> **Abstract: **Qu Wanli is an academic master with wide influence. He was with books all his life. When he read, he would not put down the volumes, and he would be happy to forget his worries; when he accompanied the books, he would follow the books and be friends with books; wh

Abstract: Qu Wanli is an academic master with wide influence. He wrote like a forest, was rigorous in his studies, was humble and generous, and was highly respected by future generations. His outstanding achievements are related to his determination and connection with his book. He was with books all his life. When he read, he would not put down the volumes, and he would be happy to forget his worries; when he accompanied the books, he would follow the books and be friends with books; when he taught, he would teach people tirelessly and practice them in his own hands; when he wrote books, he would be filled with thousands of volumes, but he would follow them truly. Qu Wanli, with his intelligence and sincere love for academics, is committed to academic research, and has made great achievements in classics and , ancient philology, history, and version studies, and is still shining in today's academic circle.

Keywords: Qu Wanli Reading, accompanying books, teaching, writing books,

Introduction to the author : Feng Jianguo, professor of the Institute of Literature, History and Philosophy, Shandong University. Research direction, Tang Dynasty literature.

Generally speaking, there is always some fate. Qu Wanli and Shu are indissoluble. He read, accompanied, taught, and wrote books, and worked with books throughout his life. He once said that the sweetness and bitterness of the book: "There are thousands of scrolls, and the stroking of the sky is enough to comfort the feelings, and can also cure hunger."[1], so he called himself "book servant". "Book servant" of course refers to the servant of the book. In the articles about Qu Wanli that I have come into contact with, I think this is his self-worthy word. In fact, this understanding is a more superficial meaning, which is actually a theory of skin phase. With Qu Wanli's intelligence and talent and his honest and honest nature in Shandong people, how could he not know that in that era of power and material desires, you were either a servant or a servant. This is an objective fact that cannot be avoided. However, the hat of "book servant" is not something that anyone can use to deal with, and the capital he needs is priceless. Therefore, Qu Wanli works as a servant for calligraphy, and his expression seems to be humble and full of conceit in his bones! Therefore, the name "Book Master" is also the best portrayal of Qu Wanli. Qu Wanli (1907.9.15-1979.2.16), whose courtesy name is Yipeng, was from Yutai County, Shandong Province. In his early years, he worked in Shandong Provincial Library, Nanjing Central Library, and the Institute of History and Language of the Central Academy of Research Institute. Later, he served as a professor in the Department of Chinese at National Taiwan University and successively applied for the appointment of visiting professor at Princeton University in the United States, the University of Toronto in Canada, and Nanyang University in Singapore. He is an academic master with profound academic background and wide international influence. However, his knowledge and cultivation are not accidental, but are related to his determination and practice, his tiredness in learning and his relationship with his book. He has been with books throughout his life and has been deeply immersed in it. He can even be summarized in eight words in a very brief manner: reading, accompanying books, teaching, and writing. The following is to take these four things as the outline, and examine his life's academic conduct as follows to make the right one in the Fang family.

1. Reading is the greatest pleasure in Qu Wanli's life. He came from a scholarly family and his father was a student of the Qing Dynasty. Qu Wanli was determined to learn when he was young. He entered a village school at the age of seven, and read it one by one from " Hundred Family Names ", " Three Character Classic ", and "Four Books and Five Classics". When I was nine years old, I encountered bandits and thieves in the village, so I moved my home to another township and lived there. There, he studied in a private school for a few more months, and then entered the fourth grade of elementary school. At that time, schools still valued Chinese, and primary school texts were all classical Chinese. When he returned home during the winter and summer vacations, his father also taught ancient Chinese texts such as "Mencius". Before graduating from elementary school, he had read "分类录文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文文� Later, Qu Wanli spent his life in the classics and history, which was the basis. When he graduated from elementary school, he won the second place in the county's National Cultural Association and was rewarded by the county magistrate. In 1922, Qu Wanli went to , Jining and was admitted to Shandong Provincial No. 7 Middle School. During the May Fourth New Culture Movement, there was a stirring of thoughts and arguing about the world. Remarks that despise traditional culture were also prevalent. Many people advocated throwing all the thread-bound books into the toilet. Qu Wanli and his classmates were interested in ancient times and became more loyal. He read ancient books diligently, and continued to be happy. Although the principal blamed the violation of the rules, he was moved by his eagerness to study and did not interfere seriously.

