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In June 1972 we had the opportunity to visit and investigate the dietary condition of senior high school students (age, averaging about 16 years old) of the Narbonne High School which is located at the suburbs of Los Angeles, California, U. S. A. and the results are given below.1) The physique condition of the students: average height and weight was 175.4cm. and 62.5kg. for males, 167.3cm. and 54.0kg. for females.2) Their daily living condition compared to senior high school students of Kitakyushu City, who are 16 years old, showed that hours at school and studying hours at home are much more less, and out-of-door play-time and helping domestic work at home are conspicuous.3) The food they took: vegetables and fruits were little in amount. For breakfast they had cereals, milk or orange juice, and scrambled eggs. For supper as for cereals, they took bread, rice or corn together. With bread they took many kinds of dishes such as meat dishes, vegetable salad and milk. Especially, they drank a large amount of milk.4) For in-between snacks, the high school students of Los Angeles took coca-cola, milk or cookies in this order in comparison. The high school students of Kitakyushu City took fruit, juice or ice cream.

Calvin is one with the other Christian communities in teaching a presence of Christ's body and blood in the Lord's Supper. To arrive at a conclusion other than this is to misread him, to misunderstand and misinterpret him. Certainly, the reformer cannot be numbered among the sacramentarians, as if he had taught that the partaking of Christ's flesh and the drinking of his blood were nothing more than merely believing in Christ. The sacraments are signs, it is true, but they are not merely signs, they are signs of a present reality.

It was previously reported that night duty had influence on the dietary life of housewives and their family members.The purpose of this survey was to clarify the defect in the dietary construction of their dietary life taking time into consideration.Two hundred telephone operators who were on the alternating shift were taken as subjects and asked to keep records on themselves for five consecutive days, including a holiday.1) The hours spent for performing domestic affairs were found to be differ according to the family type whether it was a single type family or a complex type including grandparents. The housewives of the single type family spent twice as much time as those of the complex type.2) The percentage of housewives taking breakfast differed according to whether they had infants or not, and also to the condition of their duty. After night duty the percentage of those not taking breakfast was 70%, and the percentage of the day duty mothers having infants, 38%.3) The housewives of the single type families began to prepare supper an hour later than those of the complex type families. In this case it is feared that their family life cycle will be disrupted. This problem becomes more serious when the housewife is on night duty and cannot assume any responsibility to prepare and look after the evening meal.

ALEXANDER JACKSON DAVIS'S Smith Hall (now the Playmakers Theater) at the University of North Carolina in Chapel Hill (Fig. i), was built in 185o-1852 for two vastly different purposes: ballroom and library. This was accomplished simply by lining the ballroom walls with bookshelves. Changeover from one function to the other would be signalled, suggested Davis at one moment, by muslin curtains, "painted with flowers," and rolled up during library hours. A dual-purpose building, Smith Hall heralded our day of auditoriums which are also the school gym or church supper room. At various times through the years it was given other functions, most recently in a metamorphosis of 1924, when it was remodelled for the Carolina Playmakers. This drastically changed the building inside, but outside it is still very much a Davis work, and one of his few remaining public buildings. The planning for Smith Hall was democratic; it involved voices from low places as well as high, as public architecture should. Student activists pushed for a ballroom. The idea was extravagant and certain to provoke objection from sober citizens, but was endorsed by pleasure-loving trustees like former Governor John Motley Morehead, who was once a student himself, and remained a "frolicksome blade" according to the president of the University, David L. Swain. The president, representing the faculty and sanity, wanted a library. Each of these groups contributed strikingly to the design of the building, but the chorus caused trouble for the architect.

Here is another radio playlet—we printed one in the March issue of this magazine—in the series of broadcasts on vocational guidance conducted by the American School of the Air over the Columbia Broadcasting System. It was presented in the course bearing the general title of “The World of Work,” prepared by the Vocational Guidance Committee of the National Advisory Council on Radio in Education in cooperation with the National Occupational Conference. The programs are given on Friday afternoons. The scripts will be collected and published in book form under NOC auspices after the series concludes on May 10. The following skit was introduced by the announcer thus: “Our vocational guidance drama this week has been based upon the preference of some individuals for work with their hands. The action takes place in the kitchen of the Thomas flat around supper time of a spring evening.” Let's listen!

