小栗上野介の顕彰(東善寺HP)    お首級(くび)迎え/『海軍の先駆者ー小栗上野介正伝』の錯誤  
Honoring Kozukenosuke Oguri (Tozenji Temple) Welcoming Lord's Head / Errors in the book "Pioneer of the Navy: The Authentic Biography of Kozukenosuke Oguri"   


小栗上野介の顕彰
■お殿様のお首級(おくび)迎え

館林で首実検のあと寺院境内に埋められた小栗上野介父子の首級は、
明治二年春に権田村の農民が盗掘して取り返し、上野介の首級は東善寺へ運んで胴体と
一緒にした(又一の首級については後述)。
関係した村人はこれを「お首級迎え」と言った。

関連して
阿部道山著『小栗上野介正傳』の錯誤

  *明治5年までの和暦の年月日は漢数字で表す。

Honoring Kozukenosuke Oguri
Welcoming the Lord's Head

The heads of Kozukenosuke Oguri and his son were buried in the precincts of a temple in Tatebayashi (in today's Gunma Prefecture) after the heads were examined. In the spring of 1869, farmers of Gonda Village stole the heads from the temple, carried Kozukenosuke's head to Tozenji Temple in Gonda Village and put it together with the body (his son's head will be mentioned about later). The villagers involved called it "Welcoming the Lord's Head."


お首級(くび)は館林へ送られる
Oguri's head was sent to Tatebayashi

◇慶応四年閏四月六日〈1868年5月27日〉朝、小栗上野介は家臣3名とともに烏川の水沼河原で、東山道総督府の西軍によって斬首された。斬首された主従の首は青竹に刺して道端の土手の上にさらされ、「朝廷に対し大逆を企て・・」という無実の罪状を書いた高札が建てられた。

◇一時さらされた小栗上野介の首級は、すぐに高崎に送られ、翌七日高崎城内で家臣3名とともに斬首された養子の小栗又一
〈駒井甲斐守の次男忠道、21歳〉の首とともに館林に移っていた東山道鎮撫総督府に届けられた。このことは、「太政官日誌」(慶応四年五月)小栗父子ならびに武器類等は御総督府へ護送仕り候という、高崎藩からの「届書き」が裏付けている。

◇閏四月九日、館林城内で東山道総督岩倉具定の首実検を受けたあと、いったん泰安寺
〈現在廃寺〉に下げ渡される。ところが泰安寺は城主秋元公の位牌寺で墓地を持たないため、困った住職は親しくしていた法輪寺奥田明山(みょうざん)住職に頼んで、同寺本堂西の墓地に埋めてもらった。

- In the morning of May 27, 1868 (leap April 6, Keio 4 in Japanese calender), Kozukenosuke Oguri and three of his vassals were beheaded by the western forces of the Tosando Province Governor-General at Mizunuma River Bank on the Karasugawa River. The beheaded heads were pierced with green bamboo and exposed on a roadside bank and a sign reading, "Plotting high treason against the Imperial Court..." was erected, which was a completely innocent charge.

- The temporarily exposed head of Kozukenosuke Oguri was immediately sent to Takasaki. On the following day of May 28, 1868, it was delivered to the Governor-General of Tosando Province in Tatebayashi, together with the head of his adopted son Mataichi Oguri (Kainokami Komai's second son Tadamichi, age 21), who had been beheaded along with three of his retainers in Takasaki Castle on the day. This is supported by a "notification" from the Takasaki clan in the "Dajokan Nisshi" (May, Keio 4), which states, "Oguri Kozukenosuke and his son and weapons are to be escorted to the Governor-General's Office."

- On May 30, 1868 (leap April 9, Meiji 1 in Japanese calender), the heads were examined by Tomosada Iwakura, Governor of Tosando Province, in Tatebayashi Castle, and was temporarily handed over to Taian-ji Temple (now closed). However, since Taian-ji Temple was the ancestral tablet temple of Akimoto, the lord of the Tatebayashi Castle, and did not have a cemetery, the priest was in trouble and asked Myozan Okuda, the priest of Horin-ji Temple, with whom he was close, to bury them in the cemetery west of the temple's main hall.


▲法輪寺・館林市朝日町
Horinji Temple, Asahi-cho, Tatebayashi City

お首級(くび)迎え
Welcoming the Lord's Head

◇中島三左衛門  翌1869明治二年春、会津へ小栗道子夫人護衛隊長として行き、夫人らを会津~東京~静岡まで送り届けて権田村へ戻った。こんどは村人の塚越房吉とともに、殿様の首がないままなのを憂えて、館林へ出かけてゆく。かつて冗談交じりに小栗公が「自分もいつか、井伊大老のように殺されるかもしれないが、死んでも首と胴体は一緒にいたいものだ」と、語ったことばが耳にあった。

◇人見惣兵衛  小栗家の旧領地高橋村
〈佐野市〉の名主・人見惣兵衛、その伯父で細内〈館林市〉の渡部忠七らの協力を得て、法輪寺へ至り「殿様の1周忌が近いので墓を建てたい」という触れ込みで場所を確認。盗掘に一度は失敗し、二度目に成功して権田村へ持ち帰り、ごく数人の村人に拝ませ、東善寺裏山の胴体を埋めた墓に葬った。又一の首は、胴体を引き取った小栗家旧知行地・下斉田村〈高崎市〉の名主・田口十七蔵を呼んで渡し、下斉田村の墓地の胴体にあわせて葬ってもらった。

- Sanzaemon Nakajima

In the spring of 1869 (Meiji 2), Sanzaemon Nakajima went to Aizu as the leader of a convoy for Mrs. Michiko Oguri and her family, and returned to Gonda Village after escorting them to Aizu, Tokyo, and Shizuoka. Then, he and Fusakichi Tsukagoshi, a Gonda villager, went to Tatebayashi, worried that the head of the feudal lord Oguri was missing his body. Lord Oguri once jokingly said, "I may be killed someday like Naosuke Ii Tairo (Highest position that assisted the Shogun), but even if I die, I would like to keep my head and body together.

- Sobei Hitomi

Sanzaemon Nakajima obtained the cooperation of Sobei Hitomi, the head of Takahashi Village (today's part of Sano City, Tochigi Prefecture), the former domain of the Oguri family, and his uncle, Chushichi Watanabe of Hosonai (today's part of Tatebayashi City, Gunma Prefecture). The two men went to Horinji Temple, told the priest, "The first anniversary of the lord's death is coming up, so we want to build a grave," and found out where the head was buried.

After failing once to steal it, they succeeded a second time and brought it back to Gonda Village, where it was worshipped by a very few villagers and buried in a grave where Oguri's body was buried on the hill behind Tozenji Temple. The head of Mataichi Oguri was given to Tonazo Taguchi, the village headman of Shimosaida Village (in today's Takasaki City), a former domain of the Oguri family, who had previously taken possession of Mataichi's body, and was buried along with the body in the Shimosaida Village cemetery.

 
  
お首級迎え:細内~法輪寺へ侵入ルートコチラ(「館林城の再建をめざす会」田中茂雄氏作)
   
◇渡辺忠七  「館林市誌・歴史篇」(昭和44年)によると、盗掘の手引きをしたかどで館林藩に捕らえられた渡辺忠七が「答書(釈明書)」を書いて放免されている。

 ・小栗上野介顕彰会機関誌「たつなみ」42号
 ①忠七の答書…
「権田の村人二人が墓を建てたいとやって来た」など、館林藩の取り調べを受けた忠七の釈明書全文が掲載されている。
 ②忠七の息子覚三郎の書いた苦心書…盗掘のあと、権田の村人二人に「送り者一人」をつけて運んだ、とある。権田村では「盗掘も手伝った高橋村の稲岡政五郎が権田まで同行(『上毛及び上毛人』70号)、と言い伝えていたので、「送り者一人」はこの稲岡と思われる。(詳しくはみやま文庫『小栗上野介』参照)
 ③小栗上野輔(介)由来
  

以上3点の関連する古文書を掲載した。
 盗掘に関わった権田の村人はこの一件を「お首級
(くび)迎え」とひそかに語り伝えてきた。 

Welcoming the Lord's Head: Route from Hosonai to Horinji Temple (by Shigeo Tanaka of the "Association for Rebuilding Tatebayashi Castle")

- Chushichi Watanabe

According to "Tatebayashi City Magazine, History" (1969), Chushichi Watanabe was arrested by the Tatebayashi clan for helping to steal Oguri's head, but was released after writing an "answer (explanation)."

I introduced the following three related ancient documents in Kozukenosuke Oguri Memorial Society's journal "Tatsunami" No. 42:
(1)
Chushichi's written answer: The full text of Chushichi's written explanation after being interrogated by the Tatebayashi clan is included, which states, for example, "Two villagers from Gonda came to me wanting to build a grave."
(2) A painstaking letter written by Chushichi's son, Kakusaburo: It says that after the burglary, two villagers of Gonda were given "one sender" to carry it away. In Gonda village, it is said that "Masagoro Inaoka of Takahashi Village, who also helped with the digging, accompanied the villagers to Gonda" ("Jomo and Jomojin" No. 70), so the "one sender" was probably Inaoka. (For details, see "Kozukenosuke Oguri" published by Miyama Bunko.)  
(3) Story about
Kozukenosuke Oguri  

The villagers of Gonda, who were involved in the theft, have secretly passed this incident down to the next generations as the "Welcoming Lord's Head" incident.


