翻刻
六
憾とし。牧野和高が三木宮田二人と謀り、仮名混り文に改めて五巻とし、更に光國の嘉言善行を補足し
たものである。其後天明六年に同藩儒五原翠軒が前書に漏れた所の材料を集め三巻を作り、一々出典を
附してある。(市立豊橋図書館歴史部「偉人言行録」の一部にあり)。翠軒(名は萬、通称甚五郎)彰考
館一時の名総裁として頗る経世の卓見を備へ。寛政の初め其藩主治紀が松平定信を将軍家齊の補佐とし
て推薦し、木村謙次を蝦夷地(北海道)に派して、露人の侵入状態を探らしめたるが如きは、皆翠軒の
献策に依ると云ふ。
翁父玄篤の命で彦根藩医某の許に寄宿し。医学に従つたが、其れは好む所でなく、去て隣村曽根村の儒
者大岡右仲(名は恭、字は士禮、松堂と号す)に就き経史を学んだ。右仲は龜井昭陽の門人で篤学の士
である。其弟寛(字は士栗、笙州と号す)性豪邁で足跡海内に遍く、遂に北海に客死したが、翁は笙州
と共に右仲の許に在て研学し、其業大に進んだ。後年翁の記したものゝ中に「余の笙州に於る、義は師
友を兼ぬ」とあるに依ても、其親愛の情や推知すべし。文政九年翁十三歳の時父に伴はれ京都に出で、
頼山陽に謁し再遊して業を其門に受んことを誓つたが果さず。(山陽此時四十七、翁十五)越て文政十一
年四月十九日父玄篤逝き、母屢々病み、長姉波満子専ら家事を督し、翁は同胞と共に其庇頼を受けた。
天保元年当世の大詩人梁川星巌が其妻紅蘭と共に九州漫遊を了へ、彦根の小野田簡齋の家に寓するに会
し其門に入た、時に翁十七歳、星巌は四十四歳である。星巌は妻を携へて各地に漫遊すること殆んど十
八年余其年また彦根を去つて江戸に入たので、翁は翌年十八歳の頃母と弟妹とを長姉波満子に託して、
単身決然江戸に入り諸家に就き学んだ。(山陽は其年歿す)其間最も眷顧を得たるは尾藤水竹に過たる
はなく、梁川星巌、藤森弘庵之れに次ぎ、又林大学頭に就て得る所も多かつた。水竹(名は積高、字は
希大、別号絃庵、江戸人)星巌(名は孟緯、字は公圖、一字無象、新十郎と称す天谷、百峯、老龍庵と
もいつた、美濃国安八郡曽根村の人)藤森弘庵(名は大雅、字は淳風、通称恭助、別号天山、江戸人、
土浦藩儒)林大学頭(名は煒、幕府の儒臣)。
翁都下にあり甚だ学資に乏しく、或は学僕と成り、或は筆耕を為し。東西寄寓具さに艱苦を嘗めた。星
巌は神田お玉ケ池に玉池吟社を起し、名声天下に昂り。当時文は山陽、詩は星巌とせられ、一面勤王の
志士と交わり、翁之れに参加して嶄然頭角を顕はした。旁ら旗本（ハタモト）松平丹後守白須甲斐守其他の聘に応
じ経史の講義を為し、生計の資を得た。之れ実に翁が二十五六の交で文字通りの俊才である。星巌は最
も望を翁に属し、奨励鼓舞した。詩あり
文運与時倶転回。英髦森起接踵来。尖新巧麗豈終乏。無此不覊豪宕才。」
《割書： 文運時と倶に転回し。英髦森起踵を接して来る。尖新巧麗は豈終に乏しからんや。此の不覊豪たうの才無し。》
慵求虚飾況求工。一気凛然金石融。九万鵬程吾望汝。不応窓下老彫虫。」
《割書： 虚飾を求むるにものうし況んや工を求むるをや。一気凛然として金石融る。九万鵬程吾れ汝に望む。窓下彫虫に老ゆべからず。》
木穌岐山が翁の「北遊剰稿」に跋を書した一節に。
「湖山寒門素族、其書生たりし時途中日暮る。逆旅に投ぜんとするも資斧無し。路傍の地蔵堂に入て
七
現代語訳
六
憾とし、牧野和高が三木・宮田二人と謀り、仮名混じり文に改めて五巻とし、さらに光圀の嘉言善行を補足したものである。その後天明六年に同藩の儒者五原翠軒が前書に漏れた所の材料を集め三巻を作り、一々出典を附してある（市立豊橋図書館歴史部「偉人言行録」の一部にあり）。翠軒（名は萬、通称甚五郎）は彰考館の一時の名総裁として頗る経世の卓見を備え、寛政の初め其の藩主治紀が松平定信を将軍家斉の補佐として推薦し、木村謙次を蝦夷地（北海道）に派して露人の侵入状態を探らせたが如きは、皆翠軒の献策によると言う。
翁は父玄篤の命で彦根藩医某の許に寄宿し医学に従事したが、それは好む所でなく、去って隣村曽根村の儒者大岡右仲（名は恭、字は士禮、松堂と号す）に就き経史を学んだ。右仲は亀井昭陽の門人で篤学の士である。その弟寛（字は士栗、笙州と号す）は性格豪邁で足跡が海内に遍く、遂に北海に客死したが、翁は笙州と共に右仲の許に在って研学し、その学業が大いに進んだ。後年翁の記したもののうちに「余の笙州における関係は、義理として師友を兼ねる」とあるによっても、その親愛の情を推知すべきである。
