Volume 30: Bibliography of Arts and Literature, Section 10

After Confucius died, his subtle teachings were lost, and his seventy disciples scattered, and the grand principles were corrupted. Therefore, the "Spring and Autumn Annals" were divided into five parts, the "Book of Songs" into four parts, and the "Book of Changes" had multiple schools of thought. Under the Qin, troubled times led to disputes over authenticity, and the words of various scholars were in chaos. The Qin's reign of terror resulted in literary works being burned to keep the common people ignorant. When the Han Dynasty rose, they reversed the Qin's policies, collected and expanded literary works, and opened up the path for presenting books. By the time of Emperor Xiaowu, many books were lost or damaged, rituals were deteriorating, and music was falling apart. The emperor sighed and said, "This deeply troubles me!" Therefore, a strategy for establishing libraries was implemented, and scribes were appointed to write books, while the works of various scholars were stored in the imperial library. Further losses of books occurred by the time of Emperor Cheng, and an official named Chen Nong was sent to search for lost books throughout the country. Liu Xiang, the Grand Minister, was ordered to edit the works of various scholars, poetry, and essays; Major General Ren Hong was ordered to edit military books; Prefect Yin Xian was ordered to edit mathematics; and Court Physician Li Zhuguo was ordered to edit medical techniques. After each book was completed, Liu Xiang would summarize the main points, record them, and present them. When Liu Xiang passed away, Emperor Ai ordered his son, who was a Chamberlain for the Imperial Carriage and Commandant of the Guards, to continue his father's work. The son then compiled various books and presented seven categories of texts: Collected Works, Six Classics, Various Scholars, Poetry and Essays, Military Books, Mathematics and Techniques, and Medical Techniques. This selection presents the essential texts.

The "Book of Changes" consists of twelve parts, attributed to the Shi, Meng, and Liangqiu families. The Zhou Family section (by Wang Sun) has two parts. The Fu Family section has two parts. The Yang Family section has two parts (named He, with the style name Shuyuan, from Zichuan). The Cai Family section has two parts (from the Wei region, served the Zhou Wang Sun). The Han Family section has two parts (named Ying). The Wang Family section has two parts (named Tong). The Ding Family section has eight parts (named Kuan, with the style name Zixiang, from Liang). The Ancient Five Sons section has eighteen parts (from Jiazi to Renzi, explaining the yin and yang of the "Book of Changes"). The Huainan Daoxun section has two parts (Huainan King An invited nine people to explain the "Book of Changes", known as the Nine Masters). The Ancient Miscellaneous has eighty parts, Miscellaneous Calamities and Anomalies has thirty-five parts, Divine Transmissions has five parts, and one illustration. The Meng Family's Jingfang section has eleven parts, Calamities and Anomalies of the Meng Family's Jingfang has sixty-six parts, and Wulu Chongzong's Brief Explanation has three parts, Jing Family's Duanjia has twelve parts.

"Zhangju" consists of two chapters each by Shi, Meng, and Liangqiu. In total, there are thirteen schools of thought and two hundred and ninety-four chapters in the *Yijing*. According to the *Yijing*, "The Fuxi clan observed the heavens and the earth, noted the patterns of birds and beasts, and the suitability of the land, taking from oneself what is near and from things what is far, thus beginning to create the eight trigrams, to communicate the virtues of gods and spirits, and to resemble the feelings of all things." At the time of the Yin and Zhou dynasties, King Zhou defied Heaven and oppressed his people. King Wen led the feudal lords to obey orders and follow the path, and the divination of heaven and man could be obtained and verified. Therefore, the hexagrams of the *Yijing* were given greater importance, and the upper and lower sections were created. Confucius authored ten commentaries on "Tuan", "Xiang", "Xici", "Wenyan", and "Xugua". Thus, it is said that the way of the *Yijing* is profound, spanning three sage-kings and three ancient dynasties. When the Qin Dynasty burned books, the *Yijing* was used for divination, and its transmission continued unbroken. During the Han Dynasty, Tian He passed it down. Until the time of Xuan and Yuan, the Shi, Meng, Liangqiu, and Jing clans were included in the official curriculum, while the Fei and Gao schools of thought circulated among the populace. Liu Xiang compared the Shi, Meng, and Liangqiu classics in the "Ancient Texts of the *Yijing*", occasionally omitting passages such as "no blame" and "no regret", with only the Fei clan classics being the same as the ancient texts. The *Shangshu* (Ancient Text version) comprises 46 volumes (57 chapters). The *Jing* consists of twenty-nine volumes (the two Xiahou families, and the *Ouyang Jing* consists of thirty-two volumes). The *Zhuan* comprises forty-one chapters. The *Ouyang Zhangju* consists of thirty-one volumes. The large and small *Xiahou Zhangju* each consist of twenty-nine volumes. The large and small *Xiahou Jiegu* consist of twenty-nine chapters. The *Ouyang Shuoyi* consists of two chapters. Liu Xiang's "Biography of the Five Elements" consists of eleven volumes. Xu Shang's "Biography of the Five Elements" consists of one chapter. The *Zhou Shu* comprises seventy-one chapters (the history of the Zhou Dynasty). The *Yizou* consists of forty-two chapters (the debate during the reign of Emperor Xuan). In total, nine schools of thought produced 412 chapters (including one from Liu Xiang's *Jiyi*).

The *Book of Changes* says: "The River Luo produced the writing, the River He the diagrams; the sage took them as a model." Therefore, the origin of the *Book of Documents* is distant, reaching back to Confucius, starting from Yao and ending in Qin, totaling one hundred chapters, with an order established to express their intentions. Qin burned books and banned learning, but Fu Sheng of Jǐnán hid them away in a wall. Throughout the Han Dynasty, twenty-nine chapters were found and used to teach the regions of Qi and Lu. During the time of Emperor Xiaoxuan, Ouyang, Xiaoxia, and the Hou family were appointed to the academy. The *Classic of History* was found in a wall of Confucius's house. At the end of Emperor Wu's reign, King Gong of Lu was demolishing Confucius's house to enlarge his palace. Entering the house, King Gong heard the music of drums, zithers, bells, and chimes. Startled, he halted the demolition. Kong Anguo, a descendant of Confucius, found his books and examined twenty-nine chapters, discovering sixteen more. Anguo presented them. Because of accusations of sorcery, they were not included in the academy. Liu Xiang compared the texts of the Ouyang, Xiaoxia, and Hou families with the middle ancient texts, removing one character from the *Decree on Wine* and two characters from the *Decree on Summons*. Twenty-five characters were removed from passages with twenty-five characters; similarly, twenty-two characters were removed from passages with twenty-two, with over seven hundred different characters and several missing characters. The *Book of Documents* was an ancient set of commands to the people. If the words are not clearly stated, those who listen, receive, and carry them out will not understand. Understanding the ancient text requires proper pronunciation, so that the ancient and modern languages can be comprehended. The *Book of Songs* consists of twenty-eight volumes from the Lu, Qi, and Han regions. The *Old Texts of Lu* have twenty-five volumes. The *Discourses of Lu* have twenty-eight volumes. The *Old Texts of the Qi Hou Clan* have twenty volumes. The *Old Texts of the Qi Sun Clan* have twenty-seven volumes. The *Genealogy of the Qi Hou Clan* has thirty-nine volumes. The *Genealogy of the Qi Sun Clan* has twenty-eight volumes. The *Miscellaneous Records of Qi* have eighteen volumes. The *Old Texts of Han* have thirty-six volumes. The *Internal Records of Han* have four volumes. The *External Records of Han* have six volumes. The *Discourses of Han* have forty-one volumes. The *Mao Poetry* has twenty-nine volumes. The *Old Texts and Explanations of Mao Poetry* have thirty volumes. In total, these six schools of poetry comprised 416 volumes.

The Classic of Documents states: "Poetry expresses aspirations, songs convey emotions." Therefore, the heart is moved by sorrow and joy, and the voice of singing is released. Reciting it is called poetry, singing it, song. Therefore, in ancient times, there were officials in charge of collecting poems, and kings used this to gauge public sentiment, assess successes and failures, and reflect on their own rule. Confucius drew upon the poetry of the Zhou dynasty, the Yin dynasty, and the state of Lu, totaling three hundred and five poems. Their survival through the Qin dynasty is attributed to their continued recitation, not just because they were written on bamboo and silk. During the Han dynasty, Duke Shen of Lu produced a commentary on the Classic of Poetry, and Qi Yuan Gu and Yan Han Sheng also transmitted it. Some, drawing on the Spring and Autumn Annals, offered interpretations that strayed from the original intent. The state of Lu was the closest to the original. These three schools were all incorporated into the official curriculum. There was also the learning of Duke Mao, claiming to be passed down from Zixia, favored by King Xian of Hejian, but not yet established.

The Classic of Rites consists of fifty-six scrolls, attributed to the Hou and Dai schools. The Book of Documents has seventeen chapters. The Records has one hundred and thirty-one chapters, recorded by the disciples of the seventy masters. The Yin and Yang of the Bright Hall has thirty-three chapters, recounting stories of the ancient Bright Hall. The History of Kings has twenty-one chapters, recorded by the disciples of the seventy masters. The Rear Granary of the Qu Pavilion has nine chapters. The Doctrine of the Mean has two chapters. The Explanation of the Yin and Yang of the Bright Hall has five chapters. The Classic of Zhou Officials has six chapters, established by Liu Xin during the reign of Wang Mang. The Commentary on the Zhou Officials has four chapters. The Military Rites and Laws of the Grand Marshal has one hundred and fifty-five chapters. The Ancient Enfeoffment and Group Sacrifices has twenty-two chapters. The Debate on the Enfeoffment has nineteen chapters, during the time of Emperor Wu. The Han Enfeoffment and Group Sacrifices has thirty-six chapters. The Memorial has thirty-eight chapters, from the Shiqu era. In total, thirteen schools of Rites comprised 555 chapters, including the 155 chapters of Military Rites and Laws.