◇小栗国子  中島らの「お首級迎え」は、小栗道子夫人や母堂邦子らを守って会津へ逃れ、会津戦争さなかに生まれた遺児国子も護って、会津戦争後の明治二年そうそうに、会津から東京~静岡まで送り届けて帰郷したあと、再び館林へ出かけて行なった義挙であった。

 国子は後に母道子とともに静岡から東京へ出て、三野村利左衛門に保護され、三野村が亡くなると大隈重信夫妻の保護のもとに成人し、前島密の媒酌で矢野貞雄
〈作家矢野龍渓の弟〉を婿に迎えて小栗家を継いだ。

- Kuniko Oguri  Nakajima and his group's "Welcoming Lord's Head" was an act of righteousness. They protected Mrs. Michiko Oguri, her mother in law Kuniko and others from Gonda to Aizu and, in 1869 (Meiji 2) after the Aizu War, escorted them including Oguri's only child, Kuniko, born during the war (this "Kuniko" has different Kanji characters from those of "Kuniko," Oguri's mother) to Tokyo and Shizuoka. They then returned to Gonda, and went to Tatebayashi to perform the act of welcoming Lord's Head.

Oguri's daughter Kuniko later left Shizuoka for Tokyo with her mother Michiko and they were taken into the custody of Rizaemon Minomura. When Minomura died, Kuniko came of age under the protection of Shigenobu Okuma and his wife, and with the help of Hisoka Maejima she took Sadao Yano (younger brother of writer Ryukei Yano) in marriage and they took over the Oguri family.



小栗上野介の首級を埋めた本墓(東善寺)
小栗上野介父子主従の墓より3分ほど上った寺山にあり
The main grave where the head of Kozukenosuke Oguri is buried (Tozenji Temple)
It is located 3 minutes walk up the mountain from the memorial graves
of Kozukenosuke Oguri, his son and the retainers.


あちこちで「首はここに・・・」
Here and there, "Oguri's head is here..."

◇供養  村人は明治新政府の管理下にあるものを盗んできたわけだから、やたら口外せずに,関係した子から孫にのみ言い伝えて供養を続けてきた。私(村上泰賢)が子供のころ、毎年4月6日になると「お殿様のご命日だからこれをお供えして…」と、塚越太源治(石塔を作った塚越源忠の孫・権田字押平おしんたいら住)が重箱に赤飯をつめて、お参りにきた。

 太源治は昭和30年代後半になって住職村上照賢に、「祖父や親から堅く口止めされていたけれど、もう大丈夫でしょうから…」と、盗んで来た首を源忠が中島三左衛門・塚越房吉とともに東善寺の墓に埋め戻したとき、「胴塚を掘るとそれまでつけてあった木の首が傾いて肩のところにあった。それを取り出して本当の首を継ぎ、ご無念でございましょうがこれでひとまず安らかにお眠り下さい、と泣いた」と、源忠が語った話を打ち明けた。
 先師照賢は、後で「太源治さんは全く(人柄の)固い人だ。」と戦後20年近く経ってようやく重い口を開いたことにつくづく感じ入っていた。

- Memorial service for Kozukenosuke Oguri

Since the villagers had stolen the heads under the control of the new Meiji government, they did not talk about them, but only told the children and grandchildren of those involved and continued to hold mamorial service for Oguri.

When I (Taiken Murakami) was a child, every April 6, Tagenji Tsukagoshi (grandson of Genchu
Tsukagoshi, the builder of the stone pagodas) of Oshintaira area of Gonda Village, would come to the temple with a stacked box filled with festive red rice, saying, "This is the anniversary of the lord Oguri's death, so I'd like to make an offering."

In the late 1950s, Tagenji confided one secret story to Shoken Murakami, the chief priest at the time, saying, "My grandfather and parents were very strict about not telling others about it, but I think it's safe now." According to Tagenji, Genchu Tsukagoshi later told the following story about the time when he, Sanzaemon Nakajima and Fusakichi Tsukagoshi buried the stolen head in Oguri's grave at Tozenji Temple. "When we dug up the body mound, we found the wooden head that had been attached to the body tilted up to the shoulder. I took it out and put the real head on, and cried out, 'I am sorry for your loss, but I hope you can rest in peace now.'"

Later, my predecessor Shoken Murakami said, "Tagenji is a very solid person." He was deeply moved by the fact that Tagenji had finally opened his mouth nearly 20 years after WWII.


◇首塚  昭和のはじめ、「水沼河原にさらされた首を家来(武笠銀介)が盗んできてここに埋めた」と称して
・昭和9年に「首塚」なるものを作り上げ、同16年に著書
(普門院住職阿部道山著『海軍の先駆者ー小栗上野介正伝』)を著わして戦前に大々的に宣伝した埼玉県の普門院説や、

・館林から盗んだのはこっちの者たち、という下斉田村説もある。

- Kubizuka (Mounds where the heads of the dead of war and executioners are buried.)

Fumon-in Temple Theory: In the early Showa period (1926-1989), Dozan Abe, the chief priest of Fumon-in Temple in Saitama Prefecture, built a "kubizuka (head mound)" in 1934, claiming that "Kozukenosuke Oguri's retainer (Ginsuka Takegasa) had stolen Oguri's head from the Mizunuma Riverbank and buried it here." In 1941, Abe wrote a book titeled "Pioneer of the Navy: Oguri Kozukenosuke Shoden (The Authentic Biography of Kozukenosuke Oguri)" and publicized it extensively before the war.

Shimosaida Village Theory: There is a theory that people from Shimosaida village (Takasaki City, Gunma Prefecture) stole the head from the temple in Tatebayashi.

◇太政官日誌 いずれも共通するのは、「水沼河原からさらし首になっているのを盗んできた」と言っていたのが、1937昭和12年に
 『太政官日誌』に「父子の首級は高崎藩が総督府(この時は館林)に送った」
と記述されているのが館林の歴史家によって確認され、しだいにそれが広まって話のつじつまが合わなくなった。 (HP「太政官日誌」1868慶応4年25号フルテキスト
 するとこんどは
「館林から盗んだ」
(普門院のパンフレット・平成25年)
となったり、あるいは
「館林へ運ぶ前に高崎で髪を切って某寺院
(普門院)に届けた…だからあれは首塚でなく遺髪塚」(河野正男『小栗上野介をめぐる秘話』)
…など、語る人や時代で内容が変わるご都合主義で一貫性に欠け、単独行動で裏付ける史料や伝承がないこと。また関係者といわれる人の子孫に具体的な語り伝えや、供養継承の行動がないことが共通している。

- Dajokan Nisshi (Grand Council of State Diary)

What these theories have in common is that they originally said that they had stolen the exposed heads from Mizunuma River Bank. However, in 1937, a Tatebayashi historian confirmed that the "Dajokan Nisshi" stated that "the heads of Kozukenosuke and his son were sent to the Governor-General's Office (in Tatebayashi at that time) by the Takasaki clan." This gradually spread, and the theories became inconsistent.  ("Dajokan Nisshi," 1868 Keio 4, No. 25, full text)

Then, the theories were changed to "It was stolen from Tatebayashi" (Fumon-in pamphlet, 2013) or "They cut his hair in Takasaki and delivered it to a temple (Fumon-in) before transporting it to Tatebayashi...so it is not a head mound but a mound of his dead hair." (Masao Kono, Secret Stories about Kozukenosuke Oguri). In other words, the theories have in common that the content of the stories is opportunistic and inconsistent, that there are no historical records or traditions to support the independent actions, and that there are no concrete stories passed down to the descendants of those who are said to have been involved, nor any actions taken to pass on the memorial service.

◇史実と作られた伝承の違い  恩義ある人の首を運んでこっそり埋めた場合、他人に口外しなくても子孫にだけは供養を絶やさないよう固く言い伝えるのが、運んで埋めた人の誠意であろう。お赤飯を供え続けた太源治の行動(上述)はまさにその姿である。史実と作られた伝承の違いがここに見えてくる。

- The difference between historical fact and fabricated folklore

If someone carries and secretly buries the head of a person to whom he is indebted, it would be in good faith for the person who carried and buried the head to firmly tell his descendants to continue to make offerings, even if he does not tell others. This is exactly what Togenji Tsukagoshi did when he continued to offer festive red rice to Oguri's grave (above-mentioned). Here we can see the difference between historical fact and fabricated folklore.

〈「歴史読本」平成8年11月号・村上泰賢「小栗様のお首級迎え」より抄出・加筆〉

(Extracted from and added to "Rekishi Dokuhon,"
November 1996 issue, Taiken Murakami, "Welcoming Oguri's Head")




上記のようなてんまつで小栗父子の首級は無事に胴体のもとに埋葬されたわけだが、その史実に反することが記載されている書『海軍の先駆者-
小栗上野介正傅』が1941(昭和16)年に刊行され、現在でも一部でそれを信じて書かれた文章を散見するので、以下に史実との不整合をまとめます。

As described above, the heads of Kozukenosuke Oguri and his son were safely buried together with their bodies. However, in 1941, "Pioneer of the Navy: Oguri Kozukenosuke Shoden (The Authentic Biography of Kozukenosuke Oguri" was published, which contained statements that were contrary to historical facts. Even today, we sometimes see texts written believing them. Therefore, I have summarized below the parts of the book that are inconsistent with historical facts.

1941昭和16年発行  阿部道山著『海軍の先駆者―小栗上野介正傳』
海軍の先駆者―小栗上野介正傳』の錯誤 について

Errors in the book, "Pioneer of the Navy: Kozukenosuke Oguri Shoden (authentic biography)"
Published in 1941 and written by Dozan Abe

 この本は、小栗上野介を逆賊視する明治以来の風潮が色濃く残る昭和16年に、「海軍の先覚者」としての小栗忠順の業績を確認し顕彰しようと普門院住職阿部道山師が発刊されたもの。先学の関連書籍をよく渉猟吟味し縦横に加減調和した力作で、当時としては小栗忠順に関する画期的かつ明治政府が逆賊視してその業績を抹殺してきた人物を顕彰する勇気ある出版であったといえよう。

 しかし、遺憾ながら本書には根本的事項に
 「小栗家の菩提寺が普門院」、あるいは
 「小栗上野介の首級を普門院に埋葬」
など、珠にキズとも言うべき誤謬錯誤が見られて価値を減殺し、さらに錯誤を補強するためか
 「権田村及び東善寺に対する誹謗中傷」
によって、相対的に普門院のイメージ向上を図ろうとしている部分が見られるのは残念なことといわれる。

 本書の錯誤に基づいて書かれたと思われる記事やホームページを現在も散見するので、以下に錯誤の部分を指摘しておく。小栗忠順の首級埋葬について発表するときは参考にしていただきたい。     
                                        以下の文責は村上泰賢


This book was published in 1941 and written by Dozan Abe, the chief priest at the time of Fumon-in Temple, Saitama Prefecture, to recognize and honor the achievements of Kozukenosuke Tadamasa Oguri as a "pioneer of the navy," when the tendency to regard Kozukenosuke Oguri as a traitor remained strong since the Meiji period.

