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A Rapid ATP Bioluminescence-based Test for Detecting Levofloxacin Resistance Starting from Positive Blood Culture Bottles
Get PDF富山大学博士（医学）Article富山大学・富医薬博甲第324号・松井 篤・2020/03/24公表論文
Scientific Reports volume 9, Article number: 13565 (2019) https://doi.org/10.1038/s41598-019-49358-
Cerebral hemodynamic responses to the sensory conflict between visual and rotary stimulus: Analysis with a multichannel Near-Infrared Spectroscopy (NIRS) system.
Get PDF富山大学博士（医学）Article富山大学・富医薬博甲第325号・NGUYEN TRONG NGHIA・2020/03/24公表論文
Front. Hum. Neurosci. 14:125. https://doi.org/10.3389/fnhum.2020.0012
Novel Evolutionary and Neural Computation for Classification
Get PDF富山大学博士（工学）Article富山大学・富理工博甲第172号・銭孝孝・2020/3/24202
New Reactions and New Catalysts in C1 Chemistry
Get PDF富山大学博士（工学）Article富山大学・富理工博甲第183号・方圓・2020/9/28202
Everolimus delayed and suppressed cytomegalovirus DNA synthesis and the spread of infection and alleviated cytomegalovirus infection
Get PDF富山大学博士（医学）Article富山大学・富医薬博甲第341号・譚 龍・2020/09/28構成論文
Long Tan, Noriaki Sato, Atsuko Shiraki, Motoko Yanagita, Yoshihiro Yoshida, Yoshinori Takemura, Kimiyasu Shiraki. Everolimus delayed and suppressed cytomegalovirus DNA synthesis, spread of the infection, and alleviated cytomegalovirus infection. Antiviral Research. 162, 2019, 30-38, https://doi.org/10.1016/j.antiviral.2018.12.004
海馬神経活動と記憶機能 におけるクラスター型プロトカドヘリン β の機能解析
Get PDF富山大学博士（医学）Article富山大学・富生命博甲第117号・浅井 裕貴・2020/03/24・★論文非公開
Astaxanthin ameliorat ed parvalbu m in posi tive neuron deficits and Alzheimer’s disease related pathological progression in the hippocampus of App NL-G-F/NL-G-F mice
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Regulation and Clinical Implication of Arginine Vasopressin in Patients with Severe Aortic Stenosis Referred to Trans-catheter Aortic Valve Implantation
Get PDF富山大学博士（医学）Article富山大学・富医薬博甲第319号・桑原 弘幸・2020/03/24公表論文
Medicina 2020, 56(4), 165; https://doi.org/10.3390/medicina5604016
Multi-objective evolutionary strategy approaches for protein structure prediction
Get PDF富山大学博士（工学）Article富山大学・富理工博甲第174号・宋双宝・2020/3/24202
13th Hearn talk: sound file
No full textapplication/mp3テーマ：輪廻転生－女の恨みと生まれ変わり
1) Diplomacy
It had been ordered that the execution should take place in the garden
of the yashiki (1). So the man was taken there, and made to kneel down
in a wide sanded space crossed by a line of tobi-ishi, or
stepping-stones, such as you may still see in Japanese
landscape-gardens. His arms were bound behind him. Retainers brought
water in buckets, and rice-bags filled with pebbles; and they packed
the rice-bags round the kneeling man,--so wedging him in that he could
not move. The master came, and observed the arrangements. He found them
satisfactory, and made no remarks.
Suddenly the condemned man cried out to him:--
"Honored Sir, the fault for which I have been doomed I did not
wittingly commit. It was only my very great stupidity which caused the
fault. Having been born stupid, by reason of my Karma, I could not
always help making mistakes. But to kill a man for being stupid is
wrong,--and that wrong will be repaid. So surely as you kill me, so
surely shall I be avenged;--out of the resentment that you provoke will
come the vengeance; and evil will be rendered for evil."...
If any person be killed while feeling strong resentment, the ghost of
that person will be able to take vengeance upon the killer. This the
samurai knew. He replied very gently,--almost caressingly:--
"We shall allow you to frighten us as much as you please--after you are
dead. But it is difficult to believe that you mean what you say. Will
you try to give us some sign of your great resentment--after your head
has been cut off?"
"Assuredly I will," answered the man.
"Very well," said the samurai, drawing his long sword;--"I am now going
to cut off your head. Directly in front of you there is a
stepping-stone. After your head has been cut off, try to bite the
stepping-stone. If your angry ghost can help you to do that, some of us
may be frightened... Will you try to bite the stone?"
