目在中国见于闽剧曲牌和福建南部惠安县的《北管》之中。在魏朝国、叶景笙整理的《闽剧唱腔一百牌》中,该曲的唱词是: 春色娇,丽容和,暖气薰,景物飘飘,美景堪怜。花开三月天,芍药嫩芯鲜,草萌芽,桃似火,柳含烟,士女王孙,戏耍秋千,暗相谗。春归雨泪淋,愁锁两眉尖,蝴蝶儿对对穿花把翅双展。清明满景园,和风吹牡丹,玉楼人沈醉投在杏花天,玉楼人沈醉投在杏花天。 另,著名闽剧表演艺术家郑奕奏(1902—1993)生前留下了《四大景》的唱腔录音,其唱词除了个别地方略有差异之外,基本上与《闽剧唱腔一百牌》相同。其相异之处仅在于《闽剧唱腔一百牌》中的“清明满景园”、“玉楼人沈醉投在杏花天”,在郑奕奏唱腔中是“春水映楼台”,“玉楼人沉醉倒在杏花天。” 在惠安县的《北管》中,《四大景》的歌词有四段,其中,第1段是歌唱春天景色的,歌词与前面所列举的各首歌词基本相同,只有个别地方不同。第2、3、4段是分别以“五月五”、“七月七”、“十月十”来代表夏、秋、冬而歌唱夏季、秋季、冬季景色的。由此看来,所谓“四大景”真正完整的应该是像这样歌唱春、夏、秋、冬四季景色的“四大景”。因此,是否可以认为,前面所列举过的《四大景》,无论是琉球王朝时代江户朝贡演唱过的《四大景》,或者是现存于闽剧中的《四大景》,都只唱了春天景色,没有唱夏季、秋季、冬季景色,是《四大景》的简略形式。 还值得注意的是惠安北管《四大景》的歌词,与清代颜自德辑录《霓裳续谱》中的《四景长春》的主体歌词基本相同。该歌词为: [玉娥郎]春色娇,丽容和,暖气暄,景色飘飘美堪怜。花开三月天,娇娆嫩蕊鲜。草萌芽,桃似火,柳含烟,仕女王孙戏耍秋千。万姓欢,军民瞻圣颜。最喜融和天,蝴蝶儿对对穿花把两翅儿。清明赏禁园,和风吹牡丹,玉楼人沈醉在杏花天。端阳节,斗龙舟,水面锣鼓儿叮咚响。板儿查,多采玉花,佳人偏喜他。采莲船尽都是些富豪家。艾叶灵符鬓边插,着轻纱。沉李并浮瓜,新鲜饮玉茶,水阁凉亭,对对佳人把彩扇儿拿。三伏似火发,薰风透体纱,赏名园开遍了海榴花。七月七,织女共牛郎,一年一度巧成双。银河阻隔郎,天河两岸厢。赏中秋,歌还舞,喜兴儿狂,风吹铁马响叮铛。雁成行,离人思故乡,对景柳将黄,梧桐叶儿飘飘起非常。金风透体凉,佳人恨夜长。饮菊酒,家家都庆贺重阳。十月节,朔风冷,景物悲,绣女停针观看雪梅。腊风阵阵吹,鹅毛片片飞,暧阁内,偎红炉,掩香闺,独宿的佳人盼郎回。守寒帏,单枕共相随,佳人倚翠帏。赏雪人,个个贪欢饮玉杯。飘飘片片飞,玉人几时归,孟浩然踏雪去寻梅。 “《霓裳续谱》是清乾隆六十年(1795)的俗曲总集”。年代比御座乐首唱《春色娇》的1718年晚77年,也就是说,在《霓裳续谱》收录《四大景》的77年前,该曲就已流传到琉球了。先有实际的唱曲,后有书中记录,这是十分合乎自然规律的。如果将以上六首歌词进行互相对照的话,它们之间在内容、结构、句式、声韵方面的相似是显而易见的。其中,《唐歌唐舞集》中的《四大景》、《甲子夜话》第38卷所载宽政二年十二月五日唱曲的《春大景》与闽剧唱腔的两首《四大景》几乎完全相同。嘉庆十一年的《春大景》虽有几句唱词不甚相同,但是结构、句式基本相同,因此,亦应看成是同一曲目填上近似内容歌词的变体。由此可见,这一《四大景》曲目,从1718年至1748年、1790年、1806年直至现在的270余年间,从福建到琉球,虽然曲名屡有变化,如又名《春佳景》、《春大景》、《春色娇》等,但是其唱词的内容、结构、句式、声韵基本上保持不变,或者是变化不大。另外,在江苏、浙江民歌中,也有《四大景》曲目。