The book is a powerful work, a result of careful research and examination of related books by previous scholars, and is a landmark at the time, and a courageous publication that honors a man whose achievements had been considered treasonous by the Meiji government and had been erased from the public consciousness.  

Regrettably, however, the book contains fundamental errors which diminish the value of the book, such as:  
"The family temple of the
Oguri family is Fumon-in Temple."
"Kozukenosuke Oguri's head is buried at Fumon-in Temple."

Furthermore, perhaps to reinforce the illusion, some parts of the book attempt to improve the relative image of Fumon-in by writing "Slanderous statements against Gonda Village and Tozenji Temple." That is unfortunate.

Since we still find articles and websites that seem to have been written based on the errors in this book, we point out some of the errors below. I hope you will refer to them when presenting your work on the burial of Kozukenosuke Tadamasa Oguri's head. 

                           (The responsibility for the following text lies with Taiken Murakami.
)
復刻『小栗上野介正傳』 が刊行されました 
山口県マツノ書店
 2013平成25年7月・販売終了
Reprint of "Kozukenosuke Oguri Shoden (authentic biography)" has been published
Matsuno Shoten, Yamaguchi Prefecture, Japan - The sale ended in July, 2013.

 

 
本書がマツノ書店から限定300部の予約印刷で復刻刊行され、依頼があって村上泰賢が「解説」を書いた。
   This book was reprinted and published by Matsuno Shoten in a limited edition of 300 pre-printed copies, and Taiken Murakami wrote the "Commentary" upon request.


その中で以下のような
本書の錯誤(青文字で引用)を指摘しておきました。
*文中のページは復刻版のページを示す


In the book, I have pointed out the following errors (cited in blue).

* Pages in the text indicate reprinted pages.
 
     ●小栗上野介家の菩提寺
    Family temple of the Kozukenosuke Oguri family

文中約20ヶ所に
「小栗家の菩提寺(あるいは菩提所)の普門院」 とある。
 普門院には小栗家四代目小栗忠
(*小栗上野介は十二代目)の墓はあるが、その他「小栗○○の墓」は忠政の二男で分家した小栗仁右衛門信由家の累代の墓である。

 小栗家本家の菩提寺は、『寛政重修諸家譜』に五代目小栗政信以降について「
保善寺を葬地とす」とある通り、曹洞宗保善寺(中野区・もと牛込にあった)である。

In about 20 places in the book, there are references to "Fumon-in is the family temple of the Oguri family."

In Fumon-in Temple, there is the grave of Tadamasa Oguri, the fourth generation of the Oguri family (*Kozukenosuke Tadamasa Oguri was the twelfth generation of the Oguri family. The kanji characters for "Tadamasa" are different between the fourth and twelfth generations). However, all the other "Tombs of Oguri XX" at Fumon-in Temple are the graves of the successive generations of the Niemon Nobuyoshi Oguri family, who was the second son of Tadamasa Oguri (the second generation) and was a collateral family. 

The family temple of the Oguri family is Hozenji Temple (Nakano Ward, formerly Ushigome Ward, Tokyo), a Soto sect temple, as stated in the "Kansei-Choshu-Shokafu" as "Hozenji Temple is the place of burial" for Masanobu Oguri (the fifth generation of the family) and later generations. (Note: "Kansei-Choshu-Shokafu" is a collection of family histories of feudal lords and hatamoto compiled by the Edo shogunate during the Kansei era.).


              
              ▲普門院門頭の「小栗忠
一族の墓」標柱
    The Station Pole at the entrance of Fumon-in Temple: "Graves of Tadamasa (the fourth generation) Oguri family"

 明治以降小栗家本家は神葬祭に移ったので保善寺から離れ、雑司ヶ谷霊園に墓地を設けている。
 江戸から遠い東善寺は五代目小栗政信を中興開基とするゆかりはあるが「小栗家の菩提寺」ではない。たまたま当地で斬首された小栗上野介主従を埋葬したので「小栗上野介父子主従の菩提寺」となった。


After the Meiji era (1868-1912), the head family of Oguri families adopted Shinto funeral service, so they moved away from Hozenji Temple and established a cemetery in Zoshigaya Cemetery.  

Tozenji Temple, which is far from Edo, is not a "family temple of the Oguri family," although it is associated with the fifth generation Masanobu Oguri as the founder of the temple. It happened to be the family temple of Kozukenosuke Oguri and his son, who were beheaded in this area and buried at the temple.


     ●
小栗家系図の省略
    Partial Omission in the Oguri Family Tree

 
小栗上野介家家系図  P22
 
文中22ページには小栗上野介家の家系図として

初代松平太郎左衛門信吉
二代松平忠吉
三代小栗吉忠
四代小栗忠政 
普門院ニ葬ル 
 

…と四代目までが掲載されているが、保善寺に葬られた五代目小栗政信以降が記載されず省略されている。
 阿部師はこの記述は「寛政重修諸家譜に依る」と書いているから、『寛政重修諸家譜』に
五代目小栗政信以降について「保善寺(元牛込、いま中野区)ヲ葬地トス
とあるのを承知の上で、記載を省略してしまったことになる。その理由は何か。
   
 本書の文中随所約20ヶ所に「
(普門院は)小栗家の菩提寺」と書き、それに対応してこのページの系図で四代忠政の説明に「普門院に葬る」と書いて五代目政信以降を省略すれば、ふつうの読者は『寛政重修諸家譜』で確認などしないから、五代目以降もとうぜん普門院に葬られているものと錯覚する。史料の恣意的選択によって「普門院は小栗上野介家の菩提寺」と錯覚されることを意図した省略と見られても仕方あるまい。

On page 22 of the book, the family tree of the Kozukenosuke Oguri family is shown up to the following four generation:

 1st generation - Tarozaemon Nobuyoshi Matsudaira
 2nd generation - Tadayoshi Matsudaira
 3rd generation - Yoshitada Oguri
 4th generation - Tadamasa Oguri ... buried in Fumon-in temple
  

However, 5th generation Masanobu Oguri, who was buried at Hozenji Temple, and subsequent generations are not listed. Dozan Abe wrote that this description was based on "Kansei-Choshu-Shokafu." If that is the case, it means that he was aware that the "Kansei-Choshu-Shokafu" mentions "Hozenji Temple (formerly in Ushigome Ward, now in Nakano Ward) as the place of burial" for Masanobu Oguri 5th generation and later generations, but he omitted this information in this book. What is the reason for this omission?

"Fumon-in is the family temple of the Oguri family" is written in about 20 places throughout the book, and in the genealogy on this page, "buried in Fumon-in" is written in the explanation of Tadamasa IV, omitting Masanobu Oguri 5th generation and after, which gives an illusion that the fifth generation and after were buried in Fumon-in, since general readers would not check in "Kansei-Choshu-Shokafu." It may be seen as an omission intended to create the illusion that "Fumon-in is the family temple of the Kozukenosuke Oguri family" through arbitrary selection of historical documents.


     

     
首級の埋葬場所
      Burial place of the head of Kozukenosuke Oguri

・「小栗上野介の首級は家来武笠銀介が水沼河原にさらされていた首級を盗んで普門院に運び、墓地に埋葬した」P6、162、185、360、363
 

としているが、史実は次の通り。
 武笠銀介は養子小栗又一に従って高崎へ行き、小栗忠順主従が斬首された翌七日に城内で他の家臣3名とともに斬首される所を、若年
(16歳)をもって赦免され、そのまま江戸の父武笠祐左衛門に主従の急を知らせている。もし武笠銀介が高崎からまだ西軍が残って小栗家から奪った家財処理をしている権田村へ戻っても、首級は前日に高崎藩が高崎城内へ運んだ後だから、斬首を免れたばかりの銀介が介入できる余地はない。

 
1937昭和12年、館林の福田啓介図書館長が『太政官日誌』に「高崎藩からの届書」…「小栗父子の首級は首実検のため総督府(館林)へ送りました」・・・という記載を発見し、普門院説は完全に否定された。

"Kozukenosuke Oguri's retainer Ginsuka Takegasa stole Oguri's head from the Mizunuma Riverbank, carried it to Fumon-in Temple and buried it in the cemetery." (Pages of 6, 162, 185, 360 and 363)

However, the historical facts are as follows: Ginsuke Takegasa followed Mataichi Oguri, the adopted son of Kozukenosuke Oguri, to Takasaki, and on May 29, 1868 (leap April 7, Keio 4), the day after Kozukenosuke Tadamasa Oguri was beheaded, Mataichi Oguri and three other retainers were beheaded in the Takasaki castle, but Takegasa was pardoned at the age of 16 and informed his father Yuzaemon Takegasa in Edo of the sudden deaths of his lord and retainers. Even if Ginsuke Takegasa had returned from Takasaki to Gonda Village, where the Western Army was still disposing of the family property taken from the Oguri family, there was no room for intervention by Ginsuke, who had just escaped beheading, since Kozukenosuke Oguri's head had been brought into Takasaki Castle by the Takasaki clan the previous day.

