Changes

A "Minister of Dance" ([[Okinawan language|O]]: ''udui bugyô'') oversaw these entertainments; ''[[kumi odori]]'', a traditional form of Ryukyuan dance-drama, was first created and performed for entertaining an investiture envoy and his fellows, in 1719<ref name=kumi>Foley, Kathy. "Kumi Odori's Historical Context and Performance Practice." in ''Ryukyu Geino: The Legacy of Kin Ryosho''. Jimpu Kai USA Kin Ryosho Ryukyu Geino Kenkyusho Hawaii Shibu, 2008. pp45-56.</ref>. In that year, the two dance-dramas ''[[Nido Tichiuchi|Gosamaru Tichiuchi]]'' and ''[[Shushin Kaniiri|Shûshin Kani'iri]]'' were debuted during the fourth banquet, following a series of eight ''[[Ryukyu odori|Ryûkyû odori]]'' dances during the third banquet, many of which are still performed today in some closely related form. Japanese music and dance was also often performed for the Chinese envoys.<ref>Miyagi Eishô, ''Ryûkyû shisha no Edo nobori'', Tokyo: Daiichi shobô (1982), 131-132.</ref>

A "Minister of Dance" ([[Okinawan language|O]]: ''udui bugyô'') oversaw these entertainments; ''[[kumi odori]]'', a traditional form of Ryukyuan dance-drama, was first created and performed for entertaining an investiture envoy and his fellows, in 1719<ref name=kumi>Foley, Kathy. "Kumi Odori's Historical Context and Performance Practice." in ''Ryukyu Geino: The Legacy of Kin Ryosho''. Jimpu Kai USA Kin Ryosho Ryukyu Geino Kenkyusho Hawaii Shibu, 2008. pp45-56.</ref>. In that year, the two dance-dramas ''[[Nido Tichiuchi|Gosamaru Tichiuchi]]'' and ''[[Shushin Kaniiri|Shûshin Kani'iri]]'' were debuted during the fourth banquet, following a series of eight ''[[Ryukyu odori|Ryûkyû odori]]'' dances during the third banquet, many of which are still performed today in some closely related form. Japanese music and dance was also often performed for the Chinese envoys.<ref>Miyagi Eishô, ''Ryûkyû shisha no Edo nobori'', Tokyo: Daiichi shobô (1982), 131-132.</ref>

During their stay in Ryûkyû, the Chinese emissaries performed two rituals: not only the investiture ritual (冊封, C: ''cè fēng'', J: ''sakuhô'', ''sappô''), but also a ritual recognizing the death of the former king as an "Imperial sacrifice" (諭祭先王, C: ''yùjì xiānwáng'', J: ''yusai sen'ô'')<ref name=chen/>. During this latter ritual, the envoys formally recognized the prior king for his "civilized" acts and observance of the Confucian order, thus further reinforcing the virtuous, upright, civilized, character of the line of kings, and their recognition and approval from the Ming, source of civilization and thus of political legitimacy.<ref name=chan39>Chan, Ying Kit. “A Bridge between Myriad Lands: The Ryukyu Kingdom and Ming China (1372-1526).” Thesis, National University of Singapore, 2010, 39. http://scholarbank.nus.edu.sg/handle/10635/20602.</ref>

During their stay in Ryûkyû, the Chinese emissaries performed two rituals: not only the investiture ritual (冊封, C: ''cè fēng'', J: ''sakuhô'', ''sappô''), but also a ritual recognizing the death of the former king as an "Imperial sacrifice" (諭祭先王, C: ''yùjì xiānwáng'', J: ''yusai sen'ô'')<ref name=chen/>. During this latter ritual, the envoys formally recognized the prior king for his "civilized" acts and observance of the Confucian order, thus further reinforcing the virtuous, upright, civilized, character of the line of kings, and their recognition and approval from the Ming, source of civilization and thus of political legitimacy.<ref name=chan39>Chan, Ying Kit, 39.</ref>

===The Investiture Ceremony===

===The Investiture Ceremony===