The English Teacing in our country was started in 1809. It was the event of the English warship, the Phaeton that was one of the effective causes of starting the English training. Because, for lack of mutual understanding caused by language difficulty, the happening of the Phaeton developed the serious menace, and BAKUFU (the Tokugawa Shognate) keenly felt the necessity of English Conversation and ordered to train it. For the national security the English training was begun. It was the English teaching for negotiations and conservative one for interpreters of Dutch, and was trained through a Dutchman, J. C. Blomhoff and books Written in Dutch. In 1848, by an American, Maconald, taught English through Hearing and Speaking, the umpractical Dutch English was improved and turned into the practical American English. This English training (through Hearing and Speaking) was still more extended and deepened by missionaries such J. C. Hepburn and S. R. Brown. And it developed into the English teaching by Oral Work. Attaching great importance to Hearing and Speaking, missionaries systematically taught English itself in EIGO-JUKU. On the other hand, another pattern of the English Teaching, namely, the germ of EIGAKU appeared. This germ rapidly developed as a result of the conclusion of ths treaties with America and England. In other words, having enterd into diplomatic relations with those two countries, and knowing our country as a backward one, BAKUFU and most clans (e. g., the SAGA clan, the SATSUMA clan.) postively promoted the English teaching and tried to improve the cultural backwardness. Their aim was to adopt and assimilate the Westero scientific knowledge and technology, such as military science, engineering, mathematics, chemistry and so on. Such English teaching, therefore, made light of Hearing, Speaking and Writing, and much of Reading. And it was carried out in SHIRABESHO, KAISEIJO -and HANGAKU, or EIGAKU-JUKU such as KEIO-GIJUKU,KOGYOKU-JUKU and so on. The English Teaching in our country, as is stated above, had been divided into two, "the EIGO-JUKU-English teaching" and "the EIGAKU-JUKU-English teaching." before the promulgation of GAKUSEI. And having been shown in Fukuzawa's view of the Western learning, our country made efforts to improve her backwardness and aim at her prosperity by adopting and assimilating rapidly the Western scientific knowledge and technology. As the result such a view of the Western learning, "the EIGAKU-JUKU-English teaching" which made much of only Reading rapidly developed [into the main current of The English Teaching in our country.

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After the transfer of the Tokugawas from Edo to Shizuoka as a result of the Meiji Restration (1868), Numazu Military College, its attached elementary school, Shizuoka Literay College and some other elementary schools were founded in its domain one after another. Among them, Numazu Military College whose head was Amane Nishi was opend on 8 January, 1869. At that time this college was the institution of the highest level in modern science, techinique and military Knowledge in Japan. And its attached elementary school and the other elementary schools near Numazu were the original form of two types of the modern elementary schools in Japan, which was planned by Chushogaku-Kisoku (the rules of middle and elementary schools) and by Fuken-shisei-junjyo (the enforcement order of the prefectural admininistration). The order and these rules were set by the new Meiji Goverment and its University respectively. Then, in January, 1879, Shizuoka-hansyogakko-okitegaki or Shin-okitegaki (the rule of the elementary school in the Shizuoka clan) was made on the basis of Tokugawake-Heigakko-Fuzokusyogakko-Okitegaki (the rule of the elementary school attached to Numazu Military College). By this rule, both the establishment of school system which had the unified structure and order in the whole clan and ladder systemazation of the dual system were aimed at. And at this time, the training of teachers and the education of girls started. In July, 1879, the Shizuoka clan goverment issued an official notie, which ordered the establishment of the elementary schools in its domain, in connection with this notice the above rule (Shin-okitegaki) was revised, which was called 'Sai-syusei-okitegaki.' Then the unified school system was strengthened more and more, while the tendency to the ladder system was converted to the dual system by a social position under the influence of 'Chusyogaku-Kisoku'. The educational polcy of the new Meiji Goverment was preoccupied by the education in Numazu Militay College and the elementary schools under its control (that is, its attached elementary school and the elementary schools near Numazu) and the training of teachers and the eduucation of girls in them. The modernization of the education in the Shizuoka clan started from the education of Numazu Military College and its attached elementary school. This fact suggests us the develoment of the modern education in Japan. From the transitional point of view, there was a remarkable contrast between the education in the Shizuoka clan and the educational policy of the new Meij Goverment. And we ought to give attention to this fact and also to the attitude and action of the scholars of western learning (its leaders were Amane Nishi-the head of Numazu Military College, and Mamichi Tsuda-the head of Shizuka Literary College).