In 1937 (Showa 12), Keisuke Fukuda, the director of the library in Tatebayashi, discovered an entry in the "Dajokan Nisshi (Diary of the Grand Council of State)" that states, "The heads of the Kozukenosuke Oguri and his son were sent to the Governor-General (Tatebayashi) for examination," which completely disproved the Fumon-in theory.

          

        ▲『太政官日誌』…「
…上野介父子首級并武器類ハ総督府へ護送仕候…」 このころ東山道鎮撫総督府は館林に移っていた。
       (HP「太政官日誌」慶応4年25号フルテキスト

Dajokan Nisshi (Diary of the Grand Council of State): "The heads of Kozukenosuke and his son and their weapons are to be escorted to the Governor-General's Office."
The Governor-General's Office of the Tosando Province had been moved to Tatebayashi at this time.       
 ("Dajokan Nisshi," Keio 4, No. 25, full text)


     
普門院の「首塚」について
      
About the Kubizuka at Fumon-in Temple

(Note*: A kubizuka is a mound where the heads of those killed in battle, those taken captive, or those beheaded are laid to rest.)

 
現在も普門院にある首塚は阿部道山師の勧めで小栗貞雄(遺児小栗国子の婿・作家矢野龍渓の弟)1934昭和9年に建立したものであるが、専修大学白柳夏男教授は「小栗上野介遺聞」(専修大学論集第43号1987)で、
1934昭和9年以前は土饅頭であり(P358)、その土饅頭も昭和7年5月以降~8年5月までの間に造られ、それ以前は何もなかった

ことを検証している。


The kubizuka still standing at Fumon-in Temple was erected in 1934 (Showa 9) by Sadao Oguri (son-in-law of the deceased Kuniko Oguri and brother of the writer Ryukei Yano) at the recommendation of Master Dosan Abe. However, Professor Natsuo Shirayanagi of Senshu University wrote in "Kozukenosuke Oguri Ibun (Untold Stories about Kozukenosuke Oguri)" (Senshu University Articles No.43 1987) verified that "before 1934 (Showa 9), it was a small earthen mound (P358), and the mound was made between May 1932 and May 1933, and before that, there was nothing."


             
                ▲首塚と称する石(普門院境内)

               A stone called "Kubizuka" (in the precincts of Fumon-in Temple)


 館林から小栗父子の首級を盗掘奪取した権田の村人は明治政府の管理下にあるものを盗んだのだから、「戻りさえすればいい」と口外せず、子から孫にのみ言い伝えて供養を続けてきた。(以下は繰り返しになるが、村人たちの上野介に対する思いが現れた部分だ。)

 私
(住職村上泰賢)が子どもの頃毎年4月6日に「お殿様のご命日だからこれをお供えしてほしい」と塚越太源治(小栗主従の墓石を造った塚越源忠の孫・源忠は会津から戻った後身体不調で館林の盗掘に同行できなかった人物)が重箱にお赤飯を詰めてお参りにきた。
 
 その太源治は、昭和30年代後半になって、「祖父や親から堅く口止めされていたけれど、もう大丈夫でしょうから…」と、盗んだ首を源忠が中島三左衛門・塚越房吉
(妹が源忠の妻)とともに東善寺の小栗上野介の墓に戻した時、
「胴塚
(忠順の胴体を埋めた墓)を掘るとそれまでつけてあった木の首が傾いて肩のところにあった。それを取り出して本当の首を継ぎ、ご無念でございましょうがこれでひとまず安らかにお眠り下さい、と泣いた」
「確かにお首級
(くび)はお寺にある」
と、房吉が語った話を前住職村上照賢に打ち明けた。
 
 先師照賢は他の村人からの話でお首級を奪ってきて胴体と共にしたことは知っていたが、あとで「太源治さんは全く
(人柄の)固い人だ」と、直接関わった者の子孫が戦後も20年近く経過してようやく重い口を開いたことにつくづく感じ入っていた。
 村人はそれほど強く明治以来官憲による小栗上野介の業績抹殺圧力を感じていた、ともいえる。

The villagers of Gonda, who stole the heads of Kozukenosuke Oguri and his son from Tatebayashi, have continued to make offerings, telling their children and grandchildren only that "as long as the heads are with the bodies, it is all right" since they had stolen something under the control of the Meiji government. (The following, I repeat, is the part where the villagers' feelings toward Kozukenosuke appear.)

When I (Taiken Murakami) was a child, every year on April 6, Tagenji Tsukagoshi came to Tozenji Temple with a stacked box filled with festive red rice, saying, "This is the anniversary of the Lord's death, so please offer this to the Lord Oguri. Tagenji is a grandson of Genchu Tsukagoshi, who built the tombstones of Kozukenosuke Oguri and his retainers, and who was unable to participate in the "Welcoming Lord's Head" robbery in Tatebayashi due to physical problems after returning from Aizu.

In the late 1950s, Tagenji confided one secret story to Shoken Murakami, the chief priest at the time, saying, "My grandfather and parents were very strict about not telling others about it, but I think it's safe now. According to Tagenji, Genchu Tsukagoshi later told the following story about the time when he, Sanzaemon Nakajima and Fusakichi Tsukagoshi buried the stolen head in Oguri's grave at Tozenji Temple. "When we dug up the body mound, we found the wooden head that had been attached to the body tilted up to the shoulder. I took it out and put the real head on, and cried out, 'I am sorry for your loss, but I hope you can rest in peace now.'"

Shoken Murakami, the former chief priest of Tozenji Temple, had heard from other villagers that the head had been taken from the temple in Tatebayashi and placed with the body in the grave at Tozenji. However, he was deeply impressed that the descendants of those directly involved had finally opened their mouths after nearly 20 years had passed since WWII, saying, "Tagenji is a very solid person."

It could be said that the villagers had felt such a strong pressure from the government to erase Kozukenosuke Oguri's achievements since the Meiji era.
・「高崎には豊国氏と云ふりっぱな郷土史家がをられ二十数年来偉人小栗上野介の顕彰に尽力してをられる。群馬の人々はかうした篤志家に依って、上野介にとって忘れ難き怨讐の地で遺徳顕揚に努めつつあるは感謝に堪えない」p188

 
阿部師がこうほめ「感謝に堪えない」豊國氏は、戦前の群馬県における貴重な郷土誌『上毛及び上毛人』の編集発行人豊國覚堂(とよくにがくどう・大胡町長善寺住職)のことで、上記引用文のように阿部師に小栗上野介研究の努力を称賛されている。  

"In Takasaki, there is a prominent local historian, Mr. Toyokuni, who has been making efforts for more than 20 years to promote the memory of the great Kozukenosuke Oguri. The people of Gunma are grateful for the efforts made by such a devoted person to promote the legacy of Kozukenosuke in the land of his unforgettable vengeance." (Page 188)

The man Toyokuni whom Abe praises is Gakudo Toyokuni (chief priest of Chozenji Temple in Ohgo Town), editor and publisher of "Jomo and Jomojin," a valuable local magazine in Gunma Prefecture before World War II. Toyokunki was praised by Abe for his efforts in researching Kozukenosuke Oguri.             

            
 ところが、褒められた豊國は逆に普門院説によって岡田啓介首相が普門院に参拝したことに疑問を呈し
『上毛及び上毛人』220号・1935昭和10年)
 さらに
1937昭和12年、「小栗父子の首級を館林へ送った」という『太政官日誌』の記述を福田啓介



         
        ▲「上毛及び上毛人」
1937昭和12年8月号


館林図書館長が発見したことを紹介し、
 
「之が為例のインチキ者流の化けの皮が忽ち剥ぎ取らるるは痛快の至りと謂ふの外なし」「小栗上野介の首級問題」『上毛及び上毛人』244号・昭和12年8月)
と、首級の普門院埋葬説を「インチキ」と一蹴している。

However, Toyokuni, who was praised, conversely questioned the fact that Prime Minister Keisuke Okada, who believed in the Fumon-in theory, had visited Fumon-in (Jomo and Jomojin, No. 220, 1935 Showa 10). In 1937, Toyokuni introduced the discovery by Tatebayashi Library Director Keisuke Fukuda of an entry in the Dajokan Nisshi that "the heads of Kozukenosuke Oguri and his son were sent to Tatebayashi," and stated, "It is nothing short of a joy to see the phony style of the past suddenly unmasked (Jomo and Jomojin, No. 244, August 1937), dismissing the theory that the head of Kozukenosuke Oguri was buried in Fumon-in as "bogus."



