p. 184:  Conditions at the court of Hsuean Tsung and the life of Yang Kui-fei have been studied by Howard Levy and others, An Lu-shan’s importance mainly by E. G. Pulleyblank, The Background of the Rebellion of An Lu-shan, London 1955.

p. 187:  The tax reform of Yang Yen has been studied by K. Hino; the most important figures in T’ang economic history are Liu Yen (studied by Chue Ch’ing-yuean) and Lu Chih (754-805; studied by E. Balazs and others).

p. 187-8:  The conditions at the time of this persecution are well described by E. O. Reischauer, Ennin’s Travels in T’ang China, New York 1955, on the basis of his Ennin’s Diary.  The Record of a Pilgrimage to China, New York 1955.  The persecution of Buddhism has been analysed in its economic character by Niida Noboru and other Japanese scholars.—­Metal statues had to be delivered to the Salt and Iron Office in order to be converted into cash; iron statues were collected by local offices for the production of agricultural implements; figures in gold, silver or other rare materials were to be handed over to the Finance Office.  Figures made of stone, clay or wood were not affected (Michihata).

p. 189:  It seems important to note that popular movements are often not led by simple farmers or members of the lower classes.  There are other salt merchants and persons of similar status known as leaders.

p. 190:  For the Sha-t’o, I am relying upon my own research.  Tatars are the Ta-tan of the Chinese sources.  The term is here used in a narrow sense.

p. 195:  Many Chinese and Japanese authors have a new period begin with the early (Ch’ien Mu) or the late tenth century (T’ao Hsi-sheng, Li Chien-nung), while others prefer a cut already in the Middle of the T’ang Dynasty (Teng Ch’u-min, Naito Torajiro).  For many Marxists, the period which we called “Modern Times” is at best a sub-period within a larger period which really started with what we called “Medieval China”.

p. 196:  For the change in the composition of the gentry, I am using my own research.—­For clan rules, clan foundations, etc., I used D. C. Twitchett, J. Fischer, Hu Hsien-chin, Ch’ue T’ung-tsu, Niida Noboru and T. Makino.  The best analysis of the clan rules is by Wang Hui-chen in D. S. Nivison, Confucianism in Action, Stanford 1959, p. 63-96.—­I do not regard such marriage systems as “survivals” of ancient systems which have been studied by M. Granet and systematically analysed by C. Levy-Strauss in his Les structures elementaires de la parente, Paris 1949, pp. 381-443.  In some cases, the reasons for the establishment of such rules can still be recognized.—­A detailed study of despotism in China still has to be written.  K. A. Wittfogel’s Oriental Despotism, New Haven 1957 does not go into the necessary detailed work.