[Special Feature: Keio Year 4—150th Anniversary of the Naming of the Gijuku] "Rangaku Kotohajime" and Yukichi Fukuzawa—What Their Encounter Brought About

Image: "The Fountain of Western Learning is Here" Monument

Reading "The Autobiography of Yukichi Fukuzawa," one finds many descriptions, especially regarding the first half of his life, that make one think about the mysteries of human fate and chance encounters. One day, while Yukichi Fukuzawa was studying Chinese classics in Nakatsu, his older brother Sannosuke asked him if he would be interested in reading original Dutch books in Nagasaki. Wishing to leave the cramped confines of Nakatsu, Yukichi Fukuzawa headed to Nagasaki, and from there, the path to his studies in Rangaku (Dutch studies) opened up. Later, when he left Nagasaki for Edo, he stopped in Osaka, where his brother argued that he should study Rangaku in Osaka. That is why he ended up studying at Ogata Koan's Tekijuku. Distinguishing himself through intense study at Tekijuku and having his eyes opened to Western natural sciences, Yukichi Fukuzawa went to Edo in 1858 by order of the Nakatsu Domain to teach Rangaku at the domain residence. It was after moving to Edo that he turned to English studies, gained three experiences in the West, and became known for his writing and education.

One connection leads to another, which in turn leads to the next—this is one of the interesting aspects of the "Autobiography." Of course, it is not just interesting. If his brother had not recommended studying in Nagasaki, if he had not entered Tekijuku in Osaka, or if he had not been called to Edo at that time, the Yukichi Fukuzawa we know would likely not have existed. It is certain that his life was shaped by his own decisions along with the accumulation of countless connections that seem both accidental and inevitable. Looking back on the past in his "Autobiography," Yukichi Fukuzawa says the following:

...A low-ranking samurai from a small old domain, stuffed into a cramped little box, a boy caught on the tip of a toothpick used to pick at the corners of a nested box in domain politics, suddenly jumped out and not only abandoned his hometown but also cast aside the Chinese classical teachings he was born into to enter the gates of Western learning. Reading books different from before, associating with people different from before, moving freely, and traveling abroad two or three times, his thoughts gradually broadened, and setting aside the old domain, Japan began to look small—what a bustling and great change that was. (Annotated by Masafumi Tomita, Keio University Press edition, p. 317)

This passage seems to suggest that many mysterious coincidences contributed to that bustling change.

By the way, among the connections people encounter, there are those that sometimes cause intense emotional movements and make one realize their own mission.

...Truly, this book is something that has captivated me for many years, and even as I write this today, I cannot help but be moved. I am writing this while shedding tears. I hope the second edition will be printed in large numbers and distributed throughout the country. ("Collected Letters of Yukichi Fukuzawa," Vol. 6, No. 1466)

This is a passage from a letter Yukichi Fukuzawa sent on April 1, 1890, to Sensai Nagayo, a close friend since their days at Tekijuku.

The "this book" that had strongly moved Yukichi Fukuzawa's heart for many years refers to "Rangaku Kotohajime" (The Beginnings of Dutch Studies; hereinafter also abbreviated as "Kotohajime"), a memoir left by Genpaku Sugita (Isai). The Japanese Association of Medical Sciences, established that year, decided to reprint "Kotohajime" and distribute it to members to commemorate the achievements of their predecessors on the occasion of its first general meeting. Yukichi Fukuzawa wrote the preface and sent it to Nagayo. The letter mentioned above was attached at that time, and the "this" in the text refers to Yukichi Fukuzawa's preface, "Preface to the Second Edition of Rangaku Kotohajime."

Even so, in this letter, Yukichi Fukuzawa not only records his strong feelings for "Kotohajime" but even says that he was overcome with emotion while writing the preface and wrote it while shedding tears. Why did "Kotohajime" move Yukichi Fukuzawa's heart so much? Actually, the general reason can be understood by reading this preface. Let's take a look at it first.