     ●
采地について  
      Dominions of the Kozukenosuke Oguri Family

本書では小栗上野介家の采地は
・「武州大成村(普門院所在地)、上野邑おうら、多胡たごの三個所・・・」P1

としているがすべて誤り。

 小栗上野介のころの主な知行地は次の通り

上総国武射郡稲葉村
(千葉県芝山町)      152石
下総国香取郡五反田村
(多古町)        117石
 同  堀内村、大川村、田部村
(香取市ほか) 156石
下野国高橋村、大沼田村
(栃木県佐野市)    1354石
上野国群馬郡権田村
(高崎市)          375石
  同  下斉田村
(高崎市)            170石
  同  与六部
(よろくぶ)(玉村町)      88石

遣米使節から帰国後の加増地として
  同 多野郡森村
(藤岡市)         56石
  同   小林村
(藤岡市)        100石

その他細かいところもあって合計2700石で幕末を迎えている。
*普門院所在地の武州大成村は入っていない。

In this book, the following is written as the dominions of the Kozukenosuke Oguri family, but it is all incorrect:
"Ohnari Villate in Bushu (where Fumon-in is located), Ohra in Kozuke Province (today's Gunma Prefecture), and
Tago in Kozuke Province..." (page 1)

The main dominions of the Oguri Family while Kozukenosuke was the family head were as follows:

Inaba Village, Musa County, Kazusa Province (today's Shibayama Town, Chiba Prefecture): 152 koku
Gotanda Village, Katori County, Shimousa Province (today's Tako Town, Chiba Prefecture): 117 koku  
Horiuchi, Okawa, and Tabe villages, Katori County, Shimousa Province (today's Katori City, Chiba Prefecture, etc.): 156 koku
Takahashi and Onumada villages in Shimotsuke Province (today's Sano City, Tochigi Prefecture): 1,354 koku
Gonda Village, Gunma County, Kozuke Province (today's part of Takasaki City, Gunma Prefecture): 375 koku   
Shimosaida Village, Gunma County, Kozuke Province (today's part of Takasaki City, Gunma Prefecturey): 170 koku   
Yorokubu Village, Gunma County, Kozuke Province today's (Tamamura Town, Gunma Prefecture): 88 koku

After returning from the Japanese mission to the U.S., the following villages were added:
Mori Village, Tano County, Kozuke Province (today's Fujioka City, Gunma Prefecture): 56 koku   
Kobayashi Village, Tano County, Kozuke Province (today's Fujioka City, Gunma Prefecture): 100 koku

There were some other minor locations, totaling 2,700 koku at the end of the Tokugawa shogunate. As you can see her, Ohnari Village in Bushu, where Fumon-in is located, is not included.

     
小栗上野介を斬首した人物  
      The man who beheaded Kozukenosuke Oguri

「これで小栗を斬ったのですか、と私は問ふた。(原)はうむと、一言云ったきりだ…」 P171

 
小栗上野介を斬った人物は従来原保太郎と言われていた(蜷川新『維新前後の政争と小栗上野介の死』)が、それは正確ではなく、東山道軍軍監として全体を指揮している者が直接首斬り役をすることはあり得ない。小栗研究家小板橋良平『小栗上野介一族の悲劇』によれば安中藩の徒(かち)目付浅田五郎作が命じられて斬ったというのが真相という。

"I asked him if he had beheaded Oguri. Hara onloy groaned "Hmmm.'" (Page 171)

The person who killed Kozukenosuke Oguri was traditionally said to be Yasutaro Hara (Refer to “Political Strife Before and After the Restoration and the Death of Kozukenosuke Oguri” by Arata Ninagawa). However, this is not accurate, and it is impossible for a person in overall command as military commander of the Tosando Army to directly act as beheader. According to "Tragedy of the Kozukenosuke Oguri Clan" by Ryohei Koitabash, Oguri researcher, the truth is that Gorosaku Asada, a kachimetsuke* of the Annaka Clan, was ordered to do the beheading.

(Note*: Kachimetsuke is a position in the Edo shogunate. Under the direction of the metsuke, the post was in charge of keeping watch in the Edo Castle, supervising the arrival of feudal lords at the castle, and scouting for the offices of various officials of the shogunate.)

     
「村民が盗賊化」について
      About "Villagers turned into bandits..."

「小栗上野介が……権田に退耕中、村民が盗賊化し襲撃した……」P50
・「権田の村民が上野介を囲み掠奪したとあるが……」 P173


 
幕末維新期の無政府状態に乗じて博徒らの扇動で「ぶち壊し騒動」と呼ばれる暴動一揆が発生し、「借金を棒引きにする」「世直し」を唱えて、秩父方面から上州へ入ってきた。小栗一家が隠棲帰農をはかって江戸から1868慶応四年三月一日権田村東善寺に到着すると、後を追うように二日には4キロ下流の隣村三ノ倉村に入った。

 小栗の家臣が出かけて交渉したが多額の金品を要求するため交渉は決裂し、四日に近隣の村々を威嚇扇動して、およそ2000人が権田村を襲撃した。小栗忠順は家臣と権田村農民を指揮してこれを撃退している
(『小栗日記』群馬県史料集)。暴徒化したのは権田村民ではない。むしろ襲われて火をかけられた家もあった。襲ったのは博徒らに威迫扇動された近隣村民であった。

 『小栗上野介正傳』という書名にふさわしくない、重大な錯誤といえよう。そして以下の記述はこの錯誤を基に展開されていると考えられる。

"While Kozukenosuke Oguri was retreating to Gonda, the villagers turned into bandits and attacked him. ......" (Page 50)
"Gonda villagers surrounded Kozukenosuke and plundered him. ......" (Page 173)

Taking advantage of the state of anarchy at the end of the Edo period and during the Meiji Restoration, a riotous revolt called the "Buchikowashi Riots" broke out at the instigation of gamblers, who entered Jyoshu from the Chichibu area (today's part of Saitama Prefecture), chanting "get out of debt" and "reform the world." The Oguri family arrived at Tozenji Temple in Gonda Village on March 24, 1868 (March 1, Keio 4), and the rioters followed them to the neighboring village of Sannokura, 4 km downstream along the Karasugawa River, the next day.

Oguri's vassals went out to negotiate, but negotiations broke down as they demanded a large amount of money and goods. Two days later on March 27 (March 4th, Keio 4) about 2,000 people stormed Gonda village, threatening and inciting neighboring villages. Kozukenosuke Tadamasa Oguri commanded his vassals and the farmers of Gonda Village to repel the attack (Oguri Diary, Gunma Prefectural Archives). It was not the Gonda villagers who turned into a mob. Rather, some houses in Gonda Village were attacked by rioters and set on fire. The rioters who attacked Gonda Village were neighboring villagers who were intimidated and incited by the gamblers.

This is a serious error that is not worthy of the title "Kozukenosuke Oguri Shoden (authentic biography)." The following description is based on this error.

     
「忘恩な村人」「非道の人」という記述
      The descriptions of "ungrateful villagers" and "atrocious people"  

・「権田の人々のとった旧主を思はざる忘恩的態度が、いたく小栗家の遺族の胸を打ったらしい。上野介の一子国子さんのごときも、一生権田の東善寺には行かないと云はれたさうである」 P32

・「群馬の権田村は
(小栗)道子夫人は最も嫌ってをられた。それは愚妻の国子から(小栗貞雄が)聞いたことだが、なる程権田は上野介の終焉の地ではあるが、主人(上野介)があアなったのは忘恩な村民が高崎藩に向って彼が反逆者でもあるかの如き密告をしたからだと道子夫人は信じてゐたからだ」P187

・「蜷川博士からその後丁寧なお礼の書翰に接した。やはり権田の人々の忘恩的徒輩を憎んでをられる旨を記してあった」 P188

・「群馬で小栗の顕揚運動をもくろむと何か不吉なことがあるのでこころにかかる。第一烏川の碑が流される。最近では権田村の東善寺が突如焼失してしまった。それやこれやで一切止めると云ふ意味の文書でした、と中将は云はれた…」 P343

・「道子夫人は…群馬の権田の人々は実に旧主の恩を知らざる非道の人であると歎かれ、再び権田には行かないと云はれ生涯権田には行かなかったそうである。又東善寺、上野介の蟄居
(ちっきょ)した寺院に対しても好感が持てないと歎じてゐたと云はれる」 P386


"The ungrateful attitude of the people of Gonda toward their former lord disheartened the bereaved families of the Oguri family. It is said that even Kuniko, Kozukenosuke's only child, said that she would never visit Tozenji Temple in Gonda for the rest of her life." (Page 32)

"Gonda Village in Gunma was the place that Mrs. Michiko (Oguri) hated the most. Sadao Oguri heard from his wife Kuniko that Gonda was the place of Kozukenosuke's death, but Mrs. Michiko believed that Kozukenosuke met his fate because the ungrateful villagers snitched on him to the Takasaki clan as if he were a traitor. (Page 187)

"Dr. Ninagawa later sent me a polite thank-you letter. He wrote that he still hated the ungrateful people of Gonda." (Page 188)


"I am concerned that there is something ominous about the Oguri exaltation movement in Gunma. First, the Karasugawa River monument was washed away. Recently, Tozenji Temple in Gonda Village was suddenly destroyed by fire. The document was meant to stop all such things, the lieutenant general said..." (Page 343)

"Mrs. Michiko lamented that the people of Gonda in Gunma were indeed ungrateful and unjust to their former lord, and she said that she would never go to Gonda again and never did. She is also said to have lamented that she did not have a favorable impression of Tozenji Temple, where Kozukenosuke temporarily resided." (Page 386)

 
以上、小栗上野介顕彰に熱を入れるあまり、「ぶち壊し騒動」の誤解・錯誤をもとに筆がすべった、ということかもしれないが、権田村へのマイナスイメージの創出を図っているとしか考えられないほど執拗な害意すら感じて不思議な感を抱かざるを得ない。
 
 よく読むと、どの文も「…と〇〇さんは言った」という他人の言葉の伝聞体で書かれている所に特徴がある。伝聞体は「こう言ったのは私ではありません、○○さんから聞いた話…」と責任を逃がれる時に便利なスタイルであるが、たとえ聞いた話でもそれを選択して証拠も示さずに記述した責任は逃れられない。

It may be that the author was so enthusiastic about honoring Kozukenosuke Oguri that his writing slipped based on the misunderstanding and misconception of the "Uchikowashi Sodo (A form of popular movement during the Edo period that involved the destruction of houses and other property of those deemed to have committed wrongdoing)." However, I cannot help but feel a sense of wonderment at the persistent and even harmful intent that one can only assume is intended to create a negative image of Gonda Village.    

If you read carefully, you will notice that every sentence is written in the hearsay form of someone else's words, "Mr. XX said...". Hearsay is a convenient style when one can escape responsibility by saying, "It was not me who said this, I heard it from Ms. XX...," but even if it is what one has heard, one cannot escape the responsibility of having chosen to write about it without showing any evidence.