As a series of study on the dietetic pattern of the Japanese, another dietary survey was carried out on patterns of the menus of breakfast, lunch and supper of the salaried men's families living in Tokyo.In breakfast about 45% of the surveyed families took bread as staple food, and the kinds of side dishes were full of variety through all three meals.As protein foods, eggs, meat, fish, milk, cheese and soy-bean products were generally used in good quantity, especially meat was used remarkably more than that in the previous report.Cooked foods were used more when the staple food was rice than when it was bread, while uncooked foods were used adversely.

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IT IS ALMOST a tradition that Musica Britannica editors come before you to tell you of the music they have unearthed. But tonight I shall not talk to you about No Song, No Supper as it has already had three broadcasts and for some of you may have lost its novelty. It is the only English opera by Storace that survives in full score, but delightful though it is, it is not really typical of Storace's work as a whole. So I propose to limit myself to Storace's full-length operas (No Song is a short opera, an afterpiece), and I hope to show you that he aimed to write a type of opera much more akin to II Seraglio than to any ballad opera, that he introduced the Viennese classical style into our theatres, that he introduced the ensemble with action and the extended finale into our operas, and that he had more sense of the theatre than any other English opera composer of the eighteenth century. On the principle of working from the known to the unknown, I shall begin with a song most of you will remember, 'O the pretty, pretty Creature'. It is one of the only two songs by Storace that survived into the present century, the other being the Lullaby often sung in our schools, 'Peaceful Slumbering on the Ocean'. Even 'The pretty Creature' is seldom sung today, though when I was young every baritone had it in his repertoire in an arrangement by Lane Wilson. It was a favourite in our drawing-room when I was eight or nine, and I remember my mother telling me that Lane Wilson was a pioneer in the revival of old English music. That indeed is what he thought he was doing, though in fact he turned every song he touched into a coy Victorian ballad. We have no orchestra to give us the complete effect of the original, and that is a sad loss; if you will call to mind what the accompani

In 1642, there was published in London A Discourse concerning the True Notion of the Lord's Supper, by Ralph Cudworth (1617–88), the Cambridge Platonist. It was with Cudworth that the phrase ‘a feast upon a sacrifice’ originated. Moreover, through his distinction as a scholar, the concept which lay behind the phrase gained acceptance with other theologians, and the phrase itself is to be found in use not only in England, but also in Scotland long after Cudworth's demise.

When we make a standard menu suitable for Japanese, it is necessary to know the actual dietetic pattern prevailing among them. This report is concerned with the results of a survey on pattern of menus of breakfast, lunch and supper of the general households in a large city and a suburban town.This kinds of side dishes were full of variety, and the numbers of these dishes were per 100 households, 89 in breakfast, 121 in lunch and 125 in supper. Misosoup and Tsukemono (pickles) were most widely utilized followed by raw eggs, broiled fish and “Ohitashi (boild vegetables). It seems that these kinds of side-dishes are most typical patterns still prevailing among Japanese people.About 36% of the households surveyed prepared 3 dishes a meal.As the staple foods, rice was mostly utilized either in breakfast, lunch and supper. Bread was used more in the large city than in the suburban town which was the most striking difference between these two areas.Of the protein sources eggs and fish were prominently employed in both the areas.The proportion of the cooked foods and uncooked foods such as raw eggs, natto, ham, sausage and fresh vegetable was also observed. More uncooked foods were used in the large town throughout three meals, especially in breakfast about a half was served uncooked.

In its effort to determine the historic sense of the New Testament records, and thus to understand them genetically, modern criticism has developed no instrument more effective than the method of comparison. In former days the aim was harmonization, because the interpreter started with the assumption of a mechanical agreement among the witnesses. Today the aim is distinction, because mechanical coincidence is neither assumed nor desired. On the contrary the broader the contrast in point of view, the surer the ultimate inference. Stars so remote that they give no parallax, their rays seeming to come at precisely the same angle no matter from what point of the earth's orbit the observer takes his measurements, afford small hope of determining their real position. There must be difference of angle when the earth has swung round half its orbit, or there is no basis for measurement. Fortunately for the problem of the historical Jesus, the rays which come to us from him do not travel along precisely parallel lines. On the other hand the problem is enormously complicated by the process of mixture; for the testimony of one witness has visibly affected that of another, detracting from its independent value.

