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東電刑事裁判地裁判決における科学コミュニケーション問題
Get PDFPresentation第8回日本サイエンスコミュニケーション協会年会, 日程：2019年12月7日(土)～8日(日), 会場：三鷹ネットワーク大
2-ジアゾ-3-ケトエステルの化学・立体選択的ロジウム(II)触媒オキソニウムイリド形成―[2,3]-シグマトロピー転位反応を基軸とする天然物(+)-tanikolideおよび類縁体の全合成
Get PDF富山大学博士（薬科学）Article富山大学・富医薬博甲第306号・陣内 比加利・2019/03/26・★論文非公開★本学位論文を構成する論文
①Hisanori Nambu, et al. "Total Synthesis of (+)-Tanikolide by a Traceless Stereoinduction Method Using Rhodium(II)-Catalyzed Oxonium Ylide Formation–[2,3]-Sigmatropic Rearrangement and NHC-Catalyzed Ring-Expansion Lactonization", Synlett, 2016; 27(07): 1106-1009, DOI: 10.1055/s-0035-1561341.
②Hikari Jinnouchi, et al. "Divergent synthesis of (+)-tanikolide and its analogues employing stereoselective rhodium(II)-catalyzed reaction", Tetrahedron, 2018; 74(10): 1059-1070, DOI:10.1016/j.tet.2018.01.035
③Hikari Jinnouchi, et al. "Chemo- and stereoselective six-membered oxonium ylide formation–[2,3]-sigmatropic rearrangement of 2-diazo-3-ketoesters with dirhodium(II) catalyst and its application to the synthesis of (+)-tanikolide", Tetrahedron, 2019; 75(16): 2436-2445, DOI: 10.1016/j.tet.2019.03.01
12th Hearn talk: sound file
No full textapplication/mp3テーマ：溺死する女
I.宍道湖の嫁ヶ島伝説「神々の首都」
https://www.gutenberg.org/ebooks/8130
Glimpses of Unfamiliar Japan: First Series by Lafcadio Hearn
Chapter Seven The Chief City of the Province of the Gods
Sec. 9
The vapours have vanished, sharply revealing a beautiful little islet in the lake, lying scarcely half a mile away--a low, narrow strip of land with a Shinto shrine upon it, shadowed by giant pines; not pines like ours, but huge, gnarled, shaggy, tortuous shapes, vast-reaching like ancient oaks. Through a glass one can easily discern a torii, and before it two symbolic lions of stone (Kara-shishi), one with its head broken off, doubtless by its having been overturned and dashed about by heavy waves during some great storm. This islet is sacred to Benten, the Goddess of Eloquence and Beauty, wherefore it is called Benten-no-shima. But it is more commonly called Yomega-shima, or 'The Island of the Young Wife,' by reason of a legend. It is said that it arose in one night, noiselessly as a dream, bearing up from the depths of the lake the body of a drowned woman who had been very lovely, very pious, and very unhappy. The people, deeming this a sign from heaven, consecrated the islet to Benten, and thereon built a shrine unto her, planted trees about it, set a torii before it, and made a rampart about it with great curiously-shaped stones; and there they buried the drowned woman.
II.焼津にて「惚れたがために溺れ死ぬ女」
羽島娘，ギリシア神話ヘーローとレアンドロスの物語
https://www.gutenberg.org/ebooks/8128
In Ghostly Japan by Lafcadio Hearn
At Yaidzu
II
As I touched the stones again, I was startled by seeing two white shadows before me; but a kindly voice, asking if the water was cold, set me at ease. It was the voice of my old landlord, Otokichi the fishseller, who had come to look for me, accompanied by his wife.
"Only pleasantly cool," I made answer, as I threw on my robe to go home with them.
"Ah," said the wife, "it is not good to go out there on the night of the Bon!"
"I did not go far," I replied;--"I only wanted to look at the lanterns."
"Even a Kappa gets drowned sometimes,"(1) protested Otokichi.
"There was a man of this village who swam home a distance of seven ri, in bad weather, after his boat had been broken. But he was drowned afterwards."
