発酵肉における香辛料の抗菌効果

Garlic and coriander were examined to determine their antibacterial and promotional activity against various bacteria. By paper disc diffusion, was admitted some inhibition of spoilage and pathogenic bacteria. Garlic revealed its antibacterial activity against in order of Staphylococcus aureus. Bacillus subtilis. Escherichia coli and Pseudomonas fragi. While coriander demonstrated an antibacterial activity against Bacillus subtilis. Sta-phylococcus aureus. Escherichia coli and Pseudomonas fragi in orderly. Neither spice showed any inhibitory effect against Lactobacillus plantarum and ediococcus pentosaceus. In liquid medium, they promoted the growth of both Lactic acid bacteria cultures, but there was inhibition of the growth of some spoilage and pathogenic bacteria. In beef patties, the addition of both spices resulted in the inhibition of some spoilage bacteria, however, there was activation of the growth of Lactic acid bacteria. The results indicate that the use of garlic and coriander in fermented meat could encourage an optimal fermentation process and depress the presence of spoilage and pathogenic bacteria

Lactobacillus casei 34143のニトロソグアニジン処理変異株による大豆乳での乳酸およびジアセチル生成

Production of acid and diacetyl by nitrosoguanidine mutants of Lactobacillus casei 34143 was evaluated in soymilk. Optimum temperature for growthof the five cultures varied between 34.5 and 35.9℃. However, the temperature required for maximum production of diacetyl in soymilk in the parent culture was 32.7℃ and mutants such as N-14, N-15 and N-25 required a temperature of 29.6℃, while another mutant, L-7 required 26.4℃ for production of diacetyl. Parent and mutant cultures were deficient in citrate permease and citritase synthetic mechanisms, although lactose-utilising mutants (N-25 and S-3-1) possessed both β-galactosidase and phospho-β-galactosidase.大豆乳の発酵に有効な乳酸菌株を検索する目的で、ラクトース非発酵性Lactobacillus casei 34143のニトロソグアニジン(NTG)処理変異株について、液体培地での生育性ならびに大豆乳培地での乳酸とジアセチル生成能を温度勾配培養法によって検討した。また、NTG処理変異株におけるクエン酸およびラクトースの取り込みと分解に関与する酵素の活性についても調べた。その結果、親株ならびに変異株の液体培地での生育至適温度はほぼ同じ値を示し、いずれも34.5℃から35.9℃の範囲であった。しかしながら、大豆乳培地での乳酸とジアセチル生生成能には違いを示す菌株があった。とくにジアセル生成の至適温度は親株が32.7℃であるのに対して、変異株(N-14株,N-15株およびN-25株)では29.6℃であり、そして変異株のL-7株では26.4℃であった。一方、供試した親株と変異株のはすべてクエン酸透過酵素ならびにクエン酸分解酵素活性を示さなかったが、ラクトース代謝能を獲得した変異株(N-25株とS-3-1株)はβ-ガラクトシダーゼとフォスフォ-β-ガラクトシダーゼの活性を示した

An Evaluation of the Resazurin Test Paper Method for Determining the Sanitary Quality of Raw Milk

A new reduction method for determining the sanitary quality of raw milk, which in called the resazurin test paper method; was evaluated comparing with the conventioal resazurin test tube method. The experimental results of the standard plate count method and two types of the resazurin reduction test using sixty samples of raw milk showed a high correlation between standard plate counts and grade number of resazurin test paper. The regression formula was obtained to estimate the standard plate counts from the grade number of resazurin paper. It may be concluded that the resazurin test paper method is very convenient and as good as the conventional test tube method

Inhibitory Effect by Egg White Lysozyme on Growth of Some Bacteria in Milk

牛乳の代表的な高,中および低温菌とみられるB.subtilis,S.lactisおよびグラム陰性の低温性桿菌の3菌株を供試し,脱脂乳中における卵白リゾチームの抑制効果を検討した. B.subtilisは45℃,S.lactisは35℃で24時間培養後,それぞれリゾチーム濃度0.025％および0.05％以上で抑制効果が認められた. そしてリゾチーム濃度（0～0.1％）の高いほどその効果は大きかったが,培養の経過に伴なって抑制効果は減退した. 低温菌は25℃に培養した場合,リゾチーム濃度0.1％でもまったく抑制効果は認められなかった. また自然汚染状態の生乳について別に行なった実験においても,抑制効果が認められなかった

On the lactic acid bacteria survived in milk and milk products.

