The Bloodline of Sho En Section 2｜Izena Village Cultural Heritage｜Visit with Sho En｜Treasures of the Island: Izena Village’s Historic Sites and Cultural Properties

The Bloodline of Sho En

View various treasures reflecting a connection with the royal line

Samuree Michi
Mekaru Family Items
Items Given to Iheya no Amuganashi
Items Given to Nishi no Futakayada
Items Given to Hae no Futakayada
Other Ancient Documents

Village Designated Historic Site / Place of Scenic Beauty

Samuree Michi

Samuree Michi is an old road roughly 2km in total length linking the Mekaru Residence in the town of Izena to Tamaudun, and was once also the road used by participants in the Kuujinu Shiimii as they headed towards the Tamaudun. "Samuree" means "Samurai," so in other words, a warrior.

Kuujinu Shiimii

In Okinawa, in the third month of the old lunar calendar, it is typical for an event called Shiimii to be held, where family members and other members of the family clan gather at ancestral graves to pay their respects with offerings of alcohol and food, and share a meal together. The Kuujinu Shiimii, which started in 1870, is accepted to be the only Shiimii with a connection to royalty that takes place in an area other than Shuri.
The ceremony is held at Tamaudun. The participants number around 40--50 people, and are relevant members of what are called the Yutunuchi, which comprise the families of Mekaru, Naka, Irei, and Tamagusuku, which have an association with the royal family, as well as representatives of the administration, including the mayor of Izena Village.

Offerings of alcohol and food are made on the day, and the participants burn incense. Next come four bows, involving a sitting action with hands held together repeated four times. Then tea and sacred wine are poured, and all of the participants bow after burning ritual paper money. Depending on the year, dancing, singing, and Sanshin performances follow, with everybody sharing a banquet at the very end.

Village Designated Tangible Cultural Property (Ancient Document / Handicraft)

Mekaru Family Items

Sho En was born the child of farmers, and after various trials and tribulations, rose to become the Ryukyu King. The Mekaru family was originally that of Sho En's uncle, and once Sho En had become the first king of the Second Sho Dynasty, he gave the family a variety of special privileges, including favorable treatment such as making them administrators for the region. This close connection between the royal family and the Mekaru family continued from the second generation onwards, with many items of what should also be described as treasures being sent from the royal government at Shuri to the Mekaru family. Included among these valuable gifts were ancient documents and artistic handicrafts which were later donated to Izena Village and can still be seen to this day. These items have great historical and artistic value, and are definitely worth a look.

Kiiroji Tomoemon Utamasuki

These are a pair of drinking vessels used in rituals. Each is a decanter made from tin that holds roughly 900ml. Their main features are their woven glass-bead covers and caps. They were made by specialist jewel-weavers, and feature a base of yellow, to which black, green, red, white, and purple have been added to delineate extremely colorful patterns. The decanters themselves were made by a tinsmith. Exceedingly valuable, and sophisticated in terms of their aesthetics and techniques, only a few other such items have been identified at Shurijo Castle Park, Okinawa Prefectural Museum & Art Museum, and the Naha City Museum of History.

Shuurushihaku Tomoemon Jikirou

In Ryukyu, Jikirou were utensils used to give offerings of rice to the gods upon the New Year, or during religious services. This Shuurushihaku Tomoemon Jikirou was used as a container for holding Hanagome (ceremonial uncooked rice) in the Kujinu Shiimii. The twin-level Jikirou divides into a lid and upper level, and stand and lower level, all covered in a vermilion lacquer. Each of the levels and the lid also has a comma-shaped design painted upon it in gold leaf. Moreover, the underside of the bottom of the upper level and the inside and base-points of the lower-level stand have been covered in black lacquer. In the Kujinu Shiimii, it is placed upon a raised tray, and this tray also has a comma-shaped design painted upon it in gold leaf.