Seven ri means a trifle less than eighteen miles. I asked if any of the young men now in the settlement could do as much.
"Probably some might," the old man replied. "There are many strong swimmers. All swim here,--even the little children. But when fisher-folk swim like that, it is only to save their lives."
"Or to make love," the wife added,--"like the Hashima girl."
"Who?" queried I.
"A fisherman's daughter," said Otokichi. "She had a lover in Ajiro, several ri distant; and she used to swim to him at night, and swim back in the morning. He kept a light burning to guide her. But one dark night the light was neglected--or blown out; and she lost her way, and was drowned.... The story is famous in Idzu."
--"So," I said to myself, "in the Far East, it is poor Hero that does the swimming. And what, under such circumstances, would have been the Western estimate of Leander?"
(1) This is a common proverb:--Kappa mo obore-shini. The Kappa is a water-goblin, haunting rivers especially.
III.『チータ』における水死体－なぜか女性の死体ばかり詳しく描写される
１）I.の末尾，嵐のあとで，花嫁の水死体
https://www.gutenberg.org/ebooks/717
Chita: A Memory of Last Island by Lafcadio Hearn
The Legend of L'Ile Derniere
VII.
There is money in notes and in coin--in purses, in pocketbooks, and in pockets: plenty of it! There are silks, satins, laces, and fine linen to be stripped from the bodies of the drowned,--and necklaces, bracelets, watches, finger-rings and fine chains, brooches and trinkets ... "Chi bidizza!--Oh! chi bedda mughieri! Eccu, la bidizza!" That ball-dress was made in Paris by--But you never heard of him, Sicilian Vicenzu ... "Che bella sposina!" Her betrothal ring will not come off, Giuseppe; but the delicate bone snaps easily: your oyster-knife can sever the tendon ... "Guardate! chi bedda picciota!" Over her heart you will find it, Valentino--the locket held by that fine Swiss chain of woven hair--"Caya manan!"
And it is not your quadroon bondsmaid, sweet lady, who now disrobes you so roughly; those Malay hands are less deft than hers,--but she slumbers very far away from you, and may not be aroused from her sleep. "Na quita mo! dalaga!--na quita maganda!" ... Juan, the fastenings of those diamond ear-drops are much too complicated for your peon fingers: tear them out!--"Dispense, chulita!" ...
... Suddenly a long, mighty silver trilling fills the ears of all: there is a wild hurrying and scurrying; swiftly, one after another, the overburdened luggers spread wings and flutter away.
Thrice the great cry rings rippling through the gray air, and over the green sea, and over the far-flooded shell-reefs, where the huge white flashes are,--sheet-lightning of breakers,--and over the weird wash of corpses coming in.
It is the steam-call of the relief-boat, hastening to rescue the living, to gather in the dead.
The tremendous tragedy is over!
２）黒人，混血娘の水死体
Out of the Sea's Strength
III.
One was that of a negro, apparently well attired, and wearing a white apron;--the other seemed to be a young colored girl, clad in a blue dress; she was floating upon her face; they could observe that she had nearly straight hair, braided and tied with a red ribbon. These were evidently house-servants,--slaves. But from whence? Nothing could be learned until the luggers should return; and none of them was yet in sight. Still Feliu was not anxious as to the fate of his boats, manned by the best sailors of the coast. Rarely are these Louisiana fishermen lost in sudden storms; even when to other eyes the appearances are most pacific and the skies most splendidly blue, they divine some far-off danger, like the gulls; and like the gulls also, you see their light vessels fleeing landward.
３）チータ発見
Out of the Sea's Strength
III.
Yes--but something too that lives and moves, like a quivering speck of gold; and Mateo also perceives it, a gleam of bright hair,--and Miguel likewise, after a moment's gazing. A living child;--a lifeless mother. Pobrecita! No boat within reach, and only a mighty surf-wrestler could hope to swim thither and return!
