翻刻
一八
四 戊 午 の 大 嶽
尊王倒幕、志士密謀の本拠は京都に在りと為し。その撲滅を期すべく、幕府が決心した夫れに際して、
幕府にも間部老中にも縁故の深い、吉田藩主松平伊豆守信古は、豫め慮る所あり翁を突如として江戸よ
り追放するの命を下した。是れ実に安政六年己未五月二十一日の事で翁四十六歳の時である。此の前
已に翁の慷慨悲憤は熾烈を極め、左の如き作詩あり。
放 歌 行
殷憂過痛哭。作歌不成章。看花對月潜涕涙。何問佯狂將真狂。痛極如無痛。詩成轉豪縦。大酔放歌朝
又朝。是真被夢々非夢。鳴呼百歳空懐千歳憂。詩巻天地定長留。自吟自笑又自哭。如待知音休々々。」
《割書： 殷憂痛哭を過ぎ。歌を作れども章を成さず。花を看、月に対して涕涙をそゝぐ。何ぞ佯狂と真狂とを問はんや。痛極まつて｜ 無痛の如く。詩成て転だ豪縦。大酔放歌朝又朝。是れ真、夢に非ず、夢ゆめに非ず。アヽ百歳空しく千歳の憂をいだき。詩｜ 巻天地に定めて長く留めん。自吟自笑又自哭。知音を待が如きは休む〳〵〳〵。｜ 》
翁追放の命伝へらるゝも、平生交遊する所の者来り訪ふは稀である。偶々土佐の士松岡時敏(字は欲訥
毅軒又用拙と号す、翁と同年で、藩主山内豊信(容堂)の篤信を受け、随行して江戸に出れば、必ず先づ
翁を訪た、維新後土佐より徴士に任ぜらる)訪ひ来り「今日君の為めに謀る者それ只安井息軒先生か」
と息軒に事情を告ぐ、息軒(名は衡、字は仲平、日向国清武郷中野里の人、始め飫肥藩学の助教授後幕
府儒臣となる翁夫人の媒者)先づ翁の妻子を按排し、次で翁の北遊の地を考慮した。翁江戸を去つて両
毛信越の各地を漫遊し、後年「北遊剰稿」の著あり、小序に曰く。
「己未安政六年の北遊、実に已むを得ざるに出づ、盃酒を借りて憂悶を排し、詩も亦排遣の余に成る
故に作る所少からずと雖も、また稿を留めす、其偶々存するもの僅に三十首のみ」と
將北遊書示送行小山松渓加藤有功
送行有客酒盈樽。禍福人生不用論。自償平生水志。那知小謫是深恩。
《割書： 行を送る客あり酒樽にみつ。禍福人生論するを用ゐず。自ら平生山水の志を償ふ。那ぞ知らんや小謫は是れ深恩。｜ 》
孩嬰無智喩来難。問我遊山幾宿還。災後新居黔突未。又將行李試閑關。
《割書： 孩嬰は智なく喩し来ること難し。問ふ我れ遊山幾宿にして還るかと。災後の新居黔突未だし。また行李を将て閑関を試る。｜ 》
有功は義兄一介の義子である。翁放謫の人と成り前途の難関を試練せんとす、感慨は詩中にあふれ、人
の心肝を動かすものあり。東都を離れて先づ下毛足利に至り、其祖小野篁の遺像を由緒ある足利学校に
拝して
千古興衰不用論。猶欣小校故基存。飄零何面拝遺像。我是相公幾葉孫。
《割書： 千古の興衰論ずるを用ゐず。猶小校故基の存ずるを欣ぶ。飄零何の面か遺像を拝せん。我は是れ相公幾葉の孫。｜ 》
此地有志の大歓迎を受け、連日詩書の需に応じた。別宴に列する者五十四人、同地文墨の会として未曾
有とせらる。更に上毛の桐生、澁川を経て草津温泉に浴し、六月澁谷嶺を越て詩あり。
回首頽雲倚險巇。一枝健竹力相支。窮途豪語人應笑。獨立乾坤亦一奇。
《割書： 首を頽雲に回して険巇に倚り。一枝の健竹、力相支ふ。窮途の豪語人まさに笑ふべし。乾坤に独立するも亦一奇。
一九
現代語訳
十八
四 戊午の大獄
尊王倒幕、志士密謀の本拠は京都にあるとし、その撲滅を期すべく、幕府が決心したその際に、幕府にも間部老中にも縁故の深い吉田藩主松平伊豆守信古は、あらかじめ考慮するところあり翁を突如として江戸より追放する命を下した。これは実に安政六年己未五月二十一日のことで翁四十六歳のときである。この前すでに翁の慷慨悲憤は激烈を極め、左のような詩作があった。
放歌行
深い憂いは痛哭を過ぎ、歌を作れども章をなさず。花を見、月に対して涕涙を注ぐ。どうして狂人を装うのと真の狂人かを問おうか。痛みが極まって無痛のごとく、詩が成って転じて豪放縦横。大酔して歌を放つこと朝また朝。これは真であり夢ではない、夢でもない。ああ百歳空しく千歳の憂いを抱き、詩巻天地に定めて長く留めよう。自ら吟じ自ら笑い又自ら哭く。知音を待つがごときは休め休め休め。
翁追放の命が伝えられても、平素交遊するところの者が来り訪うのは稀である。たまたま土佐の士松岡時敏（字は欲訥、毅軒また用拙と号す、翁と同年で、藩主山内豊信（容堂）の篤い信頼を受け、随行して江戸に出れば、必ずまず翁を訪ねた、維新後土佐より徴士に任ぜられる）が訪ね来て「今日君のために謀る者はただ安井息軒先生のみか」と息軒に事情を告げる。息軒（名は衡、字は仲平、日向国清武郷中野里の人、始め飫肥藩学の助教授後幕府儒臣となる翁夫人の媒酌者）はまず翁の妻子を安排し、次に翁の北遊の地を考慮した。翁は江戸を去って両毛信越の各地を漫遊し、後年「北遊剰稿」の著があり、小序に言う。