The *Yi* says: "There are husbands and wives, fathers and sons, rulers and ministers, superiors and inferiors; there are rules and principles to guide them." Imperial rule has had both positive and negative consequences. To prevent this, the Zhou Dynasty established regulations and rituals; hence the saying: "The *Li* comprised 300 sections, and its rituals numbered 3,000." With the Zhou's decline, the feudal lords, fearing for their own safety, overstepped legal boundaries and destroyed their records, which remained incomplete until the Qin conquest. The Han saw the transmission of Lu Gao Tang Sheng's *Shi Li* (Rituals of the Scholar), consisting of seventeen chapters. By the time of Emperor Xiaoxuan of Han, Hou Cang was the most prominent. Dai De, Dai Sheng, and Qing Pu were all his disciples, and three schools emerged. The *Li Gu Jing* (Ancient Rituals), from Lu Yan Zhong and the Confucian school, expanded on the seventeen chapters by thirty-nine more. The "Bright Hall Yin and Yang" and the "Records of the Wang Shi" contain many regulations for the emperor, vassals, ministers, and officials. Although they are not exhaustive, they still relied on the *Shi Li* and applied its principles to imperial practice.

There are twenty-three chapters in the "Record of Music," twenty-four chapters in the "Record of Wang Yu," four chapters of "Elegy Songs," seven chapters in the "Zhao Shi of the Elegant Qin" (named Ding, from Bo Hai, presented by Wei Xiang, the prime minister of Emperor Xuan), eight chapters in the "Shi Shi of the Elegant Qin" (named Zhong, from Dong Hai, rumored to be a descendant of Shi Kuang), and ninety-nine chapters in the "Long Shi of the Elegant Qin" (named De, from Liang). In total, there are a hundred and sixty-five chapters in the six schools of music. Seven chapters derive from Liu Xiang's *Qin Song* (Ode to the Qin) from Huainan.

The *Yijing* says: "The former kings made music to honor virtue, made offerings to the Highest Deity, and honored their ancestors." Therefore, from the Yellow Emperor to the Three Dynasties, each dynasty had its own distinctive music. Confucius said: "For good governance, nothing beats ritual; for changing hearts and minds, nothing beats music." Both should be practiced together. As the Zhou Dynasty declined, music deteriorated, its rules becoming increasingly lax, and it was further confused by the states of Zheng and Wei, leading to a loss of preserved traditions. During the Han Dynasty, the Zhi family, based primarily in the imperial music palace, preserved elegant music and its rules, documenting the sounds of the drums and dances but failing to grasp their deeper meaning. The Marquis Wen of Wei was a real antiquarian. During the time of Emperor Xiao Wen, he received music from Duke Dou and presented his book, which was the "Grand Musician" chapter of the "Zhou Official - Grand Musician." During the reign of Emperor Wu, King Xian of Hejian was fond of Confucianism, and together with Mao Sheng and others, they collected the "Zhou Official" and the writings of various scholars on music to create the "Record of Music," presenting the dance of the Eight Yis, which was not far from the Zhi family. The Internal Historian Cheng Wang passed it on to King Ding of Changshan, who passed it on to King Yu of Changshan. Yu, who was a courtier during the reign of Emperor Cheng, often talked about its meanings and presented twenty-four volumes of records. Liu Xiang edited the book and obtained twenty-three sections of the "Record of Music." It gradually became more profound.

There are twelve sections in the "Spring and Autumn Annals" and eleven volumes in the "Annals," including the *Gongyang* and *Guliang* commentaries. There are thirty volumes in the "Zuo Commentary" (by Zuo Qiuming, the Grand Historian of Lu). There are eleven volumes in the "Gongyang Commentary" (by Gongyangzi, from Qi). There are eleven volumes in the "Guliang Commentary" (by Guliangzi, from Lu). There are eleven volumes in the "Zou Commentary." There are eleven volumes in the "Jia Commentary," though recorded, the text is now lost. There are two sections in the "Zuo Commentary Annotations." There are three sections in the "Duo Commentary Annotations" (by Duo Jiao, the Grand Tutor of Chu). There are ten sections in the "Zhang Commentary Annotations." There are two sections in the "Yu Commentary Annotations" (by Zhao Xiang Yu Qing). There are fifty sections in the "Gongyang Outer Commentary." There are twenty sections in the "Guliang Outer Commentary." There are thirty-eight sections in the "Gongyang Chapter and Phrases." There are thirty-three sections in the "Guliang Chapter and Phrases." There are eighty-three sections in the "Gongyang Miscellaneous Records." There are eleven sections in the "Gongyang Yan Shi Records." There are sixteen sections in the "Gongyang Dong Zhongshu Judicial Records." There are thirty-nine sections in the "Yizou" (Shiqu Lun). There are twenty-one sections in the "Guoyu" (compiled by Zuo Qiuming). There are fifty-four sections in the "New Guoyu" (Liu Xiang's division of "Guoyu").

Let's talk about ancient books – boy, were there a lot of them! First is "Shiben," with fifteen chapters, recording the affairs of lords and officials from the Yellow Emperor to the Spring and Autumn Period. Next is "Warring States Strategies," with thirty-three chapters, discussing events after the Spring and Autumn Period. There are also twenty chapters of "Imperial Reports," documenting the reports of ministers in the Qin Dynasty, as well as inscriptions on famous mountains. "Chu-Han Annals," with nine chapters, was written by Lu Jia. "Records of the Historian" has one hundred and thirty chapters, although ten chapters are mentioned but not fully written up. Feng Shang continued with seven chapters. In addition, there are two chapters of "Ancient Chronicles," one hundred and ninety volumes of "Records of the Han Dynasty," and five chapters of "Great Chronicles of the Han Dynasty." So, all in all, there were twenty-three versions of the *Spring and Autumn Annals*, comprising 948 chapters, not counting four chapters from the *Records of the Historian*.

In ancient times, emperors and high-ranking officials all had historiographers. Everything the ruler did or said was recorded as a warning to oneself, to regulate behavior, and to set an example. The Left Historiographer was responsible for recording speeches, while the Right Historiographer was responsible for recording events. Events became the *Chunqiu* (Spring and Autumn Annals), while speeches became the *Shangshu* (Book of Documents); this was pretty much standard practice across different dynasties. However, during the decline of the Zhou Dynasty, many books were lost or damaged. Confucius thought of restoring the achievements of the previous sage kings. He said, "I can talk about the rituals of the Xia Dynasty, but the state of Qi (杞国) is not enough to prove it; I can also talk about the rituals of the Shang Dynasty, but the state of Song (宋国) is not enough to prove it. Because the historical records were incomplete; with better records, I could prove it." Since the state of Lu inherited the system of Duke Zhou, its rituals and education were well-established, and there were regulations for historiographers. Therefore, Confucius and Zuo Qiuming studied historical books together, drawing on historical facts and human experience, to learn from successes and failures, to determine the calendar using the sun, moon, and stars, and to regulate rituals and music using court ceremonies. Some things needed praise, some needed to be kept quiet, and some needed criticism. Some things cannot be written directly in books, so Confucius orally taught his disciples. But his disciples interpreted things differently. Zuo Qiuming was worried that the disciples would have their own interpretations, thus distorting the truth. So he wrote the *Zuo Zhuan* to show Confucius wasn't just a theorist. The *Chunqiu* criticized powerful officials and ministers, and these events were reflected in the *Zuo Zhuan*, so Confucius kept it subtle to avoid trouble. Later, more interpretations arose, including the *Gongyang Zhuan*, *Guliang Zhuan*, *Zou Zhuan*, and *Jia Zhuan*. The *Gongyang Zhuan* and *Guliang Zhuan* became standard texts; the *Zou Zhuan* and *Jia Zhuan* weren't as widely taught or formalized.

Finally, there is "The Analects," with 21 early versions discovered amongst Confucius's belongings, including two sections on "Zizhang." "Qi Lun" consists of 22 editions, mostly articles on governing and knowledge. "Lu Lun" comprises 20 editions, while "Zhuan" has 19. "Qi Shuo" includes 29 editions, and "Lu Xiahou Shuo" consists of 21 editions.

During the time of Marquis Zhang Yu of Lu'an, a wealth of works on Confucian classics emerged. For example, "Lu'an Changhou Shuo" comprised 21 editions, "Lu Wang Jun Shuo" had 20, "Yan Chuan Shuo" included three volumes, and "Yizou" contained 18 editions, which are also included in "Shiqu Lun." "Kongzi Jiayu" has 27 volumes, "Kongzi Sanchao" consists of seven editions, and "Kongzi Turen Tufa" has two volumes. There are twelve different versions of "The Analects," totaling 229 editions.

Basically, "The Analects" is a collection of conversations between Confucius and his students, as well as other people of the time, all written down by his disciples. After Confucius died, his students compiled and edited these records into a book—that's how we got "The Analects." During the Han Dynasty, there were mainly two versions of "The Analects" circulating in the Qi and Lu regions. In Qi, the Analects was passed down by Wang Ji, Song Ji, Gong Yu, Wu Lu Chongzong, and Yongsheng of Jiaodong, with Wang Yang being the most renowned. In Lu, the version was transmitted by Gong Fen, Xiahou Sheng, Wei Xian, Lu Fuqing, Xiao Wangzhi, and Marquis Zhang Yu of Anchang, all of whom were very prestigious figures. Ultimately, Zhang Yu's version prevailed and became the accepted standard.

In addition to the "Analects," there are various interpretations of the "Classic of Filial Piety." One version is titled "An Ancient Version of the Classic of Filial Piety," consisting of twenty-two chapters; another version, simply called "The Classic of Filial Piety," has eighteen chapters and is passed down from the Changsun, Jiang, Hou, and Yi families. There are two texts from "The Changsun Family's Interpretation," one from "The Jiang Family's Interpretation," one from "The Yi Family's Interpretation," and one from "The Hou Family's Interpretation," as well as four pieces of "Miscellaneous Commentaries" and one from "The Marquis of Anchang." Additionally, there are eighteen texts of "Miscellaneous Discussions on the Five Classics," included in the "Shi Qu Treatise." "Erya" consists of three volumes and twenty chapters, "Xiao Erya" has one chapter, "Ancient and Modern Characters" has one volume, "The Duties of Disciples" has one chapter, and "Discussions" has three chapters. In total, there are eleven different versions of the "Classic of Filial Piety," for a total of fifty-nine chapters.

