The Keshik (Kesig) was a group of people which came to have an important relationship with the system of administration after Qubilai Qa'an started to rule over China. Hitherto it has been explained as a reserve corps of high-class government officials. This study is an attempt to clarify the circumstances and conditions of appointments of Keshikten (=pl. 怯薛丹) to government offices. The results can be summarized as follows. The appointment of a Keshiktei (=sing. 怯薛歹) to a government office took the form of Jang Shih (任使) which was different from the ordinary method of appointment. The relationship between the Qa'an and a Keshiktei was based on the lord-vassal relationship and not on the ordinary relationship between the sovereign and an official. When the need arose to organize Keshikten into the traditional Chinese system of administration, the duality of the system of Keshik and the traditional Chinese system of administration and the possible conflict between them were avoided by appointing the Keshikten to one of the Qa'an's Household offices. Moreover, the lord-vassal relationship between the Qa'an and the Keshikten was preferred to that between the sovereign and an ordinary official. Thus the Keshikten recommended by the chief (Kesigud-un Otokus 怯薛長) and subleaders (Kesik-un-Nojad 怯薛官) of the Keshik was commissioned directly by the Qa'an. It was called Belge Appointment (別里哥選) and the Chung-shu-sheng (中書省), the government department that controlled the general system of administration, had nothing to do with it. The rank to which a Keshiktei was appointed varied according to the Qa'an's favour, the man's position in the Keshik, his family origin and his calibre. Their ranks ranged from the first original rank (正一品) to the ninth original rank (正九品). The chief of the Keshik was appointed especially to higher ranks, i.e., the third original rank (正九品) and above. The subleaders of the Keshik were appointed to the fifth subordinate rank (従五品) and above. The Keshikten who were sons of men who had rendered distinguished services and were appointed to the offices in the Keshik called Boghorci (寳兒赤), Bichikchi (必闍赤), Sughurci (速古兒赤), etc., were appointed to the seventh subordinate rank (従七品) and above. Besides there were Keshikten who were appointed only to the lower ranks and could be promoted only to the fifth subordinate rank (従七品) at most. Above all the fact that the average Keshikten was appointed to the seventh subordinate rank (従七品) at the lowest corresponded to the fact that the People of Kitai (漢人) and the Manzi (南人) who mainly took up appointments as clerical officials (吏員) and school officials (学校官) were promoted only to the sixth or seventh rank (六・七品) at most. This was a manifestation of racist policy of the Mongol rulers. The Keshikten were appointed to a wide variety of offices at the start of their official career and held successively various other higher offices : the chief and vice ministers of the Chung-shu-sheng (中書省), the Shu-mi-yuan (枢密院) and the Yu-shih-t'ai (御史台) which were the three most important government departments, the Hsuan-hui-yuan (宣徽院), the Chung-sheng-yuan (中政院) and other similar Household departments, the T'a-tsung-cheng-fu (大宗正府), the Han-lin-yuan (翰林院) and other similar government departments that held the first subordinate rank (従一品), and major positions in the local administration. It will be observed that the Qa'an of the Yuan Dynasty intended to keep a firm hold on the whole system of administration and to rule the Chinese people by appointing the Keshikten to important offices of government both central and local.

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目的：アムリタとは，サンスクリット語で「不死」を意味する語であるとともに，不特定のものに適用される形容辞でもあった．しかし，『インドアーユル・ヴェーダ薬局方』（以下略号 API）では，それを特定の複数の薬用植物の同義語として記載している．本論では，インド医学文献におけるアムリタの用例を分析し，アムリタが特定の薬用植物の同義語として規定されるに至った根拠を考察する． 方法：まず，API でアムリタという同義語をもつ薬用植物の薬効を，薬理学の視点から論じる．次に，古代インド三大医学書，それらから処方を引用している『バウアー写本』，および API の典拠のひとつとされる『バーヴァプラカーシャ』におけるアムリタの記述を原文解読することで，その意味を文献学的に分析する． 結果：古代インド三大医学書と『バウアー写本』におけるアムリタは，グドゥーチー，ハリータキー，アーマラカの別称として用いられていた．なかでも，『バーヴァプラカーシャ』の語彙集に記されたグドゥーチーの薬用植物としての起源は，『ラーマーヤナ』に説かれていた「猿たちの復活」と同様に「生命を取り戻す」ことを意味し，「不死」と関連付けた捉え方をしていた． 結論・考察：API におけるアムリタの記述には，古来のインド神話伝説の系譜が関連している．そのことが，API がアムリタを特定の薬用植物の同義語として規定されるに至った根拠のひとつであると考察した．

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The present paper examines the planning process at the early stages of the rebuilding project for the Basilica of St. Peter, launched at the beginning of the 16^<th> c. in Rome. It has been suggested that the project was transformed from a longitudinal into a central plan under the order of Pope Paul III during the time of a political and economic crisis after the Sack of Rome. However, close observation of the floor plans for the Basilica shows that the architects took the initiative in doing the planning. It is probable that the Sack of Rome provided a strong incentive for the architects to depart from long-lasting basilican tradition and adopt the ideal form of the church building as illustrated in the Renaissance theory of architecture. Further observation shows that the architects never found a solution to the problem of how to reconcile wide differences among their designs in the other part of the building. It is conceivable that Michelangelo sought to preclude the possibility that his successors would extensively modify his design. This may well explain the reason that while retaining the form of a central plan, he reduced the size of the building and completed a significant portion of it within the short period of his own tenure.