Qu Wanli later transferred to Donglu School in Jinan to study in high school. The school aims to "promote Eastern culture".Teachers are all selected for the time: for example, Li Yunlin taught " Shangshu " and "Book of Rites", Ding Foyan taught "Shuowen Jiezi", principal Xia Puzhai taught "The Case of Ming Confucianism", and Lu Jinshan taught poetry and prose. During this period, Qu Wanlifu finished reading the two books "Zizhi Tongjian" and " Continued Zizhi Tongjian " after class, which can be seen from the knowledge. All of these laid a solid foundation for his future research. On the eve of graduation in 1928, he suffered the May 3rd Massacre in Jinan. The world was in turmoil and the school was occupied by the Japanese army, but he failed to get his graduation certificate. In 1929, Qu Wanli returned to Yutai to serve as the director of the public library and also served as the Chinese teacher at the county normal school. He studied in his spare time, and read many new literary novels and the previous and subsequent "Book of Han" and "The Three Kingdoms". But Qu Wanli was willing to further his studies, so he quit his position as director, went to Beijing to study, and then studied in the second grade of the Chinese Department of the Private Yuwen College. At that time, most famous professors from Peking University and Tsinghua University hired part-time classes for private schools. In addition to studying at Yuwen College, Qu Wanli often went to Chinese University and Peking University to listen to lectures from famous teachers. Here, he listened carefully to Ma Youyu's "History of Constitutions" and Ke Yan's "Selected Works" and also attended the classes of Mr. Hu Shi, , Yu Jiaxi, , Wu Chuzhai, , Lin Gongduo, and Sun Renhe. After class, I still don’t waste my studies. He has successively read "Must Reading of Chinese Studies and Its Reading Methods", " Introduction to the Academic Academic in the Qing Dynasty", "Academic History of China in the Nearly Three Hundred Years", etc. These books had a great impact on his later academic research. However, he was shocked by the September 18th Incident again, and Beijing and Tianjin were shocked. He failed to graduate from university and returned to Jinan. The formal education Qu Wanli received ended, but he finally relentlessly used mechanics to make a single word and write. Isn’t it accidental? In January 1932, Qu Wanli met with the director of the Institute of Chinese Studies of Qilu University, Luan Diaofu . Mr. Luan knew very well how diligent Qu Wanli studied and how hard he worked. In addition, he was the director of Yutai County Library, so he recommended it to Wang Xiantang , who was then the director of Shandong Provincial Library. Wang Xiantang immediately hired him as a librarian, and four years later he was promoted to director of the editorial and collection department. Qu Wanli has been in the Shandong Provincial Library for more than seven years. He has been in the bookstore and has not abandoned hard study. His scope of exploration is both complex and extensive. He first searched for , Zhouyi, books, and read many books. He was the most profound about Huidong Yixue. "I realized that when I studied and studied the "Book of Changes", I could not rely solely on the annotations of the ancients, but had to refer to other comparative materials. So in addition to reading the classics of the pre-Qin period, I also began to pay attention to documents such as archaeology and folklore." [2] In addition, Wang Xiantang was a famous esoteric writer, who studied Zhongdingwen carefully. Qu Wanli was guided by him and looked at the philology books collected in the museum. He gradually became interested in oracle bone , and began to study and collect fake identification materials until his death, and it was not interrupted. He once said to himself: "How great! I am able to live in a library and search for me with hundreds of cities. I have the foundation of my studies. I am so proud of my studies. I am at peace and sophisticated and gradually gain the joy of getting to know the best." [3] During this period, Qu Wanli couldn't put down the book and studied hard, laying a solid academic foundation.

