サラブレッド種の競走能力の性差を見るために, 雌19, 316頭, 雄26, 995頭の資料を用い, 走行タイムを競走能力の指標として, 雌雄別, 競走別に芝馬場における馬場状態良の時の走行タイムと負担重量の関係を解析し, ついで共分散分析をもちいて負担重量を考慮した時の雌雄間の競走能力の差を検討し, 次の成績を得た。1) 雌雄の負担重量の平均値間には, すべての競走で有意差がみられた (P≦0.01) 。2) 負担重量と走行タイムの相関係数, および負担重量に対する走行タイムの回帰係数はすべての競走で負の符号がみられた。3) 共分散分析では, 競走1000m, 1200m, 1400m, 1700mおよび2400mにおいて, 雌雄間で走行タイムに有意差がみられた (P≦0.01) 。これらのことを, 回帰式の切片の差の検定および勾配の差の検定の結果と総合的に考えあわせると, 雌雄間には, 競走能力の差があることがうかがわれた。

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菊池寛の『日本読本』は、馬の血統、記録を研究する大切さを語ることでを「ばくち打」の所業と峻別する一方、「情報信ずべし、然も亦信ずべからず」との名言をもって、勝ち負けを不可知的な領域に置いた。『日本読本』刊行と同じ昭和一一年に結成された日本会は、政府の言論統制を受ける形で一六年に機関誌「優駿」を創刊。多くの文学者の言説がの文化的・不可知的側面を補完するようになった時期、中河與一「愛戀無限」や片岡鉄兵「朱と緑」においては、の偶然性が物語の進行を円滑にすすめるための経済的原理として導入されていた。

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They hold the horse racing in “_??_ (caGan sara) ” -New Year's festival in the old calendar and sometimes hold it for the tourism. Among these horse racing, it is the most popular that held in Naadam-festival the traditional summer festival with the horse racing, Mongolian-style wrestling and the archery in Mongolia.
In a case of the horse racing in the national Naadam-festival at a capital, Ulan Bator, about 400 horses are entered for the race, the riders are children from 5 to 12 years old. The horses are classified according to their age, and run a race from10 to 30km. The horses are gathered at the goal point at first, then a herd of the horses are moved to the start point at a trot. Finally, they turn in that place, and come running back the goal point. The best five horses are named “the five of _??_ (ayiraG) ” - “a _??_ p _??_ _??_” is the liquor made from milk of horses-, they are blessed and are poured “_??_” on their back.
At present, they held the horse racing as “the sports festival of nation”. The horse racing, however. has the aspects of the ritual, originally. The former researchers have interpreted the horse racing of Naadam games as “_??_ (obu) -festival” -the ritual for worship of the earth-or the ritual of sacrifice. It is true that Naadam-festival is held for “the sports festival of nation” nowadays, but, I think the element of the ritual in Mongolian horse racing is kept in Mongolian people feeling toward race horses, because they worship the racehorses as the especially animal. The racehorses are the objects of belief in Mongolia, because they are buried at “_??_ (obu) -mound” that is for worship of the earth, when they died.
By the way, many case studies of holy animal reported from every corner of the world. But the aspect of holy may vary with the context in which the animal live. If that is the case, how do I grasp the concept of holy towards the racehorses in Mongolia?
I examine this paper as follows; (1) making clear about horse culture in Mongolia and horse racing in Naadam-festival (2) report about the skill to select and train the racehorses (3) studying about the aspect of racehorses holy.
By the way, I study this paper on the basis of the data for six times field works from 1995 July to 1998 July.
In the first place, the nomads in Mongolia think the horse have closer relationship with human being than the other domestic animals. Based on the horse culture above mentioned, “y _??_ a q _??_ _??_ (uyaGCin) ”, he is a technical nomad keeping the racehorses, trains the horses most effectively according to the lineage and the character of each horse. For example, “_??_ (uyaGcin) ” gives the text of a sutra, “_??_ (geyin Goo) ” to the horses, and furthermore, he takes care of the horse by the special cloth for courtesy. After that, the simple horse becomes the racehorse. When the training succeed in this way, it gives full play to the racehorse's ability, and they thought the racehorse is given the holy.
Interestingly holy of racehorse given by the skill of “_??_ (uvaGcin) ” doesn't maintain. The race-horse is put out to grass like the others domestic animals again after the Naadam-festival. This shows the fact that there is “holy cycle of racehorse”, they have their own way of training and giving holy to the horse on the basis of traditional view of Mongolian nomads. Accordingly, I think the racehorse may be defined as the animal for sacrifice while being alive at present.
In current Mongolia, holy of the racehorse still exists through Naadam-festival, which is placed as the national sports

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　馬に種々な周波数および強さの音刺激を負荷し,それによる心拍の変動について実験を試み次の知見を得た。1)　音刺激により馬の心拍数は増加し刺激の停止により減少回復するが,その増加回復の状況には可成りの個体差を認める。2)　馬は音刺激に対して比較的容易に馴れる。3)　音の強さが一定の場合,周波数と心拍動揺については特に相関を認めないが,Noiseは種々な周波数の単音刺激より心拍数を増加させる。4)　周波数が一定なれば音の強さが強い程心拍変動は著しい。5)　同一馬において,音刺激による心拍変動は毎回必ずしも同程度に現われるとは限らないが特に変動の大きいものと小さいものとはある程度個体に特有な反応と考える。

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An attempt was made to indicate the prognosis of bone damage quantitatively . Two Thoroughbred horses were used. In each of them, an artificial bone fracture 18 mm in diameter and 4 mm in depth was made at the one-third point from the distal end of the third metacarpal bone under halothane-oxygen anesthesia . Then X-ray pictures of the damaged bone showing an increase in size of the ossification mass were taken in the process of healing . Progress in healing was investigated by comparing changes in density with the lapse of time between normal and damaged bone on X-ray pictures . To measure the density of X-ray pictures, the automemorizing densitometer (Ozumor 82-D), which is commonly used for the protein division of electropho resis, was applied with a 520 mp filter . A portable X-ray apparatus (Mikrox by common name; Heiwa Electronic Industry Co.) was used under the following conditions: 75 kVp, 10 mA, 70 cm distance, 0.6(A-P view)-0.7 (L view) seconds, and from two directions by direct irradiation. Results About 50 % healing was recognized within 1-2 months after the occurrence of bone damage and 80-90 % healing within 5-6 months. It took a long time for the remaining 20-30 % of the damage to heal completely, as compared with the speed of healing process in the early stage. It was recognized that the functional relation y =100 - a/f (χ) (α: a fixed number) existed between healing ratio and process when the bone damage was simple . In one of four cases, ossification occurred in the bone marrow earlier than at the point of damage.

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現在，全国の地方公共団体は観光分野に力を入れている。観光客や訪日外国人の傾向，人の流れを把握し分析するために，携帯電話やスマートフォンを用いたビッグデータ分析が注目されている。本稿では，NTTドコモが提供する「モバイル空間統計」による「動態人口」をテーマに取り上げ，これまでの国勢調査等による静的な人口把握を概観しながら，動的な人口の見方，「アウェイ人口」という考え方を提示する。具体的に，静岡県，東京都府中市，埼玉県の例を挙げ，「アウェイ人口」を把握することの意義と可能性，今後の行政運営の中での活用に向けた提言を行う。

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牛と馬の放牧管理の相違点について述べる。牛は座臥して夜を明かすが,馬は歩き廻る。それを育成馬の運動として課す。日本の牧場では事故を怖れ採用を危険視するが,外国では夜間を含め屋外で飼うことを慣行としている。

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