well may we labor still to dress This Garden, still to tend Plant, Herb, and Flow'r, Our pleasant task enjoin'd, but till more hands Aid us, the work under our labor grows, Luxurious by restraint; what we by day Lop overgrown, or prune, or prop, or bind, One night or two with wanton growth derides Tending to wild . . . Let us divide our labors, thou where choice Leads thee, or where most needs, whether to wind The Woodbine round this Arbor, or direct The clasping Ivy where to climb, while I In yonder Spring of Roses intermixt With Myrtle, find what to redress till Noon: For while so near each other thus all day Our task we choose, what wonder if so near Looks intervene and smiles, or object new Casual discourse draw on, which intermits Our day's work brought to little, though begun Early, and th'hour of Supper comes unearn'd.

THE SHORT-TITLE CATALOGUE includes in its list of Tyndale's works a pamphlet called 'The Supper of the Lord,' which was originally published anonymously on the continent in I533, under the fictitious imprint of Nicholas Twonson of Nuremberg.? But there are serious objections against accepting Tyndale's authorship. Although the pamphlet was reprinted several times during the reigns of Henry VIII and Edward VI, it did not finally appear under Tyndale's name until I573, when John Foxe included it in his edition of the works of Tyndale, Frith and Barnes. During the sixteenth century it was widely believed that 'The Supper of the Lord' was the work of George Joye, one of the lesser figures of the English reformation who is now largely forgotten. But although the weight of the evidence seems to support this belief, the glamor of Tyndale's name has prevented the question from being investigated properly. Since the early nineteenth century Tyndale's authorship has generally been accepted. Christopher Anderson, in 'The Annals of the English Bible' (1845), had little hesitation in pronouncing 'The Supper of the Lord' to be Tyndale's.2 It was reprinted among Tyndale's works by Thomas Russell in his ill-fated edition

THE YEAR 1953 is a "centenary year" in the history of scurvy. It is the bicentenary of the publication of James Lind's monumental. A Treatise of the Scurvy (1) which was commemorated in May, 1953 in a two-day international conference of nutritionists at Lind's alma mater, the University of Edinburgh. World honors came tardily to this Scot physician to whom the sciences of nutrition and dietetics are forever indebted. It was Dr. James Lind, the first great experimental nutritionist, who laid the foundation for the concept of deficiency diseases—that man became ill by lack of an essential food element. In a brilliantly conceived and carefully controlled clinical experiment, Lind compared the various current remedies used in treating scurvy. Aboard the warship, Salisbury, cruising in the English Channel, he evaluated the relative antiscorbutic activity of various "acidic principles," comparing sulphuric acid and water, vinegar, arid cider with oranges and lemons. The description of the Salisbury experiment is usually the only thing now quoted from Lind's books. As most of you will recall, he took twelve scorbutic sailors, divided them into six groups. He housed them in the same "sick bay" and gave them the same basic diet of soups and broths, "watergruel sweetened with sugar in the morning; fresh mutton-broth oftentimes for dinner; at other times light puddings, boiled biscuit with sugar, etc., and for supper, barley and raisins, rice and currants, sago and wine or the like." This was as good a scurvy-producing diet as any biochemist today could devise. To this control diet, Lind added, as in paired feeding: 1 qt. cider a day, for his first group; 25 drops of "oil of vitriol" or sulphuric acid in water three times a day, for the second; "two spoonsful of vinegar three times a day, on an empty stomach, for the third group." Two of the "worst patients" received a "course of sea-water, half a pint a day

On Saturday, December 7, 1811, shortly before midnight, Mr. Marr, a respectable linen draper, closed his shop at 29, Ratcliffe Highway, in Wapping, East London, and with his young assistant began to replace on the shelves the goods which had been displayed for sale during the day. The household consisted of Mr. Marr, his wife and child, the shop-boy and a maidservant. At about twelve o'clock he sent the maid to a nearby shop to buy oysters for supper. She left the door open but on returning she found it closed and rang the bell. She rang again, but there was no reply. Joined by a watchman an hour later, they both rang and knocked until a neighbour, noticing that the yard door was open, leapt over the fence and entered the house. There he saw a terrible scene. Marr and his assistant lay in the shop, dead, with fractured skulls; Mrs. Marr's body was in the passage, also battered about the head, and the child had been murdered in its cradle. The ripping chisel of a ship's carpenter and a maul were found lying near Marr; bloodstains reddened them and spattered the window. No property had been stolen: indeed about one hundred and sixty pounds in cash and notes were found in the house.

