it certainly led to a greater labour input per person, i.e. a
higher number of full working days per year than before. It may be--but
only further research can try to show this--that the "agrarian
revolution" turned China away from technology and industry.--On cotton
and its importance see the studies by M. Amano, and some preliminary
remarks by P. Pelliot.

p. 250-1: Detailed study of Central Chinese urban centres in this time
is a great desideratum. My remarks here have to be taken as very
preliminary. Notice the special character of the industries
mentioned!--The porcelain centre of Ching-te-chen was inhabited by
workers and merchants (70-80 per cent of population); there were more
than 200 private kilns.--On indented labour see Li Chien-nung, H. Iwami
and Y. Yamane.

p. 253: On _pien-wen_ I used R. Michihata, and for this general
discussion R. Irvin, _The Evolution of a Chinese Novel_, Cambridge,
Mass., 1953, and studies by J. Jaworski and J. Prusek. Many texts of
_pien-wen_ and related styles have been found in Tunhuang and have been
recently republished by Chinese scholars.

p. 254: _Shui-hu-chuan_ has been translated by Pearl Buck, _All Men are
Brothers_. Parts of _Hsi-yu-chi_ have been translated by A. Waley,
_Monkey_, London 1946. _San-kuo yen-i_ is translated by C. H.
Brewitt-Taylor, _San Kuo, or Romance of the Three Kingdoms_, Shanghai
1925 (a new edition just published). A purged translation of
Chin-p'ing-mei is published by Fr. Kuhn _Chin P'ing Mei_, New York 1940.

p. 255: Even the "murder story" was already known in Ming time. An
example is R. H. van Gulik, _Dee Gong An. Three Murder Cases solved by
Judge Dee_, Tokyo 1949.

p. 256: For a special group of block-prints see R. H. van Gulik, _Erotic
Colour Prints of the Ming Dynasty_, Tokyo 1951. This book is also an
excellent introduction into Chinese psychology.

p. 257: Here I use work done by David Chan.

p. 258: I use here the research of J. J. L. Duyvendak; the reasons for the
end of such enterprises, as given here, may not exhaust the problem. It
may not be without relevance that Cheng came from a Muslim family. His
father was a pilgrim (_Bull. Chin. Studies_, vol. 3, pp. 131-70).
Further research is desirable.--Concerning folk-tales, I use my own
research. The main Buddhist tales are the _Jataka_ stories. They are
still used by Burmese Buddhists in the same context.

p. 260: The Oirat (Uyrat, Ojrot, Oeloet) were a confederation of four
trib