But already, without a word, brown Feliu has stripped for the struggle;--another second, and he is shooting through the surf, head and hands tunnelling the foam hills.... One--two--three lines passed!--four!--that is where they first begin to crumble white from the summit,--five!--that he can ride fearlessly! ... Then swiftly, easily, he advances, with a long, powerful breast-stroke,--keeping his bearded head well up to watch for drift,--seeming to slide with a swing from swell to swell,--ascending, sinking,--alternately presenting breast or shoulder to the wave; always diminishing more and more to the eyes of Mateo and Miguel,--till he becomes a moving speck, occasionally hard to follow through the confusion of heaping waters ... You are not afraid of the sharks, Feliu!--no: they are afraid of you; right and left they slunk away from your coming that morning you swam for life in West-Indian waters, with your knife in your teeth, while the balls of the Cuban coast-guard were purring all around you. That day the swarming sea was warm,--warm like soup--and clear, with an emerald flash in every ripple,--not opaque and clamorous like the Gulf today ... Miguel and his comrade are anxious. Ropes are unrolled and inter-knotted into a line. Miguel remains on the beach; but Mateo, bearing the end of the line, fights his way out,--swimming and wading by turns, to the further sandbar, where the water is shallow enough to stand in,--if you know how to jump when the breaker comes.
But Feliu, nearing the flooded shell-bank, watches the white flashings,--knows when the time comes to keep flat and take a long, long breath. One heavy volleying of foam,--darkness and hissing as of a steam-burst; a vibrant lifting up; a rush into light,--and again the volleying and the seething darkness. Once more,--and the fight is won! He feels the upcoming chill of deeper water,--sees before him the green quaking of unbroken swells,--and far beyond him Mateo leaping on the bar,--and beside him, almost within arm's reach, a great billiard-table swaying, and a dead woman clinging there, and ... the child.
A moment more, and Feliu has lifted himself beside the waifs ... How fast the dead woman clings, as if with the one power which is strong as death,--the desperate force of love! Not in vain; for the frail creature bound to the mother's corpse with a silken scarf has still the strength to cry out:--"Maman! maman!" But time is life now; and the tiny hands must be pulled away from the fair dead neck, and the scarf taken to bind the infant firmly to Feliu's broad shoulders,--quickly, roughly; for the ebb will not wait ...
４）遺体発見
Out of the Sea's Strength
VI.
Some locks of bright hair still adhering to the skull, a string of red beads, a white muslin dress, a handkerchief broidered with the initials "A.L.B.,"--were secured as clews; and the little body was interred where it had been found.
And, several days before, Captain Hotard, of the relief-boat Estelle Brousseaux, had found, drifting in the open Gulf (latitude 26 degrees 43 minutes; longitude 88 degrees 17 minutes),--the corpse of a fair-haired woman, clinging to a table. The body was disfigured beyond recognition: even the slender bones of the hands had been stripped by the nibs of the sea-birds-except one finger, the third of the left, which seemed to have been protected by a ring of gold, as by a charm. Graven within the plain yellow circlet was a date,--"JUILLET--1851"; and the names,--"ADELE + JULIEN,"--separated by a cross. The Estelle carried coffins that day: most of them were already full; but there was one for Adele.
Who was she?--who was her Julien? ... When the Estelle and many other vessels had discharged their ghastly cargoes;--when the bereaved of the land had assembled as hastily as they might for the du y of identification;--when memories were strained almost to madness in research of names, dates, incidents--for the evocation of dead words, resurrection of vanished days, recollection of dear promises,--then, in the confusion, it was believed and declared that the little corpse found on the pelican island was the daughter of the wearer of the wedding ring: Adele La Brierre, nee Florane, wife of Dr. Julien La Brierre, of New Orleans, who was numbered among the missing.
And they brought dead Adele back,--up shadowy river windings, over linked brightnesses of lake and lakelet, through many a green glimmering bayou,--to the Creole city, and laid her to rest somewhere in the old Saint-Louis Cemetery. And upon the tablet recording her name were also graven the words--
.....................
Aussi a la memoire de
son mari;
JULIEN RAYMOND LA BRIERRE,
ne a la paroisse St. Landry,
le 29 Mai; MDCCCXXVIII;
et de leur fille,
EULALIE,
agee de 4 as et 5 mois,--
Qui tous perirent
dans la grande tempete qui
balaya L'Ile Derniere, le
10 Aout, MDCCCLVI
..... + .....
