著者

有山 輝雄

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.35, pp.7-25, 2008-07-07

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In studying the history of media, it is most important to identify the type of people who read a certain book. However, it is very difficult to do so when only limited reference materials are available. This paper analyzes which type of people read Karl Marx's "Capital " in Yanagawa Town, Fukushima Prefecture (present Date City) in 1928, using materials offered by Abe Kaishundo, a newspaper distributor in the town. The analysis reveal that as many as 16 residents of this small town in the Tohoku region read "Capital ," a rather difficult book for the general public. Those 16 residents were either members of the upper level in the town, or agricultural engineers engaged in silkworm-related business. None of them had ever been involved in any leftist movements. It seems that such people struggled to obtain pointers to overcoming the difficulties Yanagawa-Town residents were facing at that time.

著者

赤瀬 雅子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.6, pp.45-66, 1994-01-30

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Dans la litterature japonaise moderne, beaucoup d'ecrivains evoquent les voyages en bateaux. En effet, au Japon, des que l'on veut de rendre voyager a l'etranger, on doit prendre le bateau ou bien l'avion. De 1886 a 1945, mis a part quelques exceptions, on prenait le bateau pour aller en Chine, en Europe ou en Amerique. Ainsi la situations des marins connut un essor assez improtant dans le monde. Pendant le traversee, marins ou passagers occoupent leur temps d'une maniere tout a fait different que lorsqu'ils sont a terre. Sur le bateau, les heures coulent tres vite ou lentement comme sur une autre planete. Aussi, les sentiments des marins et la psychologie des voyageurs en mer contrastent-ils avec ceux des gens qui vivent a terre. KANAGAKI Robun (1829-1894), NAGAI Kafu (1879-1959), MAEDAGAWA Koichiro (1888-1957), KISHIDA Kunio (1890-1954), appartiennent a differentes ecoles, a differentes generations, mais connaissent profondement la particularite du voyge en bateau ou du travail en bateau. Ces quatre ecrivains avaient tout a fait conscience de cela. Au travers leurs oeuvres, on apercoit l'exaltation de la vie nomade.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.30, pp.99-128, 2006-01-15

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In a European folk tale called Saint Peter's Mother, an old woman, who was wicked in her life and fell to Hell, is pulled out of Hell with the aid of an onion. Other sinners in Hell take hold of her, so that they may be pulled out along with her. Noticing this, she kicks them. At that moment, the onion breaks, and all fall back into Hell. It is found that she is still mean, just as she was in her former life, and unworthy of being rescued from Hell. Many variants of this story are found all over the Christian world. And Henry F. Fullenwider proposes to add one more to the list of variants(Fullenwider, "The Onion and the Spiderweb: Paul Carus' Karma and Other Literary Variants of Grimms' Sankt Peters Mutter [Bolte/Polvka, num. 221]," Fabula 28, 1987, pp. 320-326). The story which he takes up as a new variant of Saint Peter's Mother is unique in that it is a Buddhist story composed by a European. It is The Spider Web of Paul Carus(1852-1919), who was born and educated in Germany, and immigrated to America to be an advocator of "religion of science" as editor of The Open Court. As Kayoko Nagao(長尾佳代子)points out in her paper(長尾,「芥川龍之介『蜘蛛の糸』原作の主題 -ポ-ル・ケ-ラスが『カルマ』で言おうとしたこと-」,『仏教文学』27, 京都, 2003, pp. 161-172), The Spider-web is based on an episode that is repeated in such collections of Buddhist narratives as the Avadnaataka and the Divyvadna. This ancient Buddhist episode consists of four parts: When Buddha appears on earth, he smiles and sheds light,* which reaches all places including Hell (1). Bathed in Buddha's light, sinners in Hell are cheered (2). Thereupon Buddha sends his proxy to Hell (3). And those sinners there seize the opportunity for deliverance in the distant future (4). Lon Feer's translation of the Avadnaataka had appeared two years before Carus published his Spider Web(Avadnaataka, cent lgendes buddhiques, traduites du sanskrit par M. Lon Feer, Annales du Muse Guimet 18, Paris, 1891). Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote The Spider Web, which runs as follows: A sinner called Kandata has been suffering tortures in Hell. When Buddha appears on earth, the light shed by him reaches Hell and sinners there soften. Buddha sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as tman(self). Kandata falls back into Hell, because he has not thrown away the illusion of tman, saying that the cobweb is his alone. A memory of Saint Peter's Mother might have come to Carus, when he wrote the scene of falling again into Hell, but this is not the core of the story. The Spider Web is a failure story composed on the basis of the tradi-tional Buddhist episode. Being ignorant of this, Fullenwider misses the meaning of Carus' story, and he puts a special emphasis on the scene of falling back into Hell. The Spider Web of Paul Carus cannot be a variant of Saint Peter's Mother. *Here light is a symbol of Buddha's teaching.