"The Classic of Filial Piety" was spoken by Confucius to Zengzi when discussing filial piety, because filial piety is the natural order, the foundation of human relations, and what ordinary folk should do, hence its name. During the Han Dynasty, the versions passed down by the Changsun family, scholar Jiang Weng, steward Hou Cang, adviser Yi Feng, and the Marquis of Anchang Zhang Yu were all well-known. These versions largely agree, except for the ancient text version stored in the Kong family, which differs significantly in interpretation and wording, especially in phrases like "Parents give life to their children; there is nothing greater than this," and "Thus, one is raised under their parents' knees."

Lastly, let's talk about "Shizhao." "Shizhao" consists of fifteen texts, written by the court historian during the reign of King Xuan of Zhou, using large seal script. By the time of the Han Dynasty, six texts had already been lost.

Now, about this "Eight Forms and Six Techniques," it contains many good things! Firstly, there is a text called "Cang Jie," divided into seven chapters, written by Li Si, the Prime Minister of the Qin Dynasty; then there are six chapters of "Yuan Li," written by Zhao Gao, the Chufu prefect at that time; and lastly, there are seven chapters of "Bo Xue," from the hands of the Grand Historiographer Hu Wu Jing.

Next is a chapter called "Fan Jiang," written by the famous Sima Xiangru! There is also a chapter called "Ji Jiu," authored by the Huangmen Lingshi You during the reign of Emperor Yuan of the Han Dynasty. In addition, there is a chapter called "Yuan Shang," written by the craftsman Li Chang during the reign of Emperor Cheng of the Han Dynasty; and a chapter called "Xun Zuan," by Yang Xiong.

All told, this primary school reader contains works from ten different authors, totaling forty-five pieces, including two articles by the masters Yang Xiong and Du Lin. This is truly an amazing collection! It contains a variety of knowledge about characters, which is very helpful for learning Chinese characters.

The *I Ching* says something like: "Back then, people used knotted ropes to keep track of things. Then smart folks invented writing, making life and governing way easier – that's what the *Guai* hexagram's all about." "Guai, rises in the royal court," meaning that writing is most used and has the greatest impact in the court. In ancient times, children started school at the age of eight. The *Zhou Li* says the *baoshi* official was responsible for teaching children how to write, teaching them the six basic ways of creating characters: pictures, picture combinations, ideas represented by pictures, sounds represented by pictures, using existing characters to create new meanings, and using characters to represent similar sounds.

During the Han Dynasty, Xiao He established laws and also stipulated the content of examinations, saying, "The Imperial Historian must examine students who can recite over nine thousand characters in order to become a historian. They must also be tested on six different styles of writing, with the best performers able to become officials such as Shangshu, Yushi, and historians. If common people write poorly in their letters, they will be criticized." These six styles of writing are ancient text, unusual characters, seal script, clerical script, grass script, and worm script, all used to bridge the gap between old and new writing systems, engrave seals, and write flags and letters. In the past, writing had to be done using a standardized script, and if one did not know how to write a character, they would leave it blank and ask an elder. However, later on, things got messy, and nobody bothered to fix it, so everyone wrote as they pleased. Therefore, Confucius said, "I have even encountered missing characters in historical records; now, it is completely gone!" He lamented that the writing was becoming increasingly inconsistent.

The *Shizhao* Primer was a textbook used by historians in the Zhou Dynasty to teach students how to write characters, different from the ancient texts kept by Confucius. The *Cangjie* with seven chapters was written by Prime Minister Li Si of the Qin Dynasty; the *Yuanli* with six chapters was written by Zhao Gao, the Imperial Inspector; the *Boxue* with seven chapters was written by Taishi Ling Hu Wu Jing; most of these characters were derived from the *Shizhao* Primer, but the writing style of seal script was distinctly different, known as Qin seal script. At that time, clerical script had just begun to emerge because there were many affairs in the government, so it was spread among prisoners and slaves for the convenience of writing.

After the establishment of the Han Dynasty, rural teachers combined the *Cangjie*, *Yuanli*, and *Boxue* into one, with each sixty characters forming a chapter, totaling fifty-five chapters, usually referred to as the *Cangjie* Chapter. During the reign of Emperor Wu, Sima Xiangru wrote the *Fanjiang* Chapter, which did not contain less common characters. During the reign of Emperor Yuan, the Yellow Door Historian You wrote the *Jijiu* Chapter, and during the reign of Emperor Cheng, the Grand Architect Li Chang wrote the *Yuanshang* Chapter, with the characters from these books being more standardized selections from the *Cangjie* Chapter. The *Fanjiang* Primer already included some different characters.

Back in the Yuan Shi days, the court rounded up hundreds of primary school teachers from across the country to demonstrate their calligraphy at court. Yang Xiong compiled the useful characters they wrote into the "Xun Zuan Pian" (a collection of characters), followed by the "Cang Jie Pian." He also revised the repeated characters in the "Cang Jie Pian," totaling eighty-nine chapters. I then continued Yang Xiong's work and wrote thirteen chapters, making a total of one hundred and two chapters, without any obscure characters. It pretty much covered everything from the Six Arts and other books. In the "Cang Jie Pian," there are many ancient characters that country teachers couldn't wrap their heads around. During the reign of Emperor Xuan, the court recruited folks who knew these ancient characters. Zhang Chang learned these characters and passed them on to his grandson Du Lin. To explain them, Du Lin even made a list of the characters. All told, there were six arts and 103 schools of thought, adding up to 3,123 works. Of those, 159 were from the three major classics, after removing 11 duplicates.

The Six Arts covered these subjects: "Liyue" is used to harmonize the spirit of people, expressing ren; "Shi" is a means of conveying meaning; "Li" is used to elucidate the norms of human behavior; it's pretty self-explanatory; "Shu" is for extensive learning, serving as a method of acquiring knowledge; "Chunqiu" is used to judge the right and wrong of things, serving as the standard for discerning truth and falsehood. These five books summarize the Way of the Five Constants (the core ethical principles in Confucianism), complementing each other, with the "Yijing" as their foundation. Therefore, it is said that "Without understanding the Yijing, one cannot grasp the workings of the universe," meaning that the Yijing is in harmony with the beginning and end of the heavens and earth. As for the other five major disciplines, they change with the times, like the five elements, each with its own rise and fall. Ancient scholars studied while farming, mastering a subject in three years through repeated study of the classics, grasping its essence; they'd mastered the Five Classics by thirty. Later on, the classics and biographies got twisted out of shape, and scholars stopped questioning and investigating. Instead, they chased after minor details and shied away from challenges, using fancy language and clever arguments, twisting the classics out of shape; explaining a few sentences of scripture would result in two to three thousand words of explanation (a ridiculously verbose commentary). Later students prioritized speed above all else, so kids only really got it when they were old. They were content with what they had learned, rejecting what they had not seen, ultimately blinding themselves to the truth. This was a disaster for students. I have expanded the Six Arts into nine categories.

"Yanzi" has eight sections. (Yan Ying (Pingzhong), prime minister under Duke Jing of Qi; Confucius praised his social skills, and he's got his own biography.)

"Zisi" has twenty-three sections. (Zisi, named Ji, was the grandson of Confucius and served as the teacher of Duke Miu of Lu.)

"Zengzi" has eighteen sections. (Zengzi, named Shen, was a disciple of Confucius.)

"Qidiaozi" has thirteen sections. (Descendant of Confucius' disciple Qidiao Qi.)

The "Mi Zi" has sixteen chapters. (His given name is unknown, but his courtesy name was Zijiān, a disciple of Confucius.)

The "Jing Zi" has three chapters. (It talks about the words of Mi Zi, seemingly written by his disciples.)

The "Shi Zi" has twenty-one chapters. (Named Shuo, a person from Chen State, one of Confucius' 72 disciples.)

The "Marquis Wen of Wei" has six chapters.

The "Li Ke" has seven chapters. (A disciple of Zi Xia, who served as the chancellor to the Marquis Wen of Wei.)

The "Gong Kong Ni Zi" has twenty-eight chapters. (One of Confucius' 72 disciples.)

The "Meng Zi" has eleven chapters. (Named Ke, a person from Zou State, a disciple of Zi Si, with his biography.)

The "Sun Qing Zi" has thirty-three chapters. (Named Kuang, a person from Zhao State, who was the Head of the Jixia Academy in Qi State, with his biography.)

The "Mi Zi" has eighteen chapters. (Named Ying, a person from Qi State, a later follower of Confucius.)

The "Nei Ye" has fifteen chapters. (The author is unknown.)

The "Six Histories of Zhou" have six chapters, said to be written between King Hui and King Xiang; some say it was during King Xian's time, and some say it was recorded after Confucius asked the historian of the Zhou Dynasty.

The "Zhou Politics," "Zhou Law," and "Hejian Zhou System" have six, nine, and eighteen chapters respectively, discussing the system, laws, and political education of the Zhou Dynasty, with "Hejian Zhou System" attributed to King Xian of Hejian.

The "Lan Yan" has ten chapters, and "Gong Yi" has four chapters; the authors are unknown, respectively recording the laws and achievements of the state of Chen.

The "Ning Yue" is one chapter, written by Ning Yue from Zhongmu, who was the teacher of King Wei of Zhou; "Wang Sun Zi" is one chapter (also known as "Qiao Xin"); "Gong Sun Gu" has eighteen chapters, discussing how King Min of Qi consulted Gong Sun Gu after losing his country, and Gong Sun Gu analyzed the principles of success and failure throughout history.

The "Li Shi Chunqiu" has two chapters, and "Yang Zi" has four chapters; said to be written by a Qin scholar. "Dong Zi" has one chapter, written by Dong Wu Xin, who famously debated Mozi; "Si Zi" and "Xu Zi" have one chapter and forty-two chapters respectively, with Xu Zi being a person from the Waihuang district of Song.

"Lu Zhonglian's Writings" consists of fourteen essays, along with his biography; "Pingyuan Jun" has seven essays, written by Zhu Jian; "Yushi Chunqiu" contains fifteen essays, authored by Yu Qing; "Biography of Gaozu" has thirteen essays, covering Han Gaozu's discussions with his ministers on ancient stories and imperial decrees.

"Lu Jia" has twenty-three essays, "Liu Jing" has three essays, and "Xiaowen Zhuan" has eleven essays, detailing Emperor Wen's actions and edicts; "Jia Shan" has eight essays; "Taichang Liao Hou Kong Zang" has ten essays, where Kong Zang's father, Kong Ju, was a marquis under Han Gaozu, and Kong Zang inherited the title.