《中国民间歌曲集成·江苏卷》(下)第1090—1092页收录的江苏省宜兴市《四大景》属于“马灯”歌舞曲。马灯,又名唱马灯、踩马灯。表演者将一用竹子扎成的马挂在身上,人站在中间,似跨马上,另有拉马者一人,推小车者一人,跟马者二人,都举着彩灯,绕着马灯穿行,边歌边舞,锣鼓伴衬,唱时有民间管弦乐器伴奏,有的地方骑马灯者是男扮女装的表演饶有风趣。《四大景》就是伴随着马灯表演的一首曲子该曲的歌词与琉球御座乐《四大景》的歌词基本相同,仅几个字稍有差异(见如下唱词中有·号处)。春色娇丽融和暖气喧,景物飘飘美堪怜。花开三月天,娇娆嫩蕊鲜。草萌芽,桃似火柳含烟,仕女王孙戏耍秋千。暗伤惨,春归两泪涟,愁锁两眉尖,蝴蝶儿对对穿花齐把两翅儿扇。清明赏禁园,和风吹牡丹,玉楼人酒醉杏花天。 其旋律与福建省惠安县北管的《四大景》较为接近,但节奏更为舒展,旋律更为优美,更多一字多音,同样的旋律,在惠安北管《四大景》中是低八度的,宜兴《四大景》则高八度如“美堪怜”、“花开三月天”、“娇娆嫩蕊鲜”、“草萌芽桃似火柳含烟”、“暗伤惨,春归两泪涟,愁锁两眉尖”、“清明赏禁园,和风吹牡丹,玉楼人酒醉”等,都有高八度、低八度之差。《中国民间歌曲集成·江苏卷》第1093、1094页,还收录了张仲樵根据清代乾隆至光绪年间(1736—1908)百本张抄本译谱的《四大景》,其唱词与宜兴市《四大景》唱词完全相同,旋律较为简炼朴实,在标题下还注明属于[玉娥郎]曲牌由此可以看出,属于[玉娥郎]曲牌的《四大景》在18世纪至20世纪初的形态特征。浙江省的《四大景》和《大四景》,见于《中国民间歌曲集成·浙江卷》第395、396页。但由于唱词的内容、词格与琉球御座乐《四大景》差异较大,用该旋律很难填进御座乐《四大景》的歌词来歌唱,所以,我们很难把浙江省的《四大景》、《大四景》作为御座乐《四大景》的源流来看待。在以上四首和琉球御座乐《四大景》关系较为密切的中国相关曲目中,惠安北管《四大景》与琉球御座乐《四大景》的关系更显紧密。其理由有二:一是曲调节奏鲜明、旋律较为简朴流畅,情绪更明朗,演唱起来朗朗上口,易于被琉球人接受。也许正是由于这一原因,所以,在日本冲绳御座乐复原研究会考察团于1997年1月来福建泉港区考察时,一听见这一曲目的演唱就喜欢上了它,将它当作琉球御座乐《四大景》的源流来看待,并且作为御座乐复原演奏会的常用曲目来演奏。二是北管盛行的泉港区山腰镇、峰尾镇等地,原为惠安县管辖地,同属明清时期与琉球交往的重要口岸泉州市,琉球王朝时期当地人主要食物的番薯就是从惠安传到琉球的。因此,北管曲目通过民间文化交流而传入琉球的可能性也是不可排除的。 附录一:琉球大事记 12世纪,琉球群岛出现山南、中山、山北三国,分别在琉球群岛的南部、中部和北部。 明王朝藩属时期 1372年,明朝太祖朱元璋对中山王察度发布诏谕。山北、中山、山南三王向明朝廷朝贡。琉球成为明王朝的藩属。 1392年,朱元璋命来自中国福建的三十六姓善于造船航海的技术者移居琉球。 1416年,中山王尚巴志征服北山。 1429年,中山王尚巴志征服南山,形成统一的琉球王国(第一尚氏王朝)。根据琉球与明王朝的藩属关系,琉球每一代国王都需要接受来自明王朝的册封。 1470年,第一尚氏王朝灭亡,尚圆(尚円)建立第二尚氏王朝,并接受来自明王朝的册封。 1400—1550年,琉球王国的黄金时代,高度发达的商业,与中国、朝鲜、东南亚和日本进行贸易。 15—16世纪,大量倭寇海盗骚扰琉球群岛。 1609年(万历三十七年),日本的德川家康继承丰臣秀吉对外扩张的政策,派邻近琉球王国的鹿儿岛萨摩藩岛津家九率领三千士兵入侵琉球,俘虏琉球王。 