The first part of the preface describes how Yukichi Fukuzawa encountered this book. According to this, the Sugita family's treasured copy of "Rangaku Kotohajime" was destroyed in the Great Ansei Earthquake in Edo, and it was thought that no manuscripts remained. However, "in the final years of the old Shogunate," Yukichi Fukuzawa's friend Takahira Kanda accidentally discovered a copy of "Kotohajime" at a street stall behind the Yushima Seido. Moreover, since it was Genpaku's own handwriting presented to his disciple Bansui (Gentaku) Otsuki, Kanda told his colleagues about it. As a result, "everyone vied to copy it, and suddenly obtaining several copies of Rangaku Kotohajime felt like meeting a friend who was thought to have already passed away." They felt as if they were reuniting with people who were supposed to be dead, and they copied it one after another, and soon several manuscripts were made. In reality, other manuscripts of "Kotohajime" did exist, but among Yukichi Fukuzawa's circle, it seems to have been understood as a phantom book. Therefore, the surprise and joy of suddenly holding the actual object must have been immense.

Even more than that, what moved Yukichi Fukuzawa and his colleagues was the content written therein. The preface states:

...The records in the book are all words of hardship. In particular, regarding the section about March 5, the 8th year of Meiwa, when they first faced the book 'Tafel Anatomia' at the house of Master Ranke, it was like setting out on a vast ocean in a boat without an oar or rudder, being utterly bewildered and having nothing to lean on, etc. Every time we read this, we perceive the hardships of our predecessors, are surprised by their bravery, are moved by their sincerity and heart, and there is no one who does not cry out of extreme emotion. I was most close to the late Shuhei Mitsukuri, and at that time, having obtained that manuscript, the two of us would sit facing each other and read it repeatedly; whenever we reached that section, we would both be choked with tears of emotion and end in silence. ("Complete Works of Yukichi Fukuzawa," Vol. 19, p. 769)

"Rangaku Kotohajime" is a record of the history of Rangaku written by Genpaku, centered on his own experiences. Among these, the part that moved Yukichi Fukuzawa and his colleagues—namely, the description of how Genpaku and Ryotaku Maeno (Ranke), who saw a human dissection at the Kozukappara execution grounds in Senju in 1771, took this as an opportunity to begin the translation of "Tafel Anatomia" and proceeded with that difficult task—still leaves a great impression today. Furthermore, the Western scholars of that time had also struggled to learn Rangaku themselves and knew the importance of this field of study. It is natural that they overlapped their own hardships with those of their predecessors and were deeply moved by the debt of gratitude for their learning.

Shortly thereafter, Japan reached a major turning point in its history. Only half a year passed from the Restoration of Imperial Rule on October 14, 1867 (Keio 3), to the bloodless surrender of Edo Castle. In September of the 4th year of Keio, it was announced that the era name would be changed to Meiji, retroactive to the beginning of the year. The Battle of Hakodate Goryokaku ended in May of the 2nd year of Meiji.

According to the preface, one day in the first year of Meiji, amidst this turmoil, Yukichi Fukuzawa visited Renkei, who had succeeded the Sugita family as the son-in-law of Genpaku's great-granddaughter Seikei, and proposed the publication of "Rangaku Kotohajime" as follows:

...The world is in an uproar and there is no one left to talk of literature. However, your family's Rangaku Kotohajime is a treasure of our scholarly society. If we lose this now, future generations will have no way to know the history of our Western learning, and the great achievements and immense favors that our predecessors performed through a thousand hardships for us successors will be in vain. Regarding this, although there may be no one to look at it if we publish this book during the current disturbances, once it is carved onto wood blocks, there is no safer way to preserve it. Since these are truly uncertain times, we should publish it with the resolve that we cannot expect wide sales; as for the expenses, I shall assist for the sake of this path and to repay the debt of gratitude to our predecessors... (Ibid., p. 770)

Renkei joyfully accepted this offer. With Yukichi Fukuzawa's efforts, "Rangaku Kotohajime" was published for the first time in January of the 2nd year of Meiji, with the Sugita family as the publisher. The edition that the Japanese Association of Medical Sciences reprinted in 1890 was this version, and the reason Yukichi Fukuzawa came to write the "Preface to the Second Edition of Rangaku Kotohajime" was that he himself was deeply involved in its publication. An article briefly introducing these circumstances appeared in the "Yomiuri Shimbun" on April 16 of that same year.