"I will bite it!" cried the man, in great anger,--"I will bite it!--I
will bite"--
There was a flash, a swish, a crunching thud: the bound body bowed over
the rice sacks,--two long blood-jets pumping from the shorn neck;--and
the head rolled upon the sand. Heavily toward the stepping-stone it
rolled: then, suddenly bounding, it caught the upper edge of the stone
between its teeth, clung desperately for a moment, and dropped inert.
None spoke; but the retainers stared in horror at their master. He
seemed to be quite unconcerned. He merely held out his sword to the
nearest attendant, who, with a wooden dipper, poured water over the
blade from haft to point, and then carefully wiped the steel several
times with sheets of soft paper... And thus ended the ceremonial part
of the incident.
For months thereafter, the retainers and the domestics lived in
ceaseless fear of ghostly visitation. None of them doubted that the
promised vengeance would come; and their constant terror caused them to
hear and to see much that did not exist. They became afraid of the
sound of the wind in the bamboos,--afraid even of the stirring of
shadows in the garden. At last, after taking counsel together, they
decided to petition their master to have a Segaki-service (2) performed
on behalf of the vengeful spirit.
"Quite unnecessary," the samurai said, when his chief retainer had
uttered the general wish... "I understand that the desire of a dying
man for revenge may be a cause for fear. But in this case there is
nothing to fear."
The retainer looked at his master beseechingly, but hesitated to ask
the reason of the alarming confidence.
"Oh, the reason is simple enough," declared the samurai, divining the
unspoken doubt. "Only the very last intention of the fellow could have
been dangerous; and when I challenged him to give me the sign, I
diverted his mind from the desire of revenge. He died with the set
purpose of biting the stepping-stone; and that purpose he was able to
accomplish, but nothing else. All the rest he must have forgotten... So
you need not feel any further anxiety about the matter."
--And indeed the dead man gave no more trouble. Nothing at all happened.
2) Oshidori
There was a falconer and hunter, named Sonjo, who lived in the district
called Tamura-no-Go, of the province of Mutsu. One day he went out
hunting, and could not find any game. But on his way home, at a place
called Akanuma, he perceived a pair of oshidori [1] (mandarin-ducks),
swimming together in a river that he was about to cross. To kill
oshidori is not good; but Sonjo happened to be very hungry, and he shot
at the pair. His arrow pierced the male: the female escaped into the
rushes of the further shore, and disappeared. Sonjo took the dead bird
home, and cooked it.
That night he dreamed a dreary dream. It seemed to him that a beautiful
woman came into his room, and stood by his pillow, and began to weep.
So bitterly did she weep that Sonjo felt as if his heart were being
torn out while he listened. And the woman cried to him: "Why,--oh! why
did you kill him?--of what wrong was he guilty?... At Akanuma we were
so happy together,--and you killed him!... What harm did he ever do
you? Do you even know what you have done?--oh! do you know what a
cruel, what a wicked thing you have done?... Me too you have
killed,--for I will not live without my husband!... Only to tell you
this I came."... Then again she wept aloud,--so bitterly that the voice
of her crying pierced into the marrow of the listener's bones;--and she
sobbed out the words of this poem:--
Hi kurureba
Sasoeshi mono wo--
Akanuma no
Makomo no kure no
Hitori-ne zo uki!
("At the coming of twilight I invited him to return with me--! Now to
sleep alone in the shadow of the rushes of Akanuma--ah! what misery
unspeakable!") [2]
And after having uttered these verses she exclaimed:--"Ah, you do not
know--you cannot know what you have done! But to-morrow, when you go to
Akanuma, you will see,--you will see..." So saying, and weeping very
piteously, she went away.
When Sonjo awoke in the morning, this dream remained so vivid in his
mind that he was greatly troubled. He remembered the words:--"But
to-morrow, when you go to Akanuma, you will see,--you will see." And he
resolved to go there at once, that he might learn whether his dream was
anything more than a dream.
So he went to Akanuma; and there, when he came to the river-bank, he
saw the female oshidori swimming alone. In the same moment the bird
perceived Sonjo; but, instead of trying to escape, she swam straight
towards him, looking at him the while in a strange fixed way. Then,
with her beak, she suddenly tore open her own body, and died before the
hunter's eyes...
Sonjo shaved his head, and became a priest.
2)-2 Trois contes by Gustave Flaubert
Le cerf, qui etait noir et monstrueux de taille, portait seize
andouillers avec une barbe blanche. La biche, blonde comme les feuilles
mortes, broutait le gazon; et le faon tachete, sans l'interrompre dans
sa marche, lui tetait la mamelle.