文政九年翁十三歳の時父に伴われ京都に出て、頼山陽に謁し再遊してその門に業を受けることを誓ったが果たさず（山陽この時四十七歳、翁十五歳）。やがて文政十一年四月十九日父玄篤が逝去し、母がしばしば病み、長姉波満子が専ら家事を督し、翁は同胞と共にその庇護を受けた。
天保元年、当世の大詩人梁川星巌がその妻紅蘭と共に九州漫遊を終え、彦根の小野田簡斎の家に寓するに会してその門に入った。時に翁十七歳、星巌は四十四歳である。星巌は妻を携えて各地に漫遊すること殆んど十八年余り、その年また彦根を去って江戸に入ったので、翁は翌年十八歳の頃母と弟妹とを長姉波満子に託して、
単身決然として江戸に入り諸家に就いて学んだ（山陽はその年没す）。その間最も眷顧を得たのは尾藤水竹に過ぎるものはなく、梁川星巌、藤森弘庵これに次ぎ、また林大学頭に就いて得る所も多かった。水竹（名は積高、字は希大、別号絃庵、江戸人）、星巌（名は孟緯、字は公圖、一字無象、新十郎と称し天谷、百峯、老龍庵ともいった、美濃国安八郡曽根村の人）、藤森弘庵（名は大雅、字は淳風、通称恭助、別号天山、江戸人、土浦藩儒）、林大学頭（名は煒、幕府の儒臣）。
翁は都下にあって甚だ学資に乏しく、あるいは学僕となり、あるいは筆耕をなし、東西に寄寓して具に艱苦を嘗めた。星巌は神田お玉ヶ池に玉池吟社を起こし、名声天下に昂り、当時文は山陽、詩は星巌とされ、一面勤王の志士と交わり、翁これに参加して嶄然頭角を現した。傍ら旗本松平丹後守・白須甲斐守その他の聘に応じ経史の講義をなし、生計の資を得た。これ実に翁が二十五六の交で文字通りの俊才である。星巌は最も望を翁に属し、奨励鼓舞した。詩あり
「文運時と倶に転回し、英髦森起して踵を接して来る。尖新巧麗豈に終に乏しからんや、此の不羈豪宕の才無し。」
「虚飾を求むるに慵し況んや工を求むるをや。一気凛然として金石融る。九万鵬程吾れ汝に望む。窓下彫虫に老ゆべからず。」
木村岐山が翁の「北遊剰稿」に跋を書いた一節に、
「湖山は寒門素族、その書生たりし時途中日暮る。逆旅に投ぜんとするも資斧無し。路傍の地蔵堂に入って
英語訳
6
regretting this, Makino Kazutaka consulted with Miki and Miyata and revised it into five volumes written in mixed Chinese-Japanese script, further supplementing Mitsukuni's good words and virtuous deeds. Later, in Tenmei 6 (1786), the domain Confucian scholar Gohara Suiken collected materials that had been omitted from the previous work and created three volumes, each with detailed source citations (available in part in the "Records of Great Men's Words and Deeds" in the History Department of Toyohashi Municipal Library). Suiken (given name Man, commonly called Jingorō) was a renowned director of Shōkōkan at one time, possessing remarkable insights into statecraft. At the beginning of the Kansei era, when his domain lord Harunori recommended Matsudaira Sadanobu as assistant to Shogun Ienari and dispatched Kimura Kenji to Ezo (Hokkaido) to investigate the state of Russian intrusion, all this is said to have been based on Suiken's counsel.