   
道子夫人を護った村人ー無償の行為
    Villagers Protecting Mrs. Michiko Oguri - An Act of Gratuitousness

 権田の村人は、小栗主従が西軍に殺される三日前に権田村から逃れる小栗道子夫人・母堂らを守って会津に到り、会津軍に加わって戦った。村人のうち若者二人が喜多方市
(熊倉と高郷)で戦死している。
 中島三左衛門ら村人は会津戊辰戦中と戦後に母子らを守って冬を越し、道子から生まれた遺児国子ともども
1869明治二年春に会津―東京―静岡まで送り届けて権田に帰ると、今度は館林へ出かけ小栗父子の首級を盗掘し、東善寺境内の遺体の墓に埋葬している。

 この史実は
1928昭和3年に発行されベストセラーとなった蜷川新著『維新前後の政争と小栗上野介の死』に記述され、蜷川は、「当時夫人に伴せし人々の忠誠…」と讃えていて、阿部師もこの書を「参考書籍」にあげているから、とうぜん承知しているはずである。

 権田村や東善寺へのマイナスイメージを創出するのに都合の悪い話は読み飛ばして、「忘恩、非道」とそしるのは意図的な見当違い、といえよう。
 道子夫人らを会津に護衛していった先祖を持つ権田の地元民はこれまで70年間本書のこの根拠のない侮辱に耐え、「なんとかして本当の話でこのおかしな文章を打ち消したい」と古老は願ってきた。

Three days before Kozukenosuke Oguri was killed by the Western forces, the villagers of Gonda began to protect Mrs. Michiko Oguri, Kozukenosuke's mother Kuniko and others fleeing from Gonda and they arrived in Aizu a few weeks later. Some of the villagers later joined the Aizu forces to fight and two young men among them were killed in battle in Kitakata City (Kumakura and Takago).  

Sanzaemon Nakajima and other villagers protected Michiko and her family through the winter during and after the Boshin War in Aizu. In the spring of 1869 (Meiji 2), they sent Michiko and her family including newborn Kuniko, only child between Kozukenosuke and Michiko, to Aizu, Tokyo, and Shizuoka and, after that, the villagers returned to Gonda. Nakajima and another villager then went to Tatebayashi, stole the heads of Kozukenosuke Oguri and his son, Mataichi, and buried the Kozukenosuke's head in the grave on the grounds of Tozenji Temple.

These historical facts were described in Arata Ninagawa's best-selling book, “Political Strife Before and After the Restoration and the Death of Kozukenosuke Oguri” published in 1928 (Showa 3) and Ninagawa praised the actions of the Gonda Villagers, saying, "The loyalty of the people who accompanied Mrs. Oguri in those days...." Abe also lists this book as a "reference book," so he must have been aware of it.

It is a deliberate misreading of the book to ignore the stories that are not convenient for creating a negative image of Gonda Village and Tozenji Temple, and to denigrate them as "ungrateful and inhumane" is intentionally misguided.  

Gonda locals, whose ancestors escorted Michiko and her family to Aizu, have endured this baseless insult for 70 years, and the old-timers have hoped to "somehow counteract this ludicrous statement with a true story."

   ちなみに 
権田村民と小栗家の交流
      Exchange between Gonda villagers and the Oguri family

 実際、権田村民と小栗家の交流は明治以後も続いていて、
1917大正6年 東善寺での小栗公50年祭に出席した小栗又一(国子の息子=忠順の孫・19歳)
 
「権田の山川も村民の情けも昔に変わらず、祖父の法要を営むことに感謝…」
と挨拶している。もし又一の母国子が阿部師が書くように
 「…上野介の一子国子さんのごときも、一生権田の東善寺には行かないと云はれたさうである」 P32
 「群馬の権田村は(小栗)道子夫人は最も嫌ってをられた。それは愚妻の国子から
(小栗貞雄が)聞いたことだが…」p187


としたら、小栗忠順の孫(=国子の倅)又一が権田へ来てこのような挨拶をすることは考えられない。

In fact, the exchange between Gonda villagers and the Oguri family continued after the Meiji era. Mataichi Oguri (Kuniko's son = Kozukenosuke's grandson, age 19) attended the 50th anniversary of the Lord Oguri at Tozenji Temple in 1917 (Taisho 6), where he said in his speech, "The mountains and rivers of Gonda and the mercy of the villagers are the same as in the past, and I am grateful to see my grandfather's memorial service held..."

Abe wrote, "even Kuniko, Kozukenosuke's only child, said that she would never visit Tozenji Temple in Gonda for the rest of her life" (Page 32) and "Gonda Village in Gunma was the place that Mrs. Michiko (Oguri) hated the most. Sadao Oguri heard from his wife Kuniko that ..." (Page 187). However, if Kuniko, Mataichi's mother, disliked Gonda as Abe says, it is inconceivable that Mataichi, the grandson of Kozukenosuke Oguri, would have come to Gonda and given such a greeting.


たとえば  1939昭和14年正月に又一(上記の忠順の孫)未亡人の菊子夫人は市川亭三郎(後に権田小学校長)宛年賀ハガキに次のように書いている。

○昭和十四年元旦 ハガキ  市川亭三郎先生  小栗菊子 忠人(板橋区板橋町)

謹賀新年

 大正十四年元旦  
*昭和十四年の誤り*

御はやばやと御年賀状たまわり厚く御礼申上候 

先生御一同様にはすこやかに渡らせられ目出度

存じ上候 当方忠人もおかげ様を以て丈夫にて

過し居候へども今年七才のいたづら盛りに御座候

父去りてまことに信頼さるべき身寄も少く

御座候まま何分とも将来よろしく御指導の程

伏して御依頼申上候お寒き折から折角

御自愛遊ばしますやうに祈り上候 かしこ

- For example, on New Year's Day in 1939 (Showa 14), Mrs. Kikuko, widow of Mataichi Oguri (grandson of Kozeukenosuke Tadamasa Oguri), wrote the following on a New Year's postcard addressed to Teizaburo Ichikawa (who later became the principal of Gonda Elementary School) of Gonda Village:

Postcard, New Year's Day, 1939, To Mr. Teizaburo Ichikawa, From Kikuko Oguri and Tadato Oguri (Itabashi-machi, Itabashi-ku, Tokyo)

Happy New Year!  New Year's Day, Taisho 14)* (Note*: "Taisho 14" is a mistake and "Showa 14" or 1939 is correct.)

I am deeply grateful for your New Year's greeting card. I am very happy to hear that you and your family are in good health. Thanks to your kindness, my son Tadato is in good health. He is now seven years old and in the prime of his life. His father has passed away, and my son has few relatives whom he can truly trust, so I humbly ask for your kind guidance in the future. I pray that you will take good care of yourself in this cold season. 

 阿部師が『小栗上野介正傅』を出版したのはこの2年後の1941昭和16年だから、当時の印刷・出版事情から考えてこの年賀状の頃阿部ははまさに執筆中であったろう。その頃書き綴っていた伝聞体の誹謗中傷の文章が創作であったことをこのハガキが実証している、と地元の歴史家は語っている。
 
 市川亭三郎の家にはこの2年前の
1937昭和12年8月に又一が当時住んでいた八丈島から送った手紙、さらに下記の疎開の件で菊子未亡人が相談する手紙も保存されている。

It was two years later, in 1941 (Showa 16), that Abe published "Oguri Kozukenosuke Shoden (The Authentic Biography of Kozukenosuke Oguri)." Considering the printing and publishing circumstances of the time, Abe must have been in the middle of writing when this New Year's greeting card was written. Therefore, local historians say that the postcard proves that the hearsay slander he was writing at that time was a creative work of his.

Teizaburo Ichikawa's house also preserves a letter sent by Mataichi Oguri (Kikuko's husband) two years earlier, in August 1937 (Showa 12), from Hachijojima Island, where he was living at the time, as well as the letter below, in which Kikuko consults him regarding the evacuation.

1945昭和20年  第二次大戦中、小栗菊子夫人(又一の未亡人)は小学生の息子忠人、娘洋子(ともに忠順の曾孫)を連れて権田の村人を頼って疎開し、東善寺の門前に住んでいた。この疎開にあたって菊子夫人は地元の市川亭三郎(水沼河原の顕彰慰霊碑建碑責任者市川元吉は義父)に何度も手紙を送って、空襲下の汽車の切符入手の困難や家財の荷送りについての苦心を手紙で相談している。

- In 1945 (Showa 20), during World War II, Mrs. Kikuko Oguri (widow of Mataichi Oguri) evacuated from the house in Tokyo with her elementary school son Tadato and daughter Yoko (both great-grandchildren of Kozukenosuke Tadamasa Oguri) to Gonda, where they lived in a house in front of the Tozenji Temple. During the evacuation, Mrs. Kikuko sent many letters to Teizaburo Ichikawa, asking about the difficulty of obtaining train tickets during the air raids and the difficulty of sending household goods. By the way, Motokichi Ichikawa, Teizaburo Ichikawa's father in law, was in charge of erecting the memorial to honor Kozukenosuke Oguri at Mizunuma River Bank.

蜷川新が
「蜷川博士からその後丁寧なお礼の書翰に接した。やはり権田の人々の忘恩的徒輩を憎んでをられる旨を記してあった」 P188
としているが、その蜷川新は全く逆に倉田村烏渕村の有志による水沼河原の顕彰慰霊碑建立に頼まれて碑文を揮毫し、戦前戦後に参拝して権田村民に道子夫人護衛の労苦と顕彰活動に感謝の言葉「権田村民に敬意を捧ぐ」を残していることも、確認しておく。
          
      ▲蜷川新の書に
    捧敬意権田村民・権田村民に敬意を捧ぐとある (東善寺蔵)

- Abe's book describes Arata Ninagawa as follows: "I later received a polite thank-you letter from Dr. Ninagawa. He wrote that he hated the ungrateful people of Gonda." (Page 188)

However, in contrast, Arata Ninagawa was asked by volunteers from Kurata and Ubuchi villages* to write an inscription for the memorial erected by Mizunuma River Bank in honor of Kozukenosuke Oguri, and he visited the village before and after the war to thank the people of Gonda for the hard work of escorting Mrs. Michiko to Aizu and for their activities to honor Oguri, leaving the words "I offer my respect to the people of Gonda." I would like to confirm this as well.

