The Quelpart Island is a volcanic island located at the southernmost end of Korea, with a population of about 90, 000. Her natural resourses are so poor that a great deal of the islanders have emigrated to Japanese cities, thus occupying a considerable part of the Korean population in Tokyo and Osaka. The present research was conducted from May to September, 1950. The authors regret that political tension caused by the outbreak of the Korean war hindered them from carrying out a thoroughgoing study. (1) The rural Quelpart social structure is almost completely disintegrated due to the high degree of urban life in Tokyo. The neighborhood relationship, however, which regulates their daily life in Tokyo, is based on the paternal kinship tie and due to exodus from a common native place on the paternal side. (2) The principle of clan exogamy is being gradually lost. The range of marriage is expanding, and the possibility to marry the home Koreans is less than that to marry the Japanese. (3) During the Pacific War, those who adopted formal Japanese names under governmental pressure increased in number, but suddenly decreased after the War. However, only 2.8% of them have no informal Japanese names besides their Korean ones. (4) In their home island, females take upon themselves far greater part of labor than males. In Tokyo, on the contrary, the number of females with jobs is as few as in the case of the Japanese. (5) Korean costumes are owned only by females, and not by males except for the aged. The diet and table manners are almost the same as in the Quelpart Island. The dwelling is completely Japanese. (6) The standard of education is considerably high. In the religious life, great concern with Shamanism is still evident especially among females. There are a few Buddhists and Christians, but generally speaking, religious concern is not conspicuous. (7) The results of the Rorschach test on the 4th, 5th and 6th year school children are as follows : (a) R is a little inferior to that of the Japanese school children in Tokyo, but far superior to those in villages of Aomori prefecture. (b) Their quite extroversive and shallowminded type, ready to react recklessly to outer stimulus, as evident in Exp., is never discerned with the Japanese children. (c) Their A% is higher than that of the Japanese children in Tokyo and there are scarcely any W, Z, and Orig., which show their low intelligence. (d) Contents of responses are "Korea, ""Northern Korea, ""Quelpart Island, " etc., which show the intensity of their political concern. (e) Other traits are not so different from those of the Japanese children. It is to be regretted that the same test could not be attempted in the Quelpart Island.

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It is generally said that the "Narukami"(Thunder-God), one of the most popular Kabuki-plays, has been adapted from the "Ikkaku Sennin" (One-Horned Hermit) of the No-play, and the latter in turn was based on the old tradition of Rsyasrnga imported from India. If the various versions of the theme of the "Narukami" found in the Jataka, the Ramayana, the Chinese translation of the Buddhist sutras, etc. are compared with each other, we see that they consist of several elements which can be reduced to two leitmotifs : ancient rain-making sacrifice (fertility rite or a drama offered for that purpose) and a marriage custom of ancient days. Luders' excellent study shows that the most ancient form of these tales was found in the Himalayas. Therefore it would not have belonged to the Aryans, but to the pre-Aryan aborigines in the mountainous regions in the north, whence it must have diffused to other regions, finally to be adopted by the Aryans in their literature. On the basis of these analyses, the author concludes that the "Narukami" has not been adapted from the "Ikkaku Sennin, " which is so permeated with Buddhist ethics, but from some other origin. The "Narukami" resembles rather the tale of "Kume no Sennin" and its prototype Rsyasrnga must be sought in some old Japanese records other than those along the lines of descent from Buddhist sutras to Konjaku Monogatari and to "Ikkaku Sennin".