"Jia Yi" comprises fifty-eight essays; "Dui Shang Xia San Yong Gong" (a work on palace rituals) written by King Xian of Hejian has three essays; "Dong Zhongshu" has one hundred and twenty-three essays; "Er Kuan" has nine essays; "Gongsun Hong" has ten essays; "Zhong Jun" has eight essays; "Wuqiu Shou Wang" has six essays; "Yuqiu Shuo" has one essay, which is a debate with Sun Qing; "Zhuang Zhu" has four essays; "Chen Peng" has four essays; "Gou Dun Rong Cong Li Buchang" has eight essays, with Li Buchang being an official who frequently advised during the reign of Emperor Xuan.

"Confucian Words" has eighteen essays, author unknown; "Yantie Lun," written by Huan Kuan, has sixty essays; compiled by Liu Xiang, there are sixty-seven essays including *Xin Xu*, *Shuo Yuan*, *Shi Shuo*, and *Lie Nü Zhuan Song Tu*; compiled by Yang Xiong, there are thirty-eight essays including *Tai Xuan* (nineteen essays), *Fa Yan* (thirteen essays), *Le* (four essays), and *Zhen* (two essays).

All told, these fifty-three Confucian schools produced 836 works, with Yang Xiong contributing 38 of them.

The Confucian school of thought originated from the office of Situ, mainly advising the ruler on governance and education to bring about a peaceful realm. Confucian scholars deeply studied the Six Classics, stressed ren, yi, and li, studied the exemplary reigns of Yao, Shun, and Yu, emulated the governance of the sage kings, revered the thoughts of Confucius, and took his words as gospel, reaching a high level in terms of moral thought. Confucius once said, "To praise a person, one must look at his actual actions." The prosperity of the reigns of Yao, Shun, and Yu, the flourishing of the Shang and Zhou dynasties, and the teachings of Confucius are all successful experiences that have been tested in practice. Later, some misinterpreted Confucianism, lost its essence, twisting its tenets for personal gain and social advancement. Later Confucian scholars learned from these misinterpretations, leading to the interpretation of the Five Classics becoming confused and the gradual decline of Confucianism, which is the reason for the decline of the Confucian school of thought.

The book "Yi Yin" consists of fifty-one chapters, with Yi Yin serving as the prime minister of King Tang. The book "Tai Gong" consists of two hundred and thirty-seven chapters, with Lu Shang being the military advisor of the Zhou dynasty, known for his wisdom. However, some believe that some content in the book was added by later generations based on the thoughts of Tai Gong. Additionally, there are "Mou" with eighty-one chapters, "Yan" with seventy-one chapters, and "Bing" with eighty-five chapters. "Xin Jia" has twenty-nine chapters, with Xin Jia being a minister of King Zhou of Shang who advised him seventy-five times, was eventually expelled, and later enfeoffed as a vassal by the Zhou dynasty. "Yu Zi" has twenty-two chapters, with Yu Zi, known as Xiong, being a general of the Zhou dynasty. Starting from King Wen, all successive kings sought his advice, and he was enfeoffed as the ancestor of the Chu state by the Zhou dynasty. "Guan Zi" has eighty-six chapters, with Guan Zhong, also known as Yi Wu, being the prime minister of Duke Huan of Qi. He helped Duke Huan convene the feudal lords nine times without using force, and his deeds were recorded in biographies. The Laozi's Lineage Commentary consists of four chapters, with Master Lao whose surname was Li and given name Er, whose teachings were passed down through the Lin family.

"Fu Shi's Commentary on the Laozi" has thirty-seven chapters, discussing the teachings of Laozi.

"Xu Shi's Commentary on the Laozi" has six chapters, with Xu Shi, also known as Shaoji, a native of Linhuai, who followed Laozi's teachings.

Liu Xiang's "Commentary on Laozi" has four chapters.

"Wenzi" has nine chapters and is said to be a contemporary of Confucius. The book says King Zhou Ping once asked for his advice, although this part is likely a fabrication.

"Liezi" has thirteen chapters, with Liezi, also known as Yuan, being a disciple of Laozi from the state of Chu.

"Guanyinzi" has nine chapters, with Guanyinzi, also known as Xi, a customs official. When Laozi passed through a checkpoint, Guanyinzi quit his job to become Laozi's disciple.

"Zhuangzi" has fifty-two chapters, with Zhuangzi, also known as Zhou, being a native of the state of Song.

A different work attributed to Liezi has eight chapters, with Liezi, also known as Yukou, predating Zhuangzi, who once praised him.

"Lao Chengzi" has eighteen chapters.

"Changluzi" has nine chapters and is from the state of Chu.

"Wang Dizi" has one chapter.

"Gongzi Mou" has four chapters and is a prince from the state of Wei, predating Zhuangzi, who once praised him.

In all, this book contains works from thirty-seven Daoist authors, totaling 993 chapters.

First, there are 25 chapters of "Tianzi," written by Pian, the Heavenly Mouth, a native of the state of Qi, who studied at Jixia. Next is "Lao Laizi," with 16 chapters, written by a person from Chu who lived in the same era as Confucius. "Qianlouzi" has four chapters, authored by a recluse from the state of Qi who adhered to his principles and did not bow to power; even King Wei of Qi respected him. "Gong Sunzi" contains only two chapters. "He Guanzi" has one chapter, written by a native of Chu who lived in the deep mountains and wore a hat made of feathers from a he bird. There are also 14 chapters of "Zhou Xun," four chapters of "Huangdi Sijing," six chapters of "Huangdi Ming," and ten chapters of "Huangdi Jun Chen," which bear a resemblance to the *Laozi* and were all written during the Warring States period. "Za Huangdi" consists of 58 chapters, attributed to some eminent scholars from the Warring States period. "Li Mu" has 22 chapters, also from the Warring States period, purportedly written by Li Mu, who was the prime minister of Huangdi. "Sunzi" has 16 chapters, also from the Warring States period. "Jiezi" contains two chapters, written by a native of Qi during the reign of Emperor Wu of the Han dynasty. "Cao Yu" has two chapters, authored by a person from Chu during the reign of Emperor Wu, addressed to the King of Qi. "Lang Zhongying Qi" contains twelve chapters, also written during the reign of Emperor Wu. "Chen Junzi" has two chapters, written by a person from Shu. "Zheng Zhangzhe" has one chapter, from the Warring States period, earlier than Han Feizi, who specifically mentioned him. "Chu Zi" has three chapters. "Daojia Yan" has two chapters, written in the recent past, and the author remains unknown.

These Daoist texts mostly come from the records of historians, who documented the vicissitudes of history, fortune and misfortune. They realized the importance of grasping the fundamentals, maintaining simplicity and tranquility, humility and self-possession, which is the method for ruling the world by the monarch. This is similar to the principle of "Ke Rang" by Emperor Yao and the concept of "One humble and four beneficial" mentioned in the Book of Changes, which highlights the strengths of Daoism. However, some dissolute individuals use Daoist thoughts to negate ritual and music education, abandoning benevolence, righteousness, and morals. They claim that as long as one maintains simplicity and tranquility, one can govern the world.

Next, there are three writings titled "Three Essays on the Astrologer Zi Wei of the Song Dynasty," written by the historian of Jing Gong; fourteen writings adapted from Zou Shi's "Chronological Records"; twenty-two writings of "Gongsun Fa," a work from the Warring States period; forty-nine writings of "Zouzi," written by Yan, a man from the state of Qi, who was a teacher of King Zhao of Yan, studied at Jixia, and was known as "Yan the Cosmologist"; fifty-six writings of "Zouzi Zhongshi"; five writings of "Chengqiuzi," from the Warring States period; five writings of "Dugong Wen," also from the Warring States period; twenty writings of "Huangdi Taisu," written by the princes of Han during the Warring States period; thirty-one writings of "Nangong," from the Warring States period; and fourteen writings of "Rongchengzi," also from the Warring States period.

This collection includes many writings from ancient renowned authors, starting with those related to the Yin and Yang school. There are sixteen writings titled "Zhang Cang," written by Zhang Cang, the Marquis of Beiping and Prime Minister; twelve writings of "Zou Shi Zi," written by Zou Shi, a man from the state of Qi known as "Diaolong Shi"; thirteen writings of "Luqiu Zi," written by Luqiu Kuai, a man from the state of Wei, who predates Nangong; thirteen writings of "Feng Cu," written by Feng Cu, a man from the state of Zheng; five writings of "Jiang Juzi," a figure from the Warring States period who predates Nangong and was even praised by him; five writings of "Wu Cao Guanzhi," a system from the Han Dynasty, which seems to have been compiled with the participation of Jia Yi; eleven writings of "Zhou Bo," written by Zhou Bo, a man from the state of Qi during the Warring States period; twelve writings of "Wei Hou Guan," a work from later periods, the author of which is no longer known; nine writings of "Tianxia Zhongchen," written by Yu Chang, a man from Pingyin, also from later periods; fifteen writings of "Gongsun Hunxie," written by Gongsun Hunxie, the Marquis of Pingqu; and finally, thirty-eight writings of "Za Yinyang," the author of which is also unknown. In all, this collection comprises 369 essays by 21 authors associated with the Yin Yang school.

Those Yin and Yang types originally emerged from the official position of Xihe (a high-ranking official in ancient China associated with the sun). They highly respect the heavens and used the movements of the sun, moon, and stars to figure out the best times to farm; this is their strength. However, some people who got hung up on details were obsessed with minutiae, ignored real-world problems, and just focused on ghosts and gods.

Next are the writings of the Legalist school:

- "Li Zi" (32 chapters) written by Li Kui, who was the chief minister of Marquis Wen of Wei, making the Wei state strong.

- "Shang Jun" (29 chapters) written by Shang Yang, whose surname is Ji, from the state of Wei, who held the position of prime minister under Duke Xiao of Qin; his biography is also recorded in historical books.

- "Shen Zi" (6 chapters) written by Shen Buhai, from the state of Zheng, who served as the chief minister of Marquis Zhao of Han; during his administration, no other states dared attack Han.

- "Chu Zi" (9 chapters) and "Shen Dao" (42 chapters) written by Shen Dao, who was admired by both Shen Buhai and Han Fei.

- "Han Zi" (55 chapters) written by Han Fei, a prince of the state of Han, who was sent as an envoy to Qin and later killed by Li Si.