Planning photos of all colleagues of Shandong Provincial Library (early 1930s)

After that, Qu Wanli was appointed as the editor of the National Central Library and was responsible for editing the rare bibliography. At this time, he had a further understanding of book versions, and he also read a lot of historical books such as " Jin Shu " and " Sui Shu " and " Sui Shu " and had a deeper understanding of the history of each dynasty. In 1943, under the name of secondment, he joined the Archaeology Group of the Institute of History and Language of the Central Academy of Research and served as an assistant researcher of oracle bones, and later promoted to an assistant researcher. During this period, while studying oracle bone script, he read "Shangshu", " Filial Piety ", " Laozi ", "Chu Ci", and other books such as "Zuo Zhuan" and "Book of Rites". At the same time, Qu Wanli was inspired by Fu Sinian, and further deepened his academic research and adhered to the principle of focusing on real data, so he later engaged in research on identifying data.

In 1949, Qu Wanli came to Taiwan at the appointment of President Fu Sinian of Taiwan University. Since then, due to the relationship between teaching and work, more efforts have been put into the examination of oracle bone inscriptions, the Book of Songs, the Book of Shu and the pre-Qin literary and historical materials.

"There are thousands of scrolls of leisurely thoughts, and the book is illuminated in the middle of the night and the lamp is still not asleep."[4] Qu Wanli's study accumulates year by year, month by day, and never gives up due to any obstruction, including war, turmoil, migration and other issues, but instead becomes stronger. Whether it is a book that riskes your life to turn fortunes or specializes in research, as long as you can join the book, you will feel endless joy. Qu Wanli often forgets everything when he is studying. Even in the arduous environment where the war was spreading to the police and shocking overnight, he still used reading and traveling to get rid of his boredom. Qu Wanli treated Yi in two hours every morning, and visited the scenic spots in two hours in the afternoon. He also reviewed the scriptures and books. In Leshan , if you read the books of "The Book of Zhou", "Hangyang Zhuan", "Guliang Zhuan", "Erya", "Mandarin", "Guanzi", "Hangzi", " Mozi ", " Zhuangzi ", " Xunzi ", " Liezi ", "Sunzi", "Wuzi", "Han Feizi", "Lushi Chunqiu", "Spring and Autumn Fanlu", "Huainanzi", "Lunheng", etc., you may read them again or re-read them, and you may read them briefly. During this period, he was able to write an article "Examples of the Biography of the Zhouyi Tiaoxiang" based on what he had gained in his heart for several years. This article is unique in its essence and unique in its name, and is famous for its learning forests, which often makes people feel happy to be relieved.

2. Taking books as accompanies

accompanying books is Qu Wanli's greatest opportunity in his life. For ordinary people, the word "accompaniment" means "a good book" as a companion and a good friend as a friend. However, for Qu Wanli, he has a deeper meaning: he not only worked in the library for many years, but also promoted books to hundreds of cities; he also assisted Wang Xiantang in broadcasting books after the July 7 Incident, making outstanding contributions to protecting Qilu treasures.

In the autumn of 1937, Pingjin was lost, the Japanese invaders launched a large-scale invasion of the south, Han Fuju retreated without fighting, and Jinan was in danger. At that time, Qu Wanli was serving as the director of the editorial and collection department at Shandong Provincial Library. The Shandong Provincial Library was founded in the first year of Xuantong (1909) of the Qing Dynasty. It was first planned and operated by Luo Zhengjun, a Shandong envoy of the Secretariat, and was extremely hardworking. By 1929, Wang Xiantang was the director, and his funds were getting more and more collected. In the early days of the Anti-Japanese War, the collection of books reached more than 200,000, more than 36,000 rare books, and more than 17,000 gold and stone items. At the beginning of the war, Wang Xiantang immediately planned to move his letter to a remote province to avoid being destroyed. However, most of the colleagues in the museum had asked for leave at that time, and the Jinpu train was bombed by enemy planes every day, which became a daunting road again.