Herbie Wolf felt good, and why in heU shouldn't he? On Tuesday he'd gotten the letter from Sundial Press saying they were going to publish his first book of poems, Spring Training; and then, on Friday, Dean Parrish had told him that, because of the book, they were going to make him an assistant professor with the understanding that, if he stayed on for another three years, he'd be given tenure. Of course, being made assistant professor meant a twelve hundred doUar raise; and Sundial Press was sending him seven hundred; and, who could teU, he might have the kind of success Rod McKuen had had (Spring Training would have wide appeal for a book of poems) and make milUons. So he and Jeanie spent Saturday afternoon looking at houses in the Wildwood Heights Subdivision and in Mekose Park. They came home about six o'clock and Jeanie was a Uttle nervous, because they had asked a lot of people over for what Herbie caUed a Victory Party at eight and that gave her only two hours to get supper ready, put Dougie to bed, clean up, get dressed and so forth. "So don't worry," Herbie said, opening a bottle of Scotch. "These people, they're our friends. What do they care if the house is a Uttle dirty? They want to get drunk a Uttle and celebrate my success. What do they care?" "I care," Jeanie said, going into the kitchen. "That's who cares." Herbie Wolf stood at the window looking out at the street. A crumby street; a crumby half of a duplex apartment; a lousy instructorship at Columbine CoUege. But that was all over now; he'd made it, up on the first rung, maybe even the second; he was being pub?shed; he was an assistant professor. And he wouldn't stay there long either. There would be other books and better jobs; some day maybe even Yale or Columbia. From Columbine to Columbia: he could call his autobiography that. People wrote autobiographies now about how they'd made it; look at Podhoretz. Some day, like Podhoretz, he too, Herbie Wolf, would be invited to Sutton Place. Herbie Wolf, Poet. He swaUowed some Scotch, turned and went into the kitchen. Dougie was fussing in his highchair and Jeanie was messing

“Schaff's judgment, that Calvin's eucharistic teaching ‘must be regarded as the orthodox Reformed doctrine,’ oversimplifies the evidence. In actual fact, Zwingli's view continued to find its way into the confessions even after Calvin's emergence as foremost leader of the Reformed Church. Moreover, Bullinger's Second Helvetic Confession (1561/3) exhibits a third eucharistic type. There seem to be, then, three doctrines of the Eucharist in the Reformed confessions, which we may label ‘symbolic memorialism,’ ‘symbolic parallelism,’ and ‘symbolic instrumentalism.’”

A description is given of the Riverview Apartment facility for the relatively healthy aged, which is operated in association with the Jewish Home and Hospital for Aged in Pittsburgh. In the apartments there is a deliberate program to foster independent living, based on such factors as: 1) a tenant-landlord relationship, 2) maintenance of contact with the family physician, 3) the serving of an evening meal to ensure good nutrition and to observe the general health of the tenants, and 4) provision of recreational programs that encourage self-generation of activities. Independent apartment housing contributes a great deal to the status of the elderly. Without it, many old people would be forced to live in institutions or elsewhere under dependency conditions that accelerate deterioration.

Thus ended Lord Salisbury’s first administration. The division was followed by an impromptu supper of about a hundred M.P.s at the Carlton Club. I sat beside Lord Randolph who was in high spirits. He told me that there had been a similar gathering on the night Gladstone was defeated in the previous June and he hoped we should soon have another. The house adjourned to enable the new ministers to be re-elected; and I spent the interval in Ireland. As I did not share Lord Randolph’s sanguine view of the situation, I thought it prudent to be prepared for years spent in the cool shade of opposition. & We gave up our horses and coachman, and put an end to all unnecessary personal expenditure.