(Note*: Gonda Village merged with Sannokura Village to form Kurata Village in 1889, which later merged with Ubuchi Village to form Kurabuchi Village in 1955, which is now a part of Takasaki City since 2006.)

Arata Ninagawa made a hanging scroll with the following text.
"Dedicated to the people of the Gonda Village" (in the collection of Tozenji Temple)

阿部師は下記のように1939昭和14年に権田の東善寺を訪れている。
   

   東善寺住職は
「小栗上野介のことをくどくど尋ねた、はきはきしてくれない……老僧に向って『あんたは聾(つんぼ)かね』と大声で云うた。老婆はたまらぬげに『いや聾(つんぼ)ではない、昭和12年5月10日に裏山を越えた家からでた山火事でこの本堂と庫裏が焼けてから、少し気が遠くなったのです』と云ふ。私は急に悪かったと思った。」P318
(注:文中「聾」という差別語に類する表現がありますが、当時の文章のまま引用しました)

Abe visited Tozenji Temple in Gonda in 1939 (Showa 14).

Regarding the priest of Tozenji Temple, Abe wrote the following:
"When I asked him about Kozukenosuke Oguri, he was very brisk and did not speak ... Then I said in a loud voice, 'Are you deaf?' The old woman beside him replied in an impatient tone, "No, he is not deaf, but he has been lacking conentraiton since May 10, 1937, when a forest fire broke out in a house at the back of the temple and destroyed the main hall and the attic. I suddenly felt bad." (Page 318)

 東善寺に参詣した阿部師に「聾かね」となじられたこの時の東善寺19世住職駒形痴道(こまがたちどう・東善寺19世住職)師は、私(村上泰賢)の師村上照賢の師匠(血縁ではない)である。駒形師は昭和10年に利根郡の寺から転住してきて2年後の1937昭和12年5月に東善寺が類焼火災に遭い本堂庫裡を全焼した。その2年後の1939昭和14年正月に仮本堂兼庫裡の小さな仮住まいで阿部師の訪問を受けている。

 「本堂を一つ建てると、住職は寿命が10年縮む」といわれる。駒形痴道師は火災以来、病身を押して本堂の再建事業に取り組んでいたから、急な訪問を受けて小栗上野介に関する質問をされても、心ここにあらずで「気が遠かった」のだろう。

 阿部師の訪問4年後の
1943昭和18年9月に本堂の棟上げにこぎつけると、その上棟式の日の夕方に倒れ、翌日息を引き取ってしまった。知らせを受けて駆け付けた弟子村上照賢は葬儀を済ませると、住職をしていた利根郡の寺を他の僧に譲って家族を連れ、東善寺に入って再建の事業を引き継いだ。戦中戦後の資金不足、かつ人手も建築資材も大工のお茶の葉さえ入手困難な状況の中で、再建事業に苦心した。

Chido Komagata, the 19th abbot of Tozenji Temple, who was scolded for being deaf by Abe visiting Tozenji Temple, was the master of Shoken Murakami (not by blood) who was the master of myself (Taiken Murakami). In May 1937, two years after Komagata moved to Tozenji from a temple in Tone-gun, Gunma Prefecture in 1935, Tozenji caught fire from a burning fire in the neighborhood
that destroyed the main temple building and its cloister. Two years later, on New Year's Day in 1939 (Showa 14), Komagata was visited by Abe in his small temporary residence in the temporary main hall and cloister.

It is said, "When one main hall is built for a temple, the priest's life span is shortened by 10 years." Since the fire, Komagata had been working on the reconstruction of the main building despite his illness, so when he received a sudden visit and was asked questions about Kozukenosuke Oguri, he was probably "distracted" from his work at heart.  

In September 1943 (Showa 18), four years after Abe's visit, Komagata was able to finish the building of the main hall, but on the evening of the dedication ceremony, he collapsed and died the following day. His disciple Shoken Murakami rushed to the temple upon receiving the news, and after completing the funeral service, he handed over the temple in Tone county where he had been abbot to another monk, took his family, and entered Tozenji Temple to take over the rebuilding project. He struggled with the rebuilding project under the circumstances of shortage of funds during and after the war, as well as difficulties in obtaining manpower, building materials, and even tea leaves for the carpenters.

・「駒形痴道は…小栗さんに対して村の人々の考え方が支離滅裂であることも語った」P319
 「支離滅裂」がどういう内容か具体的でないが、いいイメージを与えない。「気が遠かった」駒形痴道師が果たしてこう語ったろうか。
 村人の顕彰活動は小栗夫人の会津への脱出護衛から始まっている。明治以後もずっと供養顕彰を続け、倉田村~合併して倉渕村、の時代を通じても小栗上野介の顕彰活動を継続し、年忌供養の法要を欠かさず続けてきた。
 駒形師が
1935昭和10年に東善寺住職に着任した前後の顕彰活動でいえば、
 
 ・1932昭和7年、市川元吉元村長は建碑委員会を組織して水沼河原に顕彰慰霊碑を建立
   (昭和10年、大水害で流出―発見―*駒形師はこの年東善寺住職として転住))

 ・昭和12年、顕彰慰霊碑を再建するにあたり、70年忌を実施、小栗上野介遺跡保存会(顕彰会の前身)を創立
 ・
1937昭和12年5月、権田の市川亭三郎遺跡保存会長はNHK前橋放送局から「小栗上野介公を憶ふ」と題して業績を放送 (放送の数日前に東善寺は類焼失していた)
 
(昭和12年、東善寺焼失-1943昭和18年、本堂再建上棟式・終わって駒形は倒れ―翌日死去)
 ・
1945昭和20年、小栗上野介追悼座談会を開催

と東善寺の類焼失や戦中の困難な時代にも継続して実施していて、駒形が「支離滅裂」と語る状況はない。筆者が意図的に権田に対して悪いイメージを創出しているのを感じる。

"Chido Komagata... also said that the village people's thoughts about Kozukenosuke Oguri were incoherent." (Page 319)  

Although it is not clear what "incoherent" means here, it does not give a good image about Gonda villagers. I doubt that Komagata, who was "lacking concentration," would have said this kind of thing. The villagers' activities in honor of Kozukenosuke Oguri began when they escorted Mrs. Michiko Oguri and her family to Aizu. Even after the Meiji period (1868-1912), the villagers continued to hold memorial services in honor of Oguri, and they continued to do so on the anniversary of his death without fail even during the period when Kurata Village was merged into Kurabuchi Village.

Around the time when Komagata assumed the post of chief priest of Tozenji temple in 1935, Gonda villagers continued to do the following activities in honor of Kozukenosuke Oguri:

- In 1932 (Showa 7), Motokichi Ichikawa, the former mayor of the village, organized a committee to erect a cenotaph on the banks of the Mizunuma River and they erected it. (In 1935, the monument was washed away by a flood and was found. Chido Komagata became the priest of Tozenji Temple in the same yaer.)
- In 1937 (Showa 12), when the cenotaph was rebuilt, the 70th anniversary was held and the Kozukenosuke Oguri Ruins Preservation Society (the predecessor of the Kozukenosuke Oguri Memorial Society) was founded.
- In May 1937 (Showa 12), Teizaburo Ichikawa, the chairman of the Kozukenosuke Oguri Ruins Preservation Society, talked about the achievements of Kozukenosuke Oguri in a radio program titled "Remembering Lord Kozukenosuke Oguri." (Tozenji Temple had been destroyed by fire a few days before the broadcast. In 1943 or Showa 18, Komagata collapsed after the framework completion ceremony of the main building and died the next day.)
- In 1945 (Showa 20), a memorial symposium for Kozukenosuke Oguri was held at Tozenji Temple.

After all, they continued the activities even after Tozenji temple was destroyed by fire and during the difficult period of the war. Therefore, there was no situation in which Komagata could say that "the people of Gonda Village were incoherent." Now, I feel that Abe's words are intentionally creating a bad image of Gonda villagers.

 
 阿部師がやはり駒形痴道の言葉として

(東善寺が)永らく無住であった」P319
と書くが、東善寺住職は代々継続しているからそのような発言をするはずがない。これも

「菩提所は大宮在の禅寺ださうで首もそこに埋めてあると云ふことですが…」p316
と、権田へのバスの中で、そのような虚構を知るはずもない地元の兵隊が語ったことにしているのと同工の、伝聞体の創作であろう。

 
阿部師はこうした根拠のない権田へのマイナスイメージ創出によって、「群馬・権田・東善寺へ行っても意味がない、埼玉・大宮・普門院へ来ればじゅうぶん」と、相対的に普門院へのイメージアップを狙ったのでしょう、と当地の古老はいう。

Master Abe wrote the following as the words of Chido Komagata:

"Tozenji Temple has been uninhabited for a long time." (Page 319)
In fact, Komagata could not have made such a statement, since Tozenji has been continuously inhabited from generation to generation.

Abe also wrote that, on the bus ride to Gonda, a local soldier told him the following:
"The family temple of Kozukenosuke Oguri is said to be a Zen temple in Omiya and his head is buried there..." (Page 316)
Since there is no way that a single soldier could have known such a thing, all of these statements must be hearsay creations filled with fiction.

According to an old local resident, by creating such an unfounded negative image of Gonda, Master Abe was probably trying to improve the image of Fumon-in relatively by saying, "There is no point in going to Tozenji Temple in Gonda, Gunma Prefecture and you can just come to Fumon-in in Omiya, Saitama."