Shuurushihaku Tomoemon Tenmokudai

Tenmoku is a kind of porcelain originating from Mt. Tenmoku in China's Zhejiang Province, and due to its funnel shape and slight elevation it is normally used in a set with a tray upon which it is placed. The photo shows Tenmoku bowls covered with lids placed upon the Shuurushihaku Tomoemon Tenmokudai (trays), and during the Kujinu Shiimii, these are placed to the left and right of an incense burner. The sections of the trays the Tenmoku bowls are placed upon are called Houzuki, and these, together with the lids, have comma-shaped designs painted upon them in gold leaf. A gold ornamental tray also existed, and is mentioned in the Odougucho, which was a document in which the royal government indicated the utensils required during the Kujinu Shiimii.

Kurourushihaku Tomoemon Chabako・Chazutsu

A set of flat-topped tea canisters and their storage box. The box has a cabinetwork lid covering, and the tea canisters are made from a thinly cut wooden material bent into a circular shape, which is called Magemono, but for both it is unclear as to what raw materials have been used. Inside the canisters are brass teaspoons that are said to have been made in Ryukyu during the 19th century. The tea box and tea canisters are entirely covered in black lacquer, and the top panel of the box lid and the lids of the canisters have comma-shaped designs painted upon them in gold leaf. The Odougucho mentions a pair of tea canisters and a box, and that they also had a braid attached.

Sentoku Incense Burner

An incense burner made in China and cast from brass (an alloy of copper and zinc). The base has an inscription reading "Daimin Sentoku," and the Odougucho mentions "one Sentoku incense burner," so it can be understood to be an incense burner of the type made during the Sentoku period (1426-1435). However, imitations of incense burners bearing that same inscription were produced in large numbers during the Qing Dynasty (1644-1912), and several of the same items have been identified within Okinawa Prefecture. Accordingly, this is considered to be an imported item that was manufactured during the Qing Dynasty.

Tin Candle Stands

Candle stands made by forging tin that are used in religious services, and of course the Kujinu Shiimii. In addition to the comma-shaped relief's youkoku (a carving method that makes the design protrude) on their upper platforms, they are characterized by their separately made flanges that have been soldered (a welding method to join metals) onto the main bodies. They are considered as having been made in Ryukyu, as the edges of their mouth and platform portions can be seen to employ a technique that folds over the outsides, which is characteristic of tin vessels made in Ryukyu. However, such techniques are said to have been influenced by Chinese tin-container manufacturing methods.

Three-legged Copper Stove

A utensil used to boil water for tea, made from forged copper, and considered to have been made in Japan. While the hearth would have been used indoors, this stove is used for boiling water outside. There is an opening in its edge so that wind can enter inside, where a fire would be made with charcoal or similar, and on top of which a pot with water inside would be sat and heated. Portable stoves are also used for the Japanese Tea Ceremony, and were apparently used for boiling water for tea both indoors and outside, irrespective of the season, before the time of Sen no Rikyu, who served Oda Nobunaga and Toyotomi Hideyoshi.

Hakuyuu Tomoemon Chaka

A Chaka was called a Chuukaa in Ryukyu, and was essentially a small ceramic teapot. This decorated Chaka with white glazing was made in Japan, and is mentioned in the Odougucho as "one decorated teapot." From its structure and glazing, it is considered to be Satsuma Porcelain, from the Satsuma clan, who had a close connection with Ryukyu. Incidentally, in Satsuma Porcelain, Chaka are drinking vessels for alcohol. The comma-shaped designs on both sides of the body have not been painted by hand, and are instead assumed to have been applied using a stencil. Its dedicated storage box has an inscription that reads "Japanese-made teapot, Ryukyu teapot," so it was stored together with a Ryukyu teapot.

Momenchajiishou

The garment worn by Mekaru Peechin, head of the Mekaru family at the time, at the Kujinu Shiimii. It is made from cotton, with a lined collar. The Mekaru family's two sets of garments have wide-open sleeves, gussets at the underarms, and wide collars (worn folded and crossed over in the front), strongly displaying the characteristics of Ryukyu clothing. It is thought they were woven in Ryukyu, but the details are uncertain to this day. Men wore a vest and Hakama pants, and the outer garment over an undershirt for full dress, but only the outer garment shown in the photo remains with the Mekaru family.