Priez pour eux!
IV.「ギリシャ詞華集」ロードスのクセノクリトス（二九一，168ページ）
水死した花嫁を父が嘆くRecording, oral中島淑恵（富山大学人文学部教授）が，これまでの研究成果を踏まえ，Lafcadio Hearn=ラフカディオ・ハーン＝小泉八雲に関する様々を語る
これは，当日，会場でICレコーダを用いて収録したMP3形式の音声ファイル日時：2019年11月27日（水）13:00～14:30
場所：富山大学附属図書館2階ワーキングラ
Guinea pig immunoglobulin V H and V L repertoire analysis for a novel guinea pig monoclonal antibody platform
Get PDF富山大学博士（工学）Article富山大学・富生命博甲第109号・松澤 峻・2019/03/26参考論文
Scientific Reports volume 6, 25174 (2016) doi:10.1038/srep25174 に掲載
関連論文
PLoS ONE 13(12):e0208977 doi:10.1371/journal.pone.0208977 に掲
Edoxaban suppresses the Progression of Atrial Fibrosis and Atrial Fibrillation in a Canine Congestive Heart Failure Model.
Get PDF富山大学博士（医学）Article富山大学・富医薬博甲第310号・辻野 泰・2019/03/3
9th Hearn talk: sound file
No full textapplication/mp3テーマ：幽霊の話(2)
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0. はじめに
1. 子どもの生まれ変わり
「持田浦の子殺し」と「力ばか」そして漱石『夢十夜』の「第三夜」
2. 海で死んだ者たち「日本海に沿って」から
3. 水死する女
4. まとめ
0. はじめに
1. 子どもの生まれ変わり
1-1. 「持田浦の子殺し」（『知られざる日本の面影』「日本海に沿って」第10節）
Glimpses of Unfamiliar Japan: Second Series by Lafcadio Hearn
Chapter Six By the Japanese Sea
Sec. 10
One legend recalls another; and I hear to-night many strange ones. The most remarkable is a tale which my attendant suddenly remembers--a legend of Izumo.
Once there lived in the Izumo village called Mochida-noura a peasant who was so poor that he was afraid to have children. And each time that his wife bore him a child he cast it into the river, and pretended that it had been born dead. Sometimes it was a son, sometimes a daughter; but always the infant was thrown into the river at night. Six were murdered thus.
But, as the years passed, the peasant found himself more prosperous. He had been able to purchase land and to lay by money. And at last his wife bore him a seventh--a boy.
Then the man said: 'Now we can support a child, and we shall need a son to aid us when we are old. And this boy is beautiful. So we will bring him up.'
And the infant thrived; and each day the hard peasant wondered more at his own heart--for each day he knew that he loved his son more.
One summer's night he walked out into his garden, carrying his child in his arms. The little one was five months old.
And the night was so beautiful, with its great moon, that the peasant cried out--'Aa! kon ya med xurashii e yo da!' [Ah! to-night truly a wondrously beautiful night is!]
Then the infant, looking up into his face and speaking the speech of a man, said--'Why, father! the LAST time you threw me away the night was just like this, and the moon looked just the same, did it not?' [7] And thereafter the child remained as other children of the same age, and spoke no word.
The peasant became a monk.
Note
[7] 'Ototsan! washi wo shimai ni shitesashita toki mo, chodo kon ya no yona tsuki yo data-ne?'--Izumo dialect.