L'arbalete encore une fois ronfla. Le faon, tout de suite, fut tue.
Alors sa mere, en regardant le ciel, brama d'une voix profonde,
dechirante, humaine. Julien exaspere, d'un coup en plein poitrail,
l'etendit par terre.
Le grand cerf l'avait vu, fit un bond. Julien lui envoya sa derniere
fleche. Elle l'atteignit au front, et y resta plantee.
Le grand cerf n'eut pas l'air de la sentir; en enjambant par-dessus les
morts, il avancait toujours, allait fondre sur lui, l'eventrer; et
Julien reculait dans une epouvante indicible. Le prodigieux animal
s'arreta; et les yeux flamboyants, solennel comme un patriarche et comme
un justicier, pendant qu'une cloche au loin tintait, il repeta trois fois:
--≪Maudit! maudit! maudit! Un jour, coeur feroce, tu assassineras ton
pere et ta mere!≫
Il plia les genoux, ferma doucement ses paupieres, et mourut.
Julien fut stupefait, puis accable d'une fatigue soudaine; et un degout,
une tristesse immense l'envahit. Le front dans les deux mains, il pleura
pendant longtemps.
====
De l'autre cote du vallon, sur le bord de la foret, il apercut un cerf,
une biche et son faon.
3) Ingwa-banashi
The daimyo's wife was dying, and knew that she was dying. She had
not been able to leave her bed since the early autumn of the
tenth Bunsei. It was now the fourth month of the twelfth Bunsei,
--the year 1829 by Western counting; and the cherry-trees were
blossoming. She thought of the cherry-trees in her garden, and of
the gladness of spring. She thought of her children. She thought
of her husband's various concubines,--especially the Lady Yukiko,
nineteen years old.
"My dear wife," said the daimyo, "you have suffered very much for
three long years. We have done all that we could to get you
well,--watching beside you night and day, praying for you, and
often fasting for your sake, But in spite of our loving care, and
in spite of the skill of our best physicians, it would now seen
that the end of your life is not far off. Probably we shall
sorrow more than you will sorrow because of your having to leave
what the Buddha so truly termed 'this burning-house of the world.
I shall order to be performed--no matter what the cost--every
religious rite that can serve you in regard to your next rebirth;
and all of us will pray without ceasing for you, that you may not
have to wander in the Black Space, but nay quickly enter
Paradise, and attain to Buddha-hood."
He spoke with the utmost tenderness, pressing her the while.
Then, with eyelids closed, she answered him in a voice thin as
the voice of in insect:--
"I am grateful--most grateful--for your kind words.... Yes, it is
true, as you say, that I have been sick for three long years, and
that I have been treated with all possible care and affection....
Why, indeed, should I turn away from the one true Path at the
very moment of my death?... Perhaps to think of worldly matters
at such a time is not right;--but I have one last request to
make,--only one.... Call here to me the Lady Yukiko;--you know
that I love her like a sister. I want to speak to her about the
affairs of this household."
Yukiko came at the summons of the lord, and, in obedience to a
sign from him, knelt down beside the couch. The daimyo's wife
opened her eyes, and looked at Yukiko, and spoke:--"Ah, here is
Yukiko!... I am so pleased to see you, Yukiko!... Come a little
closer,--so that you can hear me well: I am not able to speak
loud.... Yukiko, I am going to die. I hope that you will be
faithful in all things to our dear lord;--for I want you to take
my place when I am gone.... I hope that you will always be loved
by him,--yes, even a hundred times more than I have been,--and
that you will very soon be promoted to a higher rank, and become
his honored wife.... And I beg of you always to cherish our dear
lord: never allow another woman to rob you of his affection....
This is what I wanted to say to you, dear Yukiko.... Have you
been able to understand?"
"Oh, my dear Lady," protested Yukiko, "do not, I entreat you, say
such strange things to me! You well know that I am of poor and
mean condition:--how could I ever dare to aspire to become the
wife of our lord!"
"Nay, nay!" returned the wife, huskily,--"this is not a time for
words of ceremony: let us speak only the truth to each other.
After my death, you will certainly be promoted to a higher place;
and I now assure you again that I wish you to become the wife of
our lord--yes, I wish this, Yukiko, even more than I wish to
become a Buddha!... Ah, I had almost forgotten!--I want you to do
something for me, Yukiko. You know that in the garden there is a
yae-zakura,(2) which was brought here, the year before last, from
Mount Yoshino in Yamato. I have been told that it is now in full
bloom;--and I wanted so much to see it in flower! In a little
while I shall be dead;--I must see that tree before I die. Now I
wish you to carry me into the garden--at once, Yukiko,--so that I
can see it.... Yes, upon your back, Yukiko;--take me upon your
back...."