It should now be evident that Bucer is no longer “the little known,” “the forgotten,” “the lesser prophet” of which the literature as late as the 'twenties and even the 'thirties spoke. The rediscovery of Bucer began earlier, with the assertion of his formative influence upon Calvin, in writings by Seeberg, Lang and Anrieh, by Pannier and Otto Ritschl. Hyma (19) suggested that Bucer “made Calvin a Calvinist”; and Pauck (15) concluded that Calvin left Strassburg as Bucer's “pupil or follower.” That thesis in its broad assertion prompted research into specific aspects of his influence upon Calvin. The question of church organization drew special investigation, to which Lang, Courvoisier, Stupperich and Strohl made important contributions. It was generally agreed that the Reformed “type of church” was Bucer's creation.The point of Calvin's debt to Bucer has been well taken. But recent Calvin scholarship has tempered the claim (cf., 24, 25, 30). And Bucer scholarship inclines to redirect attention to the man himself, to his whole life and work.Two concerns mark the trend in Bucer study. The first is to understand his personality, and thus more fully his contribution. Strohl (30) notes “the openness of his mind, his faculty of comprehension and assimilation, which qualified him to be an agent of liaison among the great minds of his time.” Ritter (32) marks the same trait. Courvoisier (21) contrasts it to Calvin's greater clarity of mind. And Heinrich Bornkamm cites it as the reason why Bucer did not produce a firm kirchcntypus, why his work found no enduring form, why his contribution is so hard to grasp; for he “sought conciously the whole above particulars, unity above opposites”: Martin Bucers Bedeutung für die europäische Reformationsgeschichte: Schriften des Vereins für Reformationsgeschichte, Nr. 69, Jahrg. 58, heft 2. Another side of his personality, according to Strohl (and Ritter and others), was “his practical sense, his pastoral spirit, his preoccupation of cultivating the Christian life individually and collectively, of realizing a Christian society.” Pauck (114) and others have found this trait underlying his social ethics. Weber (29) describes his thought as ein praktisches Erleben des Christusglaubens. Again, scholars have called attention to Bucer's humanism—Pauck (114) in terms of his social and political ethics, Strohl in reference to both his ethics (124–26) and his educational policies (111–12), Stupperich (127) in connection with his unitive efforts. Again, Holsten (128–29) has noticed the “germ” of Pietism in his attitude toward non-Christian religions. Frick (130) speaks of him more confidently as “the Pietist of the Reformers.” And Lang begins his study of Puritanismus und Pietismus (152) with Bucer. But Van de Poll (92) concludes:He cannot be called a spiritualist, as Köhler did, for then one forgets the connection with the whole of his liturgical activities; no more is it right to entitle him the pietist among the reformers, as Lang has done, for this name would do no justice in his conceptions on Church, Office and Holy Supper.The second concern is to reveal the extraordinary range of Bucer's activity and influence. Hastings Eells wrote Martin Bucer (8) to satisfy students of the Reformation who “have found his footprints not only in Germany but in Switzerland, France, England, and other countries as well.” Under “The contributions of Martin Bucer to the Reformation” (51), Eells lists: Reformer of Strassburg, Conciliator of the Lutherans and Zwinglians on the Eucharist; Imperial Statesman; Protestant Partisan (after Regensburg, 1541) and Reformer of Cologne; and Contributor to the English Reformation. Bornkamm (180) concludes thatthe union of inner-German Protestantism, Divine Worship and the organization of the Reformed Church, the Anglican conception of church and state, the Puritan and Pietist movements bear his touch in various degrees.Studies of this extensive career underscore Bucer's importance and make him an appealing figure to the twentieth century. In an era of ecumenical effort, McNeill recalls him to us as “the most zealous exponent of church unity of his age.” His teachings and negotiations concerning the Lord's Supper have been interpreted in many studies by Eells and illuminated in the important documentary articles by Ernst Bizer. In a time of liturgical reflection, Maxwell presents him as the father of the Reformed tradition; and Van de Poll ascribes to him the development of “the actual character” of the Reformed Church. His contribution to the English Reformation has been reported by Hopf; the enduring importance of his De Regno Christi upon English religious affairs, by Pauck; his influence upon Puritanism and Pietism, by Lang. Questions about the sacramental teachings of the Book of Common Prayer have prompted serious and controversial studies of Bucer by Smyth, Dix, Timms and Richardson. Bucer's influence upon Calvin need not again be mentioned; he is numbered among the fathers of the Reformed Church.Why then has Bucer been so little known? It was not his purpose to leave behind a separated church; and history counts him less than the founders. In Strassburg and elsewhere, the Gnesio Lutherans suppressed his writings and tried to discount him entirely. His career was marked by failures; but even they reflect the measure of his ambitions. “There is much of the tragic about his work,” writes Bornkamm (180), citing the frustrations in Strassburg and the failure of his unitive efforts. “But for that his stimulus flows in the whole of European Reformation history.”