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マインドフルネスは，多様性とリーダーシップにどう貢献できるのか，Google社で開発された研修について，文脈を含め分析・考察した．マインドフルネスは，他者に対しての，自分の心の自動操縦モードに気づかせ，明晰な認知→自己認識→反応柔軟性→自己統制を可能とする．さらに，コンパッションは，自他の境界のない一元論的意識にいざない，多様性に究極的に応える．これらは，仏教や日本文化と深くかかわり，大きな可能性を持つ．

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Historical documents on the East Javanese period and beyond reveal the idea of a group of Hinduistic cosmic deities guarding particular astral quarters. These concepts of "directional deities" are embodied in the Sivaistic candis of the Central and East Javanese periods and houseyards in Bali. The genesis of the Hinduistic world guardians of ancient Java is now considered as follows: two different forms of the God Siva, guarding the East and the West, were added to the group of three deities that comprised Siva (center), Visnu (North), and Brahma (South). The resulting group of five deities was then further developed into a group of nine when four other forms of Siva, each of them in charge of one intermediate direction, were added. The group of nine deities thus represented the guardians of the center and the eight directions; later, this concept developed into the Balinese nawa-sanga svstem.

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The writer conducted histological studies of Lu-jung, the Chinese drug, comparing it with the growing antlers of Cervus mantchuricus Swinhoe, the best material of this drug in Manchuria. The sections were stained with hæmatoxyline and cosine. The results are as follows :
1. The histological structure of Lu-jung is the same as that of the growing antlers of Cervus mantchuricus, consisting of the skin and the osseous tissues. The skin covering the young antler does not differ greatly from ordinary skin. It has hair follicles and numerous sebaceous glands, but no sweat-glands. The corium contains bundles of connective-tissue, and is rather cellular. Under the corium, in the layer corresponding to the stratum subcutaneum of other parts of the body, fat cells are totally absent. Blood vessels are present in and under the corium, but the writer failed to observe any nerve bundles.
2. The underlying tissues of the cutaneous structure differ greatly according to the growing stages of the antler. In the apex of the antler, there are enormous numbers of closely packed mesenchym cells, and the presence of numerous spindle-shaped cells gives it the appearance of a spindle cell sarcoma. These spindle-shaped mesenchym cells enter into the formation of the preosseous tissues as the antler grows, therefore, the youngest cells of the developing antler exist in the apex, and the more differentiated cells appear in the lower part. These tissues are rich with young blood vessels which run parallel with the skin; the structure of these newly-formed vessels is very simple.
3. Near the base of the antler, the preosseous tissues begin to ossify, and the process of ossification keeps pace with the growth of the antler, so that in the area between the mesenchymal tissues of the apex and the ossified tissues in the lower part, there can be seen developmental differentiations of all stages of the antler. These differentiations of the cells in the same stratum of the antler are found to be more remarkable in the center than in the periphery.
4. The newly-formed small blood vessels in the apex become larger as they descend toward the base of the antler; and no indication of the function of the blood creation is seen in any part.
5. From the results of these histological studies it may be assumed that high grade Lu-jung is made of younger antlers than the low grade. The histological figures of the high grade Lu-jung (¥100—200 per 37, 5 g) show the preosseous stage, while the low grade (¥30—50 per 37, 5 g) show the osseous stage. [cf. Original (Japanese) p. 53.] (Author's Abstract.)

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Mindfulness is an attitude of mind that seeks to accept inner experiences as is. It also has much in common with Morita Therapy. However, it has also lost a great deal because of the de-Buddhistization of mindfulness. The third wave of behavioral therapy incorporates the emotional regulation of mindfulness into the framework of behavioral therapy. Emotional and behavioral control are the core of these techniques. The basic framework of Morita Therapy is to separate our experiences into “what we can’t do” and “what we can do,” to give up on and accept “what we can’t do,” and to work on “what we can do.” What we cannot do is to control our emotional experiences, the world we are involved in, and ourselves as we see fit (i.e., “should” thinking), whereas what we can do is the activities of our daily lives. The goal of Morita Therapy is to create a state of mind in which fears are simply perceived as fears and desires as desires, and in which an individual can freely engage in the world of life.

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In Japanese society, intensifying competition in several professional arenas is expected to gradually continue, and it is said that a “super competitive society” will develop in the near future. Under such circumstances, the psychological, physical, and interpersonal burdens imposed on people will become more significant, and as a result, it is expected that health problems, performance inhibitions, and dilution of social relations will worsen. As a means of addressing this issue, Japanese society must adjust its solution from that of traditional Western methods such as the top-down approach to a new strategy. This strategy is a body-to-mind approach based on the bottom-up approach transmitted in Oriental culture.

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