Oiji, Takero (生地竹郎, 1926-1980)
Atsushi Ajiro(Professor of Daito Bunka University)
Professor Takero Oiji was born in Hiroshima City, Hiroshima, on March 21, 1926, theeldest son of Takenosuke, an intendant-colonel ( 陸 軍 主 計 大 佐) and Tama, a pious
Christian. He entered Okayama Kenritsu Dai Ni Chugakko in 1938 and transferred tothe second year of Tokyo Furitsu Dai Ni Chugakko in 1942, during which period he wasforced to spend three years under medical treatment for pulmonary tuberculosis. He
was admitted to the Preparatory Course for Military Accounting School (陸軍経理学校予科) in 1944 and left the school as soon as World War II ended in 1945. After being
educated at the B Course of Science (理科乙類) of Dai Ni Kotogakko at Sendai, he
graduated from the Faculty of Law and Letters (Humanities) of Tohoku University in1951 and in April of the same year he became an assistant in the Faculty of Letters there.
The next year he became an assistant of Miyagi Gakuin Women’s University and taught
as a full-time lecturer at the Department of Humanities and Sciences of Yamagata
University for four years from 1953, where he gave Old and Middle English classes. Oneof his colleagues at Yamagata was Kikuo Tanaka (田中菊男). In 1957 he moved to the
Liberal Arts Department of Tohoku University and became an associate professor in 1962
and a professor in 1966. From 1971 he also taught students of the Faculty of Letters andof the graduate school there. Following three years of enthusiastic persuasion byMotoshi Karita (刈田元司) he accepted the professorship in the Department of English
Literature of Sophia University in 1973. Moreover, he gave also many lectures(including intensive courses) focused on ‘English literature and Christianity’ atuniversities or junior colleges, such as Kumamoto, Ehime, Gifu, Shizuoka, Aoyama
Gakuin, Jissen, Seishin, Seisen, Meiji, Ibaraki, Tohoku Gakuin, Shokei, Akita, Seirei, andHirosaki. He contributed much to academic societies as a secretary of The Circle forMedieval English Language and Literature ( 中世英文学談話会), the chairperson for
preparing the general meeting of The English Literary Society of Japan, the chairpersonof The Renaissance Institute, and a working committee member of The Milton Center ofJapan. In addition, he was a judging member of Japan University Accreditation
Association and a full member of The Japan P.E.N. Club.
While he was a student of Tohoku University, he learned Old and Middle English
language and literature under tuition of Atsuo Kobayashi (小林淳男), which led him to
immerse himself in mediaeval studies. Kochi Doi ( 土 居 光 知 ) was also a greatly
influential scholar for his whole life. His academic career was closed at the age of 54
because of liver cancer but his achievements are remarkable. The subjects of his studies,as will be seen from the list of publications, range widely over William Langland, Geoffrey
Chaucer, John Gower, Pearl and Sir Gawain and the Green Knight by the Gawain poet,
Greek literature, T.S. Eliot, John Milton, G.K. Chesterton, William Morris, G.M. Hopkins,
G. Greene, Kanzo Uchimura (内村鑑三), Tatsusaburo Uchimura (内村達三郎), and so on.
He always told his students not to limit their study to one narrow branch and he himself
supplied them an ideal model like Chaucer’s parson, who first wroghte and afterwardtaughte.
His main approach in research was to get to the heart of each work and attentively
explore a real image of the main character on the basis of Catholicism, of which theknowledge, he emphasized, is essential especially for understanding and interpreting
mediaeval English literature. His studies based on this approach crystallized in the
publication of three books: Chaucer and his Contemporaries (『チョーサーとその周辺』),
Fourteenth Century English Literature (『十四世紀の英文学』), and The Rose and the
Cross: English Literature and Christianity (『薔薇と十字架：英文学とキリスト教』). The
second book, which is his representative work, examines the four greatest English poetsin the fourteenth century, Chaucer, Langland, the Gawain Poet, and Gower, anddiscusses in the foreground how Christian ideas concerning, among other matters, ‘thesacrament of penance’, ‘pardon or indulgence’, ‘satisfaction’ are reflected in these works,
which Japanese scholars of English literature have often hesitated to deal with fromChristian points of view. Let us briefly introduce his views of these poets.
First, Prof. Oiji takes up Chaucer’s The Canterbury Tales and offers an interpretation
thus. Although The Canterbury Tales presents a mixed world of what is secular andwhat is religious, Chaucer does not end this work in tales of a mere pleasure trip but heraises the whole of the work to the level of a pilgrimage to the heavenly Jerusalem,
because he makes an ideal parson preach on ‘penance’ at the final tale. The sacramentof penance is very vital for salvation of the faithful and the pilgrimage for Catholics is oneof devotional activities for satisfaction. Therefore the pilgrimage itself to Canterbury
Cathedral is deeply related to the sacrament of penance. Secondly, he maintains that
Langland’s The Vision of William concerning Piers the Plowman is a vision of social
reform from the Christian point of view and he interprets this work in the part titled ‘The
Pardon Scene in Piers the Plowman’ as follows. Piers in Visio is not a merely literalplowman, but becomes an allegorical person symbolizing Adam, Noah, the sower, alaborer in the vineyard, a preacher, and a prophet. The latter part of Visio depicts how‘the sacrament of penance’ and ‘pardon’ should be and he further remarks that “thePardon scene, … is certainly a sincere protest against the errors of the contemporary
Church” (p.1) in his article dealing with the same theme, “Why Did Piers Rend his Pardon
Asunder? — A Personal Approach to the Pardon Scene”. This article, which discusses