○ Rangaku Kotohajime: This book is the posthumous manuscript of Master Isai Genpaku Sugita. It was published in January of the 2nd year of Meiji through the efforts of Mr. Yukichi Fukuzawa and others, but as it was not widely distributed at the time, there were not many copies. Since then, as the years have passed, it has only existed by the side of a few interested individuals and was not widely known to the world. On the occasion of the first general meeting of the Japanese Association of Medical Sciences on the 1st of this month, out of admiration for his original intent and a desire to commemorate it forever, they planned to reprint several thousand copies to share with like-minded people. It is a record of hardships to announce the merits of our predecessors and to make it known that today's civilization is not an accidental progress but was already conceived over a hundred years ago. (Notation slightly modified for readability)

I would like to add one supplement regarding the title "Rangaku Kotohajime." The photo below shows the "Kotohajime" that is thought to be the basis for the printed edition. It can be seen that Yukichi Fukuzawa edited the original title "Oranda Kotohajime" and changed it himself to "Rangaku Kotohajime." The reason for the title change is unknown. However, it is certain that this work, which had previously been called by three names—"Rangaku Kotohajime," "Ranto Kotohajime," and "Oranda Kotohajime"—came to be known to the world exclusively by the name "Rangaku Kotohajime" after the Meiji era, just as Yukichi Fukuzawa had corrected it.

Now, there are further considerations regarding the background of why "Kotohajime" became a book that "captivated [him] for many years."

The first is that Ryotaku Maeno (Ranke) was a physician of the Nakatsu Domain, and the place where they opened "Tafel Anatomia" and were "utterly bewildered" was coincidentally the Nakatsu Domain middle residence in Teppozu, Tsukiji—the very place where Yukichi Fukuzawa began teaching Dutch books and where he had established his Juku and residence when he encountered "Kotohajime."

It is unknown when Yukichi Fukuzawa learned of this strange coincidence, but in a speech at the Keio University Kyuyukai (Alumni Association) in April 1889, he mentioned this coincidence, saying, "It is mysterious that I shared the same place and the same work as my predecessors" (Complete Works, Vol. 12, p. 130), so there is no doubt that he himself felt a mysterious connection.

In addition, I would like to mention that in 1894, Yukichi Fukuzawa had a concept to establish a memorial hall called "Rankedo" at this location ("Prospectus for the Establishment of Rankedo," Complete Works, Vol. 20, p. 387). There, he wrote a concrete plan to "clarify the facts of why the foundation for opening the country existed even before our country was opened, thereby deepening the feelings of nostalgia and planning for future progress." The plan included creating a park on the site of the old domain residence, building a hall, hanging a painting depicting the story of the translation of "Tafel Anatomia," and collecting or borrowing many Rangaku materials from before the Restoration for display and preservation.

Actually, four years prior, the Japanese Association of Medical Sciences had resolved at its general meeting to petition for the favor of granting a posthumous rank to honor Ryotaku. This was on the very day Yukichi Fukuzawa wrote the preface for the reprint of "Kotohajime." Yukichi Fukuzawa immediately published an article titled "Granting Ranks to Predecessors of Western Learning," explaining the harms of honoring people by granting court ranks and stating clearly, "I am absolutely opposed to this one matter." However, the petition was carried out by 13 representatives of the medical society, and Maeno was granted the Senior Fourth Rank in 1893. Considering this background, Yukichi Fukuzawa's plan to establish Rankedo was likely a search for a way to honor him based on his own convictions.

Unfortunately, this plan remained on the drawing board. However, today, in the rotary in front of St. Luke's Hospital near the historical site of Teppozu, the "The Fountain of Western Learning is Here" monument, which commemorates the story of the translation of "Tafel Anatomia," and the "Birthplace of Keio University" monument, both designed by Yoshiro Taniguchi, stand side by side. If one visits, one can learn about the mysterious connection linking these two historical existences along with their respective facts.

The second point I wish to highlight is that the period from his encounter with "Kotohajime" to its publication coincided with an extremely important time for both Yukichi Fukuzawa himself and Keio University.

From late January to late June of Keio 3, Yukichi Fukuzawa went on his second trip to the United States as an attendant to the Shogunate's warship reception committee. During the trip, he not only voiced intense criticism of the Shogunate, saying things like "No matter what, this Shogunate must be destroyed," but also disobeyed the orders of his superiors. After returning home, he faced accusations from them involving financial matters and was sentenced to house arrest until the end of October.

