p. 109: The main historical sources for this period have been translated by Achiles Fang, The Chronicle of the Three Kingdoms, Cambridge, Mass. 1952; the epic which describes this time is C.H. Brewitt-Taylor, San Kuo, or Romance of the Three Kingdoms, Shanghai 1925.
p. 112: For problems of migration and settlement in the South, we relied in part upon research by Ch'en Yüan
and Wang Yi-t'ung.
p. 114: For the history of the Hsiung-nu I am relying mainly upon my own studies.
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by E. Bacon, Obok, a Study of Social Structure in Eurasia, New York 1958, B. Vladimirtsov, O. Lattimore's Inner Asian Frontiers of China, New York 1951 (2nd edit.) and the studies by L.M.J. Schram, The
Monguors of the Kansu-Tibetan Frontier, Philadelphia 1954 and 1957.
p. 118: The use of the word "Huns" does not imply that we identify the early or the late Hsiung-nu with the European Huns. This question is stil very much under discussion (O. Maenchen, W. Haussig, W. Henning, and
others).
p. 119: For the history of the early Hsien-pi states see the monograph by G. Schreiber, "The History of the Former Yen Dynasty", in Monomenta Serica, vol. 14 and 15 (1949-56). For al translations from Chinese Dynastic Histories of the period between 220 and 960 the Catalogue of Translations from the Chinese
Dynastic Histories for the Period 220-960, by Hans H. Frankel, Berkeley 1957, is a reliable guide.
p. 125: For the description of conditions in Turkestan, especialy in Tunhuang, I rely upon my own studies, but studies by A. von Gabein, L. Ligeti, J.R. Ware, O. Franke and Tsukamoto Zenryû have been used, too.
p. 133: These songs have first been studied by Hu Shih, later by Chinese folklorists.
p. 134: For problems of Chinese Buddhism see Arthur F. Wright, Buddhism in Chinese History, Stanford
1959, with further bibliography. I have used for this and later periods, in addition to my own sociological studies, R. Michihata, J. Gernet, and Tamai Korehiro.—It is interesting that the rise of landowning temples in India
occurred at exactly the same time (R.S. Sharma in Journ. Econ. and Soc. Hist. Orient, vol. 1, 1958, p. 316).
Perhaps even more interesting, but stil unstudied, is the existence of Buddhist temples in India which owned land and vilages which were donated by contributions from China.—For the use of foreign monks in Chinese
bureaucracies, I have used M. Weber's theory as an interpretative tool.
p. 135: The important deities of Khotan Buddhism are Vai['s]ramana and Kubera, (research by P. Demiévile, R.
Stein and others).—Where, how, and why Hinayana and Mahayana developed as separate sects, is not yet
studied. Also, a sociological analysis of the different Buddhist sects in China has not even been attempted yet.
p. 136: Such public religious disputations were known also in India.
p. 137: Analysis of the tribal names has been made by L. Bazin.
pp. 138-9: The personality type which was the ideal of the Toba corresponded closely to the type described by
G. Geesemann, Heroische Lebensform, Berlin 1943.
p. 142: The Toba occur in contemporary Western sources as Tabar, Tabgaç, Tafkaç and similar names. The
ethnic name also occurs as a title (O. Pritsak, P. Peliot, W. Haussig and others).—On the chün-t'ien system cf.
the article by Wan Kuo-ting in E-tu Zen Sun, Chinese Social History, Washington 1956, p. 157-184. I also used Yoshimi Matsumoto and T'ang Ch'ang-ju.—Census fragments from Tunhuang have been published by L.
Giles, Nida Noboru and other Japanese scholars.
p. 143: On slaves for the earlier time see M. Wilbur, Slavery in China during the Former Han Dynasty,
Chicago 1943. For our period Wang Yi-t'ung and especialy Nida Noboru and Ch'ü T'ung-tsu. I used for this
discussion Nida, Ch'ü and Tamai Korehiro.—For the pu-ch'ü I used in addition Yang Chung-i, H. Maspero, E.
