現物が確認できなかった大正初期の雑誌「団欒」を十六冊発見したとして、それらの目次を「石丸梧平主宰の家庭雑誌『団欒』に関する調査①」「石丸梧平主宰の家庭雑誌『団欒』に関する調査②」において紹介した。今回は全集未収録のものを含めた著名人に関係する箇所を抜粋して紹介する。その著名人とは若山牧水、齋藤茂吉、小川未明、、与謝野晶子、島村抱月、折口信夫(釈迢空)、平塚らいてう、棚橋絢子、鳩山春子、岩野泡鳴である。

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There are many different nominations of mountains in Japan. The author picked up here only the last syllables of the mountain-name. He count, ed More than seventy sorts all in Japan. Among them, “-yama”, “-také”, “-mori”, “-miné”, these four sorts of calling are definitely more frequent than the others. Hence he took in this paper the distribution and meaning oof these four suffixes. This study consists of two parts, the one is title significance and history of these four sorts, and the other is the historical geography of their distribution and meanings. . They are described as follows.
“Yama” is the name that has existed from the ancient time throughout the history of the Yamato race. It distributes widely all over the country and are attached to the highest Mountains as Fujino-yama as well as to the lowest hills as are seen everywher. “-Miné” has long a history as “-yama”, since the earliest time of the Yamato race. Many of these names are found in the famous poetical works, such as Mannyo-shyû. But now “-mine” has become less common because it changed its conceptionn into the meaning of mountain-ridge or tower-shaped peak. It does not distribute so widely as “yama” in the whole country, but is found rather densely is the districts that indicate the past Yamato race's domain and decreases in the marginal areas. “Také” is later in its history of development than “-mine”, but its distribution covers the whole country. It may be remarked that “-také” has a linguistic influence from continent. This development of “-také” was taken in the period of Nara dynasty. Having no distribution within the district of “-miné” and “-sen” (“-sen was existed from ancient times as “-miné”), “-také” has a blank area in the district of “-mine” and “-sen”. (Fig. 4) This district coincides with the area of the earlier period of Yamato dynasty. (Fig. 10) And “-také” is found on the rocky mountain.
“-Mori” has its origin in Ainu and Korean languages, perhaps the former influence was more definite. These names are almost found on the round topped peaks, and its distribution, according to the Law of Baxter, is made up from three districts as no distribution area in the centre, “-mori-yama” region in the intermediary, and “-mori” region in the outer part of Japan.

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Saigyo (1118-1190), one of the most famous poets in Japan, composed a poem on cherry blossoms referring his death, which was collected in his anthology called “Sankashu”. The meanings of the poetry are as followers;
It is to be desired that I should meet my end under the full bloomed cherry trees bathed in the full moon light of “Kisaragi” month.
The poem was likely versed in the later period of his life, though there is no records left to ascertain when it was composed. The lunar-solar calender imported from Tang and noted by the name of “Senmei-Reki” was used at that time.
The dates of the 15 th of “Kisaragi”, the second month in the ancient calendar, are converted to about a month or so later dates in the present solar calendar, though different year by year.
The cherry blossoms poem by Saigyo must be based on his experiences continuing several years or more, not on an extraordinary experience of one special case. At present the cherry trees come into full bloom generally in the first or second decade in April in the middle part of Japan. (see Table II) The solar calendar dates converted from the 15 th of “Kisaragi” seem to be remarkably earlier than the present flowering seasons of cherry trees.
Many authors have presented the hypothesis that a Little Climatic Optimum should exist in the period from the end of the XII century to the beginning of the XIII century, and, as seen in Fig. 3 (b), the last decade of Saigyo's life (1181-1190) coinsides to the peak of the winter character curve in England given by H. H. Lamb.
The percentage ratio of the snowy days to the whole precipitation days from November to March (henceforth “snowy days ratio”) is entitled to be a reliable index for the heat and cold during the cold season in the ancient times (see Fig. 2) as well as at present. (see Fig. I)
The snowy days ratios computed by the data in “Gyokuyo”, the diary written by Kanezane Kujo (1149-1207) give the estimations of every year warmth and coldness during the later part of Saigyo's life. (see Table 2) The averaged snowy days ratio in the period of (1180-1184) is only P=11.5%, being much smaller the whole period average of “Gyokuyo” P=21.4%.
Descending from Koya Mountain, Saigyo removed his dwelling to Ise Province in the spring of 1180 and lived there until his departure of his long journey to Ou provinces in the fall of 1186. Ise Province is located south east from Kyoto at a distance of about 110 Km. and the climate is respectably warmer in winter than Kyoto or Koya Mountain.
The full bloom dates of cherry trees (D) at Kyoto are computed by substituting the snowy ratios (P) to the tentatively adopted equation
D=0.32 P+3 … (1)
and the estimated full bloom dates at various places where Saigyo lived are compared. with the converted solar calendar dates of the 15 th of the second month in the formar calendar. (see Table I) According to my opinion, Saigyo's famous poem on cherry blossoms in “Sanka-shu” is concluded to be composed at the end of his stay at Ise Province, for the peak of warmth during the Little Climatic Optimum around 1200 which was experienced in the warm regions of Ise can only make it possible that Saigyo could admire the cherry blossoms in the full moon light of “Kisaragi” month. I hope that the above conclusion might give some gleams for the solution of the questionable problems about the time when the compilation of “Sanka-shu” was completed.
If it is admitted to use the equation (1), the average flowering season of cherry trees at Kyoto in the period of “Gyokuyo” (1167-1200) in which P=21.4% is estimated to be April 10, five days earlier than now. Consequently it is presumed that averaged mean air temperatures in February and March at that times should be about 2°C higher than today.