           
 
その他の錯誤など
  Other errors, etc.
                  
 ・扉写真「小栗上野介」像の説明
「ジョンストン撮影」
 当時は一般人の持つカメラはなく、写真撮影・現像・焼付けは薬剤調合ができる専門の写真師がするものだから、「ジョンストン撮影」は誤り。
 
 この写真はポウハタン号乗組みのジョンストン大尉の著『チャイナ アンド ジャパン』(1861)に掲載の「小栗忠順の絵」を再び写真撮影したもの。
 
 『チャイナ アンド ジャパン』の絵の元になった写真▼は、ブキャナン大統領が三使の写真を欲しいということで、1860年6月2日朝に写真師がウィラードホテルに派遣され、ホテル内の礼拝堂で撮影した遣米使節三使が並んだ写真。

Explanation of the image of "Kozukenosuke Oguri" in the first photo of the book: "Taken by Johnston"  

"Taken by Johnston" is not correct because, at that time, ordinary people did not have cameras, and photography, developing, and printing were done by a professional photographer who could prepare chemicals.    

This photograph is a re-taken photograph of "Tadamasa Oguri's picture" published in "China and Japan" (1861) written by Lieutenant James D.
Johnston, a crew member of the Powhatan.    

The original photo of the picture in "China and Japan" was taken in the chapel of the Willard Hotel on the morning of June 2, 1860, and shows the three envoys to the United States in a row. President Buchanan wanted a picture of the envoys, so a photographer was sent to the hotel to take it.

▲ウィラードホテルで撮影した遣米使節三使の写真
左から村垣淡路守範正・新見豊前守正興・小栗豊後守忠順
 同著『チャイナ アンド ジャパン』はこの写真から使節三名を彩色の銅版画にし、一人ずつ分けて掲載している。
Photograph of the three envoys taken at the Willard Hotel               
From left to right: Awajinokami Norimasa Muragaki, Buzennokami Masaoki Shinmi, and Bungonokami (later Kozukenosuke) Tadamasa Oguri

The book, "China and Japan," uses color copperplate engravings of the three envoys from this photograph, and shows them separately one by one.
 


・「大音は金貳拾五両を以て東善寺内に上野介主従の墓を建立…」P163
"Ryotaro Ohto erected the tombs of Kozukenosuke Oguri and his retainers in Tozenji Temple with money of 2.5 ryo..." (Page 163)    

 
大音龍太郎(おおとりょうたろう)が建立したのではない。
 史実では、原保太郎らが小栗忠順主従を殺害した後、やってきた巡察使大音龍太郎は江戸から運ばれたたくさんの家財を高崎へ運び、飛脚問屋嶋屋
(嶋屋がどこにあったか不明)で入札にかけ売り払って軍資金とした。
・「(慶応四年閏四月)廿四日、小栗公の諸道具決所(闕所・欠所・・・財産などを没収)に相成、町内嶋屋にて入札有之候」(「柴田日記」)

 大音はそのうち二十五両を「これで供養してやるように…」と名主の佐藤藤七に渡して去った。大音が供養墓を建てたのではない。強盗殺人で奪った金を気がとがめて少し残していったようなもので、もともと小栗家の財産である。村人はこの資金をもとに墓石を建立し、利息を毎年供養の祭典費とした。
 明治18年に資金を預かっていた名主佐藤勘十郎家が破産したので資金もなくなり、東善寺の住職が法要を営んできた。

一、大音龍太郎の上州(小栗上野介)弔祀金二十五両をもたらし自ら権田村に来りてこれを東善寺に寄せたるは、閏四月十五日(一説に二十八日)なり。この二十五両は権田村名主佐藤藤七これを預かり、年々利子三両をもって四月六、七両日上州弔祭の法会を開きたり。明治十八年秋,藤七の子勘十郎破産したる後は、年々東善寺住職上州の法会を営む」(『上毛及上毛人』大正6年11月号))
  小栗主従の墓はこちら 

Ryotaro Ohto did not erect the tombs.

According to history, Ryotaro Ohto, a patrolman who arrived after Yasutaro Hara and others killed Kozukenosuke Tadamasa Oguri and his followers, carried many household goods of the Oguri family, which had been brought from Edo to Gonda Village, to Takasaki and sold them through bidding at Shimaya, a wholesale shipping agent, to fund the army (It is unclear where Shimaya, the courier house, was located). Refer to the following Shibata Diary:
"On June 14, 1868 (leap April 24 of Keio 4), Lord Oguri's various household goods were forfeited and sold at bidding at Shimaya in the town." (Shibata Diary)

Ohto gave 25 ryo of the money to Toshichi Sato, the master of Gonda Village, and told him to "make a memorial service with it..." Ohto did not build the memorial tomb. The goods Ohto sold in thebidding were originally the property of the Oguri family, and Ohto simply left some of the money he had taken from them in a robbery and murder because he felt guilty about it. The villagers erected tombstones with this money and used the interest to pay for annual memorial services every year. In 1885 (Meiji 18), the family of Kanjuro Sato, the master of the village at the time who had been entrusted with the funds, went bankrupt, so the funds ran out, and the priests of Tozenji Temple has been conducting the memorial services. Refer to the following "Jomo and Jomojin": 

"Ryotaro Ohto brought 25 ryo of the mourning money for Jyoshu (a nickname for Kozukenosuke Oguri) and personally came to Gonda Village and deposited it at Tozenji Temple on June 5, 1868 (leap April 15, Meiji 1 in Japanese calender... or leap April 28, according to one theory). The 25 ryo was entrusted to Toshichi Sato, the master of Gonda Village, who paid annual interest of three ryo and held a memorial service for Kozukenosuke Oguri on April 6 and 7. After Toshichi's son Kanjuro went bankrupt in the fall of 1878, the chief priests of Tozenji Temple conducted the memorial service for Oguri year after year."
("Jomo and Jomojin," November 1917 issue).
  

Click here to see the graves of Oguri's retainers.


◇本書の価値は以上の錯誤を考慮しても低下するものではない。

◇冒頭に書いたとおり薩長政府の余韻が残る戦前のあの時代に信念を持って小栗上野介顕彰に邁進した著者の情熱は本書に満ち、引用されたたくさんの関連書籍史料と共に、後学の小栗忠順研究者にとって貴重な光明となっている。

◇しかし、これまで地元民は本書による故なき誹謗に刊行以来70年間耐えてきたのも事実である。今回の復刻『小栗上野介正傳』に書いた「解説」で上記の指摘文を読んだ古老いわく「これではまだ生ぬるいです」とのこと。村人はそれくらい悔しい思いに耐えてきたことを付しておく。

                            (2013平成25年 文責村上泰賢)


- The value of this book is not diminished by the above-mentioned errors.

- As mentioned at the beginning of the book, the author's passion to honor Kozukenosuke Tadamasa Oguri with conviction in those prewar days when the Satcho government (a form of politics in the new government after the Meiji Restoration, in which cliques were formed mainly by people from Satsuma and Choshu) was still lingering is filled in this book, and together with many related books and historical materials cited in the book, it is a valuable light for later researchers on Kozukenosuke Oguri.

- However, it is also true that local residents of Gonda Village have endured the unjustified slander of this book for the past 70 years since its publication. An old man who read the above remarks in the "Commentary" which I wrote in the reprint of "Oguri Kozukenosuke Shoden (The Authentic Biography of Kozukenosuke Oguri)" said, "This is still lukewarm." I would like to add that the villagers had to endure such frustration.                             

                           (Written by Taiken Murakami in 2013 or Heisei 25)

   参考資料   Reference materials
 普門院境内の 小栗上野介招魂碑
Kozukenosuke Oguri Invocation Monument in Fumon-in Temple precincts
招魂碑の除幕式  昭和9年11月25日
  秦慧昭禅師の御親香だった
        「曹洞宗報 908号」昭和10年4月12日号より
Unveiling ceremony of the invocation monument
November 25, 1934   
The ceremony was performed by Zen Master Esho Hata
.
From "Soto Shuho No. 908," April 12, 1935 (Showa 10)
   
 


関連ページ
小栗父子及び家臣の墓の側に咲く名花・小栗椿

会津脱出の護衛が小栗顕彰のはじまり…護衛した村人
小栗上野介・通説の誤り…明治政府が小栗上野介を逆賊扱いしてきた延長で、様々な通説が生まれた。
首級盗掘を手伝った渡辺忠七の侵入ルート調査記(リンク)…「館林城の再建をめざす会」田中茂雄さんと住職の調査報告

参考書…「館林市誌・歴史篇」(昭和44年)/「太政官日誌・慶応四年」
のほか、みやま文庫「小栗上野介」「たつなみ」42号(平成29年) に、この首級盗掘のてんまつが詳しく書かれています。 
Related Pages
Oguri camellia: The famous flower that blooms every spring at the tombs of Oguri and his followers, is a black camellia."Kateba Kangun (If you win, you are the loyalist army)" is the victor's arrogance.

Escorting the exodus to Aizu was the Beginning of Oguri Commendation: Gonda villagers escorted Mrs. Michiko Oguri and her family to Aizu
Errors in the common theories about Kozukenosuke Oguri
: The extension of the Meiji government's treatment of Oguri Uenosuke as a renegade gave rise to various common theories.
Investigation of the route of intrusion by Chushichi Watanabe, who assisted in the theft of Oguri's head (link)...Investigation report by Shigeo Tanaka of the "Association for the Rebuilding of Tatebayashi Castle" and the chief priest of Tozenji Temple

◆ Reference books: "Tatebayashi City Magazine, History" (1969 Showa 44) / "Dajokan Nisshi, Keio 4 (1868)"
Also, Miyama Bunko's "Kozukenosuke Oguri" and "Tatsunami" No. 42 (2009, Heisei 29) have detailed descriptions of the circumstances surrounding the theft of the heads.