“The prospect of a church union cannot expect an exactly agreed-upon theology of the eucharist. Any effort to unite the church on a precise definition would cause a union on any comprehensive basis to fail. This is one of the places where unity in diversity is essential. Having made this point, however, there is a sense in which an emerging consensus, guided by fruitful New Testament studies, can be discerned on the ecumenical horizon. Far from a systematic interpretation, these issues furnish a significant basis for conversation, and indicate that the status of creative tension may possibly be preserved without division even on such a central matter as the Lord's Supper.”

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N Saint Paul's earliest literary effort as in his latest, there occurs a figure of speech, curiously emphatic, employing the imagery of night and day, of darkness and light.1 In the former the Apostle states that, although night is ordinarily a time for sleep or revelry, Christians, as children of the daylight, must remain awake and sober during the night and must also be suitably clothed as for warfare with the forces of darkness. In the latter passage the thought is virtually identical: let us spend our nights not as the pagans do, let us rather abandon the ways of darkness and don armor befitting the dawn. So impressive indeed are his words that they suggest something other than a merely literary device. In fact they imply that the major Christian service of his time was celebrated during the hours of darkness or between dusk and dawn. The evidence for that practice in the first century, although somewhat inferential, is fairly strong. The only service positively alluded to by the Apostle is the Eucharistic assembly,2 which, because of reference to a supper of the Lord and because of the circumstance of its institution on the night in which he was betrayed, very likely took place during the hours of darkness. The other three accounts of the Eucharist,3 although later than the Pauline record, are in agreement with it in preserving the tradition of institution at night. In the New Testament books written after Saint Paul the indications of nighttime services appear to be even weightier. It is possible, for example, that the account relating to Nicodemus may reflect such an occasion.4 If so, we have in it an intimation of the catechetical inst uction which preceded baptism and which was followed by a homily or sermon. In the Matthaean resurrection-story the stateme t which the guard was bribed to make ("his disciples came by night and stole him away"5) implies popular knowledge that Christi n activity took place during the darkness. Two, possibly three, of the late accounts of r surrection-appearances seem to be narrated in Eucharistic terms. If so, we have further evidence of night assemblies for worship: the Lucan Emmaus-apparition which occurred in the evening twilight" ("first dark") and the Johannine Galilaean appearance which occurred in the twilight of early morning.7 If the passage following the Emmaus account is to be reckoned here, its story belongs definitely to the night.8 When we turn to the book of Acts, we find a number of unambiguous instances which leave no doubt about the practice at the end of the first century. The church was praying ceaselessly for Saint Peter while he was in prison; when he was set free by angelic interference it was to a night assembly of the church that he went.9 It was during the night that a religious service followed by the sacrament of Baptism occurred in Philippi.10 A quite noteworthy instance is the fairly detailed account of the service in Troas at which young Eutychus fell asleep."1 Several other passages may embody allusions to or reflections of the night services: the miraculous release of Saints Peter and John from prison during the night,12 the two occasions of an angel's promise to Saint Paul in a vision that he would