One day, Wang Xiantang and Qu Wanli discussed: "This museum is a collection of documents from the east. There are unexpected problems. How will we match the elders of Qilu? I plan to use my strength to reach ten boxes of secrets and move them to the sages of Qufu to worship the government. Considering this matter is important, I can only shoulder the responsibility of my sons. When I was attacked by an enemy plane in Jinpu, I took risks when I went there. However, I wanted to keep a document from my Lu, but I would not refuse. If I can go there, I will be good, otherwise I will go there."[5] Qu Wanli was excited when he heard this, regardless of the difficulties and dangers of the road. He asked to go with his wish and sweared to live and die with this book. At that time, the provincial government officials were busy escaping their lives, and the provincial library was not cared about, and there was no funding for the relocation. Wang and Qu ran around, begging relatives and friends, and even betrayed the precious cultural relics they collected, and finally raised a fund. On the evening of October 12, Qu Wanli and his co-worker Li Yigui resolutely bid farewell to their family, left their hometown with the book, and transported 10 huge boxes of pictures and cultural relics in the collection to Qufu to preserve the official residence. Later, Wang Xiantang picked out 21 boxes from the collection and transported them to Qufu in two times on October 23 and December 20. Soon, due to the urgency of war, Nanjing fell and the Japanese army invaded Jinpu Road in the south. Qufu heard the sound of enemy planes bombing every day. Therefore, the three decided to move from Qufu south to the rear. Due to transportation conditions, they only sifted 5 boxes from the treasures transferred to Qufu, and left them to the Supreme Saint to worship the government.

1937 On December 27, 1937, their group boarded the military vehicles of the Provincial Hospital and began a long journey through the flames of war and the endless disasters. Starting from Qufu, pass through Yanzhou , Kaifeng , and Zhengzhou, arrive at Hankou , then transfer to Yichang, cross Sanxia , enter Wanxian, pass through 1,000 miles between the passes, and finally arrive at Leshan, Sichuan. It passes through the four provinces of Shandong, Henan, Hubei and Shu, and the journey reaches more than 7,000 miles. On this journey to broadcast the book, I was chased by the enemy, bombed by enemy planes, looted by bandits, and obstructed by dangerous shoals. I went through a lot of hardships. Later, Qu Wanli described his experience in distress in Ziyang when he recalled, saying: "I heard the sound of a rafting mill and came from the south. I looked at it in four frames. Then I avoided the jungle. Then I saw holes on the tomb, and there were hidden people in the forest. It was caused by machine gun shooting.He then walked out and lay down on the side of the road to observe its rampant situation. At that time, my anti-aircraft guns were launched at the same time, and fireworks were spread out like white clouds. The machine gun is as dense as a continuous bead, and it is mixed with the sound of bombing, just like a battle formation. ”[6] The description is vivid and vivid. In the subsequent journey, Wusheng Pass was bombed three times within eight days, the three gorges were almost hit by the reefs, and the thrilling journey seemed like a different world. Others such as the coveted and encroached by local soldiers and gangsters, and the heavy rain and boats were missing, etc.

Even in this war-torn years, Wang Xiantang and Qu Wanli, who were broadcasting books, did not give up their academic research. Wherever they went, visited the remains of gold and stone, and carefully studied books, and improved their knowledge. At that time, Qu Wanli and his party had just arrived in Qufu, and Wang Xiantang immediately sent a letter to inquire about the transfer situation and discuss knowledge. When they mentioned the Song people "Miscellaneous Notes of the Head Family", "Broad Records of the Ancestral Party", " Confucius Family Genealogy " and other documents that record ancient books on Qufu: "Using the situations in the Song Dynasty recorded in the book, we can search for verification one by one, so as to clarify the differences and similarities of the present and the past, and can be combined into a single article or a book. ”[7] He sighed, "I cannot abandon my studies while wandering. I am not lucky to live in this hometown of sages?"[8] After Wang Xiantang came to Qufu, Mr. Qu Wanli and him "were traveling with him every day, and talking about learning at night at bonlights, and they are always at night, and they are really happy in chaos. ”[9]

