上の写真は、今も使われる十津川の村旗で上には朝廷への勤皇思想を表す菊の紋章があしらわれ、その下に「十」の字がマークされている。もとは丸に十だったけれど、薩摩家と類似するので菱にしたという。北海道の新十津川も同じ紋章。右の石碑は「天誅組本陣跡石碑」。
　その下の文書写真は、1863年朝廷側近から十津川郷士に出された文書で天誅組に与力せずに京都御所に出仕すべきだと勧めている内容の記載。きわめて政治的に機微なことがらに十津川人が絡んでいることがわかる。

　東北での講演での出張日程ですっかり本来のブログ記事執筆のテーマの継続性が途切れていましたが、本日から再度「十津川と新十津川」シリーズ再開。北海道は日本全国からの移民が多様に住み着き、それが混淆してきた歴史ですが、そういった特異な「民俗」形成論を地道に掘り起こすべきだろうと思っています。
　奈良県南部で和歌山県の太平洋岸側につながる山間地域で、歴史的に米作が行われず、日本の政治経済体制のなかで「年貢赦免」地域であったという特異な地域。しかしこういう特異性から、権力機構との交渉・対話の機会が積層してきたことで、特異な地域としての政治関与が伝承してきたと思われます。
　こういう地域性格から政治変動に敏感で、関ヶ原時期には大阪の陣では徳川側にいち早く参陣して、江戸期を通じて安定を確保してきた。しかし幕末時期になると、こうした地域性格からその「風見鶏」的な観望能力が発揮されて、地域を挙げて「勤皇」思想に走るようになる。
　1853年に大和五條を訪れた吉田松陰や、十津川を訪れた梅田雲浜などの勤皇思想家たちは、この「十津川の家」として保存されている「丸田家」当主、丸田藤左衛門たちに強い影響を与え、1861年には十津川のひとびと100人が京都御所の警備を担当することになった。朝廷から玄米500石を下賜され、京都に十津川屋敷を与えられるなど「藩」並みの厚遇を受けることになる。同時期に起こった「天誅組の変」では十津川人40名ほどが逮捕されたが、丸田藤左衛門が身元引受人になって役所に出頭したという。やがて維新戦争が起こると、十津川の人びとは新政府軍に入隊し多くの戦死者を出しながら奮戦し、戦後、十津川の人びとはすべて「士族」とされた。
　明治になって以降も天皇の近衛兵には十津川郷士の閥が形成されてきたという。こうした政治力が十津川大水害からきわめて短期間での北海道新十津川への移住実現の背景になったとされる。

English version⬇

[The Emperor at the end of the Edo period and the Meiji period: Totsukawa and ‘New Totsukawa’ – 6]
It is essential for the theory of ‘folklore’ in Hokkaido to steadily uncover how each region relates to its own ‘mother village’. Resumed exploration of the strongest mother-child relationship. …

　The photograph above shows the village flag of Totsukawa, which is still in use today, with the chrysanthemum crest on top, representing the emperor’s imperialism to the Imperial Court, and the character ‘10’ below it. Originally, it was a circle with a ten on it, but the Satsuma family changed it to a rhombus because of the similarity. Shin Totsukawa in Hokkaido has the same crest. The stone monument to the right is the ‘Tenchugumi Main Camp Site Stone Monument’.
　The photograph of the document below shows a document issued to Totsukawa Goushi in 1863 by a member of the Imperial Court’s inner circle, recommending that they should serve at the Kyoto Imperial Palace without giving their support to the Tenchugumi. It is clear that the Totsukawa were involved in extremely politically sensitive matters.

　The continuity of the original theme of my blog posts was completely interrupted by my travel schedule for a lecture in Tohoku, but today I am resuming the ‘Totsukawa and Shin-Totsukawa’ series again. Hokkaido has a history of diverse settling and mixing of immigrants from all over Japan, and I think we should steadily dig up such peculiar theories of ‘folk’ formation.
　This is a mountainous region in southern Nara Prefecture, connected to the Pacific coast of Wakayama Prefecture, and is unique in that it was historically an area where rice cultivation was not practised, and was a ‘tribute-absolute’ area within Japan’s political and economic system. However, this peculiarity has created a lamination of opportunities for negotiation and dialogue with the power structures, and it is thought that political involvement as a peculiar region has been handed down from generation to generation.
　Because of this regional character, the region was sensitive to political changes and was one of the first to join the Tokugawa side in the Osaka campaign during the Sekigahara period, ensuring stability throughout the Edo period. However, towards the end of the Tokugawa shogunate, the region’s ‘weathercock’ outlook became apparent, and the whole region began to embrace the idea of the ‘Emperor of Japan’.
　In 1853, Shoin Yoshida, who visited Gojo in Yamato, Unhama Umeda, who visited Totsukawa, and other imperialists had a strong influence on Tozaemon Maruta, the head of the Maruta family, whose house is preserved as the ‘Totsukawa House’, and in 1861, 100 Totsukawa people were assigned to guard the Kyoto Imperial Palace. They were given 500 koku of rice by the Imperial Court and a Totsukawa mansion in Kyoto, and were treated as well as a ‘clan’. During the Tenchugumi Incident that occurred around the same time, some 40 Totsukawa people were arrested, but Maruta Tozaemon reportedly acted as their guarantor and turned himself in to the authorities. When the Restoration War broke out, the people of Totsukawa joined the new government forces and fought hard while suffering many deaths, and after the war, all Totsukawa people were considered ‘samurai’.
　After the Meiji era (1868-1912), cliques of Totsukawa local warriors continued to be formed in the Emperor’s personal guard. This political power is said to have been behind the migration to Shin Totsukawa in Hokkaido in a very short period of time after the Great Totsukawa Flood.

Posted on 3月 3rd, 2025 by 三木 奎吾
Filed under: 日本社会・文化研究