Kinuasa Jimonshafu

Said to be a gift sent as an incense box covering. It is considered to be what is mentioned in the Odougucho as "Mitsuji Ichimaikagami Akajikiniri Nishikidaimizuirosha." "Mitsuji" means the separate pieces of cloth such as the quadrilateral brocade sewn on to the center of the fabric. Similar items remain with the Naka family of Izena Island, and the Uezu family of Kume Island. The Odougucho mentions "Akaji," (which means "red"), but the original color is unclear due to fading. However, the flower design can be confirmed as being woven with Hirakinshi flat golden thread. The surrounding section (stand) features blue silk and peonies in a woven arabesque pattern design.

Correspondence from King Sho Kei to Mekaru Peechin

In 1744, the Mekaru family was formally recognized and given the honor of the pedigree of a warrior family. In celebration of this, in what was an incredibly rare happening, King Sho Kei (who reigned from 1713 to 1751) himself took up his brush, and wrote this document dated 5 March 1745 to the head of the Mekaru family at the time. The content details congratulations upon the occasion of the family's recognition as a warrior family the previous year, as well as items offered in commemoration. Remaining original documents written in the King's own hand number only a few, so this can be described as an extremely precious document. The Mekaru family turned it into a hanging scroll, and would only display it in their ceremonial Tokonoma alcove on special days.

Iheyajima Tamaudun Kujichou

A kind of manual detailing specifics on how the Kujinu Shiimii is to be carried out at the Izena Tamaudun. The content includes a section on how the Kujinu Shiimii is to be carried out, as described above, and also information on the Tamaudun's management, cleaning, and repair. It was prepared with cooperation from officials from the Ryukyu royal government based on the first Kujinu Shiimii that was held in 1870, and with the approval of the Council of Three (the equivalent of government ministers), it was provided to those on Izena to hold the Kujinu Shiimii from the following year onwards with Mekaru Peechin playing a central role. This is a precious document in order to understand Shiimii as a public event.

Mekaru Ooyakokujichou

A document stipulating the professional duties for Mekaru Peechin, head of the Mekaru family at the time. However, the content describes the etiquette relationships with the royal family and the royal government concerning Mekaru Peechin's visit to Shuri. Specifically, it contains: ① Arrangements when sending offerings from the Yutunchi to Shuri Castle, ②Arrangements when sending offerings on behalf of Iheya no Amuganashi, ③ Rules for items sent as offerings to Shuri Castle and the court, ④ rules for accepting food on behalf of Iheya no Amuganashi, ⑤ Offering incense to the spirit tablet of King Sho En at Enkaku-ji Temple, and ⑥ How to receive and show gratitude for gifts given in exchange for congratulatory gifts.

Gohairyou Kamekou Bakaezu

The families of Mekaru, Naka, Irei, and Tamaki, which have a close relationship with King Sho En, are called the Yutunchi. This document is an illustration of the tomb received by the Yutunchi from the royal government in Shuri. It in 1870, it was Izena Island's first tomb shaped like a tortoiseshell, and from the illustration's inscription that reads "Keidai Nakayama Mui ni Ari," we know that it was built by Nakayama Mui (Yamanaka Mui), and that the illustration is one from that time. It shows a Hinpun barrier, and the tomb is surrounded by what seem to be pine trees. In 1897 it was moved to behind Mattera Beach.

Village Designated Tangible Cultural Property (Handicraft)

Items Given to Iheya no Amuganashi

The Naka family, which is one of the Yutunchi families, was a family that Sho En's elder sister, Masenikane, married into. Having ascended to the throne, Sho En conferred the position of Iheya no Amuganashi upon the Naka family. This was one of the high-ranking priestesses called the Sanjuusankun, a special being who would travel to Shuri castle every two years to attend the New Year's ceremonies. The daughters of the Naka family have served as these priestesses for generations. Given that lineage, the family has received and retains many gifts from the Shuri royal government, 15 artistic handicrafts of which were designated by the village in 1977 as tangible cultural properties, as "Items Given to Iheya no Amuganashi."

Kinumurasaki Jiishou

A formal, colored holy outer garment given to Amuganashi by the royal government and worn on the first day of the New Year (at the Udun palace), at Shiimii (at the Tamaudun), at the succession of the King, and at the succession of the Amuganashi. Before WWII it is said to have been worn on January 1. The warp and weft of the outer material of the garment feature purple figured satin, with peony, bamboo and butterfly designs, while the lining is of plain dyed silk with a red warp and deep-blue weft. As it is almost identical to the court dress depicted in the "Illustration of Wife of Ryukyu Kingdom Chieftain" held by the Tokyo National Museum, it is understood to be clothing for the upper echelons of society. The fabric is assumed to be from China, and the dressmaking performed in Ryukyu.