- "You Di Zi" (1 chapter).

- "Chao Cuo" (31 chapters) written by Chao Cuo.

- "Ten Matters of Yan" (10 chapters), author unknown.

- "Legalist Sayings" (2 chapters), author unknown.

These Legalist writings total 10 schools and 217 chapters.

Those Legalists originally emerged from the officials in charge of criminal law. They believe in clear rewards and punishments to keep things running smoothly. The "Book of Changes" says, "the ancient kings used clear rewards and punishments to regulate the laws"; this is their strength. However, some hard-nosed ones were all about harsh punishments, ignoring education and compassion, and even harming their own families to get their way.

And then there are a few more works, such as the two chapters written by Deng Xi, who was from Zheng, during the same period as Zichan; the one chapter written by Yin Wenzi, given to King Xuan of Qi, earlier than Gongsun Long; the fourteen chapters written by Gongsun Long, who was from Zhao; and the five chapters of Cheng Gongsheng, contemporary with Huang Gong.

First, we introduce the works of seven famous scholars, totaling thirty-six chapters. These guys likely stemmed from the ranks of ancient ritual officials. The status and identity of ancient people were different, and the corresponding etiquette varied accordingly. Confucius himself said, "Get your terms right! If the names are wrong, the words are wrong, and if the words are wrong, nothing works." This is the strength of the famous scholars. However, those who distort their thoughts just make stuff up, bending things out of shape and making a mess of things.

Next are the works of six Mohist scholars, totaling eighty-six chapters. Their works include *Yin Yi* (2 chapters), *Tian Qiu Zi* (3 chapters), *Wo Zi* (1 chapter), *Sui Chao Zi* (6 chapters), *Hu Fei Zi* (3 chapters), and the massive *Mo Zi* (71 chapters). These Mohist scholars probably came from a long line of ancient sacrificial officials. Living in simple thatched huts, they championed frugality; they supported the elderly and widows, advocating universal love; they selected talents for archery competitions, promoting virtue and ability; they valued ancestral sacrifices, respecting ghosts and gods; they lived in harmony with the changing seasons, opposing the doctrine of fate; and they treated all people with filial piety, advocating equality for all. These are the strengths of the Mohist scholars. However, those who distort Mohist thoughts only see the benefits of frugality and use it to deny etiquette; they preach universal love but miss the importance of knowing who's who.

Finally, there are twelve works by the School of Persuasion, totaling one hundred and seven chapters. "Su Zi" has thirty-one chapters; "Zhang Zi" has ten chapters; "Pang Nuan" has two chapters; "Que Zi" has one chapter; "Guo Shi Zi" has seventeen chapters; "Qin Lingling Lingxin" has one chapter; "Kuai Zi" has five chapters; "Zou Yang" has seven chapters; "Zhu Fu Yan" has twenty-eight chapters; "Xu Yue" has one chapter; "Zhuang An" has one chapter; "Dai Zhao Jinma Liaocang" has three chapters. These guys were probably like the ancient spin doctors. Confucius once said, "You can memorize the entire Book of Odes, but if you can't handle yourself on a diplomatic mission, what's the point?" He also kept saying, "Diplomacy! Diplomacy!" Meaning, you gotta know how to play the game, take orders, and don't make excuses. This is the strength of the School of Persuasion. However, those scheming strategists will only play deceitful tricks and abandon honesty.

This book's also got a whole load of other books in it, mostly miscellany. First is "Kong Jia Pan Yu" with twenty-six chapters, said to be written by the Yellow Emperor or Xia Emperor Kong Jia, but that sounds fishy to me. Then there's "Da Yu" with thirty-seven chapters, said to be written by Da Yu, but it reads like it was written much later. There's also "Wu Zixu" with eight chapters; Wu Zixu was a loyal guy but got screwed over and killed.

Next is "Zi Wan Zi" with thirty-five chapters, written by a person from the State of Qi who likes to discuss military strategies; it's kind of like the *Sima Fa*. "You Yu" has three chapters; Duke Mu of Qin made him a minister. "Wei Liao" has twenty-nine chapters, written during the Warring States period. "Shi Jiao" has twenty chapters; Shi Jiao, Shang Yang's teacher from Lu, hightailed it to Shu after Shang Yang got whacked. "Lv Shi Chunqiu" has twenty-six chapters; it was a collection of strategies and schemes put together by Lu Buwei's brain trust.

There are also 21 chapters of Huainan's Inner Chapters and 33 chapters of Huainan's Outer Chapters, both written by King Huainan Liu An. Dongfang Shuo's *Dongfang Shuo* has 20 chapters. There is one chapter of "Mr. Boxiang," and five chapters titled "On Jing Ke," which are commentaries written by Sima Xiangru and others after Jing Ke's failed assassination of the King of Qin. There is one chapter of "Wuzi," one chapter of "Gongsun Ni," and one chapter of "The Debate Between the Scholars Chen and Xian," written during the Han Dynasty, discussing the thoughts of Han Feizi and Shang Yang. There are three chapters of "Chen Shuo," essays written during the reign of Emperor Wu of Han. There are 35 chapters of "The Book of Jie Zi," 87 chapters of "Miscellany of Collected Writings," and one chapter of "Miscellaneous Sayings," the authors of which are unknown.

In total, there are 20 types of miscellaneous books, totaling 403 chapters, covering a range of topics, including military strategy. These miscellaneous schools of thought were mostly generated by officials discussing political affairs, integrating the thoughts of Confucianism, Mohism, Legalism, and the School of Names, providing unique insights into the country's system and governance, which is their strength. However, if anyone who's clueless engages in these, they will only be haphazard and directionless.

Next, there are several other books, including 20 chapters of "Shennong," written during the Warring States period, which was all about farming, attributing the achievements to Shennong. There are 17 chapters of "Yelao" and 17 chapters of "Zai Shi," the dates of which are unknown. There are 16 chapters of "Dong Anguo," who was the court historian of the Han Dynasty; the specific emperor's reign is unclear. There are 14 chapters of "Yin Duwei," five chapters of "Zhao Shi," and 18 chapters of "Fansheng Zhi," who was a low-ranking official during the reign of Emperor Cheng of Han. There are six chapters of "Wang Shi" and one chapter of "Cai Gui," who was a person during the reign of Emperor Xuan of Han, and later became the governor of Hongnong.

This book contains a total of nine agricultural works, totaling one hundred and fourteen chapters. The Agricultural School's origins likely trace back to ancient agricultural officials. They mainly discuss sowing various grains and promoting sericulture, aiming to meet the needs for clothing and food. The ancients said that the first of the "Eight Virtues" is "food" and "goods," and Confucius emphasized that the people's food supply was paramount, which shows where the agricultural school's focus lies. However, later, some less discerning individuals imitated the agricultural school's style, believing there was no need to follow the teachings of the sage kings, and even proposed that monarchs and ministers work in the fields together, undermining the social hierarchy.

Next is "Yi Yin's Words" with twenty-seven chapters, but the content is pretty shallow and seems likely apocryphal; "Yu Zi's Words" with nineteen chapters, also probably later additions; "Zhou Kao" with seventy-six chapters, a historical account of the Zhou Dynasty; "Qing Shi Zi" with fifty-seven chapters, records events documented by court historians; "Shi Kuang" with six chapters, also recorded in the "Spring and Autumn Annals," and the content is relatively shallow, similar to "Yi Yin's Words," likely a later invention; "Wu Cheng Zi" with eleven chapters, a purported dialogue between Emperor Yao and others, but not in ancient language; "Song Zi" with eighteen chapters, Sun Qingzi once mentioned him, and his thoughts reflect Huang-Lao learning; "Tian Yi" with three chapters, referring to King Tang of Shang, but the content is far-fetched and also likely a later invention; "Huang Di's Words" with forty chapters, the content is fantastical and also fabricated by later generations; "Feng Shan Fang Shuo" with eighteen chapters, a work from the time of Emperor Wu of Han; "Dai Zhao Chen Rao Xin Shu" with twenty-five chapters, also from the time of Emperor Wu of Han; "Dai Zhao Chen An Cheng Wei Yang Shu" with one chapter; "Chen Shou Zhou Ji" with seven chapters, authored by a commoner from Xiangguo who tended fields, a figure from the time of Emperor Xuan of Han; "Yu Chu Zhou's Words" with nine hundred and forty-three chapters, authored by someone from Henan, who served as a minister during the reign of Emperor Wu of Han, known as the Yellow Chariot Messenger.

The collection also includes 139 volumes of fiction.

Then there are works by fifteen novelists, totaling one thousand three hundred and eighty writings. Novelists likely evolved from the work of ancient officials who collected folk tales. They write about street gossip and common tales. Confucius said: "Even the smallest, most insignificant paths can teach you something, but chasing big dreams can get you into trouble, so a gentleman wouldn't bother with them." However, this cannot be completely denied. These are things that local scholars can come into contact with, and they help these stories to be passed down. If some of the words are worth adopting, they also represent the views of common people.

Finally, a total of one hundred and eighty-nine schools of thought were included, totaling four thousand three hundred and twenty-four works, including twenty-five on cuju.

Among the Hundred Schools of Thought, only nine are really worth reading. These schools of thought emerged during the decline of the royal road, when the lords ruled their own domains and monarchs had varied preferences. Therefore, nine schools of thought emerged, each emphasizing a point and promoting their own specialties in order to win over the lords and gain their patronage. Although they speak differently, like water and fire, restraining each other yet depending on each other, benevolence and righteousness, seemingly opposites, actually complemented each other. The Book of Changes says: "In the end, all paths lead to the same goal, with different methods." Now, these different schools of thought are doing their best to play to their strengths, to think deeply, and to clarify their viewpoints. Even if some are biased, grasping their core ideas means they are also offshoots of the Six Classics. If wise kings can learn from their strengths and shortcomings, they are the pillars of the country! Confucius said: "When rituals and music break down, look to the countryside." Now it has been a long time since the era of sages, and ancient wisdom has been forgotten. If there are no other ways, then aren't these nine schools of thought emerging from the people?

Learn the Six Arts. Then, study the strengths of these nine schools of thought, taking the good and leaving the bad. You'll then understand how to govern the world.