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The material presented is drawn principally from one datum area, the fishing buraku of Takashima on an island of the same name in the Inland Sea, lying very close to Kojima Peninsula, in Okayama Prefecture. The buraku studied is thought by the author to represent a cultural blend between Inland Sea island fishing villages and fishing villages of the adjacent area of Honshu. It has been found that there is no aspect of the life of the people of Takashima in which Westernization is not evident in some form either directly or indirectly. The impact of such Westernization varies from a powerful force which has brought about great changes in some matters of living to a relatively pale and weak influence in other sectors. Briefly stated, some of the effects of Westernization evident are : Clothing has become predominantly Western particularly for the young. Permanent waves are the rule for young single and married women. Fishing is almost exclusively by motorized craft. Housing and diet are relatively little affected, but household equipment shows a fairly marked influence. Entertainment for the young is Western, movies, baseball, pingpong, social dancing. The old prefer traditional folk dances and Naniwa bushi. The visiting of shrines as a form of entertainmen wanes in importance year by year. Marriage customs are still fairly traditional and Japanese clothing is always worn by brides. The shimada coiffure has been replaced by wigs as permanents do not lend themselves to the traditional hairdress. Sexual freedom is, for the most part, a thing of the past ; present day sex mores are circumspect, and at least suggest the influence of the West. Theories of disease and treatment of illness or injury are, fot the most part, Western. Some religious and magico-religious methods of curing illness still obtain, however. Religious practices have changed greatly in the past few decades. Visits to shrines and temples have become infrequent, and many old customs have been abandoned by the majority of the people. Many beliefs and customs are regarded by young and middle-aged persons with some degree of scorn as "superstition". Most striking is the dichotomy between the young, in whom Western influence is extremely marked, and the aged, who follow the traditional and non-Western ways. Most old persons have received no formal education. All young and middle-aged persons have had at least elementary school educations. A numer of practices which are in effect today, such as menstrual restrictions for women, are observable only in households in which there are aged parents or grandparents. It seems likely that many of the remaining traditional beliefs and customs will be abandoned as soon as the present generation of old persons dies. Some years ago American scholars devoted considerable effort to consideration of the question of whether material aspects of culture were more quickly and more profoundly affected by acculturation than non-material aspects. It does not appear that material aspects of the culture of Takashima have been more seriously or easily affected by acculturation than non-material aspects. Study of the effect of change of one part of culture upon other parts seems more profitable than attempts to set up and deal with discreet categories of "material" and "non-material" aspects. It seems reasonable to state that no important facet of culture can be seriously affected without concomitant and/or resultant changes in other facets of culture. Religious beliefs and practices of Takashima appear to the author to be one of the sectors of culture most strongly affected by Western influence. It is not immediately evident, however, that the decline in strength of religious belief and the abandonment of old customs are the result of contact with the Western world. The explanation offered by a number of Takashima informants for the decline in strength of

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After enumerating Chinese materials concerning the Qitay (Ch'i-tan) characters and language, and describing the developments in the research on this problem by the Western and Eastern scholars, the author commends the recent achievements of Shichiro Murayama. Murayama discovered that over 220 letters in the Qitay alphabet were similar in form to the old Turkish script, Rune, and that the Qitay language itself was Middle Mongolian. As a result of these findings, he succeeded in deciphering one part of the Qitay epitaphs found at War in Manha, Balin Left Banner, Jehol Province, China.

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On June 12, 1950, Pei Wen-chung (裴文中) and others discovered at the Chou-kou-tien Site a new locality containing fossils. This locality is about 1 kilometer south of locality 1 where the Sinanthropus pekinensis and the stone implements were discovered and about 50 meters east of locality 13. The deposit at the new locality measured about 5 meters from east to west and about 2 meters from north to south and contained on its surface fossilized remains of some mammal species. It is supposed that the new locality is contiguous with locality 13, excavated in 1933 and 1934, and is approximately of the same age as the latter. The cave site of locality 13 contained a stone implement which was doubtlessly a human product and, based upon the study of fossil bones of 20 vertebrate species, is known to be a little older than that of locality 1. It is possible therefore that the fossil remains of prehominids older than the Sinanthropus and more stone implements may be found at the new locality. After an interval of thirteen years, the Archaeological Institute (K'ao-ku Yen-chiu-so 考古研究所) of the Academia Sinica (Chung-kuo K'o-hsueh-yuan 中國科学院) investigated the Yin Site. The Institute excavated at west of Su-p'an-ma village (四盤磨村) 17 small tombs and 5 pits, and at north of Wu-kuan village (武官村) 33 graye-pits of sacrificial victims and a large tomb. The 33 grave-pits, arranged in good order, contained about 200 headless skeletons which seemed to belong to the offertory skulls found in the large tomb. The latter is a subterranean pit of 12 meters from east to west and 14 meters from north to south, and more than 8 meters deep at the center. It has corridors or entrances on the north and south sides. Although the tomb had already been pilfered several times, many human and animal bones, various bronze and jade implements, and stone ornaments were excavated from the undisturbed parts. Among these is a large musical instrument ch'ing (磬) made of a sonorbus stone, probably one of the most important finds of the excavation. Within the corridors, too, were bones of men, horses, and dogs, laid in such a direction as to suggest that the southern corridor was the front and the northern one the back-entrance. It should also be noted that various kinds of harnesses attached to the head and neck of the horses' skeletons were found. (The author based this information mainly on the recent reports appearing in the K'o-hsueh T'ung-pao (科学通報), monthly organ of the Chungkuo K'o-hsueh-yuan, Peking.)

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