著者

井本 英一 Eiichi IMOTO

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.10, pp.57-76, 1996-01-30

著者

高田 里惠子 Rieko TAKADA

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.18, pp.117-151, 1999-12-20

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Michio Takeyama (1903-1984) war einer der renommierten japanischen Germanisten. In der Kriegszeit musste er als Professor eines Elitegymnasiums traurige Nachrichten erhalten, dass seine zu Felde gezogenen Schuler gefallen waren. Gleich nach dem Kriegsende schrieb Takeyama zur Erinnerung an die Gefallenen einen Kriegsroman, der damals ein Bestseller wurde. Der vorliegende Aufsatz ist ein Versuch, aus Takeyamas Kriegsroman eine verborgene Struktur der japanischen hoheren Schule herauszulesen. In den drei〓iger Jahren wurden viele deutsche Kriegsgeschichten als Gegenwartsliteratur von japanischen Germanisten ubersetzt. Auch Takeyama ubersetzte 1936 Hans Carossas "Rumanisches Tagebuch" ins Japanische. Carossas Tagebuch im Kriege und "Kriegsbriefe gefallener Studenten" (ubers. 1938) wurden damals von japanischen Studenten viel gelesen und waren sehr beliebt. Die Opferbereitschaft und Tapferkeit der deutschen Bildungsburger machten auf die jungen Intellektuellen in Japan einen starken Eindruck. Takeyamas Kriegsroman ist ein Marchen, das keine Wirklichkeit des japanischen Militars darstellt, sondern das Ideal des in Japan rezipierten deutschen Kriegsromans nachahmt. In den meisten von den Intellektuellen geschriebenen japanischen Kriegsromanen, die allerdings erst nach dem Ende des Zweiten Weltkriegs publiziert worden sind, entpuppt sich das kaiserliche Militar als etwas unmenschlich Grausames. Und tatsachlich herrschten im japanischen Militar Egoismus, Unterdruckung und Schmeichelei. Dort wurde besonders das Intellektuell-Geistige gehasst. Der Gegensatz zwischen dem Militar und der Geistwelt der hoheren Schulbildung war ein Merkmal des modernen Japans, das sich wahrscheinlich in westlichen Landern so nicht beobachten lasst. Auch Takeyamas Schuler mussten unter Grausamkeit und Ungerechtigkeit im japanischen Militar leiden, obwohl sie als junge Soldaten eigentlich fur das Vaterland opferbereit waren. Am japanischen Gymnasium, an dem damals nur mannliche Elitestudenten zugelassen waren, wurde auf die Opferbereitschaft und Freundschaft unter erwahlten Mannern gro〓er Wert gelegt. In diesem Sinne hatte das System der japanischen hoheren Schulbildung vor dem Kriegsende einen typischen Mannerbund-Charakter, den auch das idealisierte deutsche Militar in den Augen der Japaner zu haben schien. Die jungen Studenten glaubten noch an diese japanische (oder deutsche?) Mannlichkeit, um dann von der Wirklichkeit des Militars enttauscht zu werden. Ihre edle Mannlichkeit bewahrt sich erst in einer fiktiven Welt ihres Professors Takeyama.

著者

竹中 暉雄 Teruo Takenaka

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.40, pp.322-269, 2011-03-30

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This paper, motivated by the question of why the members of the drafting committee of Gakusei left almost no records of their work, focuses chiefly on the following four points. 1. Two poems by Hajime Uryu, a member of the drafting committee of Gakusei (one written at the time of his appointment, the other at the time of his resignation), are almost the only documents surviving that were written by members of the committee concerning their task. The poems reveal Uryu's strong dissatisfaction that the committee carried out its work with almost no sense of responsibility or team spirit, and that the original idea of "education for the national benefit" had been transformed into the idea of "education for individual benefit". If Uryu's complaint was valid, we can understand the reason why the members of the drafting committee did not talk about their work on Gakusei. 2. As the result of the situation Uryu described, Gakusei had many irregularities, not only in its main provisions but also in its Preamble, which includes the famous phrase "there may not be a village with an ignorant family, nor a family with an ignorant child". The text of the Preamble had many grammatical problems and included many historically untrue or exaggerated expressions. These problems have almost never been referred to in research on the Gakusei. 3. The problems in the Preamble to Gakusei become even clearer when we examine English versions of the text. Even the then Ministry of Education was evidently perplexed to prepare an English translation of the Preamble. 4. The new Meiji government emphasised the idea that education should be for the individual benefit in order to emphasise its position that people should not depend on the state for their educational costs. As a result, there were a number of important principles that the Preamble was unable to express. Firstly, the idea of "education for the public benefit" could not be expressed. The school charges referred to in the provisions of Gakusei began from the principle of a school district charge. Secondly, "the necessity of a uniform national educational system" could not be expressed. This system was designed in the provisions of Gakusei. Thirdly, the principle of educating people to be able to actively support the new state through their understanding of its decrees could not be expressed. The educational mission of the new Meiji state was to construct a nation governed by law.