the scene which is the most difficult to explicate, was sent to George Kane. Prof. Oiji
lays emphasis on the point that Langland “attacks on the abuse of the indulgences” (ibid.,p.14) by “the faithless and corrupted clergy” (ibid., p.14). He considers that Piers in Vitatransforms himself into Christ and furthermore into St. Peter and his followers.
Next, Prof. Oiji traces the lineage of Piers the Plowman finding it in the following: (1)‘Wynnere and Wastoure’ (c.1352), which expresses an ironically critical spirit against thePope of Rome and the four greatest mendicant orders; (2) ‘John Ball’s letter from prison’,in which appear the name ‘Pers Plouȝman’ and the words ‘do wel and bettre’; (3) ‘Pierce
the Ploughmans Crede’ (c.1394), which denounces the religious and moral corruption of
the four greatest mendicant orders; (4) ‘Chaucer’s Plowman’, who has a similarity to theliteral, not allegorical, aspect of the plowman whom Langland depicted in the Vita; (5)‘The Plowmans Tale, or The Complaint of the Ploughman’ (author and date unknown), in
which the plowman is depicted as the unified image of the one in The Canterbury Tales
and the other in Pierce the Ploughmans Crede. One more significant contribution toLangland studies is the reference to Ikuzo Iijima (飯島郁三), whose Langland andChaucer, A Study of the Two Types of Genius in English Poetry (Boston: The Four Seas
Company, 1925) is considered to be the first study of Langland in Japan. Prof. Oiji
records Iijima’s achievements and his short biography in his Fourteenth Century English
Literature. He remarks that he had an opportunity to meet and have a talk with Iijima’s
family members in order to acquire accurate information on him.
Then, Prof. Oiji analyses Catholicism in Sir Gawain and the Green Knight, especiallyexploring the formation of the character of Gawain as a Catholic knight. He highlights
the importance of ‘sacramentum poenitentiae’ or ‘the sacrament of penance’ ininterpreting this romance. This theme is reconsidered under the title ‘The Germanic
King in Beowulf and the Catholic Knight in Sir Gawain and the Green Knight ’ in The
Rose and the Cross. Lastly, to briefly take up his study of the fourth poet, Gower, it isstated that Gower regards the conflicts caused by divisions between Catholic churches as
seriously problematic and that the author aims at their reunification.
This
consideration is made under the title ‘Mourning and Prayer – Gower in the Prologue of
the Confessio Amantis’.
In addition to the above three books, our attention must be also directed to two otherpublications on Langland. One is the edition of Visio in the B version titled The Vision ofWilliam concerning Piers the Plowman in two volumes (1968-9). The first volume, whichis the text based on the B-text of Skeat’s Three Parallel Texts (1886), gives Prologus andPassus I to VII with Introduction consisting of six chapters. The second volume contains
detailed Notes, Appendices, and Glossary. Rossell Hope Robbins reviewed this edition in
Neuphilologische Mitteilungen 71 (1970), 524-5. The first volume was revised in 1973