1-2. 「力ばか」（『怪談』）
RIKI-BAKA
His name was Riki, signifying Strength; but the people called him Riki-the-Simple, or Riki-the-Fool,--"Riki-Baka,"--because he had been born into perpetual childhood. For the same reason they were kind to him,--even when he set a house on fire by putting a lighted match to a mosquito-curtain, and clapped his hands for joy to see the blaze. At sixteen years he was a tall, strong lad; but in mind he remained always at the happy age of two, and therefore continued to play with very small children. The bigger children of the neighborhood, from four to seven years old, did not care to play with him, because he could not learn their songs and games. His favorite toy was a broomstick, which he used as a hobby-horse; and for hours at a time he would ride on that broomstick, up and down the slope in front of my house, with amazing peals of laughter. But at last he became troublesome by reason of his noise; and I had to tell him that he must find another playground. He bowed submissively, and then went off,--sorrowfully trailing his broomstick behind him. Gentle at all times, and perfectly harmless if allowed no chance to play with fire, he seldom gave anybody cause for complaint. His relation to the life of our street was scarcely more than that of a dog or a chicken; and when he finally disappeared, I did not miss him. Months and months passed by before anything happened to remind me of Riki.
"What has become of Riki?" I then asked the old woodcutter who supplies our neighborhood with fuel. I remembered that Riki had often helped him to carry his bundles.
"Riki-Baka?" answered the old man. "Ah, Riki is dead--poor fellow!... Yes, he died nearly a year ago, very suddenly; the doctors said that he had some disease of the brain. And there is a strange story now about that poor Riki.
"When Riki died, his mother wrote his name, 'Riki-Baka,' in the palm of his left hand,--putting 'Riki' in the Chinese character, and 'Baka' in kana (1). And she repeated many prayers for him,--prayers that he might be reborn into some more happy condition.
"Now, about three months ago, in the honorable residence of Nanigashi-Sama (2), in Kojimachi (3), a boy was born with characters on the palm of his left hand; and the characters were quite plain to read,--'RIKI-BAKA'!
"So the people of that house knew that the birth must have happened in answer to somebody's prayer; and they caused inquiry to be made everywhere. At last a vegetable-seller brought word to them that there used to be a simple lad, called Riki-Baka, living in the Ushigome quarter, and that he had died during the last autumn; and they sent two men-servants to look for the mother of Riki.
"Those servants found the mother of Riki, and told her what had happened; and she was glad exceedingly--for that Nanigashi house is a very rich and famous house. But the servants said that the family of Nanigashi-Sama were very angry about the word 'Baka' on the child's hand. 'And where is your Riki buried?' the servants asked. 'He is buried in the cemetery of Zendoji,' she told them. 'Please to give us some of the clay of his grave,' they requested.
"So she went with them to the temple Zendoji, and showed them Riki's grave; and they took some of the grave-clay away with them, wrapped up in a furoshiki [1].... They gave Riki's mother some money,--ten yen."... (4)
"But what did they want with that clay?" I inquired.
"Well," the old man answered, "you know that it would not do to let the child grow up with that name on his hand. And there is no other means of removing characters that come in that way upon the body of a child: you must rub the skin with clay taken from the grave of the body of the former birth."...
Notes
(1) Kana: the Japanese phonetic alphabet.
(2) "So-and-so": appellation used by Hearn in place of the real name.
(3) A section of Tokyo.
[1] A square piece of cotton-goods, or other woven material, used as a wrapper in which to carry small packages.
(4) Ten yen is nothing now, but was a formidable sum then.