This list details the prolific output of rhapsodies by various authors during the Han Dynasty and earlier periods. Qu Yuan wrote twenty-five rhapsodies; he served King Huai of Chu, and his biography survives. Tang Le, also from Chu, penned four rhapsodies. Song Yu, another Chu native, wrote sixteen rhapsodies; he lived after Tang Le and Qu Yuan. King Zhao You contributed one rhapsody. Zhuangzi, known as Ji and hailing from the state of Wu, wrote twenty-four rhapsodies. Jia Yi composed seven rhapsodies. Mei Cheng was responsible for nine rhapsodies. Sima Xiangru wrote twenty-nine rhapsodies. The Prince of Huainan authored eighty-two rhapsodies, while his courtiers collectively wrote forty-four rhapsodies. Kong Zang, the Taichang official, contributed twenty rhapsodies. Liu Yan, the Yangqiu Marquis, wrote nineteen rhapsodies. King Shou of Wuqiu penned fifteen rhapsodies. Cai Jia wrote one rhapsody. I have written two rhapsodies myself. Er Kuan also wrote two rhapsodies. Zhang Ziqiao, a Grand Master of Splendor and a contemporary of Wang Bao, wrote three rhapsodies. Liu De, the Yangcheng Marquis, wrote nine rhapsodies. Liu Xiang authored thirty-three rhapsodies. Wang Bao contributed sixteen rhapsodies. In total, these twenty authors contributed three hundred and sixty-one rhapsodies to Chinese literature.

Lu Jia wrote three rhapsodies. Mei Gao was notably prolific, with one hundred and twenty rhapsodies to his name. Zhu Jian wrote two rhapsodies. Zhuang Congqi, a Chang Shi Lang and contemporary of Mei Gao, penned eleven rhapsodies. Yan Zhu contributed thirty-five rhapsodies. Zhu Maichen wrote three rhapsodies. Zong Zheng Liu Biqiang authored eight rhapsodies. Sima Qian also wrote eight rhapsodies.

Langzhong Chen Yingqi wrote ten rhapsodies. Chen Shuo added nine rhapsodies to the collection. Chen Wu wrote eighteen rhapsodies. Liaodong Governor Su Ji wrote one rhapsody. Xiao Wangzhi contributed four rhapsodies. Xu Ming, the Governor of Henan, wrote three rhapsodies. Xu Ming, styled Changjun, was from Donghai and served as governor of five commanderies during the reigns of Emperor Yuan and Emperor Cheng; he was known for his capabilities and reputation. Yellow Gate Attendant Li Xi wrote nine rhapsodies. The Prince of Huaiyang contributed two rhapsodies. Yang Xiong wrote twelve rhapsodies. Daizhao Feng Shang penned nine rhapsodies. Doctoral disciple Du Can wrote two rhapsodies. Zhang Feng, a Chelang and the son of Zhang Ziqiao, wrote three rhapsodies.

General Zhu Yu, of the Biaoqi command, wrote three fu. Twenty-one authors on the right-hand list contributed a total of two hundred and seventy-four fu, among which eight fu by Yang Xiong were included. Sun Qing wrote ten fu. Back in the Qin Dynasty, they had nine miscellaneous fu. Li Si wrote fifteen fu praising Emperor Xiaojing. Guangchuan Huiwang Yue wrote five fu. The King of Changsha's officials wrote three fu. The chief historian of Wei wrote two fu. Yannian, the administrator of Dongxi, wrote seven fu. Commander Li Zhong of the Guard wrote two fu. Zhang Yan wrote two fu. Jia Chong wrote four fu. Zhang Ren wrote six fu. Qin Chong wrote two fu. Li Buchang wrote two fu. The attendant Xie Duo wrote ten fu. The Princess Pingyang's retainer Zhou Changru wrote two fu. Luoyang Yihua wrote nine fu. Sui Hong wrote one fu. Bie Xuyang wrote five fu. Chen Changshi wrote six fu. Chen Yi wrote two fu. Wang Shang, a Yellow Gate official who also served as a historian, wrote thirteen fu. The attendant Xu Bo wrote four fu. The Yellow Gate Historian Wang Guang and Lv Jia wrote five fu. Han Zhong Duwei Cheng Hualong wrote two fu. The Left Fengyi Historian Lu Gong wrote eight fu. The twenty-five authors on the left wrote a total of one hundred and thirty-six fu.

*Guest Host*: eighteen fu.

*Miscellaneous Lines and Praises of Virtue*: twenty-four fu.

*Miscellaneous Barbarians and Soldiers*: twenty fu.

*Miscellaneous Wise and Disappointed*: twelve fu.

*Miscellaneous Thoughts of Mourning and Death*: sixteen fu.

*Miscellaneous Drum, Qin, and Sword Play*: thirteen fu.

*Miscellaneous Mountains, Tombs, Water, Bubbles, Clouds, Air, Rain, and Drought*: sixteen fu.

*Miscellaneous Birds, Beasts, Livestock, and Insects*: eighteen fu.

*Miscellaneous Tools, Equipment, Plants, and Trees*: thirty-three fu.

*Great Miscellaneous Essays*: thirty-four fu.

It is said that this book contains eleven *Chengxiang Zaci* (成相杂辞). There are also eighteen *Yin Shu* (隐书). Next are two hundred and thirty-three miscellaneous fu written by twelve authors. A considerable number, indeed!

In addition, there are also two poems of the Emperor Gaozu. Fourteen poems from the "Taiyi Zagan Quanshou Palace" collection, five from the "Ancestral Temple" collection, and fourteen from the "Poems of the Destruction of Soldiers Since the Rise of the Han Dynasty." There are ten poems from the "Traveling and Hunting" collection, four from "King Linjiang and Sorrowful Reflections," and three from "Madam Li and the Fortunate Lady." Additionally, there are four poems dedicated to Prince Kuai of Zhongshan and Concubine Bing.

Fifteen poems from the "Wu Chu Runan" collection, nine from the "Yan Dai Ou Yanmen Yunzhong Longxi" collection, four from "Handan Hejian," four from "Qi Zheng," and four from "Huainan." Three poems from "Zuo Fengyi Qin," five from "Jingzhao Yin Qin," one from "Hedong Pufan," fifteen from "Huangmen Chang Che Zhong Deng," and ten from "Various Main Named Works."

There are nine from "Various Poems," four from "Luoyang," seven from "Henan Zhou," seven from "Henan Zhou Songs with Musical Variations," seventy-five from "Zhou Yao," seventy-five from "Zhou Yao with Musical Variations," and three from "Various Gods." Three poems from "Farewell Ling Song," two from "Zhou," and five from "Nanjun." In total, these works encompass the creations of 28 authors, amounting to 314 pieces.

In summary, the poems and fu in this book include works from 106 authors, totaling 1,318 pieces, among which are eight articles by Yang Xiong. It is said that the ancients stated, "Unlike songs, recited works are called 'fu,' and the ability to compose a 'fu' while on a mountaintop was considered a mark of a future high official." This implies that those who can write 'fu' possess broad knowledge, splendid literary talent, and the ability to handle government affairs, thus qualifying them for senior positions.

Historically, vassals and ministers communicated with neighboring states using implicit language to express their intentions. In moments of mutual humility, they often quoted the "Book of Songs" to convey their thoughts, distinguishing the virtuous from the unworthy and observing the rise and fall of the state. Therefore, Confucius emphasized the importance of studying the "Book of Songs" for eloquence and understanding.

After the Spring and Autumn period, the system of rites and music of the Zhou Dynasty gradually declined. When the vassal states visited each other, they no longer composed poetry or fu. Knowledge of the Classic of Poetry was no longer a path to advancement; those who understood it were relegated to commoner status, and talented individuals often found themselves unrecognized. Therefore, they began to write fu to express their feelings. Thinkers like Sun Qing and the minister Qu Yuan of the Chu state, due to being slandered by corrupt officials and worrying about the state and the people, wrote fu to express their emotions. Their works inherited the fine traditions of ancient poetry. Later, poets like Song Yu, Tang Le, the Han Dynasty's Mei Cheng, Sima Xiangru, and even Yang Xiong, competed to create exquisitely crafted fu, but lost the original intention of using fu to admonish the world. Therefore, Yang Xiong later regretfully said, "Poetry's fu is grand and proper; the fu of the literati, grand but excessive. If we follow the example of Confucius' disciples, then Jia Yi is like entering the main hall, and Sima Xiangru the inner sanctum. But what if we abandon fu altogether?"

Emperor Wu of the Han Dynasty established the Yuefu, collecting folk songs, which led to the creation of folk songs including those from Dai and Zhao, and Qin and Chu. These folk songs expressed people's varied emotions and can be used to understand the social customs and popular sentiment at that time. Poetry and fu were categorized into five types.

- "The Art of War" (Wu Sun Tzu) comprised eighty-two chapters (nine volumes).

- "Qi Sun Tzu" comprised eighty-nine chapters (four volumes).

- "Gongsun Yang" comprised twenty-seven chapters.

- "Wu Qi" comprised forty-eight chapters (with "Biographies").

- "Fan Li" comprised two chapters, a minister of King Goujian of Yue.

- "Daifu Zhong" comprised two chapters (served King Goujian alongside Fan Li).

- "Li Zi" comprised ten chapters.

- "Zhūi" comprised one chapter.

- "Spring and Autumn of Soldiers" comprised one chapter.

- "Pang Juan" comprised three chapters.

- "Er Liang" comprised one chapter.

- "Marquis Guangwu" comprised one chapter, attributed to Li Zuochi.

- "Han Xin" comprised three chapters.

The above are thirteen works on military strategy and tactics, totaling two hundred and fifty-nine texts. (This excludes works by Yi Yin, Jiang Taigong, and those attributed to *Guanzi*, *Sun Qingzi*, *He Guanzi*, *Su Zi*, Kuai Tong, Lu Jia, and the Huainan King—texts, like the *Sima Fa*, considered works of ritual and law.)

Strategists govern by righteous means, employing cunning strategies in warfare, planning before engaging in battle, comprehensively considering various situations, grasping the laws of yin and yang changes, and utilizing various skills.