Balazs, W. Eichhorn. Yang's article is translated in E-tu Zen Sun's book, Chinese Social History, pp. 142-56.
—The question of slaves and their importance in Chinese society has always been given much attention by
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Chinese Communist authors. I believe that a clear distinction between slaves and serfs is very important.
p. 145: The political use of Buddhism has been asserted for Japan as wel as for Korea and Tibet (H. Hoffmann,
Quellen zur Geschichte der tibetischen Bon-Religion, Mainz 1950, p. 220 f.). A case could be made for
Burma. In China, Buddhism was later again used as a tool by rulers (see below).
p. 146: The first text in which such problems of state versus church are mentioned is Mou Tz[)u] (P. Peliot
transl.). More recently, some of the problems have been studied by R. Michihata and E. Zürcher. Michihata also studied the temple slaves. Temple families were slightly different. They have been studied mainly by R. Michihata, J. Gernet and Wang Yi-t'ung. The information on T'an-yao is mainly in Wei-shu 114 (transl. J. Ware).—The best work on Yün-kang is now Seichi Mizuno and Toshio Nagahiro, Yün-kang. The Buddhist Cave-Temples
of the Fifth Century A.D. in North China, Kyoto 1951-6, thus far 16 volumes. For Chinese Buddhist art, the work by Tokiwa Daijô and Sekino Tadashi, Chinese Buddhist Monuments, Tokyo 1926-38, 5 volumes, is
most profusely ilustrated.—As a general reader for the whole of Chinese art, Alexander Soper and L. Sickman's
The Art and Architecture of China, Baltimore 1956 may be consulted.
p, 147: Zenryû Tsukamoto has analysed one such popular, revolutionary Buddhist text from the fifth century
A.D. I rely here for the whole chapter mainly upon my own research.
p. 150: On the Ephtalites (or Hephtalites) see R. Ghirshman and Enoki.—The carpet ceremony has been studied
by P. Boodberg, and in a comparative way by L. Olschki, The Myth of Felt, Berkeley 1949.
p. 151: For Yang Chien and his time see now A.F. Wright, "The Formation of Sui Ideology" in John K.
Fairbank, Chinese Thought and Institutions, Chicago 1957, pp. 71-104.
p. 153: The processes described here, have not yet been thoroughly analysed. A preliminary review of literature is given by H. Wiens, China's March towards the Tropics, Hamden 1954. I used Ch'en Yüan, Wang Yi-t'ung and my own research.
p. 154: It is interesting to compare such hunting parks with the " paradeisos" (Paradise) of the Near East and with the "Garden of Eden".—Most of the data on gardens and manors have been brought together and studied by Japanese scholars, especialy by Kat[=o] Shigeru, some also by Ho Tzû-ch'üan.—The disappearance of
"vilage commons" in China should be compared with the same process in Europe; both processes, however, developed quite differently. The origin of manors and their importance for the social structure of the Far East (China as wel as Japan) is the subject of many studies in Japan and in modern China. This problem is connected with the general problem of feudalism East and West. The manor ( chuang: Japanese shô) in later periods has been studied by Y. Sudô. H. Maspero also devotes attention to this problem. Much more research remains to
be done.
p. 158: This popular rebelion by Sun En has been studied by W. Eichhorn.
p. 163: On foreign music in China see L.C. Goodrich and Ch'ü T'ung-tsu, H.G. Farmer, S. Kishibe and others.
—Nida Noboru pointed out that musicians belonged to one of the lower social classes, but had special
privileges because of their close relations to the rulers.
p. 164: Meditative or Ch'an (Japanese: Zen) Buddhism in this period has been studied by Hu Shih, but further analysis is necessary.—The philosophical trends of this period have been analysed by E. Balazs.—Mention
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should also be made of the aesthetic-philosophical conversation which was fashionable in the third century, but in other form stil occurred in our period, the so-caled "pure talk" ( ch'ing-t'an) (E. Balazs, H. Wilhelm and others).