1-3. 夏目漱石『夢十夜』「第三夜」（青空文庫より）
こんな夢を見た。
六つになる子供を負ってる。たしかに自分の子である。ただ不思議な事にはいつの間にか眼が潰れて、青坊主になっている。自分が御前の眼はいつ潰れたのかいと聞くと、なに昔からさと答えた。声は子供の声に相違ないが、言葉つきはまるで大人である。しかも対等だ。
左右は青田である。路は細い。鷺の影が時々闇に差す。
「田圃へかかったね」と背中で云った。
「どうして解る」と顔を後ろへ振り向けるようにして聞いたら、
「だって鷺が鳴くじゃないか」と答えた。
すると鷺がはたして二声ほど鳴いた。
自分は我子ながら少し怖くなった。こんなものを背負っていては、この先どうなるか分らない。どこか打遣ゃる所はなかろうかと向うを見ると闇の中に大きな森が見えた。あすこならばと考え出す途端に、背中で、
「ふふん」と云う声がした。
「何を笑うんだ」
子供は返事をしなかった。ただ
「御父さん、重いかい」と聞いた。
「重かあない」と答えると
「今に重くなるよ」と云った。
自分は黙って森を目標にあるいて行った。田の中の路が不規則にうねってなかなか思うように出られない。しばらくすると二股になった。自分は股の根に立って、ちょっと休んだ。
「石が立ってるはずだがな」と小僧が云った。
なるほど八寸角の石が腰ほどの高さに立っている。表には左り日ヶ窪、右堀田原とある。闇だのに赤い字が明かに見えた。赤い字は井守の腹のような色であった。
「左が好いだろう」と小僧が命令した。左を見るとさっきの森が闇の影を、高い空から自分らの頭の上へ抛げかけていた。自分はちょっと躊躇した。
「遠慮しないでもいい」と小僧がまた云った。自分は仕方なしに森の方へ歩き出した。腹の中では、よく盲目のくせに何でも知ってるなと考えながら一筋道を森へ近づいてくると、背中で、「どうも盲目は不自由でいけないね」と云った。
「だから負ってやるからいいじゃないか」
「負ぶって貰ってすまないが、どうも人に馬鹿にされていけない。親にまで馬鹿にされるからいけない」
何だか厭になった。早く森へ行って捨ててしまおうと思って急いだ。
「もう少し行くと解る。――ちょうどこんな晩だったな」と背中で独言のように云っている。
「何が」と際どい声を出して聞いた。
「何がって、知ってるじゃないか」と子供は嘲けるように答えた。すると何だか知ってるような気がし出した。けれども判然とは分らない。ただこんな晩であったように思える。そうしてもう少し行けば分るように思える。分っては大変だから、分らないうちに早く捨ててしまって、安心しなくってはならないように思える。自分はますます足を早めた。
雨はさっきから降っている。路はだんだん暗くなる。ほとんど夢中である。ただ背中に小さい小僧がくっついていて、その小僧が自分の過去、現在、未来をことごとく照して、寸分の事実も洩らさない鏡のように光っている。しかもそれが自分の子である。そうして盲目である。自分はたまらなくなった。
「ここだ、ここだ。ちょうどその杉の根の処だ」
雨の中で小僧の声は判然聞えた。自分は覚えず留った。いつしか森の中へ這入っていた。一間ばかり先にある黒いものはたしかに小僧の云う通り杉の木と見えた。
「御父さん、その杉の根の処だったね」
「うん、そうだ」と思わず答えてしまった。
「文化五年辰年だろう」
なるほど文化五年辰年らしく思われた。
「御前がおれを殺したのは今からちょうど百年前だね」
自分はこの言葉を聞くや否や、今から百年前文化五年の辰年のこんな闇の晩に、この杉の根で、一人の盲目を殺したと云う自覚が、忽然として頭の中に起った。おれは人殺であったんだなと始めて気がついた途端に、背中の子が急に石地蔵のように重くなった。
2. 海で死んだ者たち―「日本海に沿って」から
2-2. 第2節 桶を求める海の亡霊と河童
Glimpses of Unfamiliar Japan: Second Series by Lafcadio Hearn
Chapter Six By the Japanese Sea
Sec. 2
But it may happen that some vessel, belated in spite of desperate effort to reach port, may find herself far out at sea upon the night of the sixteenth day. Then will the dead rise tall about the ship, and reach long hands and murmur: 'Tago, tago o-kure!--tago o-kure!' [1] Never may they be refused; but, before the bucket is given, the bottom of it must be knocked out. Woe to all on board should an entire tago be suffered to fall even by accident into the sea!--for the dead would at once use it to fill and sink the ship.
Nor are the dead the only powers invisible dreaded in the time of the
Hotoke-umi. Then are the Ma most powerful, and the Kappa. [2]
But in all times the swimmer fears the Kappa, the Ape of Waters, hideous and obscene, who reaches up from the deeps to draw men down, and to devour their entrails.
Only their entrails.
The corpse of him who has been seized by the Kappa may be cast on shore after many days. Unless long battered against the rocks by heavy surf, or nibbled by fishes, it will show no outward wound. But it will be light and hollow--empty like a long-dried gourd.