「己未安政六年の北遊、実にやむを得ざるに出づ、杯酒を借りて憂悶を排し、詩もまた排遣の余りに成る故に作る所少なからずと雖も、また稿を留めず、その偶々存するもの僅かに三十首のみ」と
北遊に将す 送行の小山松渓加藤有功に書示す
行を送る客あり酒樽に盈つ。禍福人生論ずるを用いず。自ら平生山水の志を償う。那ぞ知らん小謫はこれ深恩なるを。
孩嬰は無智にして喩し来ること難し。問う我れ遊山幾宿にして還るかと。災後の新居黔突未だし。また行李を将て閑関を試す。
有功は義兄一介の義子である。翁は放謫の人となり前途の難関を試練せんとす、感慨は詩中にあふれ、人の心肝を動かすものがある。東都を離れてまず下毛足利に至り、その祖小野篁の遺像を由緒ある足利学校に拝して
千古の興衰論ずるを用いず。猶お小校故基の存するを欣ぶ。飄零何の面目ありて遺像を拝せん。我はこれ相公幾葉の孫ぞ。
この地有志の大歓迎を受け、連日詩書の需に応じた。別宴に列する者五十四人、同地文墨の会として未曾有とされる。さらに上毛の桐生、渋川を経て草津温泉に浴し、六月渋谷嶺を越えて詩あり。
首を回して頽雲に険巇に倚り。一枝の健竹、力相い支う。窮途の豪語人まさに笑うべし。乾坤に独立するもまた一奇。
十九
英語訳
Page 18
4. The Great Purge of Boshi (1858)
Considering that the base of loyalist anti-shogunate conspiracies by patriots was in Kyoto, and when the shogunate resolved to eradicate them, Yoshida domain lord Matsudaira Izu-no-kami Nobutomo, who had deep connections to both the shogunate and Senior Councilor Manabe, had his own considerations and suddenly issued an order to banish the old man from Edo. This occurred on the twenty-first day of the fifth month of Ansei 6 (1859), when the old man was forty-six years old. Even before this, the old man's passionate indignation had reached its peak, and he composed the following poem:
Song of Abandonment
Deep sorrow surpasses weeping. Though I compose songs, they form no proper verses. Looking at flowers and facing the moon, I shed tears. Why ask whether this is feigned madness or true madness? When pain reaches its extreme, it becomes like no pain. When poetry is completed, it becomes bold and unrestrained. Drinking heavily and singing freely, morning after morning. This is real, not a dream, not a dream at all. Alas, a hundred years passes in vain while harboring a thousand years of worry. Poetry scrolls will surely remain long in heaven and earth. I chant to myself, laugh to myself, and weep to myself. Such waiting for a kindred spirit—enough, enough, enough!