清王朝藩属时期 1654年,琉球王遣使臣到中国请求册封。清朝顺治帝封琉球王为尚质王,琉球成为清王朝的藩属。 1853年5月,美国海军准将佩里(Matthew C. Perry)的舰队到达琉球。 1854年3月,佩里与日本签订《神奈川条约》。佩里要求日本开放琉球的那霸港口,日方表示琉球是个遥远的国家,日方无权决定其港口开放权。 1854年7月11日,佩里与日本谈判结束后,赶回琉球与琉球政府谈判,最后以中、英两种文字正式签订条约开放那霸港口。 1866年,最后一位琉球国王尚泰继位。 日本占领时期 1872年,日本宣布琉球王国属于日本的“内藩”,琉球群岛是日本的领土,不承认中国自1372年起对琉球的宗主国地位,正式侵占琉球。并拖延与中国谈判琉球问题。 1875年7月24日,日本强迫琉球国王停止向清王朝朝贡。 1879年3月30日,日本将最后一位琉球国王尚泰流放到东京,置琉球为冲绳县。琉球国灭亡。 后琉球王国时代 1879年,中日就琉球问题开始谈判,中方提出把琉球群岛分成三部分:接近日本方向的奄美大岛为日本领土,琉球本岛及其附近岛屿作为一个独立的琉球王国存在,而在南部的先岛群岛则作为中国的领土。日本方面建议把琉球划分成两部分:琉球本岛及其北方岛屿是日本的领土,而南部的先岛群岛则作为中国的领土(谈判中没有涉及钓鱼台群岛归属)。 1880年9月,中方在谈判中最后妥协,签署了《琉球专约拟稿》,以日本提出的方式把琉球划分成两部分。然而清朝皇帝拒绝批准这一不平等条约,并且指示中方代表与日本继续协商。日本方面然后离开,协商破裂。 1882年日本驻天津领事竹添进一郎与清政府恢复谈判琉球问题,但是没有达成协议。琉球问题一直拖延至甲午战争。 1894—1895年,中日甲午战争后,中国作为战败国割让台湾、澎湖,在琉球群岛问题上就更没有发言权。从此,琉球群岛属于一个国家和中国的藩属这一事实开始被人遗忘。 1898年,日本强迫琉球人服兵役。 1901年,最后一位琉球国王尚泰去世。 1916年,全冲绳教师大会要求冲绳教师用污辱的手段惩罚在学校说琉球语的学生。 1945年,第二次世界大战后期,美国进攻琉球本岛,日本士兵强迫琉球人跳崖自杀,或干脆打死以减少山洞中缺少食物的压力,又或因为说琉球语而被认为是间谍惨遭杀害。战争使琉球人口减少四分之一。 1945—1972年,美国占领时期,美国在琉球实行异化政策。 1947年4月,联合国通过《关于前日本委任统治岛屿的协定》,把北纬29度以南的琉球群岛和原属于中国的钓鱼岛群岛交给美国托管。 1951年,美日在没有中国代表参与的情况下签定《美日旧金山合约》,把琉球群岛连同钓鱼岛群岛的“施政权”转给日本。但这遭到土地的主人琉球人的群起反对,他们“聚哭于闹市”。 1972年5月15日至今,日本重新恢复对琉球群岛的统治,继续实行同化政策。琉球群岛现在仍然是日本47个地方自治实体中经济最落后的地方。 附录二:琉球王国历代统治者及王统延续 舜天王尊敦 生没年:1166—1237 在位:1187—1237 父:源为朝 母:大里按司之妹 舜馬順燕 生没年:1185—1248 在位:1238—1248 父:舜天王 義本 生没年:1206—? 在位:1249—1259 父:舜馬順燕 英祖 生没年:1228—1299 在位:1260—1299 父:浦添恵祖世主 Dacheng 生没年:1247—1308 在位:1300—1308 父:英祖 英慈
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