著者

和栗 珠里

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.39, pp.29-56, 2010-12-15

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The 16th century Venice is generally conceived to be oligarchic. Under the aristocratic regime, influential noble families weaved up kin-group network and tried to devide among themselves important state offices. But it remains unclear which specific families were the most `influential'. This paper aims at solving this question through the analysis of the Procuratori di San Marco (PSM abbr.). The PSM were one of the most important state offices. They were originally no other than the custodians of the treasury of the St.Mark's Basilica. But because those appointed to the PSM were considered the most wise men in Venice, many people entrusted their property and legacy to them. Not only the individuals but also the government utilized the PSM as depository of various incomes. From 1454 the PSM could sit and vote in the Senate, from 1496 could hold the office of Savio Grande concurrently, from 1523 could sit and vote as zonta members in the Consiglio dei Dieci. Thus by the 16th century, the PSM had come to wield a tremendous power in every way: financially, politically, socially and culturally. For the noble families, having more than one PSM member was a great source of honor and profit. The 16th century made it easier for rich families to obtain the PSM position by a kind of `simony' of the state offices. One notes that in such cases very young nobles, even in their twenties and obviously with little experience in the political world, were elected to the PSM. It may seem strange because the PSM were second only to the Doge (Prince) in the hierarchy of the Venetian Republic and the position for eldest members of the aristocracy. But it becomes understandable if we take into consideration that the PSM were, different from all the other offices but the Dogeship itself, lifetime position which its holders could keep as long as they lived. In other words, it was family tactics to put a young member in this position in order to stay close to the core of the power as long as possible. Analyzing all the PSM elected in the 16th century, we find that five families, namely, the Grimani, the Contarini, the Priuli, the Mocenigo and the Venier, occupied about 30 percent and with other five, namely, the Corner, the Giustinian, the Cappello, the Lezze and the Morosini, the top ten families occupied more than 45 percent. And a genealogical study reveals intricate matrimonial relations among them. In this way, we can identify the most influential families of the 16th century Venice. However, we must not forget that the Venetian Republic was not totally oligarchic. Not a few PSM who didn't belong to these families were also great leaders of the time. For a further understanding of the early modern Venice, more detailed prosopography will be required.

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.23, pp.35-75, 2002-07

著者

小林 信彦 Nobuhiko KOBAYASHI

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.21, pp.25-48, 2001-07-10

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As the personification of the ultimate truth, Mahavairocana (the Great Sun) cannot be perceived. He is symbolized by gestures, sounds and geometric figures. Buddhist tantrism is the system of attaining buddhahood by using these symbols. The Japanese, however, are not interested in becoming buddhas. They only try to remove troubles in this world, and wish to go to a paradise called "gokuraku" after death. It is for this purpose that they chant the komyo-shingon addressed to Dainichi-nyorai, the Japanese version of Mahavairocana.

著者

宮本 孝二 Kouji Miyamoto

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.38, pp.73-101, 2010-03-25

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This paper aims to show how Anthony Giddens, who is one of the most famous sociologists in modern sociology, has coped with problems in constructing the sociology of the body. First, it is showed that he elaborated `body' as a theoretical concept and discussed theoretical points concerning it in the structuration theory (his general social theory). Second, through investigating his theory of modern societies, we find various aspects of body problems in high modernity, problems of body regimes and of the reproduction of the body. Third, by analyzing the contents of his textbook Sociology, which has been revised six times, we show details and particulars in the process in which he has constructed the sociology of the body.