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There are main four types of place names given to mountain passes in Japan, namely “-tawa, ” “_ngoe, ” “-saka” and “-tô-nge.” Each of these place -names has a great many examples and is distributed more widely than other names of mountain passes, the number of which is as many as 60. Their distribution in terms of altitude is shown in Fig. 1, “-saka” being situated at the lowest altitude and “-ngoe” the highest. The names of “ctawa, ” “tao” and “tô-nge” mean the concaved forms of mountain ridges and the two of the former are older than the latter in origin. “-ngoe” means to “pass over, ” and “saka” a declined slope, and also the former is older than the latter in origin. These four types were originated in Japan in the following order. At first “-tawa” or “tao, ” then “-ngoe, ” thirdly “-saka” and finally “-tô-nge.”
The author gained this information of their developments from the fact of their distributions in Fig. 1-3. In Fig. 1, such place names as “-tao, ” “-tawa” and “-to” are distributed in the areas to the north or south of the Seto Inland Sea. These areas are of cultivated lands since the most ancient times. In Fig. 3 it can be pointed out that “-ngoe” is distributed around the districts above mentioned. In Fig. 3, one can see “-saka” distributed around the Kinki District which is the eastern-most of the land series of the Seto Inland Sea. In this district developed was Yamato Dynasty inheriting Izumo culture that thrived in the area to the north of the Inland Sea. Finaly “-tô-nge” was developed mainly in 4 regions shown. in Fig. 4.
Fig. 4 is the density map of all the place names given to mountain passes. Densely distributed areas are found in low-altitude mountains and hill lands rather than high-altitude mountains. In this map one can divide them in to three districts: Hokkaido, north-eastern Japan and south-western Japan; the latter the denser.

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When a migration occurs, place names are carried with it. In the ancient times of Japan there was a conspicuous migration helped by some stepping stones such as Tsushima: Iki and so on lying in the Korea Strait. So they attained to Northern Kyûshû, and then gradually to the Kinki District. The legend on the Holy Wars of Mikado Jimmu, who subjugated unciviliz d people spreading from Kyûshû to Kinki and founded the Yamato Dynasty in Kinki, is a famous tradition from the old times of Japan. Place names told in these legends were carried to one place of B from another place A. The author points out these place names which are common with each other between these two districts, the Northern Kyûshû and Kinki, and then explains the original meanings and significances of their similar arrangements.