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Shexue (社学) was an official educational organization which began in the Yuang Period with the aim of educating non-official ordinary children and lasted up to the Ching Dynasty. It was in Ming when shexue (社学) education was promoted most ardently and therefore flourished most evidently. During these 270 years of the Ming Dynasty, there existed three distinct periods in respects of the transitions of shexue Education. The first of the three periods is characterized by the Emperor Hongwu (洪武) nation-wide directions in 1375 of founding shexue (社学). Shexue (社学) in this period had two characteristics. One was that it was founded as a national institution and that its administration was operated in the hands of local officials and the responsibilities for it belonged to them. The other was that each school was based upon the system of she (社制), which was organized for the administrative purpose, consisting of about 50 houses. The second of the periods was the revival of shexue (社学) in 1383, which was suspended for a period of time. In this period, three distinctive features could be pointed out. One of them was the transition of the bases upon which shexue (社学) was founded, from the system of she (社学) to the system of li (里制), in which one li (里) consisted of 110 houses. Another was the fact that local officials were now prohibited from participating in the foundation as well as the administration of shexue (社学) and that, instead, all these matters fell under the control of non-official leaders of the local public body. And, moreover, shexue (社学) now became a regular school which was open through the year for those who wanted to attend, while in the earlier stage, it was a part-time, seasonal school which was open only during the leisure season for the farmers. Although shexue (社学) originally existed as a system, it was extremely difficult to actualize this stem and spread the institutes throughout the country. There were not a few schools where one could not find any substance of instruction but only name plates of schools or where, in spite of all the well-kept school registers, no classes were actually held. The third of the period is characterized by the promotion of shexue (社学) in 1436 revising the old system. Two features could be mentioned. First, shexue (社学) was revised so that the officisls again took part in the foundation and management of schools. Second, the regulations were revised so that those who finisehd shexue (社学) could go up to ruxue of Fu (府), zhou (州), xian (県), through examinations and recommendation. Being a student of this school meant the first door to the highranking officials was open for him, although there were several examination to pass for the promotion. Even only getting the qualification for studentship of this school meant that he was granted several priviledges as a leader of local community. However, not a few schools were established as annexes of other public facilities and sometimes they were located in the corner of temples or government an other official buildings as only temporary and simple institutions. Even when they had independent buildings, sonetimes these places were made available through the abolition of already established shrines dedicated to superstitious worships. The smallsized simplicity was one of the characteristics of this school.

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In the course of reading through many different books pertaining to the education in Latin America puring the revolotionary era, we often find such statement as there were so many schools established on the principle of the Lancasterian System which has its origin in England. How did this system prevail in this part of the world? And what role did it play in the education of the people? Historical evidences show that the 'Brtish and Foreign School Society', originally called the 'Royal Lancasterian Society', took up a policy to send an agency to Latin America for the purpose of establishing Lancastetian schools there. A man named James Thomson was chosen by the society for this purpose. He landed at Buenos Aires on the sixth of October in 1818, and was warmly welcomed by Bernardino Rivadavia, the influential politician of the time and the first president of Argentina in 1826. Thomson was patronized by O'Higgins and Manuel Salas in Chile, and San Martin in Peru. These persons were also revolutionists of political influence. Depending on their favor, Thomson founded schools of Lancasterian system in the confiscated installations of a Catholic Church, convent and as such. In Lima, for instance, San Martin took over the 'Colegio de Santo Tomas' and entrusted it to Thomson for opening a Lancasterian school there. Martin's policy was similar to that of the revolutionists in the new South American republics It may be worth noticing that Simon Bolivar, Father of Independence of South America, also took an interest in the Lancasterian system and backed up establishing schools of this type in every city and town that he had liberated from Spanish hold. In .Mexico the Lancasterian Society was established in 1822 and endeavored to prevail the idea of the system. The first activty of the Society was opening a school named 'Escuela del Sol (School of the Sun)', which occupied the former Mexican Inquisition Hall for its use. In 1823, the Mexican government decided to give a financial aid to the activity of the Society. Mexico was no exception in the point that the revolutionary politicians gave full support to the spreading of Lancasterian system throughout the country. From the facts mentioned above, we can conclude the double aims of the Latin American revolutionary politicians in transplanting the Lancasterm system into their countries; one aim was to meet an educational need of the new republics for mass-teaching of their childreny the other tot eliminate the influence of the Catholic Church which had dominated the education in Latin America for more than three centuries. Further to say, the fact that many of Mexican revolutionary politicians were members to the Freemason and consequently had a close connection with Enland enables us to conjecture that England, behind the activity of the Lancasterian Society, most probably had an intent to extend her influence over the new republic.

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For Leo Tolstoy (1828〜1910), the great russian writer, the problem of popular education is one of the matters of primary concern in his life. Combating class science and class art, Talstoy also refuses the theory and practice of class education, in favor of popular education. He finds that all modern education had only one goal, to train a useful tool, to make a useful member of state, and not to develop an individual. Therefore he desires that education should be changed from the very bottom. The school must not be considered as a disciplined company of soldiers; it must be free. Tolstoy comdemns the prevailing education of the day as moral despotism, as the determination of one individual to make another individual exactly like himself, and this he declares to be an unjustifiable invation of the rights of indivdual. Tolstoy, in his educational writings, asserts that the sole basis of education is freedom - the freedom of the people to organize their own schools, and of the pupil to make up his own mind as to what he will learn and how he will learn it. And experience alone can point out the method by indicating the most natural connection between teacher and pupils. In each case the actual degree of liberty will depend upon the master's talent and sympathy, and he insists upon the general principle that the less the restraint the better the school.

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