Yukichi Fukuzawa reportedly devoted this period of house arrest to his writing activities ("Autobiography"). However, on the other hand, investigating Western learning together with Keio students must have been an extremely important task. At the Juku, excellent successors who would lead the school in both management and academics, such as the brothers Tokujirō Obata and Jinzaburo, Toan Matsuyama, and Nobukichi Koizumi, were already being raised. Furthermore, a harmonious atmosphere had been cultivated, such that everyone went out to Shinagawa to meet Yukichi Fukuzawa upon his return from America. For the sake of that Juku, Yukichi Fukuzawa was seriously working on improving the educational environment by purchasing a large number of textbooks in America and organizing the Juku's discipline.

The Restoration of Imperial Rule took place during such a time, and as mentioned earlier, the era rapidly headed toward chaos thereafter. Amidst the loss of foresight regarding the country's future, the path Yukichi Fukuzawa chose was to unite with the people gathered at the Juku and devote himself solely to the study of Western learning.

As the day approached for Tsukiji to be requisitioned as a foreign settlement, Yukichi Fukuzawa purchased land in Shiba Shinsenza for 355 ryo at the end of Keio 3. Then, while some were evacuating as the flames of war approached, and regardless of friends who tried to stop him or the decrease in Keio students, he invested a further large sum of 400 ryo to build his residence and Juku buildings there. "The Centennial History of Keio University" describes this as "a decisive life-long gamble by the 35-year-old Fukuzawa."

In the spring of the following year, Keio 4, the people of the Juku organized the rules and set the daily schedule. At the completed Shiba Shinsenza Juku, they announced a sort of declaration of independence titled "Keio Gijuku no Ki (Notes on Keio Gijuku)" and made its launch clear to the world. The newspaper "Naigai Shinpo" on April 18 of that year stated that the opening of the Juku was on the 3rd of that month. Edo Castle had already been surrendered bloodlessly.

This Juku was a school for the "Keio Gijuku Shachu," the group of Yukichi Fukuzawa and others who were determined to study Western learning, and it was An open-minded and dynamic university for people with similar aspirations in the world. What is interesting is that while the "Keio Gijuku no Ki (Notes on Keio Gijuku)" written by Yukichi Fukuzawa explained the purpose of such a Juku, it devoted half of its space to explaining the history of Rangaku and Western learning in our country. After emphasizing that their current existence was a "gift from the ancients" and strongly preaching the resolve to engage in Western learning even if it were difficult, he concluded the end of this text as follows:

...If we can have future generations look upon us just as we admire our predecessors, would that not be a great pleasure? Oh, men of our party, cooperate and strive to achieve those results. (Complete Works, Vol. 19, p. 368)

How pleasant it would be to imagine people of future eras looking at us in the same way we admire our predecessors; let us all work hard and achieve our own merits—what is visible in these words is a kind of historical consciousness that captures one's current self from both the past and the future. Amidst the world's uproar, Yukichi Fukuzawa, who entrusted his heart solely to the study of Western learning, likely faced his studies by taking the existence of his predecessors and the history they opened up as his own strength, while considering those he studied with as comrades. I would like to think that "Rangaku Kotohajime," which suddenly appeared before Yukichi Fukuzawa and others at the end of the Edo period and delivered the voices of their predecessors, played a major role in helping them move forward through difficult times. Furthermore, I believe that this fact made Yukichi Fukuzawa's feelings toward "Kotohajime" even deeper.

I have written about what can be known and considered regarding Yukichi Fukuzawa's encounter with "Rangaku Kotohajime" and its lifelong influence. "Keio Gijuku" was launched 150 years ago. However, if we imagine Yukichi Fukuzawa shedding tears over "Kotohajime," it becomes possible for us to think of that era as something close to us, and furthermore, if we read the "Keio Gijuku no Ki (Notes on Keio Gijuku)," we realize that we ourselves are the "future generations" who were already in the vision of Yukichi Fukuzawa and his colleagues. We, too, wish to seek our own connections, know them, and cherish them.