著者

高田 里惠子 Rieko Takada

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.33, pp.167-187, 2007-06-08

著者

軽部 恵子 Keiko Karube

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.36, pp.495-511, 2009-03-10

著者

山本 順一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 = Human sciences review, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.45, pp.71-88, 2014-03-28

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In recent years, the Japanese academic world has been at a loss to cope with duplicate publications in scholarly journals. This article shows the backgrounds that may tend to produce to duplicate publications, and the present situations that scientific societies in Japan are wrestling with. Second, the author considers the conceptual structure of duplicate publications, and their legal meaning relating to copyright. Third, this paper tells R&D institutions how to prevent the duplication of publications by hired researchers. Finally, the author presents concrete examples relating to duplicate publications, and indicates which cases fall into the category of improper publications.

著者

佐々木 英哲 Eitetsu SASAKI 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.22, pp.1-16, 2001-12-10

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Sacvan Bercovitch has clarified in The Rites of Assent that, in stark contrast to European individualism, which is likely to confront society, paradoxically, American individualism has had a share in consensus building and contributed to the Americanization of society. This process is called the American Way. Hester's struggle to multiply the meaning of the letter A in The Scarlet Letter (1850) -from the initial Adultery to Angel and Admirable-does not interfere with the American Way. On the supposition that the nineteenth-century domesticity and gender ideology has stealthily slipped into the seventeenth-century setting of the story, I investigate how Chillingworth the cuckold and Dimmesdale the paramour contribute together to the American Way. Chillingworth is denied the privileges, first, of creating an affectionate, patriarchic family, as evaluated in nineteenth-century America, second, of occupying a patriarchic position, and third, of establishing a male patriarchal gender identity (which he becomes obsessed with retrieving). He becomes all the more sensitive to his own impotency and Abject physique when he sees Pearl, the child of Hester and Dimmesdale. As a "living hieroglyphic," not the Alphabet of the letter A that could be decoded, Pearl is a mere infant-an infant whose etymology is 'incapable of speech'; not the suitable object to be appropriated by the learned man in a prerogative position like Chillingworth, the manipulator of the Language/Logos in the so-called Symbolic of Lacanian psychoanalysis. The author lets the revengeful Chillingworth misuse the nineteenth-century domestic ideology that warned of the threat of that nameless horror represented by the bachelor, i. e., homosexual sex. Chillingworth gains support from this ideology, pretends to be a pious Christian, and takes advantage of the historical fact that the New England colonists were prone to compare men of political power to biblical figures. (For example, Winthrop the first Governor was compared to Moses and Nehemiah, and Cotton the minister was compared to Abraham, Joshuah, and John.) By actually living with minister Dimmesdale on the pretext of treating his psychosomatic condition, Chillingworth creates the sacrosanct family, insinuates domestic ideology, behaves within Dimmesdale's psyche as a sacred father, or punishing super-ego, and thus preys on Dimmesdale with the Oedipal sense of guilt. Psychologically, the old physician confronts the minister as if he were blaming the latter for committing a deed likely to rouse the homophobic, i. e., forming an immature umbilical relation with Hester, mother-goddess-like self-willed woman. To prevent the patriarchy he stands on from backsliding into the pre-Oedipal Eros, and to prevent the basis of patriarchy, i. e., the compulsory heterosexuality, from breaking down, Chillingworth acts as the Law enforcing/castrating father. However, the tactics Chillingworth employs are not flawless in terms of the gender stability he has to maintain. In his observing eyes, Dimmesdale appears to reside in an enviable patriarchic family-the family composed of the minister, Hester, and Pearl, the family exclusive of outsiders. According to Freud's theory of narcissism, Dimmesdale is, first, the model the physician wants to imitate, second, his opponent/persecutor, and third, his homosexual lover. This means that the male gender-apparently based on Emersonian self-reliant man-becomes destabilized, and that the more closely Chillingworth approaches his former state of patriarch, the more difficult it becomes for him to reach his ultimate goal of regaining his masculinity, the gender identity supposedly established on the compulsory heterosexual norm. The author detected the common anxiety shared by the intelligent men of the seventeenth century like Chillingworth and the men of power of the nineteenth century like Hawthorne: the former were fearful of the antinomians who, like Hester, claimed thorough individualism and direct communication with God, and the latter were cautious against those who were influenced by the effect of revolutions in European countries around 1848, and those who imbibed radical concepts of freedom, including proto-feminism and the dismantling of the family. The author lets Chillingworth protect the patriarchy and its foundation of the heterosexual norm and sexism-in a paradoxical way-by robbing him of heterosexuality, letting him remain a bachelor, and uniting him homosexually with Dimmesdale. Chillingworth's homosexual stance is not in conflict with the American Way, i. e., with the cause of preserving the androcentric society, because the heterosexual and the homosexual alike are prone to strive to maintain patriarchy. Punishing and loving the minister, and thus paradoxically placing himself in the American Way, i. e., the patriarchal consensus, Chillingworth barely finds his raison d'etre by forging the Oedipal space of the pseudo-patriarchal-family together with the minister.

