『うつほ物語』において、

は主題に関わる重大な問題を孕んでいる。本稿では、「抱く」「懐に入れる」「膝に据える」といった動作に注目することで、『うつほ物語』におけるの問題を考える。こうした動作は、親子やの紐帯を強める役割を果たしている。同時に、子どもが複数の氏の属性を持つことを可能にさせる。だが、そうした思惑は、当の子どもには通じないまま、物語は終わりを迎えていくことを指摘する。

抄録全体を表示

The approximate date and the letter of the Samaria Ostraca, found by the Harvard Excavations at Samaria in 1910, have been made clear by stratigraphical and epigraphical studies. But their absolute date still remains to be established, together with the comprehension of their contents. Here I shall classify the Ostraca in types, compare and analyse them, examine the matter, and in conclusion place them in the reign of Jehoash (800-785 B. C.), son of Jehoahaz, and regard the absolute dates as 792, 791 and 786 B. C.

抄録全体を表示

One of the most important institutions characterizing the early Caliphate was the system of diwan set up by 'Umar I. It had two aspects, i. e., one as a system of collecting taxes from the conquered peoples, and the other as that of distributing them, as pensions, to the Arabs. The latter is noteworthy because this system had influence not only on the Arab community but on the political, military and judical institutions in the Arab empire. In spite of this importance of the system, only the diwan of Medina established by 'Umar I has by now been examined and introduced to the scholarly world, no studies of those of the garrison towns (amsar) being available, except the case of Basra. Thus, the purpose of this paper is to shed light on the contents of diwiins which functioned as Arab rosters in Egypt, clarifying that they form the basic material of studies of the system of registration and pensions in the early Islamic Period. The first diwan of Egypt, including the names of 12, 300 to 15, 000 fighting men, was drawn up in A. H. 21, immediately after the Conquest. It is perceptible that three principles were adopted on the occasion of the registration: (1) to preserve the existing tribal groups as much as possible, (2) to reorganize tribes so that each group consists of a definite number of persons, and (3) to treat preferentially persons who contributed toward the expansion of Islam. As regards the second diwan drawn up by the governor 'Abd al-`Aziz b. Marwan, we have an important Greek papyrus from which we can infer the content of the diwan. This papyrus raises and answers many historical problems. For instance, the conclusion may be derived that unlike the common opinion of scholars, the use of Greek as official language before A. H. 87, when the Arab authority abolished it, was not restricted to the financial operations, but adopted for the registration of Arabs and the payment of pensions to them. Even if we admit that once the first diwan was drawn up in Arabic, it will not affect the above said conclusion.

抄録全体を表示

The hijra, the starting point of the Islamic state as well as of its calender, has been investigated in detail by modern scholars. Most of investigations, however, tend to center on migrators but a few on acceptors. Even the works of W. M. Watt, being very excellent and exact, want a vivid expression of the dynamic development of Islam in the Medinan society during a few years around the Muhammad's hijra.
Twelve, the number of the participants of the first 'Aqaba in the year of 621, 75, the participants of the second 'Aqaba in 622, and then 238, the participants of the battle of Badr in 624, might be near to the total number of the Medinan believers at each stage of times. These figures show the steady development of Islam in the society. Even the participants of the battle, however, might share less than ten percent of the male adult populations of Medina. None of twelve leaders, elected by Muhammd at the time of the, second 'Aqaba, were a political-military leader of any clan or sub-clan during the civil wars in the pre-Islamic time. It should be noted that the movement for Islam in Medina before the hijra, was organized by not so influencial persons and it covered only a few percent of the total population of the society.
The movement had a solid political goal, that was to stop the civil wars and to unite the society into one. Most of the persons who did not recognize Muhammad as a prophet and who were not converted, backed this goal and then, the movement became the main political current of the society. Sa'd b. Mu'adh, one of the strong leaders of the civil wars, was converted and supported the movement. 'Amr b. al-Jamuh, also an influencial leader, taking an indifferent attitude to the movement at first, became a supporter of this by the persuasions of his sons and grandsons. Abu Qays b. al-Aslat, a monk and another strong leader of the civil wars, offered oppositions to the movement. He might be a big obstacle to the progress of the movement, but died ten month after the Muhammad's hijra. Ibn Ubayy, being the most influencial man in Medina after the death of the two supreme commanders of the civil wars, did not become a supporter nor a opponant to the movement. Thus, believers could represent the whole society and concluded the treaty of peace, which should be the first part of the Constitution of Medina.

抄録全体を表示

The First Bulgarian Kingdom was established by the Turkic nomads Bulgars. Gradually the Bulgars were assimilated to the Slav majority, but the Bulgarian aristocracy kept supremacy for a long time. In the political structure of the state were existed a traditional institution and titles of the Bulgars.
In this paper, the author consider the role of the ruler, especially take notice of the title, the authority and the succession of the throne. There were so many titles of the Bulgarian ruler, but six of them were used in the country. They were αρχων, καισαρ, πατρικιος, KANAσγBIΓI, _??__??__??__??__??__??_<_??__??__??__??_, _??__??__??__??__??__??_<_??__??__??__??_. Kαισαρ and πατρικιος are the Byzantine title of nobility. Two titles αρχων and KANAσγBIΓI were used at the same time. The Byzantine title αρχων was used mainly externally. KANAσγBIΓI, which was a Turkic compound title, consisted of two words KANA and σγBIΓI. Professor V. Besevliev explained that KANA was a rulal title of the nomadic state qan<qaγan and σγBIΓI was a compound word sü-bäg-i, i. e. “commander in chief.” But this theory is still in a hypothesis.
Bulgarian ruler came to hold both the secular power and spiritual authority. Bulgars were believers of Shamanism. They had a concept of the divine right of kings. The throne of the ruler of the Bulgarian state was exclusively in the hands of the royal clan, the Dulo, the Vokil and the clan of Krum. The position of the ruler was hereditary normally passing from father to eldest son, who was called καναρτικεινος. The order of the succession of the throne proved to be useful in stability and reinforcement of a government.

抄録全体を表示

　麗江の土司であった木氏の「木氏歴代宗譜」（1842年建立）が現存している。この系譜で注目すべきは、木氏四十一代の系譜の前に、漢字の音仮名や訓読みによるナシ語表記によって、ナシ族の天地開闢以来の神話的系譜が刻されていることである。つまり、木氏四十一代の系譜は、天地開闢以来の神話的系譜と結びつけられているということだ。こうした系譜のありようは、古代日本の天皇家（ひいては現在の天皇家）の系譜の形式と類似する。そして、神話的系譜と歴代系譜が結びつけられる系譜は、中国の古譜にも宗譜にもない独特なものである。

　本稿では、神話的系譜と歴代祖先の系譜が結びついていることの意義について、ナシ族とモソ人（ナシ族東部方言話者）の民間系譜を参照としながら考察を加え、そこに彼らの世界観を見出す。

抄録全体を表示