One day, they went to the Holy Temple to watch the ceremony. Wang Xiantang got a New Han Xue Sikong official seal on a street stall outside Donghuamen. The seal carving was very exquisite and the price was cheap. He was overjoyed and loved it until late at night. He also wrote a poem to send Luan Diaofu, which contained the sentence "Warming so much that the heart is cold copper", and his feelings were overflowing. On the way south, Wang Xiantang told Qu Wanli about ancient pronunciations and rhymes and antique versions. One day at dinner, Wang Xiantang smiled and said to Qu Wanli: "You must remember one word: Your study is the Qi school; Your study is the Lu school. ”[10] The meaning of the subtitles is that the Qi people are active in their thoughts, and many of them are strange in their words, while the Lu people often adhere to the old rules. According to the later works of Wang and Qu, many of their classic works sprouted at this time.

This time, there are three categories of ancient books and cultural relics. The first category is rare ancient books, with a total of 438 rare books and 2659 volumes, including 53 Song and Yuan dynasties, 93 Ming dynasties, 5 Qing dynasties, 113 manuscripts, 96 banknotes, 64 clerical inscriptions, 9 rubbings, and 5 seals, such as the Tang Dynasty's scriptures, the Song Ganzhou scholarship edition "Wenxuan", the Song Baoyou Zhao Jiezhai edition "Tongjian Chronicles" and the Yuan Yiyou Book Hall edition "Fan Deji Poetry Collection", Zhao Fanfu, a proofreader of the "Six Books" by the Wu Tu Bed in the Qing Dynasty, the "Feng's News and Discussions" by the Huang Fupu in the Qing Dynasty, the "Jianghuai Yiren" by the Wu Mei'an in the Qing Dynasty, the "Jianghuai Yiren" by the manuscript of Yan Chongju in the Qing Dynasty, the "Recent Manuscripts of Li Yuan" by the Qing Dynasty, the "Haidai Humanities" by the Wang Yirong in the Qing Dynasty, and many copies of the local celebrities in the Qilu. The second category is calligraphy and painting category, with a total of 143 types and 182 pieces, which are precious such as Wang Yuyang running script poems, Liu Shi'an small regular script five blessings, Zheng Banqiao running script hall, Gao Nanfu calligraphy screen, Shitao landscape hall, Yun Nantian landscape painting, Chen Meigong ink plum, Cha Jitang landscape flowers, Li Nanjian's portrait hall, etc. The third category is the diamond artifact, Including ceramics, jade, bronzes, bricks, tiles, oracle bones, etc., there are 734 pieces, including Shang Father Yi Ding, Shang Wu Ge foot-shaped tripod, Shang oracle bones, Zhou Mingwo Ding, Zhou Wu Dun, Qin Chosen Mirror, Han Jian Sun Light Mirror, Qin Ershi's First Year Edict Edition, Six Dynasties Sea Beast Grape Mirror, Qin Zhao Tile Level, Song Ci Incense Burner, Kangxi Zhulong Pan, etc. These rare cultural relics and pictures are collected by the Shandong Provincial Library for decades, and are also the treasure essence of Qilu culture. Among these books, there is a "Secret History of the Suppression of Breakthrough", a banned book in the early Qing Dynasty, which is a rare old copy. Guo Moruo accidentally read it in Sichuan, and became interested. He put down the ancient history research he was engaged in, sorted out the "Secret History of the Suppression of Breakthrough", and it was published by Chongqing Shuowen Society, which directly inspired him. In 1944, he wrote the famous " Jiashen Three Hundred Years of the Three Hundred Years of the Chinese Academy of Sciences"

. After the liberation of

, this batch of books and cultural relics was transported back to Shandong and was preserved by the Shandong Cultural Relics Management Committee, headed by Wang Xiantang. When the state organized the compilation of "Biography of Rare Chinese Ancient Books" in the late 1970s and early 1980s, most of the above ancient books were included. At present, these books and cultural relics are preserved intact in libraries and museums in Shandong Province.When "The Book of Books" was published, Qu Wanli said in his introduction that "I don't know if this book and cultural relics are still in the world? I heard that Mr. Xian Tang's tomb has been arched, and he looked north to Qi smoke, so how could he sigh"[11], and his concern was beyond words. If Qu Wanli knew that the cultural relics that he had protected the pictures and relics entering Sichuan were safe and sound, he would have a smile on his face.