and the second in 1978. The other is the complete translation of the Visio in the B
version (1974), the original text of which is based on Skeat (1886), and it also contains thetranslation of Passus VI from the C version, which has been thought to describe Langlandhimself. For this translation, he received the 11th Japan Translation Culture Award in
1974.
In translating ecclesiastical terms in the Middle Age into Japanese, Prof. Oiji strongly
insisted that we should follow the convention of Catholic churches, pointing out that theseterms had been often replaced by those used in the context of Buddhism. For instance,‘monk’, ‘nun’, ‘friar’, ‘prioress’, and ‘pardoner’ tend to be rendered as ‘sō (僧)’, ‘nisō (尼僧)’,‘takuhatsu-sō ( 托 鉢 僧 )’, ‘nisō-inchō ( 尼 僧 院 長 )’, ‘zange-chōmon-sō ( 懺 悔 聴 聞 僧 )’respectively. Accurate Japanese terms are ‘shūdōshi ( 修 道 士 )’, ‘shūdōjo ( 修 道 女 )’,‘takuhatsu-shūdōshi (托鉢修道士)’, ‘joshi-shūinchō (女子修院長)’, and ‘menshō-sekkyōka(免償説教家)’. Furthermore he criticized mistranslation caused by the lack of knowledgeof Catholicism, suggesting that ‘kyōku-bokushi (教区牧師)’ for ‘parson’, ‘menzai (免罪)’ for‘pardon or indulgence’, ‘daizai (大罪)’ for ‘deadly sins’, and ‘maria-sūhai or -reihai (マリア崇拝・礼拝)’ for ‘hyperdulia’ should be corrected to ‘shunin-shisai (主任司祭)’, ‘menshō (免償)’, ‘zaigen (罪源)’, and ‘sei-maria no tokubetsu sūkei (聖マリアの特別崇敬)’ respectively.
He was of the opinion that it is essential to have an accurate understanding of religious
terms for closely reading mediaeval religious works.
Prof. Oiji was a teacher of Greek as well as of English. He taught Greek and Greek
literature to the students of the department of philosophy at Tohoku University andSophia University. In his classes of the graduate course at Sophia and Aoyama Gakuin
he taught The Canterbury Tales, Middle English verse romances, Beowulf, Sweet’s
Anglo-Saxon Primer and other texts, and the seminar room at Yotsuya campus wasalways full of many graduate students who gathered there, fascinated by his earnest
teaching and profound learning and of course his good and considerate character.
Sisters belonging to Ancillae Sacratissimi Cordis Iesu (聖心待女修道会) and Sisters of St.
Paul of Chartres (シャルトル聖パウロ修道女会) also paid him respect because of his
sincerity in teaching. He was willing to hold some reading circles for graduate students
reading Old and Middle English. In these circles they read Beowulf edited by C.L.
Wrenn & W.F. Bolton (1973) and Piers Plowman : The A Version edited by G. Kane (1960).
Fortunately, I was able to spend a valuable year with Prof. Oiji reading an article inGerman—‘Die Christlichen Elemente in Beowulf ’ by Fr. Klaeber through ninety minutes’
one-on-one teaching every week, which was private tuition given just before his regularclass of the graduate course.
Prof. Oiji enjoyed good companionship with such eminent scholars as Tadahiro Ikegami(池上忠弘), Isamu Saito (斉藤勇), Hisao Tsuru (都留久夫), Toshikazu Oyama (大山俊一),

Masayoshi Ito ( 伊 藤 正 義 ), Eiichi Suzuki ( 鈴 木 栄 一 ), Eiichi Sekimoto ( 関 本 栄 一 ),Masatoshi Kawasaki (河崎征俊), and many others.
Prof. Oiji was christened after moving to Sophia University and his baptismal namewas ‘Joseph Ignatius’. His health began to deteriorate while he was taking a year’ssabbatical. I called on him in hospital two months before he died on July 14 in 1980, andwas able to have a talk with him for about thirty minutes, since he was relatively well.
He, raising his right arm and showing it to me, said, “It has become so thin. I havereceived anointing of the sick. Yet after that I have come to have a strong wish to live.
Whatever happens, that is the will of God. Do not worry.” In his The Rose and the Cross(pp.23-4), he gives the following impression of Chaucer: “Chaucer, never forsaking any
person and orienting them to God, takes the real world with all-encompassing love.”Prof. Oiji also had such a love.
Publications (Reviews and short essays are not included here.)
I Books『チョーサーとその周辺』( Chaucer and his Contemporaries ) (Tokyo: Bunri, 1968).
★Chapters 1, 2, 3, 6, 7, 10, 11, 12 written by Oiji, 4, 5 by Masayoshi Ito, and 8, 9 by
Eiichi Suzuki.
「内村鑑三」『比較文学講座 IV・日本近代評論—比較文学的にみた—』(“Kanzo Uchimura” in

