p. 109: The main historical sources for this period have been translated by Achilles 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 Yuean and Wang Yi-t'ung.

p. 114: For the history of the Hsiung-nu I am relying mainly upon my own studies.

p. 117: This analysis of tribal structure is based mainly upon my own research; it differs in detail from the studies 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 still 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 all 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, especially in Tunhuang, I rely upon my own studies, but studies by A. von Gabein, L. Ligeti, J. R. Ware, O. Franke and Tsukamoto Zenryu 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 land-owning 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 still unstudied, is the existence of Buddhist temples in India which owned land and villages 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 Vaisramana and Kubera, (research by P. Demieville, 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.

p. 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, Tabgac, Tafkac and similar names. The ethnic name also occurs as a title (O. Pritsak, P. Pelliot, W. Haussig and others).--On the _chuen-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, Niida 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 especially Niida Noboru and Ch'ue T'ung-tsu. I used for this discussion Niida, Ch'ue and Tamai Korehiro.--For the _pu-ch'ue_ 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 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 well 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 Tzu (P. Pelliot transl.). More recently, some of the problems have been studied by R. Michihata and E. Zuercher. 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 Yuen-kang is now Seiichi Mizuno and Toshio Nagahiro, _Yuen-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 Daijo and Sekino Tadashi, _Chinese Buddhist Monuments_, Tokyo 1926-38, 5 volumes, is most profusely illustrated.--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: Zenryu 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 Yuean, 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, especially by Kato Shigeru, some also by Ho Tzu-ch'uean.--The disappearance of "village 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 well 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 _sho_) in later periods has been studied by Y. Sudo. H. Maspero also devotes attention to this problem. Much more research remains to be done.

p. 158: This popular rebellion by Sun En has been studied by W. Eichhorn.

p. 163: On foreign music in China see L. C. Goodrich and Ch'ue T'ung-tsu, H. G. Farmer, S. Kishibe and others.--Niida 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 should also be made of the aesthetic-philosophical conversation which was fashionable in the third century, but in other form still occurred in our period, the so-called "pure talk" (_ch'ing-t'an_) (E. Balazs, H. Wilhelm and others).