Even when news of the old man's banishment was conveyed, it was rare for those who usually associated with him to come and visit. By chance, the Tosa retainer Matsuoka Tokitoshi (styled Yokutotsu, also called Kiken or Yōsetsu, the same age as the old man, who enjoyed the deep trust of domain lord Yamauchi Toyoshige [Yōdō] and, when accompanying him to Edo, would always visit the old man first; after the Restoration he was appointed as a recruited scholar from Tosa) came to visit and said, "Today, is there anyone who would plan for you other than Master Yasui Sokken?" He informed Sokken of the situation. Sokken (named Kō, styled Chūhei, from Nakano village in Kiyotake district of Hyūga Province, initially assistant professor at Obi domain school, later became a Confucian retainer of the shogunate, and served as matchmaker for the old man's wife) first arranged for the old man's wife and children, then considered destinations for the old man's northern journey. The old man left Edo and wandered through various places in Ryōmō, Shinano, and Echigo. In later years he wrote "Northern Journey Remaining Manuscripts," with a preface stating:
"The northern journey of Ansei 6 (1859) truly arose from unavoidable circumstances. I borrowed cup and wine to dispel my melancholy, and poetry also emerged from these diversions. Though I composed not a few works, I did not preserve the manuscripts, and only thirty poems happen to survive."
About to Depart on Northern Journey: Written to Show Koyama Shōkei and Katō Yūkō Who Saw Me Off
Guests seeing me off fill wine casks to the brim. There is no need to discuss fortune and misfortune in human life. I myself will fulfill my lifelong aspiration for mountains and waters. How could I know that this small punishment is actually deep kindness?
Infants lack wisdom and are difficult to explain things to. They ask when I will return from my mountain journey. After the disaster, our new residence's chimney is not yet blackened. Again I take my traveling gear to test the quiet passes.
Yūkō was the adopted son of his brother-in-law Ichisuke. The old man, having become a person in exile, sought to test the difficult barriers ahead. His emotions overflow in his poetry and move people's hearts and souls. Leaving the eastern capital, he first went to Ashikaga in Shimotsuke, where he paid respects to the portrait of his ancestor Ono no Takamura at the historic Ashikaga School:
There is no need to discuss the rise and fall of a thousand ages. I still rejoice that the old foundation of this small school remains. With what face can this drifter pay respects to the ancestral portrait? I am a descendant of the minister, but how many generations removed?
He received a grand welcome from local enthusiasts and daily responded to requests for poetry and calligraphy. Fifty-four people attended the farewell banquet, which was considered unprecedented for a literary gathering in that place. He then passed through Kiryū and Shibukawa in Jōmō, bathed at Kusatsu hot springs, and in the sixth month crossed Shibuya Pass, composing this poem:
Turning my head toward the darkening clouds, I lean against the steep cliffs. One sturdy bamboo stalk lends its strength in support. People should laugh at bold words spoken in dire straits. Standing alone between heaven and earth is also a wonder.
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