Lectures on Comparative Literature IV: Japanese Modern Criticism—Seen in theLight of Comparative Literature) (Tokyo: Shimizu-kobundo, 1974) 148-75.
「ミルトン」『欧米作家と日本近代文学 5：英米篇 II』(“Milton” in Authors in Europe andNorth America and Japanese Modern Literature 5: English and American Literature II)(Tokyo: Kyoiku-shuppan Center, 1974), 9-40.
「ミルトンのピューリタニズム—歿後三百年にちなんで—」『ルネッサンス双書 1 英国ルネッ
サンスと宗教—モアからミルトンまで—』(“Puritanism in Milton—Commemorating
the 300th Anniversary of His Death” in The Renaissance Series 1: Renaissance andReligion in England—from More to Milton) (Tokyo: Aratake-shuppan, 1975), 159-201.
『十四世紀の英文学』(Fourteenth Century English Literature) (Tokyo: Bunri, 1976).
『薔薇と十字架：英文学とキリスト教』(The Rose and the Cross: English Literature andChristianity) (Tokyo: Shinozaki-shorin, 1977).

「テューダー王朝における農夫ピアズの運命」『ルネッサンス双書 6 中世とルネッサンス』(“The Fate of Piers Plowman in the Tudor Period” in The Renaissance Series 6:
Mediaeval and Renaissance) (Tokyo: Aratake-shuppan, 1977), 105-137.
「中世イングランドの神秘思想と文学」『ルネッサンス双書 7 ルネッサンス期の神秘思想』(“Mysticism and Literature in Mediaeval England” in The Renaissance Series 7:
Mysticism in the Renaissance) (Tokyo: Aratake-shuppan, 1978), 3-27.
「ダンと T.S. エリオット」『ルネッサンス双書 8 ルネッサンスと現代』(“Donne and T.S.
Eliot” in The Renaissance Series 8: Renaissance and Modern) (Tokyo: Aratake-shuppan,
1979), 97-134.
「日本におけるホメーロスの受容」『受容の軌跡：西洋思潮と近代日本』(“The Reception ofHomer in Japan” in Aspects of Cultural Reception: Western Intellectual Trends andModern Japan) (Tokyo: Nanso-sha, 1979), 69-88.
「問題の所在」『ルネッサンス双書 10 ミルトンの悲劇「サムソン・アゴニスティーズ」』(“Where
are the Issues?” in The Renaissance Series 10: Milton’s Tragedy: Samson Agonistes)(Tokyo: Aratake-shuppan, 1980), 3-31.
II Editions『ラングランド：農夫ピアズの夢 I』(William Langland: The Vision of Piers Plowman I)(Tokyo: Shinozaki-shorin, 1968). Revised edition: 1973.
『ラングランド：農夫ピアズの夢 II』(William Langland: The Vision of Piers Plowman II)(Tokyo: Shinozaki-shorin, 1969). Revised edition: 1978.
III Translations
ウィリアム・ラングランド『ウィリアムの見た農夫ピエルスの夢 (A テクスト)』(“William Langland: The Vision of William concerning Piers the Plowman—The A
Version”) Bulletin of Yamagata University Banjo-kai, No.8 (Yamagata, 1960), 47-61; No.9
(Yamagata, 1961), 61-72; No.10 (Yamagata, 1962), 34-46; No.12 (Yamagata, 1963), 17-30.
ウィリアム・モリス『ジョン・ボールの夢』(William Morris: A Dream of John Ball) (Tokyo,
Mirai-sha, 1973).
ウィリアム・ラングランド『ウィリアムの見た農夫ピアズの夢』 (B テクスト)

