Commelinin and protocyanin are typical metalloanthocyanins. Commelinin consists of 6 molecules each of malonylawobanin (M) and flavocommelin (F), and 2 atoms of magnesium. Electrophoresis data showed the molecular composition of commelinin to be [M_6F_6Mg_2]^<6-> ; molecular weight being about 9,000. We propose a gross structure of commelinin as shown in Fig. 6. Two copigmented MF units are stacked chirally by hydrophobic interaction between two M molecules to form FMMF unit. Three FMMF units are doubly linked by chelation with two magnesium atoms. Using the gross structure as a reference, X-ray data of Cd-commelinin was analyzed ; although the data was not completely solved due to the high molecular weight, six anthocyanidin nuclei could be visualized as shown in Fig. 7. The figure is in good accord with the above gross structure. Protocyanin obtained from blue cornflower, Centaurea cyanus, consists of about 6 molecules each of succinylcyanin and apigenin 4-(6-O-malonylglucoside)-7-glucuronide and one atom each of Fe and Mg. Its gross structure may be very similar to that of commelinin.

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In his article which appeared in Shigaku Zasshi (Vol. LXXXVIII No.1), Mr.Yasuda, after having examining four basic land registers for Yokota-no-sho (namely the Tori-cho, Do-cho, Mokuroku, and Myo-yose-cho), made the following observations : 1)The cadastral survey of Yokota-no-sho was carried out under the kinto-myo system, in this case, a ten myo system. This system was organized on the basis of the Tori-cho, which with some alteration was then transformed into the Myo-yose-cho in 1306. 2)It was intended that kinto-myo should be carried out by joining together the de facto private landholdings of 43 different peasants. 3)This kinto-myo system was merely a fictitious tax system instituted for the purpose of imposing on the peasants corvee carrying labor between Nara and Kyoto. 4)Consequently, together with clarifying when and why kinto-myo were established, the Yokota-no-sho registers make clear the realities of medieval peasant land ownership and management under the myo system. However, Mr.Yasuda's interpretation that Yokota-no-sho's Myo-yose-cho was drawn up from the Tori-cho is, I believe, mistaken for the following reasons : 1)From the available records, we can see that an overwhelmingly large number of Kofukuji kinto-myo shoen (including Ikeda, Izumo and Yanagimoto manors) were created between the end of the Heian Period and the beginning of the Kamakura Period. 2)Kinto-myo can be seen in the Do-cho for Wakatsuki-no-sho, which was drawn up in 1307, the same year as the Do-cho for Yokota-no-sho ; however, it is clear that the system was already in decline. 3)The Myo-yose-cho was not drawn up based on the Tori-cho but, on the contrary, existed before the latter. 4)If the kinto-myo of Yokota-no-sho did exist at all, it must have been in existence from the late Heian or early Kamakura eras. However, this fact is impossible to confirm. 5)If the existence of kinto-myo cannot be thus ascertained, and if there is no evidence that the system was actually established in 1306, Mr.Yasuda is certainly in no position to "lay bare the realities of peasant land ownership and management lying beneath the surface of the myo system." 6)Finally, the fact is that corvee labor was equally imposed on each kinto-yashiki (equally portioned houses and lots) of the ten-myo, not on the myo themselves.

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The purpose of this paper is to clarify the forms of the festivals of heaven and earth (chiao-ssu, 郊祀) and the festivals of the emperor's ancestors (tsung-miao, 宗廟) from the Six Dynasties to the T'ang. In China, the chiao-ssu festival is performed only by the emperor, and the tsung-miao festival of the emperor is bigger than that of any other. Therefore to investigate the actual forms of these festivals is to partially investigate the characteristics of the Imperial System in China. In the Chin (晋) and the Southern Dynasties, the festivalof the heaven was held every other year in January in the south suburb of the capital, and that of the earth was performed in the north suburb. This system is similar to the theory of Wang Su (王粛) who was a confucian in the early Chin. In the Northern Dynasties, the Sui (隋) and the early T'ang, the god of heaven was worshiped at the round hill in the winter solstice, and the god of earth at the square hill in the summer solstice. Furthermore, Kan-sheng-ti (感生帝) -the heavenly god who corresponds to the 'virtue' (徳) of each dynasty- was worshiped in the south suburb, while another god of the earth, Shen-chou (神州) which was different from that worshiped at the square hill, was sacrificed to in the north suburb. From the Northern Wei to the T'ang, the date of the festival in the north suburb was not fixed. To separate the festival of the round hill from that of the south suburb, and the festival of the square hill from that of the north suburb is a division based on the theory of Cheng Hsuan (鄭). On the other hand, Wang Su says that the festival held at the round hill is the same as that held in the south suburb, and the festival at the square hill is the same as that held in the north suburb. In effect, from the Northern Dynasties to the early T'ang, the festival system indicated by Cheng Hsuan was in use while from the Chin to the Ch'en (陳) dynasty a system close to Wang Su's was in practice. However, according to Wang Su's theory, the chiao-ssu festivals at the south suburb are held in January and in the winter solstice. The festivals of the Ts'ao-Wei (曹魏) period are similar to those of the Cheng Hsuan's theory, but there are some special features in the line-up of gods. Generally speaking, the system of the festivals of heaven and earth was organized after the Tung-Chin (東晋) dynasty. The festivals of the emperor's ancestors are almost the same in all the dynasties. They consist of two varieties ; ssu-shih-chi (四時祭), small festivals which are held four or five times a year, and yin-chi (殷祭), big festivals which are held twice every five years. In the T'ang dynasty the system of festivals were changed three times. The various systems were called the Ch'en-kuan li (貞観礼), the Hsien-ch'ing li (顕慶礼), and the K'ai-yuan li (開元礼). Amongst them notable it is that the festivals of Kan-sheng-ti are replaced by those of hao-t'ien-shang-ti (昊天上帝) who is the greatest god in heaven, and that other festivals related to hao-t'ien-shang-ti also appeared in the T'ang dynasty. Furthermore, the festivals of hao-t'ien-shang-ti were decided to be held every year and the T'ang emperors even held them in connection with their coronation. Therefore it may be safely said that during the T'ang dynasty great importance was attached to the authority of heaven.

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