奄美大島には Leptoconops nipponensis Tokunaga(トクナガクロヌカカ)の亜種である Leptoconops nipponensis oshimaensis が生息しており，毎年春には吸血被害に遭い強い痒みを訴える患者の受診が増える。2011 年 4 月 18 日から 2018 年 5 月 31 日までの 8 年間に当科を受診し，医療記録をもとにヌカカ刺症と診断した患者 64 例について，①年齢，②性別，③受診した月，④被害にあった場所，⑤受傷部位，⑥治療内容，⑦各年毎の患者数，⑧加害昆虫の同定，の 8 項目について検討した。結果として，①患者の年齢は 50∼79 歳が 73％を占めた，②患者の性別は男性 14 例，女性 50 例で，男女比は 1：3.6 で女性の方が多かった，③患者が受診した月は 4 月から 5 月前半に集中していた，④場所はほとんどが海岸で刺されていた，⑤受傷部位は頚部，衣類で覆われた前胸部や上背部が多くを占めていた，⑥治療を行った 42 例(66％)の症例でステロイド内服薬を処方した，⑦各年毎の受診者は 2011 年から 2016 年までは 7 例以下であったが，2017 年に 15 例，2018 年に 21 例で，この 2 年間で半数以上を占めていた，⑧加害昆虫は，その形態的特徴からクロヌカカと同定した，などの特徴がみられた。

This article attempts to provide as much detail as possible about the background, process, and end of Khruba Srivichai’s second house arrest in Bangkok (November 1935–May 1936), while clearly indicating the sources of the documents. Most of the articles related to Srivichai in The Srikrung Daily News and Krungdeb Varasab Daily News, two Thai-language daily newspapers, used in this study have not been cited in existing studies.

For more than six months, from early November 1935 to mid-May 1936, Khruba Srivichai was recalled to Bangkok, far from Chiang Mai, and placed under house arrest at Wat Benchamabophit by the existing Sangha. During this period, in Northern Thailand (Phayap Region), where Srivichai was no longer in existence, the existing Sangha thoroughly suppressed Srivichai sect’s temples and ordained monks who had broken away from the existing Sangha and tried to follow the “ancient customs” with Srivichai as the head of the sect. The existing Sanga also forced Srivichai in Bangkok to sign a written pledge to abide by the Sangha’s Governing Law and the Sangha’s rules and regulations.

As a result, the Srivichai sect temples in Northern Thailand (937 Buddhist temples existed in Chiang Mai Province in 1935, of which about 90 temples belonged to the Srivichai sect) and their monks were extinguished, and Srivichai was completely bound hand and foot, making it impossible for him to act independently of the existing Sangha after that.

Srivichai and his disciples belonged to the existing Sangha until 1934. It was around April 1935, when the Doi Suthep mountain road, which Srivichai had proposed to construct, was nearing completion, that Srivichai sect became clearly independent from the existing Sangha. The enthusiastic devotion to Srivichai shown by many people in Northern Thailand during the construction of this road must have given the Srivichai sect a great deal of confidence in their ability to break away from the Sangha and become independent.

After the 1932 Constitutional Revolution, the People’s Party, which came to power in 1932, made the spread of primary education one of its major policies and opened private primary schools (Prachaban schools) throughout the country to provide uniform education in standard Thai language. Standard Thai texts were also used in the education of monks, novices and others by the Sangha. This was a cultural invasion and forced Thaification of Northern Thailand, which had its own Lanna Thai script and language by Bangkok. This was unacceptable to the Srivichai people, who valued the “ancient customs” of the Lanna Thai.

The suppression of the Srivichai sect was carried out in cold blood by the existing Sangha’s bureaucratic elite, most notably Somdet Phra Phutthakhosachan (Charoen Yanawaro, 1872–1951), head of the Supreme Sangha Council, and Phrathamkosachan (Plot Kittisophano 1889–1962,the Supreme Patriarch of Thailand from 1960 to 1962), a member of the Supreme Sangha Council and head of the Phayap Regional Sangha. On the other hand, the secular government cooperated to some extent with the Sangha elite’s suppression of the Srivichai sect, but not as forcefully as the Sangha. The Sangha belonged to the Ministry of Education, which could consult with and advise the Sangha but did not have the final authority to command and control it.

Whether the Sangha or the secular authorities, the basis for their suppression of the Srivichai sect is probably the traditional principle that, while freedom of religion is allowed in Thailand, Buddhism, in particular, must be the State Religion with the King as its patron, and therefore the Sangha must be a single entity.

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Both Higashi Honganji (Otani) sect and Nishi Honganji sect of Shin Buddhism in Japan started to send their preachers to the interior of south China in the late 1890s. By getting the announcement of permission by local authorities in Fujian province, both sects of preachers hired the local Chinese as directors (董事) to persuade Chinese inhabitants to participate in their sects. Accordingly they succeed in increasing the number of Chinese participants rapidly. However the main purpose of Chinese particpants who were living in unstable and disorder areas, was not faith in Japanese Buddhism, but the expectation of protection by Japanse preachers and Japanese government. They paid large sums of money to Japanese preachers and Chinese directors in order to become members.

In the late year of 1904, Chinese central government started to suppress Japanese Budhhist preachers in the inner south China in the midist of burgeoning Chinese nationalism. Japanese preachers faced difficulties.

Some of them, such as Takeda Ekyo of Otani sect in Amoy (Xiamen), Miyamoto Eiryu of Nishi Honganji sect in Swatow (Shantou) moved to Siam in 1907 in search of overseas Chinese who were immigrants from south China. Siamese Minister of Interior, Prince Damrong declined to write a letter of introduction to local authorities, but allowed Japanese Buddhist propagation by citing the freedom of religion in Siam. Japanese preachers used the same method employed in south China to propagate Japanese Buddhism. They hired the local Chinese dirctors and advertised Japanese protection as saling point to persuade overseas Chinese, who have no one to rely on in Siam. They succeeded to gain a large number of participants and to collect a good amount of cash.

These Japanese activities were known to King Chulalongkorn (Rama Ⅴ) in February 1908. He ordered to extinguish Japanese Buddhist propagation as he was suspicious that the Japanese would gain the support of oversea Chinese contray to Siamese interest. Within one year and half Japanese Buddhist propagation in Siam was exterminated.