Midorijiotamasuki

Yellow decanters are amongst the items given to the Mekaru family, but the Naka family also has decanters, theirs being green in color.
Each tin decanter holds roughly 540ml, and features a cover and cap woven from small green, white, red, yellow, and black glass beads. They are assumed to have been made in Ryukyu sometime between the latter 17th and early 18th centuries, and are said to have been used as containers for alcohol presented to the King, Queen, and highest-ranking priestess at the inauguration ceremony for the Iheya no Amuganashi. They are assumed to have been sent from the Shuri royal government quite some time before the Mekaru family's yellow ones were.

Magatama

Prior to WWII, these were apparently worn by Amuganashi together with the colored holy outer garment on the first day of the New Year. The large one was worn around the neck, while the smaller ones were worn on both arms. The comma-shaped Magatama are made of agate, while the beads are made of crystal. Compared to other similar comma-shaped jewels remaining in other regions, the crystal beads are large, and in a well-preserved state. Normally, bracelets were hardly ever worn on both arms, and the items are of different gauges, so it is thought that they were not made as a set or received during the same time period.

Urumiurushi Sansuiroukaku Jinbutsu Hakuemarubitsu (Uchikakegoiri)

A round container for storing the Magatama, which is currently displayed alongside them on top of a shallow tray on the first day of the New Year. The container is covered in a blend of vermillion and black lacquer for a calm and elegant tone and finish. It is uncertain what kind of wooden material it is, but it is certainly in the Magemono style. The designs on the sides of the lid and the main body are connected, with four frames on the main body featuring landscapes and human figures, and Shippou Tsunagimon designs visible outside those frames. While other round containers belonging to priestesses still remain on Kume Island and in other locations, most are gold-inlaid lacquerware, so the few round containers with only gold leaf are valuable.

Village Designated Tangible Cultural Property (Handicraft)

Items Given to Nishi no Futakayada Amu (Irei Family)

After the enthronement of King Sho En, his aunt was given the position of a priestess called Futakayada no Amu. After her death, her two daughters inherited the role, and so there were two Futakayada no Amu - Nishi and Hae. The younger daughter was called Nishi no Futakayada no Amu, and women in the Irei family have inherited that position for generations, while the older daughter became Hae no Futakayada no Amu. From travel by the two Futakayada no Amu to Shuri Castle to make reports and their seating positions at religious services, they are judged to be companions to Amuganashi.

Nishi no Futakayada no Amu was also given religious items such as Magatama and their round container and clothing by the Shuri royal government, and despite age, loss, and damage taking their toll, some are still in the custody of the Irei family.

Village Designated Tangible Cultural Property (Handicraft)

Items Given to Hae no Futakayada Amu (Tamaki Family)

King Sho En's aunt became Futakayada no Amu, and her two daughters (seen from Sho En's position) inherited those roles as Nishi and Hae. The Tamaki family have inherited and fulfilled the priestess role of Hae no Futakayada no Amu for generations. Just as in the Irei family with Nishi, the Tamaki family is in possession of items it has received, including religious items and clothing. The first Futakayada no Amu received a palanquin from King Sho En, and this was apparently used in rituals such as the Kujinu Shiimii. The Tamaki family and Irei family also had an artisan make new palanquins for each, in which the Hae and Nishi Futakayada no Amu would ride when departing for rituals and festivals, carried by young members of their families.

Village Designated Tangible Cultural Property (Ancient Document)

Ancient Document

There are not many documents remaining that depict the true state of affairs in the age of the Ryukyu Kingdom. Damage from natural disasters exemplified by typhoons and the fierce and repeated land battles of the Battle of Okinawa are considered to be the main causes of their vanishing. However, some cases can be seen where quite sizeable amounts of document materials have been left on outlying islands that were not caught up in the land battles. Izena Island is one such case, and many books or ancient documents have been passed down, especially in the Mekaru family, whose members had the role of village headman. Many of them describe the relationship with the Shuri royal government, and are valuable historical documents that offer a glimpse of the position of the Mekaru family and Izena Island in the age of the Ryukyu Kingdom.