Speaking of which, there were many ancient military texts! First, let's discuss the works on military strategy and formation, a total of eleven authors, ninety-two texts, with eighteen volumes of illustrations. Among them are seven texts of *Chu Military Strategy*, two texts of *Chiyou* (which can be seen in *Lu Xing*), five texts of *Sun Zhen*, sixteen texts of *Wang Sun*, thirty-one texts of *Wei Liao*, among others, all with interesting names. What do these texts address? They focus on how to fight swiftly and decisively, employing surprise attacks and adaptable strategies to overcome the enemy. In short, it is "Swift as thunder, sudden as wind; striking before the enemy is ready, shifting formations with unpredictable speed, overwhelming them with lightning-fast attacks."

Then, there is a substantial collection of texts on the five elements of yin and yang, the timing of heaven and earth, and human harmony, totaling sixteen authors, two hundred and forty-nine texts, with ten volumes of illustrations. Among these are one text of *Taiyi Military Strategy*, thirty-five texts of *Tianyi Military Strategy*, one text of *Shennong Military Strategy*, as well as many works about the Yellow Emperor and his ministers, such as sixteen texts of *Huangdi*, five texts of *Fenghou*, thirteen texts of *Li Mu*, six texts of *Di Dian*, one text of *Mengzi* (hey, did Mencius also write military texts?), thirty-one texts of *Dongfu*, and others. These texts discuss harnessing the opportune moment, wielding virtue and justice, adapting to the flow of battle, exploiting the five advantages, and enlisting the aid of the supernatural.

Finally, there is a collection of texts on archery and martial arts, such as "Baozi's Military Strategies" with ten sections, "Wu Zixu's Strategies" with ten sections, as well as various archery techniques and methods, such as "Fengmen Shooting Method," "Yin Tong Cheng Shooting Method," and "General Li's Shooting Method." There are also thirty-eight sections on "Swordsmanship" and six sections on "Hand-to-Hand Combat." These texts are more specific, focusing on how to train martial arts effectively and improve combat effectiveness. In short, the ancient military texts are quite rich!

The list of books is indeed extensive! First is "Miscellaneous Military Strategies," with a whopping fifty-seven sections! There are also twenty-five sections on "Cuju" (a form of ancient Chinese football), surprisingly so much has been written about it! Following that are military strategy techniques from thirteen different schools, totaling one hundred and ninety-nine sections, which also removed the repeated parts from "Mozi" and incorporated them into "Cuju." These military techniques focused on hand-to-hand combat, weapon mastery, and various trap and siege techniques, ultimately aiming for victory in both offense and defense.

In total, there are fifty-three different military texts, with seven hundred and ninety sections, and forty-three illustrated scrolls. This includes the removal of ten schools and two hundred and seventy-one repeated sections, some of which were incorporated into "Cuju," and one hundred and fifty-five sections from "The Art of War" that were moved to the section on etiquette. The roots of military strategy lie in the ancient duties of the Sima, which involved managing military equipment for the royal court. "Hong Fan" states that one of the eight policies of the state is "military," referring to the army. Confucius also remarked that governing a country requires "sufficient food and sufficient soldiers," and stated that "failing to teach the people to fight is abandoning them," highlighting the importance of the military. In the "Book of Changes," it is mentioned that in ancient times, bows were made of curved wood and arrows from sharpened wood, and the power of bows and arrows could deter the world, indicating the significant role of weapons. Later, people used refined gold to create weapons and animal skins to make armor, leading to increasingly sophisticated military equipment. Shang Tang and King Wu of Zhou, divinely appointed rulers, used their armies to quell rebellions and rescue their people, inspiring loyalty through benevolence and earning respect through courtesy. Their achievements are detailed in "The Sima Method."

From the Spring and Autumn period to the Warring States period, various surprise attacks, ambushes, and tricks were constantly devised. After the establishment of the Han Dynasty, Zhang Liang and Han Xin collected and organized military treatises, amassing a total of 182 texts. They selected important content from these texts and ultimately confirmed 35 of them. Later, the ruling Lu clan stole these military texts. During the reign of Emperor Wu of Han, Yang Pu collected and compiled the lost military texts, creating a catalog, but it was still not comprehensive enough. During the reign of Emperor Xiao Cheng of Han, Ren Hongcai organized the military texts into four categories.

Next are the books on astronomy and divination: *Tai Yi Za Zi Xing* (Miscellaneous Records of the Tai Yi Star) in 28 scrolls, *Wu Can Za Bian Xing* (Miscellaneous Records of the Five Remnants) in 21 scrolls, *Huang Di Za Zi Qi* (Miscellaneous Records of the Yellow Emperor) in 33 chapters, *Chang Cong Ri Yue Xing Qi* (Miscellaneous Records of the Sun, Moon, and Stars) in 21 scrolls, *Huang Gong Za Zi Xing* (Miscellaneous Records of the Lord Huang) in 22 scrolls, *Huai Nan Za Zi Xing* (Miscellaneous Records of Huai Nan) in 19 scrolls, *Tai Yi Za Zi Yun Yu* (Miscellaneous Records of Tai Yi Cloud and Rain) in 34 scrolls, *Guo Zhang Guan Ni Yun Yu* (Miscellaneous Records of National Chapters on Rainbows and Clouds) in 34 scrolls, *Tai Jie Liu Fu* (The Six Symbols of Tai Jie) in 1 scroll, *Jin Du Yu Heng Han Wu Xing Ke Liu Chu Ru* (The Five Stars of Han: The Flow of Gold and Jade) in 8 chapters, *Han Wu Xing Hui Ke Xing Shi Zhan Yan* (The Comet's Activities in Han) in 8 scrolls, *Han Ri Pang Qi Xing Shi Zhan Yan* (The Activities of the Sun's Side Qi in Han) in 3 scrolls, *Han Liu Xing Xing Shi Zhan Yan* (The Activities of the Meteor in Han) in 8 scrolls, *Han Ri Pang Qi Xing Zhan Yan* (The Observations of the Sun's Side Qi in Han) in 13 scrolls, and *Han Ri Shi Yue Yun Za Bian Xing Shi Zhan Yan* (The Observations of Solar Eclipses and Lunar Halos in Han) in 13 scrolls. In total, these astronomical and divinatory texts comprised a considerable number of scrolls.

Further astronomical texts included *Hai Zhong Xing Zhan Yan* (12 scrolls), *Hai Zhong Wu Xing Jing Za Shi* (22 scrolls), *Hai Zhong Wu Xing Shun Ni* (28 scrolls), *Hai Zhong Er Shi Ba Xiu Guo Fen* (28 scrolls), *Hai Zhong Er Shi Ba Xiu Chen Fen* (28 scrolls), *Hai Zhong Ri Yue Hui Hong Za Zhan* (18 scrolls), and finally *Tu Shu Mi Ji* (17 chapters). These 21 categories of astronomical texts comprised a total of 445 scrolls.

The books on astronomy mainly arrange the order of the twenty-eight constellations, chart the movements of the five stars, sun, and moon, to foretell good or bad luck. This was an important reference for the governance of ancient rulers. The Book of Changes says: "By observing the heavens, they gauged the shifts in fortune." However, studying astrology is quite difficult; it takes a sharp mind and a dedicated soul to master it. Even if you understand celestial phenomena, you need a wise emperor to adopt your advice. If someone who doesn't understand astronomy tries to advise the emperor and the emperor refuses to listen, that's a recipe for disaster.

Next are the books on calendars: "Huangdi's Five Calendars" in thirty-three volumes; "Zhuanxu Calendar" in twenty-one volumes; "Zhuanxu Five Star Calendar" in fourteen volumes; "Sun, Moon, and Constellation Calendar" in thirteen volumes; "Xia, Yin, Zhou, and Lu Calendar" in fourteen volumes; "Great Calendar of Heaven" in eighteen volumes; "Han, Yuan, Yin, Zhou, and Lu Spy Calendar" in seventeen volumes; "Geng Chang Moon Chart" in two hundred and thirty-two volumes; "Geng Chang Lunar Calendar" in two volumes; "Transmission of Zhou's Five Star Calendar" in thirty-nine volumes; "Law of Calendar and Numerical Methods" in three volumes; "Ancient Five Star Constellation Records" in thirty volumes; "Tai Sui's Plan for the Day and Sundial" in twenty-nine volumes; "Genealogy of Emperors and Princes" in twenty volumes; "Ancient Emperors' Yearly Records" in five volumes; "Sundial Book" in thirty-four volumes; "Xu Shang Arithmetic" in twenty-six volumes; "Du Zhong Arithmetic" in sixteen volumes. These eighteen categories of calendar books totaled 606 volumes.

Calendars are used to arrange the order of the four seasons, figure out when the seasons change, and track the sun, moon, and planets, in order to understand how the weather and life worked. Back then, rulers really cared about the calendar, using it to set rules for ceremonies and clothes, while also predicting the future. That's how they figured out what was going to happen—something that cannot be achieved by the most intelligent people in the world! However, in the present chaotic world, some folks who didn't know any better still want to understand the way of heaven. They dumb down the big ideas and rush the process, leaving it all a mess.

Finally, there are books on Yin and Yang: "Taiyi Yin Yang" (23 volumes); "Huangdi Yin Yang" (25 volumes); "Huangdi's Sons Discuss Yin and Yang" (25 volumes); "Princes Discuss Yin and Yang" (25 volumes). These are just some of the books, totaling hundreds of volumes! Firstly, there are books on Yin and Yang and the Five Elements, such as "Taiyuan Yin Yang" (26 volumes), "Sidian Yin Yang Discussion" (27 volumes), "Shennong's Great Secrets of the Five Elements" (27 volumes), as well as "The Four Seasons and Five Elements Classic" (26 volumes), and so on, totaling thirty-one different works, with a total of six hundred and fifty-two volumes! These books are all about Yin and Yang and the Five Elements—basically, the rules of the universe, linked to our five virtues: benevolence, righteousness, propriety, wisdom, and trustworthiness. The *Book of Documents* says, "First, the Five Elements; then, the five things you shouldn't do," meaning that things should be done according to the laws of the Five Elements. If you mess up your expression, words, attention, listening, or thinking, the order of the Five Elements will be disrupted, and the stars will act up—all because the dates were not calculated correctly and the laws were not understood. These books show how to use the Five Virtues to figure things out, and if you do the math right, you can figure out anything. But some people used this to predict the future, scaring everyone.