While thus asking, her voice had gradually become clear and
strong,--as if the intensity of the wish had given her new force:
then she suddenly burst into tears. Yukiko knelt motionless, not
knowing what to do; but the lord nodded assent.
"It is her last wish in this world," he said. "She always loved
cherry-flowers; and I know that she wanted very much to see that
Yamato-tree in blossom. Come, my dear Yukiko, let her have her
will."
As a nurse turns her back to a child, that the child may cling to
it, Yukiko offered her shoulders to the wife, and said:--
"Lady, I am ready: please tell me how I best can help you."
"Why, this way!"--responded the dying woman, lifting herself with
an almost superhuman effort by clinging to Yukiko's shoulders.
But as she stood erect, she quickly slipped her thin hands down
over the shoulders, under the robe, and clutched the breasts of
the girl,, and burst into a wicked laugh.
"I have my wish!" she cried-"I have my wish for the cherry-
bloom,(3)--but not the cherry-bloom of the garden!... I could not
die before I got my wish. Now I have it!--oh, what a delight!"
And with these words she fell forward upon the crouching girl,
and died.
The attendants at once attempted to lift the body from Yukiko's
shoulders, and to lay it upon the bed. But--strange to say!--this
seemingly easy thing could not be done. The cold hands had
attached themselves in some unaccountable way to the breasts of
the girl,--appeared to have grown into the quick flesh. Yukiko
became senseless with fear and pain.
Physicians were called. They could not understand what had taken
place. By no ordinary methods could the hands of the dead woman
be unfastened from the body of her victim;--they so clung that
any effort to remove them brought blood. This was not because the
fingers held: it was because the flesh of the palms had united
itself in some inexplicable manner to the flesh of the breasts!
At that time the most skilful physician in Yedo was a foreigner,
--a Dutch surgeon. It was decided to summon him. After a careful
examination he said that he could not understand the case, and
that for the immediate relief of Yukiko there was nothing to be
done except to cut the hands from the corpse. He declared that it
would be dangerous to attempt to detach them from the breasts.
His advice was accepted; and the hands' were amputated at the
wrists. But they remained clinging to the breasts; and there they
soon darkened and dried up,--like the hands of a person long
dead.
Yet this was only the beginning of the horror.
Withered and bloodless though they seemed, those hands were not
dead. At intervals they would stir--stealthily, like great grey
spiders. And nightly thereafter,--beginning always at the Hour of
the Ox,(4)--they would clutch and compress and torture. Only at
the Hour of the Tiger the pain would cease.
Yukiko cut off her hair, and became a mendicant-nun,--taking the
religious name of Dassetsu. She had an ibai (mortuary tablet)
made, bearing the kaimyo of her dead mistress,--"Myo-Ko-In-Den
Chizan-Ryo-Fu Daishi";--and this she carried about with her in
all her wanderings; and every day before it she humbly besought
the dead for pardon, and performed a Buddhist service in order
that the jealous spirit might find rest. But the evil karma that
had rendered such an affliction possible could not soon be
exhausted. Every night at the Hour of the Ox, the hands never
failed to torture her, during more than seventeen years,--
according to the testimony of those persons to whom she last told
her story, when she stopped for one evening at the house of
Noguchi Dengozayemon, in the village of Tanaka in the district of
Kawachi in the province of Shimotsuke. This was in the third year
of Kokwa (1846). Thereafter nothing more was ever heard of her.
1 Lit., "a tale of ingwa." Ingwa is a Japanese Buddhist term for
evil karma, or the evil consequence of faults committed in a
former state of existence. Perhaps the curious title of the
narrative is best explained by the Buddhist teaching that the
dead have power to injure the living only in consequence of evil
actions committed by their victims in some former life. Both
title and narrative may be found in the collection of weird
stories entitled Hyaku-Monogatari.
2 Yae-zakura, yae-no-sakura, a variety of Japanese cherry-tree
that bears double-blossoms.
3 In Japanese poetry and proverbial phraseology, the physical
beauty of a woman is compared to the cherry-flower; while
feminine moral beauty is compared to the plum-flower.
4 In ancient Japanese time, the Hour of the Ox was the special
hour of ghosts. It began at 2 A.M., and lasted until 4 A.M.--for
the old Japanese hour was double the length of the modern hour.