Commentary on Afforestation

A collection of commendations sent to an individual named Agarie Peechin, who lived on Izena Island around the start of the 19th century. They have been made into a hanging scroll comprised of three parts. On the right is when Agarie Peechin rose to the position of Setozashiki from that of Bujitou upon the enthronement of King Sho Sei. In the middle is when he rose to the position of Zashiki upon the enthronement of King Sho Ko due to his meritorious service in planting trees to protect against the tide on Gushikawa Island and at Iheya Island's Tana Misaki. On the left is a Japanese poem penned by a friend extolling those achievements.

Commentary on Rescue of Wrecked Ships in Tana Bay

A commendation sent in 1854 from the royal government for the meritorious service of two individuals who came to the aid of and repaired a Chinese vessel that had suffered serious damage and had drifted ashore.
Nishi Peechin, who was working at the guard house (town hall), hurried to the scene and rescued crew and salvaged cargo, and carried out appropriate repairs on the wreck in coordination with the royal government. Nishime Chikudun objected to the end to the burning of boat lumber without permission from the royal government by a local official who wanted the metal used in the nails. The actions of both were commended as praiseworthy by the royal government.

Orthography for Documents on Clearing of Countryside

A collection of a series of documents from 1897 to 1906 relating to clearing land in the countryside in the district of Jicchaku. First is a permit from the prefectural governor in response to an application to clear roughly 127,600m2 of land by 14 representatives in the district. Four commentaries accompanying a survey map drawn at a scale of 1:1,200 are also included. A tenant farming agreement can also be seen. While these documents obviously provide insight into the state of land-clearing in the district of Jicchaku at the time, they can also be described as valuable materials for understanding the connection between the populace and land organization operations, as well as the relationship between village countryside and cultivated areas.

Youhekisan

The characters "葉壁山" are read "Ipeya," and mean Iheya Island. This is how people from China used to refer to the island. Izena and Iheya were collectively referred to as Iheya Island until the latter half of the Meiji period, and the characters "葉壁山" were recorded in the records of the Sapposhi, who were envoys of the Chinese Emperor. This Kakedoko vertical signboard is 175.5cm high and 57cm wide, and made from Japanese cedar. The characters "葉壁山" have been embossed and covered in Tsuikin lacquer, and the name of the author (Chin Hitsukei) and the year Kenryu 57 (1792) have also been embossed. There is also an inscription that reads "41st year of King Sho Boku, 14th King of the second Sho Dynasty."

Split Bamboo

Verses written upon two halves of split tortoise-shell bamboo. The one on the right has a height of 128cm, a width of 12.9cm, and the characters "柳岸鴬声巧,"while the one on the left has a height of 128.8cm, a width of 12cm, and the characters "庭前鳳舞棲."It is thought that the pair were displayed in a Tokonoma alcove. According to the story passed down to the Naka family, who are the owners, when a female ancestor of the Naka family went to the Okinawan mainland on official business, she performed a song for the government officials. One of them was apparently so moved by her exceedingly beautiful voice that he sent her these verses on split bamboo. "鴬声" means the voice of the Japanese Nightingale, and if you interpret "鳳舞(lit. 'phoenix dance')" to mean the beautiful dance of the Chinese phoenix, then you can imagine the spectacle of her performance.

Old Chronicle of Iheya Island

A transcription by hand of the Old Chronicles of Iheya Island (1726) by Nishi Peechin in 1887. It is a booklet with Japanese-style bookbinding with content focused on the highest priestess (Iheya no Amuganashi) of Iheya (in olden times the current Iheya and Izena were collectively referred to as "Iheya"). It also includes descriptions of her Futakayada no Amu companions, as well as presents from the royal government including gold hairpins, Tamakahara, gold gill cups, gold-inlaid lacquerware trays, and royal garments. It also touches upon the origins of the Mekaru family, as well as Iheya's sacred sites and religion, and the stone sarcophagi at the Izena Tamaudun.