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Bis heute ist der Wortsinn des Berges “Fuzi”, Fudschi-jama auf Deutsch, von vielen Gelehrten erklirt worden durch ein Aino Wort “Huchi” (=die Grossmutter, die Göttin des Feuers). Aber Dr. K. Kindaiti bewies, dass die Auslegung ein Missverständnis war. Doch es gibt hieriiber noch keinen treffenden Aufschluss in der N issenschaftlichen Welt.
Hierauf land der: Verfasser überzeugende Beweise, dass das Wort “Fuzi”, ein altes echt japanisehes Wort ist, das die Schönheit der langen Abdachung des Berges bedeutet.
(1) Auf Japanischen Inseln gibt es den Dialekt “Fuzi” welehes die lange Abdachung des Berges bedeutet. Auch der Regenbogen und die Glyzinie, die sehön in der Luft hängen, werden noch jetzt im Dialekt als “Fuzi” bezeichhnet.
(2) Die vielen Ortsnamen “-fuzi”, deren Ursprünge die wie obenstehende Bogengestalten sind, verbreiten sick auf den Japanischen Inseln. (Siehe Abb. I).
(3) Der Verbreitungstypus der Ortsnamen von “fuzi” hat eine Struktur der konzentrischen Kreise, deren Zentrum sick in Yamato befindet. Es g_??_bt keine Beziehung zwischen dem Gebiete der, Verbreitung und Hokkaido als Heimat der Aino.
Der Verfasser ermittelte auch, dass die Ortsnamen “-fuzi” nicht so alt sind, wie bis heute von vielen Gelebrten angenommen wilyde; nämlich die Namen der Berge “-fuzi” kamen in der Zeit vom 3. _??_7. Jahrhundert vor, und die der vielen Siedlungen “-fuzi” (Siehe Abb. 1) im 9. J. H..
Die Verbreitung des Namens “Fuzi-san” (-san=-yama=Gebirge) mit dem Namen “Asalma- yama” (“Asama” stammt von “Azama” =Name des Seevolkes in alter Zeit) entsprechen der Entw icklungsregion der Berg-religion von “Fuzi-sengen” (“-sengen” ist die Japanische Farallele des chineschischen Zeichens “Asama”). Der Zasanlmenhang zwischen dem beiden Verbreitungen von Berg und Religion bedeutet, dass diese Bergreligion sich im Gesichtsfeld von “Fuzi-san” entwickelt hat. Das Gesichtsfeld von “Fuzi-san” ist ebenso ausdehnbar, wie die Kreisflache mit dem Halbmesser von 223 KM. (Siehe Abb. 3).
Auch die Name “Fuzimi” (Von aus kann man den “Fuzi-san” sehen) verbreiten sich in diesem Kreise (Siehe Abb. 4).
Abb. 1: Verbreitung der Namen “Fuzi”, die die lange Abdachung des Berges bedeuten.
Abb. 2: Verbreitung der Namen “Azumi”, “Azuma” and “Asama”. Diese N amen sind für Berge and Siedlungen. “Azwni” ist der älteste. “Azuma” and “Asama” folgen nach “Azumi. Diese stammers von Seevolksnamen.
Abb. 3: “Fuzi” and “Asama” -Bergnamen Zeichen des Hiihnerauges ist “Fuzi-san”. Kleine Kreise sind Namen des Berges “Fuzi”, schwarze Punkte sind Namen des Berges “Asalma-yama”.
Abb. 4: Verbreitung des Namens “Fuzimi” “Fuzimi”. bedeutet, dass von -aus man den “Fuzi-san” sehen kann.

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This article examines the role of Ogai's concept of “lyric poetry.” In the first issue of the magazine he founded, Shigarami Soushi, Ogai divided poetry into three categories—lyric, epic, and dramatic—and presented it in a diagrammatic manner. Naturally, this was not just a simple translation but also included issues surrounding the subjectivity and objectivity of modern Japan. It is also notable that Ogai’s acceptance of German philosophy and aesthetics deepened through introductions that were common at the time. With this understanding of the issue, I will discuss how Ogai’s concept of “lyric poetry” was brought over from Germany and developed, mainly through “Omokage” and “The Ideal Controversy.”

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