著者

梅山 秀幸 Hideyuki Umeyama

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.37, pp.5-34, 2009-10-20

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Dojoji is the famous temple for the wicked love story of Anchin and Kiyohime. But there is also an another legend of Kaminaga-hime (Princess Long Hair) which tells of the origin of the temple.There once was a fisherman's daughter who had beautiful long hair by grace of Kannon figure to which she always prayed. One day a bird brought some of her hairs to the imperial palace. Discovering the hairs, the emperor ordered his servants to find the owner of the hairs in order to marry her. Brought to the palace and made a favorite of the emperor, the fisherman's daughter although was sad because she had abandoned the Kannon figure. Dojoji was built by the emperor who sympathized with her anxiety for the Kannon figure.On the discovery of the golden hairs brought by a bird, King Mark had Iseult brought from Ireland by Tristan to his palace.The story of Kaminaga-hime is a Japanese variation of "Tristan and Iseult" . Kaminaga-hime is not an isolated case; it seems that we can find many similar stories in Japan. Here we point out, probably for the first time, the cycle of "Tristan and Iseult" in Japan.

著者

赤瀬 雅子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.20, pp.29-53, 2000-12-20

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When taking a generel survey of the history of modern Japanese literature, we often find some works which discuss the differences between European and Asian culture. Educated people are especially ardent about comparative studies of French and Japanese culture. A prominent literary critic, Miyoko Nakano, stated that though Riichi Yokomitsu's Ryoshu (Loneliness on a Journey) won a favorable reputation, it was a mediocre work. However, she appraised Hisao Juran's Jujigal (Cross Street) as far more outstanding. Juran Hisao, born in 1902 in Hakodate, Hokkaido, grew up in an affluent family. Juran loved freedom so much that he abandoned schoolwork at the age of 15. When he was 20, he became a journalist and started writing plays. In 1920, he went to Tokyo to study French playwriting theory under Takashi Kashida, whose work shows the ubiquitous influence of his own teacher, Jacques Copor. In December 1929, Juran arrived in Paris, after a long journey via the Trans-Siberian Railroad, where he spent three years under the tutelage of Charles Duran. (In fact, his penname, Juran, was taken from Duran). Specific information about his activities during this period is unknown. In 1933, 33-year-old Juran returned to Japan at last. In Jujigai, his masterpiece, Juran describes metropolitan Paris in detail and links two French and Japanese political scandal: the Stavisky Incident in French and the so-called High Treason Incident in Japan. The main character, Takayoshi, and the female protagonist, Yukiko, are taunted by the some fate. In the High Treason Incident, the Japanese government accuses both characters fathers, innocent civilians, of being criminals and tries to put them to death. Twenty years later, while Takayoshi and Yukiko are studying in Paris, they become victims of the Stavisky Incident. They are both killed by the authorities, although neither of them has anything to do with the incident. Throughout this fictional work, Juran describes the hopelessness of politics in French and Japan, recognized especially by people living in the countries capitals. Juran's unique, refined writing is reminiscent of the works of Restif de la Bretonne, Eugene Shue, and Francis Carco. In Jujigai, Juran successfully draws a clear picture of Paris as an abyss.

著者

小田 亮 Makoto Oda

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.2, pp.p1-20, 1991-03

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This essay has two aims; one is to show the perspective Levi-Strauss's structural analysis of myths has offered, and the other is to point a resemblance between myths and novels in the way of being against the narrative. For the former, I do a demonstration of a structural analysis on three African myths, and point out in the analysis that no myth is isolated from others and that there is no single or privileged code which excludes other codes in the formation or interpretation of myths. On the other hand, the novel is an unorthodox genre and a newcomer in the European literature. While the epic which is the counterpart of the narrative in the Latin-European literary orthodoxy has canons or privileged codes, the novel doesn't. Unlike the narrative or epic, and like myths viewed from the stand-point of structurism, novels have no self-conclusion in their nature of intertextuality and always put several codes in play against the autocracy of any single code the narrative demands.

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.35, pp.491-500, 2008-07-07

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.35, pp.491-500, 2008-07-07

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.20, pp.55-79, 2000-12

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In Japan there are many mountains on which images of Yakusi 藥師 are found. Bhaisajyaguru, the Indian counterpart of Yakusi, however, has nothing to do with mountains, which are favourate places of Japanese kamis 神. Yakusi has been worshipped by the Japanese as one of kamis, as is suggested by a verse in the Bussokusekika 佛足石歌.