In addition, Qu Wanli also made great contributions to the maintenance and examination of rare ancient books. As early as when he was at the Shandong Provincial Library, he was ordered to compile the "Rare Books of Shandong Provincial Library". This book contains five classics, history, ci, collection, and collection, with a total of 1,746 types. It is compiled from rare books collected from the ancient books in the museum. It includes the essence of this museum's collection of several famous book collectors in the Ming and Qing dynasties over the years. In addition to the cabinet library, there are the Dayun Mountain House of Li's family in Yizhou, the Haiyuan Pavilion of Yang's family in Liaocheng, the Ancient Huantang of Tian's family in Dezhou, the Chibei Book Library of Wang's family in Xincheng, the Yuhan Mountain House of Ma's family in Licheng, the Weixian Chen's family in Shizhong, and the Pan's ancient small house of Xu's family in Rizhao. The entire item includes 16 Song Dynasty editions, 37 Yuan Dynasty editions, and a batch of banknotes and famous proofreaders.

In 1940, Qu Wanli worked in the National Central Library again, serving as editor and director of the special collection group. During this period, he was responsible for the examination and selection of rare books. Most of the rare books in this museum are purchased from the collections of Zhang's family in Wuxing, Jiayetang, and Shen's family in Wuxing. In addition, after the victory of the Anti-Japanese War, he received the Zecun Library in Nanjing. It is very difficult to catalogue these rare books of more than 100,000 volumes. In addition to extensive knowledge, they also require persistence without any hesitation. Qu Wanli worked hard every day and finally completed the "Rare Books of the National Central Library" in 1947. This bibliography is not only the first rare book in the museum, but also the perfect and meticulous editing system, which has laid a correct example for the future compilation of rare books on Chinese books all over the world. As soon as the bibliography was established, he also formulated the "Regulations on the Application for Photocopying and Filming of Rare Books" for the Central Library, allowing publishers to photocopy and film, and made more than two thousand years of materials publicized to the world, opening the door to study and research for the academic community. In addition, Qu Wanli also formulated thirty-four "Rare Book Cataloging Rules", and the rules for the rare books compiled by almost the world today are based on this.

1965, Qu Wanli was hired by Princeton University in the United States as a visiting scholar in the school's library. Here, there is also the book "Chinese Rare Books of Princeton University's Gerstel Library", published by the Taiwan Art Press, which can be said to commend the national qualities and spread the foreign land. In 1966, with the unanimous recommendation of people from all sides, he served as the director of the Central Library of Taiwan. During his tenure, he tried to gain resources and supplemented a lot of books related to Sinology , making the museum's collection of Sinology materials more fulfilling. At the same time, two extremely meaningful service tasks were created: one was to collect relevant Chinese scholars for generations of foreign scholars, and the other was to identify Chinese rare books by foreign libraries, making the Central Library one of the world's important centers for studying Chinese studies. In addition, it has promoted the republication of the National Central Library and actively promoted the editing of the "Taiwan Public Collection of Chinese Humanities and Sciences" to facilitate the search of scholars at home and abroad. Therefore, although Qu Wanli took office as director for a short time, his contribution was obvious to scholars.