(William Langland: The Vision of William concerning Piers the Plowman—The B Version)(Tokyo: Shinozaki-shorin, 1974).
★（第 11 回日本翻訳文化賞受賞）Received the 11th Japan Translation Culture Award.
「チョーサーの『女子修院長の話』−−翻訳と解釈−−」(“Chaucer’s The Prioress’s Tale—
Translation and Interpretation”) English Department Journal of Miyagi Gakuin
Women’s University, No.3 (Miyagi, 1974), 1-10.
G.K. チェスタトン『G.K. チェスタトン著作集 6 久遠の聖者』(G.K. Chesterton: A Collectionof G.K. Chesterton 6 —St. Francis of Assisi and St. Thomas Aquinas) (Tokyo: Shunju-sha,1976).
M.D. ノウルズ他著『キリスト教史 3：中世キリスト教の成立』(M.D. Knowles et al. : The

Christian Centuries, A New History of the Catholic Church: The Middle Ages) (Tokyo:
Kodan-sha, 1981). In collaboration with Sadanori Bekku (別宮貞徳).
III Articles「キリストの誕生：T.S. Eliot の場合—彼の二つの短詩をめぐって—その一」(“The Birth ofChrist: with Reference to T.S. Eliot’s Two Short Poems—Part 1) Bankouka, No.8 (Miyagi,1951), 159-64.
「キリストの誕生：T.S. Eliot の場合—彼の二つの短詩をめぐって—その二」(“The Birth ofChrist: with Reference to T.S. Eliot’s Two Short Poems—Part 2) Bankouka, No.9 (Miyagi,
1952), 174-8.
「宗教劇としての『コクテル・パーティ』」(“The Cocktail Party as Religious Drama”)

Bulletin of Miyagi Gakuin, No. 2 (Miyagi, 1952), 105-22.
「T.S Eliot の回心」(“T.S. Eliot and His Conversion”) Bulletin of Yamagata University(Humanities), Vol.3, No.2 (Yamagata, 1954), 135-58.
「第二次世界大戦後のイギリスに於けるキリスト教作家とその問題―Nicholson, Morgan,
Greene, Eliot の劇を中心として−−」(“Christian Writers in Britain after World War II andthe Issues—centering on Dramas by Nicholson, Morgan, Greene, and Eliot”) Yamagata
University Study of English Language and Literature, No.1 (Yamagata, 1955), 33-53.

「中世詩 “Pearl” 管見」(“Thoughts on the Mediaeval Poem ‘Pearl’ ”) Bulletin of English

and American Literature of The Tohoku English Literary Society, No.3 (Miyagi, 1955),
60-71.
「T.S. Eliot の “The Family Reunion”」(“T.S. Eliot’s ‘The Family Reunion’ ”) Yamagata

University Study of English Language and Literature, No.2 (Yamagata, 1956), 1-16.
「英國中世詩 “Pearl” 考」(“On the Middle English ‘Pearl’ ”) Bulletin of Yamagata

University (Humanities), Vol.3, No.3 (Yamagata, 1956), 227-63.
「中世詩『真珠』の解釈について」(“On an Interpretation of the Mediaeval Poem ‘Pearl’ ”)
The Liberal Arts Review of Tohoku University ( College of Arts and Sciences), Vol.4(Miyagi, 1959), 160-72.
“Why Did Piers Rend his Pardon Asunder? — A Personal Approach to the Pardon Scene”
The Liberal Arts Review of Tohoku University (College of Arts and Sciences), Vol.5(Miyagi, 1960), 1-15.
“The Middle English Pearl and its Theology” Studies in English Literature, English
Number (Tokyo: The English Literary Society of Japan, 1961), 39-57.
「ウィクリフ派信徒の宗教詩 (その一)−−『農夫ピエルスの信経』について—」(“On Religious
Poems of Lollards (1)—Pierce the Ploughmans Crede” The Liberal Arts Review of
Tohoku University (College of Arts and Sciences), Vol.7 (Miyagi, 1961), 113-24.
★（土居光知教授記念第１回青葉文学賞受賞）Received the 1st Aoba Prize, which is incommemoration of Prof. Kochi Doi.
「Pierce the Ploughmans Crede 及び The Plowmans Tale における Sacramentum Altarisについて」(“On Sacramentum Altaris in Pierce the Ploughmans Crede and The Plowmans

Tale ”) The Liberal Arts Review of Tohoku University (College of Arts and Sciences), Vol.9(Miyagi, 1962), 116-28.
「Chaucer の Plowman」『土居光知先生喜寿記念論文集：英文学試論』(“Chaucer’s Plowman”
in Essays in English Literature Presented to Professor Kochi Doi on the Occasion of His
Seventy-seventh Birthday) (Tokyo: Kenkyu-sha, 1964), 7-12.
「最近の Pearl 研究」(“Recent Pearl Studies”) Shiron: Journal of Essays in English

