As menstruation blood was highly taboo, special huts were erected for women in order to seclude them for a definite period, whereas the girl's puberty was celebrated by her family with a large attendance after her first menstruation. In the age of adolescence both boys and girls formerly spent the night apart, at houses other than their own, and boys visited their favorite girls at night. The form of marriage was the so-called ashiire-kon (a from of "bilocal" marriage) similar to that on Toshima Island as reported previously in No.3, Vol.14, of this Journal : after the marriage contract and even when there were already several children, both husband and wife spent the night at the wife's natal house or at the mawari-yado (nuptial house). The position of women was fairly high as compared with other parts of Japan, and a document 360-380 years old tells of the existence of a matrilineal family system on this island. The mother-son incest legend, which is found frequently in the origin myths of matrilineal societies, still remains in the folk-lore of these people. There also seems to have been a custom of sexual entertainment for strangers. 1. Puberty Rite 2. Menstruation Taboo 3. Mawari-yado (Nuptial ) and Affairs 4. Ashiire and Marriage Ceremony 5. The Status of Woman 6. Sexual Entertainment for Strangers 7. The Legend of Tanaba 8. Terms differentiating Birth-order of Sisters

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This paper aims to clarify the syntactic change of genitives by focusing on the development of -’s in the history of English, arguing that -’s is the descendant of the genitive inflection -(e)s. It is proposed that in the course of the development, the syntactic status of -(e)s/-’s has changed into a D element assigning genitive Case to its specifier, which is shown to be a case of degrammaticalization. It is also demonstrated that the proposed analysis can properly explain the distributional change of genitives obtained from the investigation of historical corpora.

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This article concerns the historical transition of genitive Case assigner in noun phrases. It is argued that genitive Case assigner changed from N to D in the history of English. To be more specific, in OE, N could assign (inherent) genitive Case either to the right or to the left, while D was inert in Case assignment. Genitive Case assignment to the right was lost in early ME, and the preposition of was chosen as a new Case assigner for a postnominal noun phrase. D, a (structural) genitive Case assigner, was only activated in his-genitive constructions in early ME. As his-genitives flourished from late ME through early ModE, however, Case assignment by D diminished Case assignment by N, and finally, the former overwhelmed the latter. Thus, D is a genitive Case assigner for a prenominal possessor in PE.

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Among the three southern writers of America, Truman Capote, Carson McCullers and Tennessee Williams, I note a theme common to their works-the pursuit of loneliness in human beings. The theme may be considered to be a noteworthy movement in American literature after World War II in that it symbolizes the uneasiness of us living in the twentieth century. When I study, however, the works of these three writers from the viewpoint of realism which forms the main current of American literature -expecially from my viewpoint of 'sex'-I think it is Carson McCullers that draws most sharply and approaches nearest to the core of the loneliness all the human beings have within. For example, the human image incarnated in a soldier named Williams as depicted in her Reflections in a Golden Eye has a much keener sincerity in the actual confrontation with our intrinsic loneliness, than either Cool, an old judge who expounds the theory of 'a chain of love' in The Grass Harp by Capote, or a nameless youth described by Tennessee Williams in his The Roman Spring of Mrs. Stone. The reason is that there is neither sensual frailty perceivable in 'a chain of love,' nor the mysterious feebleness peculiar to the nameless youth. And, considering such frailty or mysticism is a dangerous pitfall for literature which aims at art for art's sake, it may be said that McCullers follows the middle road of the literature of realism. In this sense, I am inclined to expect much of her who is capable of showing us an image like Williams, the soldier.

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This paper investigates the history of education of juvenile delinquents in Japan. The purpose of this study is to examine how Meiji era Japanese researched the system and ideas of education for juvenile delinquents in the western world. In particular I focus on Kosuke Tomeoka (1864-1934), the leader of the Japanese reform school, who carried out research in America and Europe, and on his return conveyed to the Japanese people what he had learned as well as founding one of his reform schools, 'Katei Gakko', Family School, in 1899. First, I analyze when and what kinds of institutions Tomeoka visited during his two trips abroad. Then I will discuss Tomeoka's conclusions regarding the different systems he encountered. In the nineteenth century, the internal organization of American reform schools gradually changed from the 'congregate' system that housed large numbers of children in the same place, to the 'cottage' system that dealt with smaller groups of around 30 boys. Tomeoka visited both types of reform schools and like progressive American reformers, judged the 'cottage' system to be the more effective. Moreover, he noticed that female staff, called matrons, played an important role in each cottage. He was also interested in 'the placing-out system', so-called fosterage, used in the western world. The idea of the cottage system was summed up in the following phrase, 'Christ's love is the strongest wall', a phrase attributed to Immanuel Wichern, who founded the Rauhe Haus in Germany. Tomeoka found the phrase in the book, Praying and Working by William Fleming Stevenson. When Tomeoka founded Katei Gakko, he adopted the 'cottage' system with matrons, and recorded that it was based on Wichern's Rauhe Haus. However, on several points he adapted and improved upon the western model, introducing his own ideas into his interpretation of the cottage system.

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