荷重分布横桁がある場合の格子構造としての計算はすでに Leonhardt, Homberg, Tischer 等により, また床板のみの荷重分布作用については Newmark, 成岡, 等によつて取り扱われているが, 実際の橋梁ではこの両方の影響が考慮されるべきで, 本文はこの近似解法について述べ, 米白橋合成桁の実験結果と比較したものである。

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This article studies documents dealing with land donations made in 1580 to the Society of Jesus in Nagasaki by Omura Sumitada and his son. The sources used are Spanish language historical documents stored in the Archives of the Society of Jesus in Rome, and the goal of this article is to recover the undiscovered original texts of these documents in Japanese. The first section includes a translation of the Spanish language documents, and the second section will provide an evaluation of these historical sources. We can believe that these Spanish language documents were, by their intrinsic force, transmitted to the Society of Jesus and represent copies of the original text, but in addition we can conceive of the existence of original copies of the original text that predate the Spanish language texts in the Archives in Rome. And so, the process of these sources' relationship would be from the original text to the original copy and onto the Spanish language copy in Rome. The author also has found that the form of the original copy can be recognized to have a strong affinity to medieval English documents on enfeoffment. In the third section of the article the author deeply analyzes the original documents and the copies of the original documents by clarifying the reality of the gifts donated and the act of donation. First, the inclusion of Nagasaki-machi village, Mogi village, and the black ships' anchorage dues (funakuji) among the things presented makes its clear that Omura had the feudal lord's authority over the articles given. Secondly, the author shows the non-existence of feudalistic rights and obligations between the Jesuits and Omura (excepting, of course, the conditions for retaining the donated property) by pointing out the changes in the contents of the presents, the nature of the donation, and the written contents of the original copy of the original documents. Such presents not only were not related to the feudal lord and retainer system but also clearly came under the influence of Buddhist law (Butsuda-ho), since they were given without the donor retaining any right of recovery. Thirdly, the Jesuits' acceptance of the gifts conferred upon them only two obligations -no delay in trade dealings and the possible payment of custom duties. Next, besides explaining that the conditions of ownership of the articles Omura presented are of "Immunitat", the author certifies that the Captain clauses in the original copy had been added onto what had already been written in "the abandonment of jurisdiction" and "roadside prohibition-edicts boards (seisatsu)" sections. Finally, the author clarifies the meaning of the only Portuguese word in the Spanish language documents now in Rome -the word "posse" -by means of a comparison with the Spanish landed property system called "the encomienda," and he ends this part of the essay by showing that the Society of Jesus actually was the lord of a fief, that is, the church land it owned in Nagasaki. The fourth section of the article tries to restore the original Japanese language text from which derived the now extant Spanish language documents. As this original text was like the "donation from" used at the establishment of the "Manor Estate Donations" in the late Heian period, the author assures us of the efficacy of the original Japanese language texts in the matter of kukai (公界) which can be thought to come from sotomeshu (外海衆). As regards the creation of an accepted version of the original documents, the Society of Jesus, we know, drafted one version in response to Omura's original proposal, and the original Japanese language documents, we can assume, were what Omura issued on the basis of these two written texts. And so, what follows below is a possible description of the process of the creation of the documents relating to land donation to

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In the 16 th century the whole land of Japan was split into so many territories, each one of which was owned and ruled by a feudal lord daimyo, and a feudal lord in those days had an absolute power as strong and mightly as that of the king himself. It is, therefore, nothing strange that the Jesuits, who came over to this island-country all of a sudden and started to work as Christian missionaries, looked upon each one of these feudal lords as kings (reis) of Japan. For the time being, such lords of the land acted like an independent ruler, but later only those influential lords usually called yakata came to be called "king" (rei) and those below were called "principality" (principe).
They interpreted the fact that Japan was divided into 66 cuni as reminiscent of the fact that there had been so many kingdoms (reinos). Of course this interpretation was far wide of the mark, and yet the result of this interpretation was not without some distinct effects. When the converted lords-such as Sorin Otomo, Harunobu Arima and Sumitada Omura despatched some boy-envoys to the Vatican to pay homage to the then Pope, the-first two lords were recognized as kings as they had the title of yakata. These envoys were very cordially treated with honors equal to their rank. Needless to say, the fact that Japan, a country in the liar East, had sent a delegation to the Vatican to pay homage to Pope, was taken advantage of by the Vatican in order to carry on a most effective campaign against Protestantism that had spread already wide in those days. And quite naturally Cubo, or Shogun Yoshiteru was looked up to as the Emperor (Emperador) of Japan as he was standing above those kings. He was treated as the emperor belonging to the same category as that of the emperor of the Holy Roman Empire. As the natural result of this, occidentals came to call Japan as an empire. But missionaries of the Order of Christ, though they had made some mistakes at first, gradually came to see that Dayri was the real ruler of Japan-especially after Nobunaga and Hideyoshi acquired power, for they payed homage to Dayri as the Sovereign of Japan. The Order of Christ was allowed to share the privilege just as powerful as that of an influential when the commercial ports Nagasaki and Mogi were given to this Order by the aforesaid Sumitada Omura.