Next is a book about turtle divination and milfoil divination, and boy, were there a lot of them! There are 52 volumes of "Turtle Book," 26 volumes of "Summer Turtle," 28 volumes of "Southern Turtle Book," and 36 volumes of "Giant Turtle," totaling fifteen different works and 401 volumes! In these books, there are 38 volumes of "Zhouyi," 26 volumes of "Zhouyi Mingtang," and 50 volumes of "Zhouyi Suiqushi Ni," all about divination. In short, there are quite a lot of divination books! Man, just thinking about lugging all those books around makes my head spin!

In ancient times, milfoil and turtle shells were tools used by sages for divination. The "Book of Documents" says, "If you encounter great doubts, go ask for divination." The "I Ching" also says, "To determine the fortune of the world and accomplish great things, there is nothing better than milfoil and turtle shells." Therefore, before anyone important does anything, they would first divine and then act according to the results of the divination, no matter how far or near, how hidden or not; they could foresee the future. You'd have to be a genius to pull that off!

But when the world is in decline, people no longer seriously engage in fasting and cleansing rituals; they perfunctorily perform divination, and naturally, the gods will not respond. Therefore, the "I Ching" frowns on neglecting the proper ritual before milfoil divination, and the "Book of Songs" mocks those who slack off with turtle shell divination. So, you gotta be sincere if you want the gods to listen.

Next, let's introduce some ancient divination books: "Huangdi's Book of Dreams," eleven volumes; "Gande's Book of Dreams," twenty volumes; "Wujin on Clothing and Objects," fourteen volumes; "Omens from Sneezes and Ringing Ears," sixteen volumes; "Zhengxiang's Transformation of Strangeness," twenty-one volumes; "Humans, Ghosts, Spirits, and Livestock Transformations," twenty-one volumes; "Transforming Strangeness and Deciphering Blame," thirteen volumes; "Dealing with Bad Omens and Evil Spirits," eight volumes; "Requesting Officials to Remove Omens," nineteen volumes; "Divining and Sacrificing to the Heavens," eighteen volumes; "Praying for Blessings," nineteen volumes; "Praying for Rain to Stop," twenty-six volumes; "Taiyi's Miscellaneous Observations of the Seasons," twenty-two volumes; "Zigan's Miscellaneous Observations of the Seasons," twenty-six volumes; "Five Methods of Accumulating Treasures," twenty-three volumes; "Shennong's Teaching of Field Divination for Agricultural Planting," fourteen volumes; "Zhaoming's Fishing and Breeding of Fish and Turtles," eight volumes; "Planting Trees for Silkworms and Fruits," thirteen volumes.

These miscellaneous divination books come from a total of eighteen different authors, with a combined total of three hundred and thirteen volumes. It can be seen that ancient people attached great importance to divination, covering a wide range of topics, including dreams, clothing and accessories, natural phenomena, and even agricultural production.

In ancient times, fortune tellers recorded various signs and foretold the future. The *Yi Jing* states, "Divination can foresee the future." There were many methods of fortune-telling, but dream interpretation was the most important, so during the Zhou Dynasty, officials were specifically responsible for interpreting dreams. The *Shi Jing* mentions dreams of bears, badgers, snakes, fish, and flags, indicating that important figures in ancient times also valued dream interpretation to predict fortunes, similar to divination, both serving to predict the future.

The strange things recorded in the "Spring and Autumn Annals" state: "What people fear often stems from their own actions, and strange happenings are usually self-inflicted. When people lose their equilibrium, strange things happen; if they're blameless, nothing strange occurs." Therefore, it is said: "Good people overcome bad luck, and righteous people hate injustice." The simultaneous growth of Sanggu plants correlated with Dawu's rise to power; similarly, the auspicious omen of a hou bird on a tripod heralded Wuding's reign. These examples illustrate the connection between human behavior and fortune. However, those confused individuals do not reflect on themselves but instead believe in strange omens, which is why the "Book of Songs" criticizes: "Ask the elders; let them interpret the dreams," condemning those who sweat the small stuff, only worry about tomorrow, and can't handle a crisis.

Next up: a whole library of physiognomy texts—thirteen volumes of *Classic of Mountains and Seas*, seven of *State Dynasty*, twenty of *Palace and Residence Feng Shui*, twenty-four of *Physiognomy of People*, twenty of *Physiognomy of Swords and Knives*, and thirty-eight of *Physiognomy of Livestock*, totaling 122 volumes in all. Physiognomy uses the land's features to judge the design of cities and buildings, and the shapes of people, animals, and objects to predict their fortune. It's like musical notes—different lengths, different sounds—all natural, not supernatural. However, form and *qi* (vital energy) are interconnected, but sometimes one exists without the other—a subtle and mysterious aspect of physiognomy.

Then there are books on various mathematical arts, totaling 190 families and 2528 volumes. These mathematical arts are the duties of the imperial court's mathematicians, astronomers, and diviners. The position of historians was abolished long ago, and their books are difficult to preserve intact. Even if there are books, there is a lack of people who are proficient in this field. The Book of Changes says, "It won't work without the right person." During the Spring and Autumn Period, there was Zishen in the State of Lu, Bizao in the State of Zheng, Buyan in the State of Jin, and Ziwei in the State of Song; during the Warring States Period, there was Gangong in the State of Chu, and Shishenfu in the State of Wei; during the Han Dynasty, there was Tang Du, and these people all had some achievements. Therefore, it can be said that success depends on a bit of luck, and without it, it is very difficult to succeed. Therefore, according to the records of old books, I categorized the mathematical arts into six groups.

Finally, there are books on medicine: "Huangdi Neijing" with 18 volumes, "Treatise on External Diseases" with 37 volumes, "Bian Que Neijing" with 9 volumes, "Treatise on External Diseases" with 12 volumes, "Baishi Neijing" with 38 volumes, "Treatise on External Diseases" with 36 volumes, and "Side Chapters" with 25 volumes. I have seven kinds of medical books here, totaling 216 volumes.

These medical texts focus on the human body's meridians, bone marrow, and yin and yang (the opposing forces of nature), which are the fundamental causes of various diseases and also determine life and death. Doctors use acupuncture, medicinal herbs, and other methods to treat diseases, just like fitting pieces of a puzzle together, utilizing the interaction of various substances to heal. If the doctor's skills are not good and the methods are wrong, it will instead make things worse, and even lead to the death of the patient.

Next are the collections on the Five Zang Organs and Six Fu Viscera, including "Thirty-Six Prescriptions for Twelve Disorders of the Five Zang Organs and Six Fu Viscera," "Forty Prescriptions for Sixteen Disorders of the Five Zang Organs and Six Fu Viscera," "Forty Prescriptions for Twelve Disorders of the Five Zang Organs and Six Fu Viscera," "Twenty-Six Prescriptions for Sixteen Disorders of Wind, Cold, and Heat," "Twenty-Three Prescriptions from Tai Shi, the Yellow Emperor, Bian Que, and Yu Fu," "Thirty-One Prescriptions for Eleven Disorders of the Five Zang Organs," "Seventeen Prescriptions for the Madness and Dizziness of Guest Diseases," "Thirty Prescriptions for Golden Wounds and Chills," "Nineteen Prescriptions for Women and Infants," "Thirty-Two Prescriptions for Liquid Classics," and "Seven Volumes of Shen Nong and the Yellow Emperor's Dietary Restrictions," totaling eleven collections and two hundred seventy-four volumes.

These texts primarily discuss the hot and cold properties of herbs, the severity and urgency of diseases, and how to select appropriate medications based on one's condition. They emphasize using the characteristics of these medications to regulate the body's qi and blood, ultimately achieving a balance of energies. If the wrong method is applied, such as using warm medications instead of cold ones, it can backfire, harming the body's vitality without obvious symptoms, which constitutes a doctor's error. That's why the saying goes, "A stitch in time saves nine."

Lastly, there are collections on intimate practices, including "Twenty-Six Volumes on Rong Cheng's Techniques," "Thirty-Six Volumes on Wu Cheng's Techniques," "Twenty-Three Volumes on Yao Shun's Techniques," "Twenty Volumes on Tang Pangeng's Techniques," "Twenty-Five Volumes on Tian Lao's Miscellaneous Techniques," "Twenty-Four Volumes on Tianyi's Techniques," "Twenty Volumes on the Yellow Emperor's Three Kings Nourishing Yang Method," and "Seventeen Volumes on the Three Families' Internal Practices with Children," totaling eight collections and one hundred eighty-six volumes.

These texts address the dynamics of intimate relationships, which form the foundation of ethics and morals. Ancient sage kings established rites and music systems to regulate people's behavior and temper their desires. As the saying goes, "The ancients created music to maintain social harmony." Enjoying pleasures in moderation is essential for health and longevity. If one indulges excessively, it can lead to illness and even threaten life.

Finally, there are "Twenty Articles of Mi Xi's Miscellaneous Path," "Twenty-Six Volumes of Shang Sheng's Miscellaneous Path," and "Eighteen Volumes of Dao Yao's Miscellaneous Path."

So, there were tons of ancient books! Just think about all the books on immortality: "Huangdi's Zazi Buyin" with twelve volumes, "Huangdi's Qibo Massage" with ten, "Huangdi's Zazi Zhijun" with eighteen, "Huangdi's Zazi Nineteen Families' Formulas" with twenty-one, "Taiyi's Zazi Fifteen Families' Formulas" with twenty-two, "Shennong's Zazi Techniques" with twenty-three, and "Taiyi's Zazi Huang Treatment" with thirty-one—totaling a whopping two hundred and five volumes!

These books were all about living a long, healthy life, staying chill, and not worrying so much about death. However, some people got obsessed and came up with all sorts of weird, useless stuff, which is not what the sages taught us. Confucius himself said, "Anyone who digs around in the weird stuff might get written about later, but count me out!"

Then, there are all sorts of books on different techniques, totaling thirty-six families and eight hundred and sixty-eight volumes. These techniques were all about healing people—something the government should've really cared about. Back in the day, you had masters like Qibo and Yufu, then later Bian Que and Qin He—these guys could heal anyone and even figure out what was wrong with the country just by looking at people! During the Han Dynasty, there was also Cangong. These days, a lot of that knowledge is lost, so let’s organize these books and categorize medical techniques into four groups.

So, all together, we're talking six main categories, thirty-eight different kinds, almost six hundred authors, and over thirteen thousand volumes! That's not even counting fifty volumes from three other families, or the ten military books we left out. It's mind-blowing how many books there were back then!