Notes
[1] 'A bucket honourably condescend [to give].
[2] The Kappa is not properly a sea goblin, but a river goblin, and haunts the sea only in the neighbourhood of river mouths. About a mile and a half from Matsue, at the little village of Kawachi-mura, on the river called Kawachi, stands a little temple called Kawako-no-miya, or the Miya of the Kappa. (In Izumo, among the common people, the word 'Kappa' is not used, but the term Kawako, or 'The Child of the River.') In this little shrine is preserved a document said to have been signed by a Kappa. The story goes that in ancient times the Kappa dwelling in the Kawachi used to seize and destroy many of the inhabitanta of the village and many domestic animals. One day, however, while trying to seize a horse that had entered the river to drink, the Kappa got its head twisted in some way under the belly-band of the horse, and the terrified animal, rushing out of the water, dragged the Kappa into a field. There the owner of the horse and a number of peasants seized and bound the Kappa. All the villagers gathered to see the monster, which bowed its head to the ground, and audibly begged for mercy. The peasants desired to kill the goblin at once; but the owner of the horse, who happened to be the head-man of the mura, said: 'It is better to make it swear never again to touch any person or animal belonging to Kawachi- mura. A written form of oath was prepared and read to the Kappa. It said that It could not write, but that It would sign the paper by dipping Its hand in ink, and pressing the imprint thereof at the bottom of the document. This having been agreed to and done, the Kappa was set free. From that time forward no inhabitant or animal of Kawachi-mura was ever assaulted by the goblin.
2-3. 第5節 水死者の亡霊―猫
Glimpses of Unfamiliar Japan: Second Series by Lafcadio Hearn
Chapter Six By the Japanese Sea
Sec. 5
Concerning them that go down into the sea in ships, and stay there, strange beliefs prevail on this far coast--beliefs more primitive, assuredly, than the gentle faith which hangs white lanterns before the tombs. Some hold that the drowned never journey to the Meido. They quiver for ever in the currents; they billow in the swaying of tides; they toil in the wake of the junks; they shout in the plunging of breakers. 'Tis their white hands that toss in the leap of the surf; their clutch that clatters the shingle, or seizes the swimmer's feet in the pull of the undertow. And the seamen speak euphemistically of the O-'bake, the honourable ghosts, and fear them with a great fear.
Wherefore cats are kept on board!
A cat, they aver, has power to keep the O-bake away. How or why, I have not yet found any to tell me. I know only that cats are deemed to have power over the dead. If a cat be left alone with a corpse, will not the corpse arise and dance? And of all cats a mike-neko, or cat of three colours, is most prized on this account by sailors. But if they cannot obtain one--and cats of three colours are rare--they will take another kind of cat; and nearly every trading junk has a cat; and when the junk comes into port, its cat may generally be seen--peeping through some little window in the vessel's side, or squatting in the opening where the great rudder works--that is, if the weather be fair and the sea still.
2-4. 第8節 宿の女中の話―弟と夫の最期
Glimpses of Unfamiliar Japan: Second Series by Lafcadio Hearn
Chapter Six By the Japanese Sea
Sec. 8
..........
'All the boats had come back except my husband's; for' my husband and my brother had gone out farther than the others, so they were not able to return as quickly. And all the people were looking and waiting. And every minute the waves seemed to be growing higher and the wind more terrible; and the other boats had to be dragged far up on the shore to save them. Then suddenly we saw my husband's boat coming very, very quickly. We were so glad! It came quite near, so that I could see the face of my husband and the face of my brother. But suddenly a great wave struck it upon one side, and it turned down into the water and it did not come up again. And then we saw my husband and my brother swimming but we could see them only when the waves lifted them up. Tall like hills the waves were, and the head of my husband, and the head of my brother would go up, up, up, and then down, and each time they rose to the top of a wave so that we could see them they would cry out, "Tasukete! tasukete!" [4] But the strong men were afraid; the sea was too terrible; I was only a woman! Then my brother could not be seen any more. My husband was old, but very strong; and he swam a long time--so near that I could see his face was like the face of one in fear--and he called "Tasukete!" But none could help him; and he also went down at last. And yet I could see his face before he went down.
