Rwcwntly historians of the Russian revolution have begun to show much interest in the significant role played by the ideals of the Bolshevik government; but there is still little research on 1)the interrelation between those ideals and the structure of the regime, and 2) in what way and what kind of the ideals were transmitted to the people in their daily lives.This article searches for a point of view for integrating these two problems, looking into agitation by the government in a place of contact between the administration machine and daily life, the poin of production.Concretely, the article analyzes agitation over production (production agitation) in Moscow in 1920.From the biginning of 1920, the government applied three types of production agitation in succession.They were subbotniki (Saturday labor), "labor protection week", and production propaganda.In the process of the transformation between the three methods there existed noticeably two tendencies.First, in terms of ideals, propagation of the worker ideals proper to the government, especially, the creation of the "production commune" held up sturdily.Second, to the method of organization, one different from mass mobilization had consistently sought.Finally, these two tendencies were combined in production propaganda, by which the government tried to represent every day to each worker the idea of creating the production commune at the point of production.On the other hand, the fact that the Bolsheviks actively sought the creation of the production commune reflected their unrest about the state of their regime in 1920, since the government could not make much contact with workers except through methods of mass mobilizaiton via the administration machine.So,at the end 1920, the government found itself at an impasse between its own ideal of the production commune and the reality of its regime, that is, hypertrophy of the administration machine.

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This article deals mainly with the latter half of the seventh century between the reigns of Tenmu 天武 and Jito 持統 in discussing the formation and character if religious worship in ancient Japan under the ritsuryo 律令 legal system.It is well known that the code of the gods (jingi-ryo神祇令) was the fundamental code which stipulated the ritsuryo religious worship system.The research to date has correctly identified the code of the gods during Tenmu's reign as the prototype from which the similar code of Jito's Asuka-Kiyomihara Ryo 飛鳥浄御原令 developed.However, further examination is necessary historical precedents about the main form of ritsuryo religious worship, the practice of distributing offerings(hampei班幣), and its formationa process on term of the problem surrounding offcials charged with religious duties.Here,the author questions the assumption that the practice of hampei was first implemented during worship, and proposes that the Tenmu and Jito reigns should be cocsidered as different stages.He concludes that "religious offcials"(神官)of the Tenmu court did not hold leading posts in ceremonies, and that religious worship were structured around the first fruits (Ainame festival 相嘗祭) and the rain rituals (Hirose-Tatsuta festival 広瀬・龍田祭) in Yamato area : those festivals had different structual style from that of hampei.Also, it was not until in the formation of the Kiyomihara Ryo Code during Jito's reign that a independent religious bureau was set up and the Hirose-Tatsuta festival developed into hampei practices, specifically the rain rites all over the country(Kinen festival祈念祭).While the provisions contained in the religious code jingi-ryo were concerned with similar ceremonies, their relative structures and characters were very unlike due to differences in time of their establishiment and the organization of the bureaucrats in charge of them.In addition, the actual offerings(heihaku 幣帛) involved in ritsuryo regulated worship were financed by taxes in kind(cho調) and provincial religious taxes (神税) stipulated by the codes.While ritsuryo-stipulated religious worship actually went hand in hand woth the implementation of cho under the Tenmu regime, 神税 was fiscally managed in earnest under the independently established established religious bureau of the Jito court.It is on the basis of these conclusions that the author sees the neccessity for considering the codification of religious worship in the ritsuryo system in term of stages.

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