1.我が国に於て生産される牛乳及び乳製品の一部について乳酸菌の分布を調べたところStr. lactis類似の球菌が大部分であつた.プロセスチーズでは長い熟成期間中に原料乳中の乳酸菌やスターターに用いた乳酸菌とは異つた菌の分布を示す様になつている.粉乳の場合には製造工程にspray dringがあるために高温性菌が多いことが認められた.バター中の乳酸菌も原料乳中の分布とは趣を異にしているが,これは乳酸菌にとつて栄養的に偏つていることや食塩濃度が高いことが原因かも知れない.2.在来のものに比し優秀な酸生成または蛋白分解性を示す菌を分離出来なかつた.蛋白分解性に関しては培地のpHが影響するところ大であつて,乳糖分解により生成する乳酸と蛋白分解により生成する塩基性化合物との相関関係によつて乳酸菌の醗酵状態が変化する.このことは特にチーズの場合に重要であると思われる.即ち乳酸生成が増大すれば酸性に傾いて旨味物質の生成が遅れ,蛋白分解が盛んになれば乳酸菌の生育が抑制されて腐敗し易くなる.従つて平衡状態如何によつて製品の品質が支配される.3.diacetyl量からみて優秀な香気生成菌を数株発見出来た.これ等の菌は香気生成に秀れているのみでなく,生酸力も顕著である.従つて単独使用出来るスターターとして実用化し得る可能性がある.在来の香気生成菌が酸生成菌と共棲させる必要のある点を補つている

Dialogue of Mīmāmsā and Buddhism on the Buddha\u27s compassion and authority

The present author re-examines the positions of Dharmakīrti as expressed in his earlier works, Pramānavārttika I and II, in particular with regard to the authority of scripture and of the Buddha, thereby shedding light on the possible influence of his opponent, Kumarila.Attention is also paid to theoretical and historical developments beginning from the Nyāyasūtra with Paksilasvvmin\u27s commentary and Dignāga\u27s Pramānasamuccaya.In criticizing omniscience, Kumārila proves that the Buddha, being free from desire, cannot undertake the action of teaching (and therefore his teaching cannot be his own).Dharmakīrti, in his first book, Pramānavārttika I, after formulating Kumārila\u27s syllogism stating that “the Buddha must have desire because he teaches”, criticizes it as a wrong inference of the type known as śesavat.He does this with the intention of criticizing in general Kumārila\u27s understanding of inference.He points out that Kumārila\u27s reason is inconclusive (anaikvntika) because in some cases even compassion may lead one to teach, and so one cannot necessarily infer the existence of a bad desire from the action of teaching.Then in Pramānavārttika II, commenting on the four epithets of the Buddha given in the Mangala verse of Dignāga\u27s Pramanasamuccaya, namely jagaddhitaisin, śāstr, sugata and tayin, Dharmakīrti proves that because of his teaching the Buddha must have compassion.He does so by establishing in order (anuloma) and proving in reversed order (pratiloma) the causal chain of the four: compassion (karunā), repeated practice (abhyāsa), the cognition of the four truths (catuhsatyajnana), and their teaching (upaaeśa).Thus he shows that Kumania\u27s reason “because the Buddha teaches” proves rather the Buddha\u27s compassion.Kumārila criticizes Dignāga\u27s proof of scripture\u27s authority (āgamaprāmānya), which presupposes the Naiyāyika theory of truth, i. e. paratahprāmānya-vāda.In Pramānavārttika I, Dharmakīrti abandons the paratahprāmānya-theory and reinterprets Dignāga\u27s verse following the svatahprāmānya-theory, which is Kumārila\u27s own, and thus defends the authority of the Buddha\u27s teaching.But concerning the authority of the Buddha himself, who is criticized by Kumārila as being not free from desire and not omniscient, Dharmākīrti in Pramānavārttika I does not explicitly prove the Buddha to be omniscient and compassionate.In Pramānavārttika II, however, he introduces two alternative definitions of pramāna from the perspectives respectively of the paratahprdmdnya-theory and the svata hprāmānya-theory.At the same time he identifies the teaching of the four truths (or mārga) as the characteristic feature of a pramāna.Thus he succeeds in proving the Buddha to be a pramāna on the grounds that he fulfils the condition of a pramdna.And he proves the Buddha to be omniscient (in the sense that he knows the most important things, i.e. the four truths) by applying the causal chain ending with the teaching of the four truths