) 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 Kat[=o]
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).

_Chapter Eight_

p. 167: For genealogies and rules of giving names, I use my own research
and the study by W. Bauer.

p. 168: For Emperor Wen Ti, I rely mainly upon A.F. Wright's
above-mentioned articl