'And for a long time after, every night, I used to see his face as I saw it then, so that I could not rest, but only weep. And I prayed and prayed to the Buddhas and to the Kami-Sama that I might not dream that dream. Now it never comes; but I can still see his face, even while I speak. . . . In that time my son was only a little child.'
Note
[4] 'Help! help!'
第9節 鳥取の布団の話
第10節 持田浦の子殺しの話
第11節 墓の話
第12節 黒い髪の女
3. 水死する女
3-1. 嫁が島（『知られぬ日本の面影』上「神々の首都」第9節）
Glimpses of Unfamiliar Japan: First Series by Lafcadio Hearn
Chapter Seven The Chief City of the Province of the Gods
Sec. 8
..........
The vapours have vanished, sharply revealing a beautiful little islet in the lake, lying scarcely half a mile away--a low, narrow strip of land with a Shinto shrine upon it, shadowed by giant pines; not pines like ours, but huge, gnarled, shaggy, tortuous shapes, vast-reaching like ancient oaks. Through a glass one can easily discern a torii, and before it two symbolic lions of stone (Kara-shishi), one with its head broken off, doubtless by its having been overturned and dashed about by heavy waves during some great storm. This islet is sacred to Benten, the Goddess of Eloquence and Beauty, wherefore it is called Benten-no-shima. But it is more commonly called Yomega-shima, or 'The Island of the Young Wife,' by reason of a legend. It is said that it arose in one night, noiselessly as a dream, bearing up from the depths of the lake the body of a drowned woman who had been very lovely, very pious, and very unhappy. The people, deeming this a sign from heaven, consecrated the islet to Benten, and thereon built a shrine unto her, planted trees about it, set a torii before it, and made a rampart about it with great curiously-shaped stones; and there they buried the drowned woman.
3-2. 水死する女（『霊の日本』「焼津」第2節）
In Ghostly Japan by Lafcadio Hearn
At Yaidzu
II
..........
"Ah," said the wife, "it is not good to go out there on the night of the Bon!"
"I did not go far," I replied;--"I only wanted to look at the lanterns."
"Even a Kappa gets drowned sometimes,"(1) protested Otokichi. "There was a man of this village who swam home a distance of seven ri, in bad weather, after his boat had been broken. But he was drowned afterwards."
Seven ri means a trifle less than eighteen miles. I asked if any of the young men now in the settlement could do as much.
"Probably some might," the old man replied. "There are many strong swimmers. All swim here,--even the little children. But when fisher-folk swim like that, it is only to save their lives."
"Or to make love," the wife added,--"like the Hashima girl."
"Who?" queried I.
"A fisherman's daughter," said Otokichi. "She had a lover in Ajiro, several ri distant; and she used to swim to him at night, and swim back in the morning. He kept a light burning to guide her. But one dark night the light was neglected--or blown out; and she lost her way, and was drowned…. The story is famous in Idzu."
--"So," I said to myself, "in the Far East, it is poor Hero that does the swimming. And what, under such circumstances, would have been the Western estimate of Leander?"
Note
(1) This is a common proverb:--Kappa mo obore-shini. The Kappa is a water-goblin, haunting rivers especially.
ヘロとレアンドロスの物語（平井呈一注より）
ギリシア神話の中にある。レアンドロスはアピトスの青年で，毎夜，ヘレスポンドの海峡を及びわたって，レスボスの塔に住む恋人ヘロに会いに通った。ところが，ある嵐の夜，塔の火が消えて，レアンドロスは海中で迷って溺死した。翌朝，レアンドロスの死骸を見たヘロは，自分も海に身を投げて死んだ。
→オヴィディウス，ムサイオス，シラー，グリルパルツァー
4. まとめRecording, oral中島淑恵（富山大学人文学部教授）が，これまでの研究成果を踏まえ，Lafcadio Hearn=ラフカディオ・ハーン＝小泉八雲に関する様々を語る
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