Language and Literature of Tohoku University, No.6 (Miyagi, 1964), 115-25.
「ミルトンの『復楽園』におけるキリスト」(“Christ in Milton’s Paradise Regained”) Bulletinof College of General Education, Tohoku University No.1 (Miyagi, 1965), 91-107.
「中世英文学研究に於ける聖書釈義学派とその問題点」(“The Exegetical School in Studies ofMediaeval English Literature and the Problems”) Annual Bulletin of the Society of
Christian Culture No.12, 1965, 55-8.
「 Wynnere and Wastoure 試論—その政治的、経済的、宗教的姿勢について−−」 (“OnWynnere and Wastoure—with Reference to its Political, Economic, and Religious
A
t
t
i
t
u
d
e
s
”
)
Studies in English Literature , Vol.43, No.1 (Tokyo: The English Literary Society ofJapan, 1966), 1-14.
「中世詩 Pearl 再考」(“The Mediaeval Poem Pearl Revisited”) Eigo Seinen (The Rising

Generation), (Tokyo: Kenkyu-sha, October, 1966), 8-10.
「1381 年の農民戦争と英文学」(“The Peasant War in 1381 and English Literature”)

English Quarterly, Vol.3, No.4 (Tokyo: Apollon-sha, 1966), 202-14.
「Piers Plowman の周辺—特に Death and Liffe, Der Ackermann 及び Jack Upland 論争について（その一）」(“On the Works related to Piers Plowman—Especially concerning Deathand Liffe, Der Ackermann and Jack Upland (1)”) Bulletin of College of General
Education, Tohoku University No.6 (Miyagi, 1967), 1-20.
「＜西洋に於ける文芸研究の方法＞聖書釈義学派の中世文学研究法」(“<A Methodology of
Literary Studies in the West> A Method of Study of Mediaeval Literature by the
Exegetical School”) Literary Studies , Vo.56 (Miyagi: Graduate School of Tohoku
University, 1967), 54-8.
「英学者 内村達三郎」(“The Scholar of English Studies—Tatsusaburo Uchimura”) Eigo

Seinen (The Rising Generation), (Tokyo: Kenkyu-sha, June, 1969), 20-2.
“Four Figures of Piers the Plowman” Bulletin of College of General Education, Tohoku
University No.12 (Miyagi, 1971), 23-46.

「嘆息と祈り《「恋人の告解」序歌におけるガワー》」(“Deploring and Praying—John Gower
in the Prologus in the Confessio Amantis”) Culture: Bulletin of the Society of English
Literature at Tohoku University, Vol.36, No.3 (Miyagi, 1972), 213-34.
「The Book of the Duchess 論」(“On The Book of the Duchess”) Tohoku: Bulletin of

Graduate School of Letters of Tohoku Gakuin University, No.8 (Miyagi, 1973), 1-13.
「内村達三郎—人と業績」(“Tatsusaburo Uchimura—Sein Leben und seine Werke”)

Bulletin of College of General Education, Tohoku University No.17 (Miyagi, 1973),
135-63.
「中世への憧憬と革命の夢—William Morris の A Dream of John Ball」(“Sehnsucht for the
Middle Age and Dream of Revolution—A Dream of John Ball by William Morris”) Eigo

Seinen (The Rising Generation), (Tokyo: Kenkyu-sha, November, 1973), 8-9.
「Sir Gawain and the Green Knight における Catholicism」(“Catholicism in Sir Gawain

and the Green Knight”), Studies in English Literature, Vol.51, Nos.1 & 2 (Tokyo: The
English Literary Society of Japan, 1974), 5-21.
「『闘技者サムソン』の主人公」『ミルトン研究：十七世紀英文学研究−１−』(“The Main
Character in Samson Agonistes” in Milton Studies: Seventeenth-Century English
Literature Study—1—) (Tokyo: Kinseido), 108-18.
「チョーサーの『鳥の議会』−−その倫理的・宗教的性格について」(“Chaucer’s The Parliamentof the Fowles—On Ethical and Religious Features”) English Literature and Language
No.10 (Tokyo: Sophia University, 1974), 9-22.
「中世文学における告解の秘跡—十四世紀の英詩における場合」(“The Sacrament of
Penance in Mediaeval Literature—Especially in the Fourteenth Century English
Poems”) Sophia Vol.23, No. 1 (Tokyo: Sophia University, 1974), 36-56.
「内村鑑三とその弟・達三郎」『内村鑑三研究』(“Kanzo Uchimura and his brother
Tatsusaburo”) Studies in Kanzo Uchimura No.2 (Tokyo: Kirisutokyo Tosho Shuppan-kai,1974), 28-55.
“Milton and Japan” Comparative Literature Vol.18, (Japan Comparative Literature
Association, 1975), 1-34.