The contents of our dietary life are subject to many complex social and economic conditions. It causes the diversification of the contents of individual dietary life.This research is conducted on the domestic staple foods for three meals of 514 persons who live in Osaka, Nara and Wakayama in Japan with due regard to their occupations, season and age according to the health center models.Its summary is as follows:1) Side-work farmers (Model U2. U3), jobless persons of over 65 years over (Model UR3) and primary school pupils (Model UR3) take 100% of domestic foods irrespective of season. On the contrary, female students (Model U5) and male students (Model U4) take the smallest percentage of them in winter. Accordingly, female students take the most of their meals out in winter. Regular workers (Model U4) go without meals remarkably in summer.2) As for three meals, male students (Model U3) take the smallest percentage of breakfast in summer and so female students (Model U5) do in winter. Male students (Model U1) take the smallest percentage of lunch in summer, and so female students (Model U5) do in winter. As for supper, however, remarkable differences are not discernible irrespective of season.3) As for staple foods, side-work farmers (Model U1) and their wives, domestic workers (Model L5) and primary school pupils (Model U3) eat rice for three meals remarkably in winter, while primary school pupils (Model U4. U5), regular workers' wives, domestic workers and female students (all-Model U5) eat little or no rice for breakfast.4) Primary school pupils eat the most bread for breakfast, and younger generations eat chiefly raw noodles with bread for lunch. In both cases the tendency is strong in the urban areas. Much raw noodles, rice and bread are eaten in summer, and much raw noodles with bread are eaten in winter.5) The management eat dry noodles for summer breakfast, and rice and dry noodles for winter lunch. Side-work farmers in the small rural areas eat the most rice with raw noodles for summer lunch among assorted meals.As described above, many differences exist in the contents of dietary life.It is necessary to consider this problem in relation to dining out and economic backgrounds. This is intended to be investigated more thoroughly in future.

Individualized portraiture is rarely found in early medieval art. Personalities or groups were more often identified by context or inscription or some significant motif. To those who knew the biblical stories and legends, individuals portrayed in scenes such as Abraham's sacrifice of Isaac, or Moses and the brazen serpent, or the Last Supper, could be easily identified. Iconographical motifs not only served to identify particular prophets, apostles, saints and others, but also often established the character of certain groups. In the latter case, costume played an important part, and especially the head-dress. In western medieval European art a king can be recognized by his crown, a monk by his tonsure, a bishop by his mitre, a divine being by its nimbus and so on. While there were variations and some exceptions, nevertheless head-dress and costume were useful devices for ordinary labelling.

The relationship between John and the Synoptics and the closely linked question of the historicity of an independent John-source have been the concern of contributors to this journal since its institution. In a recent article Ivor Buse has drawn attention to the ‘striking similarities’ between certain of the Marcan Passion Narratives and the account in John, basing his study on the conclusions reached by Dr Vincent Taylor in his commentary on St Marks Gospel. I should like to pursue this question further.

THANKS to Richard Ellmann's definitive biography of James Joyce we know quite a lot about the genesis and writing of ‘The Dead,’ the concluding story in Dubliners. Joyce wrote no other short stories after it, but in a letter (January 6, 1907) to his brother Stanislaus, from Rome, in which he first referred to ‘The Dead,’ he mentioned it as one of five stories “all of which … I could write if circumstances were favorable.” The others, which seem not to have been attempted were ‘The Last Supper,’ ‘The Street,’ ‘Vengeance,’ and ‘At Bay.’ It must have been immediately thereafter that ‘The Dead’ took precedence in his thought, for in a letter written only five days later he remarked that the news of the controversy in Dublin over The Playboy of the Western World had “put me off the story I ‘was going to write’ — to wit, The Dead.” Shortly afterwards he decided to give up his job as a bank cashier in Rome and return to Trieste, which on March 5, 1907, he did. Apparently he worked at the story intermittently in the ensuing months.

Summary Six panes of oak in our Historical Museum, painted on both sides originaly served as the wings of a retable of the country church of Vardnas in the province Ostergotland. We study fig. 4, 6 the faces of the Last Supper, marked by the expression of resigned sadness and poverty, which often charachterize the dutch representations of the holy personalities at the end of the gothic sera. They may be compared to faces by the master Cornells Engelbrechtsz of Leyden (fig. 7). But the quality of the faces is somewhat inferior to Engelbrechtsz, and the way the other parts of the paintings are done is poor and rough in such a degree that there may be no question of the hand or even the leadership of Engelbrechtsz. In spite hereof they wings surely made a good decoratice effect in their cooperation with the gilt and sculptured groups and architectural framings in the central part of the retabel, now lost. They constituted a sort of iconic curtain opening itself upon the glittering drama of the sculptured par...