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Abstract: In 1936, the igneous rocks which are developed at Nize pass and the upper course of Babanome river, east of Gojome in Akita prefecture, are called "Nize Tuff" by Omura and he considered that these rocks consist mainely of basaltic and intrusive rocks of the pre-Onnagawa stage.
According to the recent studies of the writers, the Nize tuff is not so simple as Omura considered, it is pyroclastic compound of Sunakobuchi formation, Onnagawa formation, dolerites, basaltic andesite and Manaitayama volcanic rocks. Excepting the Sunakobuchi formation, others are developed at the Nize pass, the type locality of the Nize tuff. They are effusive and intrusive products of the Onnagawa or the post-Onnagawa stage, and are clearly younger than the Nize tuff which Omura defined. The Sunakobuchi formation, which consists mainly of spilitic basalt and is older than the Onnagawa formation, does not expose at environs of the Nize pass, though it is widely distributed at eastern border of Akita oil field.
The name of Nize tuff must be abolished or redefined, though it has been used by many oil geologist for long time.

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超重症児と呼ばれる子どもたちが重症心身障害児施設や病院で増加していると言われる。周知のように超重症児とは、「長期に継続する濃厚な医療的ケアを必要とする子どもたち」である、具体的には「人工呼吸器や気管切開、吸引や酸素療法などの呼吸管理や中心静脈栄養法などを継続して必要とし、それが常態である子どもたち」であり、運動発達上は寝たきりから座位まで、超重症児スコア25点以上の子どもを指す（鈴木，1996）。この超重症児に該当する児童生徒は、特別支援学校の通学生のみならず施設・病院・家庭で教育を受けている子どもたちの中にも増加している。 　このような動向を踏まえ、長く重症心身障害児（者）の医療に携わってこられたは、超重症児を判定するスコアは「あくまでも医療的ケアの必要度を示すものであり、必ずしも脳障害の重症度と並行するものではない。すなわち、超重症児のなかにも、何らかの手段でわれわれとコミュニケーションが可能な児から、われわれの働きかけに関してまったく何の反応もみられない児まで存在する。」（大村，2004）として、超重症児をその脳機能障害の程度から4段階に区分し、昏睡ないし半昏睡状態を最重度としている。はこの最重度に該当する事例を紹介し長期間の療育によっても精神運動面の発達はまったく見られない、したがって「このような状態にある人間に何らかの働きかけを行い、何らかの反応を期待すること自体が間違っている、そっと眠っていてもらうのが一番よいのかもしれない」と考える一方、反応表出は観察されなくとも「この児なりの内的世界が存在する可能性はないのだろうか」と自問している。そして、このような超重症児のQOLを高めるためにすべきことは、①確かな医療を行い、生命を保証することの他に、「②誰も知りえないこの児の内的世界が存在するとして、健常児に対するのと同様に話しかけたり、抱っこしてあげること。しかし、その児が何か反応を示してくれることは期待しないこと。どうしても反応を期待するならば、もしこの児が反応を示すとすれば、それはいかなるものであるかを観察し見つけ出す努力をすること」と超重症児の療育に携わる方々に対しやや挑発的な言葉を向けている。演者はの自問する内容に共感するととともに、教育の立場から、この子どもたちを理解し支援方略を見出す取り組みを継続してきた。 　さて、上記のQOLを「生命の質」と捉えた場合、それが向上するとは具体的には何を指すのか、あるいは、どのようなエビデンスを踏まえたらよいのだろうか。また、健常児に対するのと同様の働きかけだけで答えは見つかるのだろうかとも思う。しかしそのためにはまず、以下の問いへの答えを探ることが必要であろう。①この子らは、いかなる内的世界（精神世界）にいるのか、あるいは、周囲の世界との関係でどのような生命活動を営んでいるのか（糸口が極端に狭く、その世界は容易には見えてこないかもしれない）。②活動の時間・空間が大きく制約されているが、どのような条件であれば、どのような活動が可能となるのか。③この子らとわれわれはどのようにすれば交流できるのか。このような疑問に対し、心理学的理解と教育的・療育的支援方略を開発していきたい。このために、（1）働きかけに対する反応（運動反応、生理的反応）の様態から、一人ひとりの子どもが受け止めやすい感覚刺激や働きかけを明らかにする、（2）子どもの自発的な微小運動が増大するような応答環境を整えていく。そして、このことを通して先の問への答えを探していくことを療育・教育の目標としたい。 　このセッションでは、子どもの運動・感覚制限を踏まえ、また、わずかな糸口を見出しながら長期間にわたって行った演者らの実践的取り組みを紹介するとともに、この間に見出されたことから今後の療育・教育に向けての提案を行いたい。 略歴 1978年4月 東北大学大学院教育学研究科博士後期課程単位取得退学。1978年5月～2002年3月 国立特殊教育総合研究所重複障害教育研究部研究員・主任研究官・研究室長歴任。1992年3月～8月 文部省在学研究員としてノルウェー特殊教育研究所および英国バーミンガム大学学校教育学部に滞在。1998年2月 東北大学より博士（教育学）の学位を取得。2002年4月～2016年3月 東北大学大学院教育学研究科教授。2016年4月～現在 東北福祉大学教育学部教授。著書「生命活動の脆弱な重度・重複障害児への教育的対応に関する実践的研究」（風間書房，1999）

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