At his father Gentoku's command, the Elder lodged with a certain physician of Hikone domain and pursued medical studies, but this was not to his liking. He left and went to study classics and history under the Confucian scholar Ōoka Uchū (given name Kyō, courtesy name Shirei, literary name Shōdō) in the neighboring village of Sone. Uchū was a disciple of Kamei Shōyō and a scholar of solid learning. His younger brother Kan (courtesy name Shikuri, literary name Shōshū) had a bold character and traveled widely throughout the country, eventually dying as a traveler in the northern seas. The Elder studied diligently under Uchū together with Shōshū, making great progress in his studies. In what the Elder wrote in later years, there is the passage "My relationship with Shōshū in terms of duty combined teacher and friend," from which we can infer their affectionate relationship.
In Bunsei 9 (1826), when the Elder was thirteen, he accompanied his father to Kyoto, had an audience with Rai San'yō, and vowed to return again to receive instruction under him, but this was not fulfilled (San'yō was then forty-seven, the Elder fifteen). Soon after, on April 19 of Bunsei 11 (1828), his father Gentoku died, his mother frequently fell ill, his eldest sister Hamako took charge of household affairs, and the Elder received her protection along with his siblings.
In Tenpō 1 (1830), the great poet of the age, Yanagawa Seigan, having completed his travels through Kyushu with his wife Kōran, came to lodge at the house of Onoda Kansai in Hikone, and the Elder entered his school. The Elder was then seventeen, Seigan forty-four. Seigan had traveled various places with his wife for nearly eighteen years, and that year he left Hikone again to enter Edo, so the Elder, at about eighteen the following year, entrusted his mother and younger siblings to his eldest sister Hamako and
resolutely entered Edo alone to study under various masters (San'yō died that year). Among these, he received the most favor from Bitō Suichiku, followed by Yanagawa Seigan and Fujimori Kōan, and he also gained much from studying under the Hayashi Daigaku-no-kami. Suichiku (given name Sekitaka, courtesy name Kitai, alternative name Gennan, from Edo), Seigan (given name Mōi, courtesy name Kōzu, also styled Mushō, called Shinjūrō, also known as Amaya, Hyakuhō, and Rōryūan, from Sone village in Anpachi district, Mino province), Fujimori Kōan (given name Taiga, courtesy name Jun'pū, commonly called Kyōsuke, alternative name Tenzan, from Edo, Confucian scholar of Tsuchiura domain), Hayashi Daigaku-no-kami (given name Akira, Confucian retainer of the shogunate).
The Elder was in the capital with very limited study funds, sometimes serving as a student servant, sometimes doing copying work, lodging here and there, fully experiencing hardships. Seigan established the Gyokuike Ginsha poetry society at Ochanomizu in Kanda, his reputation soaring throughout the land. At that time it was said "for prose, San'yō; for poetry, Seigan." He also associated with loyalist patriots, and the Elder participated in this, conspicuously showing his talent. Meanwhile, he responded to invitations from hatamoto such as Matsudaira Tango-no-kami and Shirasu Kai-no-kami to lecture on classics and history, earning his livelihood. This was truly when the Elder was twenty-five or twenty-six, a literal prodigy. Seigan placed his greatest hopes in the Elder, encouraging and inspiring him. There is a poem:
"Literary fortune turns with the times, brilliant talents rise in succession. How could refined and skillful works ultimately be lacking? Without this unrestrained and magnanimous talent."
"Too weary to seek empty decoration, much less to seek mere technique. With one spirit resolute, gold and stone melt. For the peng's journey of ninety thousand li, I place my hopes in you. Do not grow old carving insects beneath your window."
In a passage from the postscript that Kimura Kōzan wrote for the Elder's "Northern Journey Remaining Manuscripts":
"Kozan was from a poor family of humble status. When he was a student, night fell while traveling. Though he wished to stay at an inn, he had no money. He entered a roadside Jizō hall and