Yume Nikki:The Dense Woods(name)

The Dence Woods(The Wood of the Self-Murderers: The Harpies and the Suicides)

The northeast side in Lake Motosu is Aokigahara.

The Dense Woods(樹海)

※Name of 「樹海」 is debug name that "Yumenikki Map File"

樹海（じゅかい）

海のように広大な森林。日本では青木ヶ原（富士の樹海）が有名。
青木ヶ原が自殺の名所とされることから自殺する山や森のことを指す俗語。

Ocean of foliage

It is a vast forest like the sea.Aoki-hara (ocean-of-foliage of the Mt.Fuji) is famous in Japan.
Slang which points out the thing in a mountain or woods which commits suicide from Aoki-hara being made into the famous place of suicide.

※Relevance with "The Wood of the Self-Murderers: The Harpies and the Suicides" http://yumenikki.wikia.com/wiki/The_Dense_Woods(name)#The_Dense_Woods.28Kimajo.29

The Dense Woods(LSD (video game))

File:LSD(video game) - The Opening Movie

樹海(Aokigahara) #0:48~1:22 of the 富士山(Mt.Fuji) #0:08~0:38

Developer(s) - OutSide Directors Company
Platform(s)PlayStation, PSN 『LSD (video game) 』 Release date(s) - JP October 22, 1998 http://en.wikipedia.org/wiki/LSD_(video_game)_

※Relevance with "Mt. Fuji of Yumenikki" of " Mt.Fuji of LSD (game)".

http://yumenikki.wikia.com/wiki/Number_World(name)#The_Stabbing_Room.28Mount_Fuji.29

The Dense Woods(Kimajo)

Harpies remained vivid in the Middle Ages.

The Wood of the Self-Murderers:

In his Inferno, XIII, Dante envisages the tortured wood infested with harpies, where the suicides have their punishment in the seventh ring of Hell:

http://en.wikipedia.org/wiki/Harpy

Here the repellent harpies make their nests, Who drove the Trojans from the Strophades
With dire announcements of the coming woe.
They have broad wings, a human neck and face, Clawed feet and swollen, feathered bellies; they caw
Their lamentations in the eerie trees.^[6]

William Blake was inspired by Dante's description in his pencil, ink and watercolour "The Wood of the Self-Murderers: The Harpies and the Suicides" (Tate Gallery, London)

Harpy three sister?

Toriningen(Harpy)

In Greek mythology, a harpy (Greek: ἅρπυια, harpyia, pronounced [hárpuja]; Latin: harpeia) was one of the winged spirits best known for constantly stealing all food from Phineus. The literal meaning of the word seems to be "that which snatches" as it comes from the Greek word harpazein (ἁρπάζειν), which means "to snatch".

The Harpies(toriningen) and the Suicides(madotsuki)

Dress and hair which hang over the wind from the east.

Witch's Island(Anemoi)

※Dress and hair which hang over the wind from the east.

Added by pumoo milk

http://www.youtube.com/watch?v=d96T6J38Dhc

Shitai-san(Traffic light)

※It seems that a "green skin" originates in a "Green walking-man", "Red blood" originates in a "Red light".

"Green Walking-man" became "red(blood)-Light" and "Stopped(life)"?

2 Types 2.4 Pedestrian and cyclist crossing lights 2.4.4 British standard

British standard

In the United Kingdom, British Crown Dependencies and dependent territories, and former possessions like Hong Kong:

Green walking-man: Cross with caution (pedestrians have the right of way; motorists turning left or right must yield to pedestrians
Flashing green walking-man: Continue to cross if already in the intersection, but do not start to cross
Red/Orange standing-man: Do not cross

12 その他

※ "Blue jeans" originates in a Japanese "青信号(green/blue) light".

日本では緑色表示を「緑信号」ではなく「青信号」と表現されている。

In Japan, the green display is expressed as the "Blue signal" instead of a "Green signal."

これは戦前、信号機が日本に初めて導入された際、マスメディアが「緑信号」を「青信号」と表現したことによるものである。

This is because the mass media expressed the "Green signal" as the "Blue signal", when a signal is introduced into Japan for the first time prewar days.

Cat(Kasha (folklore))

※"Madotsuki(Cat)" is a "Kasha(burning chariot)" on the "Road"?

Madotsuki(火車猫)

Kasha (火車^?, lit. "burning chariot" or "burning barouche") is the name of a being from Japanese mythology, belonging to the higher range of demons, the Yōkai. The belief in Kashas is rooted in Shintoism and Buddhism.

1 Description
Japanese folklore describes the Kasha as humanoid cat-demons with the head of a cat or tiger and a burning tail. They are similar to other demons such as Nekomata and Bakeneko and get often interchanged with them.

File:Yumenikki(Shitai-san) - Madotsuki(Cat)

2009年07月16日 22:26 "【ゆめにっき】よし、死体さんに会いに行こう。" #6:26~6:42 by さんすう "not bringing a cat close to a dead person" and "the dead body in a coffin rising if a cat jumps over a coffin top."

※"Madotsuki(Cat)" is a "Kasha(humanoid cat-demons)",Therefore, it is there is relation with a "dead person"?

茅原虚斎『茅窓漫録』より「魍魎（クハシヤ）」

4 考察

日本古来では猫は魔性の持ち主とされ、「猫を死人に近づけてはならない」「棺桶の上を猫が飛び越えると、棺桶の中の亡骸が起き上がる」といった伝承がある。

In Japanese ancient times, a cat is made into the owner of devilism and there is tradition of "not bringing a cat close to a dead person" and "the dead body in a coffin rising if a cat jumps over a coffin top."

また中世日本の説話物語集『宇治拾遺物語』では、獄卒（地獄で亡者を責める悪鬼）が燃え盛る火の車を引き、罪人の亡骸、もしくは生きている罪人を奪い去ることが語られている。

Moreover, by the collection "Uji shui monogatari" of tale tales of Japan, the car of the fire with which 獄卒 (悪鬼 which blames the dead in hell) burns vigorously is pulled, a sinner's dead body or a living sinner is taken, and last thing is told medieval times.

火車の伝承は、これらのような猫と死人に関する伝承、罪人を奪う火の車の伝承が組み合わさった結果、生まれたものとされる^[1]。
The tradition of 火車 should be produced as a result of the tradition about these cats and dead persons and the tradition in straitened circumstances which takes a sinner combining [1].

The Dense Woods(Art therapy)

※The "red corn" on the street has suggested the deadlock of life?

7 Art-based assessments 7.4 Road drawing

Road drawing

In this drawing assessment and therapeutic intervention, the patient is asked to draw a road. This is a projective assessment used to create a graphic representation of the person's "road of life." The road drawing has the potential to elicit spontaneous imagery that represents the client's origins, the history of his or her life process, experiences to date, and intent for the future - even from a single drawing (Hanes, 1995, 1997, 2008). The road's reparative features or its need for "periodic upgrade" can serve as a metaphor for the client's capacity for change and restoration (Hanes, 1995, 1997, 2008).