「ラングランド研究の先駆, Ikuzo Iijima」(“Ikuzo Iijima—The Precursor of Studies in
Langland” Eigo Seinen (The Rising Generation), (Tokyo: Kenkyu-sha, January, 1975),
20-1.
“Medieval English Studies in Japan 1975-76” Renaissance Bulletin No.3 (Tokyo: The
Renaissance Institute, 1976), 1-6.
「宗教と文学−−T.S. エリオットの一面—」(“Religion and Literature—An Aspect of T.S.
Eliot” Sophia Vol. 24, No. 4 (Tokyo: Sophia University, 1976), 3-21.
“Refutatio Contra Refutationem Domini Takizawa” Sylvan, Nos. 19 & 20 (Tokyo: Sylvan
Dojin-kai, 1976), 99-105.
「英文学の研究とキリスト教—1—」(“The Study in English Literature and Christianity—1”)

Eigo Seinen (The Rising Generation), (Tokyo: Kenkyu-sha, December, 1976), 402-3.
「英文学の研究とキリスト教—2—祈禱書と典礼の知識の必要性」(“The Study in English
Literature and Christianity—2—The Need for Knowledge of The Book of Common Prayer
and Liturgy”) Eigo Seinen (The Rising Generation), (Tokyo: Kenkyu-sha, January, 1977),
462-4.
「英文学の研究とキリスト教—3—Catholicism 研究の必要性」(“The Study in English
Literature and Christianity—3—The Need for Study of Catholicism”) Eigo Seinen (TheRising Generation), (Tokyo: Kenkyu-sha, February, 1977), 462-4.
「チョーサーの作品におけるエロース」(“Eros in Chaucer’s Works”) Sylvan, No.21 (Tokyo:

Sylvan Dojin-kai, 1977), 16-24.
「『オイディプース王』の悲劇性」(“Tragedy of Oedipus Tyrannus”)Bulletin of Seisen

Women's College No. 26 (Tokyo, 1977), 235-48.
「グレアム・グリーン『事件の核心』におけるキリスト教」(“Christianity in The Heart of the

Matter by Graham Greene” English Literature and Language No.14 (Tokyo: Sophia
University, 1978), 53-69.
「近代へのレジスタンス—T.S.エリオットと C.S.ルイスの場合」(“Resistance to Modern

Times—T.S. Eliot and C.S. Lewis”) Jissen Eibungaku No.14 (Tokyo: Jissen Women’s
University, 1978) 1-13.
「『灰の水曜日』—その典礼的背景」(“Ash Wednesday—Its Liturgical Background” Bulletinof Seisen Women's College No. 27 (Tokyo, 1979), 18-36.
「日本におけるホメーロス学」(“Homer Studies in Japan”) Comparative Literature Vol.22,(Japan Comparative Literature Association, 1979), 17-27.
「古英語・中英語における言語と宗教」(“Language and Religion in Old and Middle
English”) Sylvan, No.22 (Tokyo: Sylvan Dojin-kai, 1979), 1-16.
「中英語の文学と歴史—特に Gower と Langland とにふれて」(“Middle English Literatureand History—With Particular Reference to Gower and Langland” English Education(Tokyo: Taishukan, February, 1979), 38-9.
「T.S.エリオットにおける救済—詩劇に焦点をあてて」(“Salvation in T.S. Eliot—Focusing
on his Verse Drama”) English Literature and Language No.16 (Tokyo: Sophia University,1980), 24-45.
「Piers Plowman, A Text, Vita における Langland の宗教思想」(“Langland’s Religious
Thought in Piers Plowman, A Text, Vita” Sylvan, No.23 (Tokyo: Sylvan Dojin-kai,1980), 1-11.
「中世イングランドの文学とキリスト教」(“Literature and Christianity in Mediaeval
England”) English Literature and Language No.17. The Issue in Memory of Professor
Takero Oiji (Tokyo: Sophia University, 1981), 3-31.