p. [217]: It is interesting to note that later Buddhism gave up its "social gospel" in China. Buddhist circles in Asian countries at the present time attempt to revive this attitude.
p. [218]: For slaughtering I used A. Hulsewé; for greeting R. Michihata; on law Ch'ü T'ung-tsu; on philosophy I adapted ideas from Chan Wing-sit.
p. [219]: A comprehensive study of Chu Hsi is a great desideratum. Thus far, we have in English mainly the essays by Feng Yu-lan (transl. and annotated by D. Bodde) in the Harvard Journal of Asiat. Stud., vol. 7, 1942. T. Makino emphasized Chu's influence upon the Far East, J. Needham his interest in science.
p. [220]: For Su Tung-p'o as general introduction see Lin Yutang, The Gay Genius. The Life and Times of Su Tungpo, New York 1947.—For painting, I am using concepts of A. Soper here.
p. [222]: For this period the standard work is K. A. Wittfogel and Feng Chia-sheng, History of Chinese Society, Liao, Philadelphia 1949.—Po-hai had been in tributary relations with the dynasties of North China before its defeat, and resumed these from 932 on; there were even relations with one of the South Chinese states; in the same way, Kao-li continuously played one state against the other (M. Rogers et al.).
p. [223]: On the Kara-Kitai see Appendix to Wittfogel-Feng.
p. [228]: For the Hakka, I relied mainly upon Lo Hsiang-lin; for Chia Ssu-tao upon H. Franke.
p. [229]: The Ju-chên (Jurchen) are also called Nü-chih and Nü-chen, but Ju-chen seems to be correct (Studia Serica, vol. 3, No. 2).
Chapter Ten