The Hour of the Tiger began at 4 A.M.
4) XXV Of ghosts and goblins
Sec. 1
THERE was a Buddha, according to the Hokkekyo who 'even assumed the
shape of a goblin to preach to such as were to be converted by a
goblin.' And in the same Sutra may be found this promise of the Teacher:
'While he is dwelling lonely in the wilderness, I will send thither
goblins in great number to keep him company.' The appalling character
of this promise is indeed somewhat modified by the assurance that gods
also are to be sent. But if ever I become a holy man, I shall take heed
not to dwell in the wilderness, because I have seen Japanese goblins,
and I do not like them.
Kinjuro showed them to me last night. They had come to town for the
matsuri of our own ujigami, or parish-temple; and, as there were many
curious things to be seen at the night festival, we started for the
temple after dark, Kinjuro carrying a paper lantern painted with my
crest.
It had snowed heavily in the morning; but now the sky and the sharp
still air were clear as diamond; and the crisp snow made a pleasant
crunching sound under our feet as we walked; and it occurred to me to
say: 'O Kinjuro, is there a God of Snow?'
'I cannot tell,' replied Kinjuro. 'There be many gods I do not know; and
there is not any man who knows the names of all the gods. But there is
the Yuki-Onna, the Woman of the Snow.'
'And what is the Yuki-Onna?'
'She is the White One that makes the Faces in the snow. She does not any
harm, only makes afraid. By day she lifts only her head, and frightens
those who journey alone. But at night she rises up sometimes, taller
than the trees, and looks about a little while, and then falls back in a
shower of snow.' [1]
'What is her face like?'
'It is all white, white. It is an enormous face. And it is a lonesome
face.'
[The word Kinjuro used was samushii. Its common meaning is 'lonesome';
but he used it, I think, in the sense of 'weird.']
'Did you ever see her, Kinjuro?'
'Master, I never saw her. But my father told me that once when he was a
child, he wanted to go to a neighbour's house through the snow to play
with another little boy; and that on the way he saw a great white Face
rise up from the snow and look lonesomely about, so that he cried for
fear and ran back. Then his people all went out and looked; but there
was only snow; and then they knew that he had seen the Yuki-Onna.'
'And in these days, Kinjuro, do people ever see her?'
'Yes. Those who make the pilgrimage to Yabumura, in the period called
Dai-Kan, which is the Time of the Greatest Cold, [2] they sometimes see
her.'
'What is there at Yabumura, Kinjuro?'
'There is the Yabu-jinja, which is an ancient and famous temple of Yabu-
no-Tenno-San--the God of Colds, Kaze-no-Kami. It is high upon a hill,
nearly nine ri from Matsue. And the great matsuri of that temple is held
upon the tenth and eleventh days of the Second Month. And on those days
strange things may be seen. For one who gets a very bad cold prays to
the deity of Yabu-jinja to cure it, and takes a vow to make a pilgrimage
naked to the temple at the time of the matsuri.'
'Naked?'
'Yes: the pilgrims wear only waraji, and a little cloth round their
loins. And a great many men and women go naked through the snow to the
temple, though the snow is deep at that time. And each man carries a
bunch of gohei and a naked sword as gifts to the temple; and each woman
carries a metal mirror. And at the temple, the priests receive them,
performing curious rites. For the priests then, according to ancient
custom, attire themselves like sick men, and lie down and groan, and
drink, potions made of herbs, prepared after the Chinese manner.'
'But do not some of the pilgrims die of cold, Kinjuro?'
'No: our Izumo peasants are hardy. Besides, they run swiftly, so that
they reach the temple all warm. And before returning they put on thick
warm robes. But sometimes, upon the way, they see the Yuki-Onna.'
===========
'Long ago, in the days of a daimyo whose name has been forgotten, there
lived in this old city a young man and a maid who loved each other very
much. Their names are not remembered, but their story remains. From
infancy they had been betrothed; and as children they played together,
for their parents were neighbours. And as they grew up, they became
always fonder of each other.
'Before the youth had become a man, his parents died. But he was able to
enter the service of a rich samurai, an officer of high rank, who had
been a friend of his people. And his protector soon took him into great
favour, seeing him to be courteous, intelligent, and apt at arms. So the
young man hoped to find himself shortly in a position that would make it
possible for him to marry his betrothed. But war broke out in the north
and east; and he was summoned suddenly to follow his master to the
field. Before departing, however, he was able to see the girl; and they
exchanged pledges in the presence of her parents; and he promised,
should he remain alive, to return within a year from that day to marry
his betrothed.
'After