3. Teaching and preaching

Teaching is Qu Wanli’s greatest career in his life. His disciples are full of students, and the world is full of students. On his 70th birthday, people sent their birthday couplets and wrote: "On the beginning of his seventy years, three thousand disciples are called Song." At the birthday party, more than 500 participants were present on that day, and disciples from home and abroad celebrated their birthdays together. In this way, the love that the teacher received from his disciples and old friends is self-evident. When Qu Wanli was sick, his students were 50 or 60 years old, and they were 20 years old. They all competed to take care of them day and night, and took turns day and night, and accompanied them all along the way in the last mileage of Qu Wanli's life. After Mr. Cheng passed away, all the gentlemen and their beloved disciples formed a "Left Works Collection Group", carefully sorting out his lifelong thought system and academic methods, and combining them into a collection, and publishing them through the world. Everyone knows it, and it is regrettable! Qu Wanli's high hopes are so due to his virtue.

Qu Wanli served as a Chinese teacher at the Normal School in his early years, and his teacher compiled his own textbooks.The content covers famous works from ancient times to the present, both at home and abroad, such as Zhuangzi's "Horse Hoof Chapter", Huang Zongxi's "Yuanjun" by , Lu Xun's "Ah Q True Story", Yan Fu's " Days Evolutionary Theory ", etc. From the textbook title, it shows its eclectic and broad mind. This kind of eye consciousness is more inherited in the teaching of National Taiwan University. At National Taiwan University, its plan "Chinese Academic History" and "Discussion on Literature and History Materials" are respectively compulsory courses for master's and doctoral classes. Seven categories such as classics, history, philosophies, collections, literary criticism, novels, and opera are required books and examination regulations. The classics of poetry and prose in history are freshman Chinese reading books. And all students in the Chinese Department take one zero-credit course " Advanced English ". This kind of change, by looking at it, shows a big deal and a big mind. The course arrangement has a broad academic foundation and academic vision. It is also forward-looking and insightful. As he said, understanding the word literature is the broad meaning of "learning in articles". Sinology is no longer just a Chinese academic, but an international academic. It is not advisable to be self-satisfied and work behind closed doors. Therefore, Mr. Qu emphasized foreign languages ​​in particular.

Qu Wanli is in teaching, working diligently and teaching tirelessly. The so-called "looking at the same time is warm" in the Analects of Confucius is the true portrayal of Mr.'s daily teaching. Qu Wanli teaches easily and humblely, and he asks for extensive quotations and talks in a casual manner. Students have chosen courses one after another, not only Chinese students have taken the courses, but also history departments are not a small number. As a result, Mr. Qu's classes were crowded and crowded. The biggest feature of Mr. Qu’s lecture is that not only has a well-founded speech, but also has gentle and elegant writing on the blackboard. In the story, it is also interspersed with a historical story, and the listener is very interested. If there are any people who are not up to date, I will give you a detailed explanation after class. "Treat students, it is really a lesson. They are not biased or powerful. They never treat students with their appearance, background, or a few likes and dislikes. On the contrary, they can put themselves in their shoes from various positions, backgrounds, and conditions. On the one hand, they are lenient and forgive the ignorance and weakness of young people; on the other hand, they will help students develop their strengths and fulfill their wishes from different points of focus." [12]

Qu Wanli to students "Kind them like brothers, love them like children, solve their doubts and help them, and spare no effort" [13] Teaching and fulfilling their duties. Until he suffered from a serious illness, was admitted to the National Taiwan University Hospital and received chemotherapy, he still thought about teaching the doctoral students next to the bed. The teacher uses his own strength to consider the students more often. When he was the director of the Central Library, the teacher drove to National Taiwan University to attend classes. When he arrived at the door, if it was raining or rushed to attend classes, the teacher often stopped and carried it. Qu Wanli teaches by his humility, rigor, meticulousness and down-to-earth character. Such a kind heart is the example of great virtue. During his tenure as the head of the NTU Department, he had a way of improving teaching and learning, and specially held academic seminars and formulated a must-read book; so that students could receive strict training in academic methods, and cultivate a good academic style for the NTU Department of Chinese, which is rigorous but not cumbersome, down-to-earth but not empty. Once the academic style is established, the material is available. The teacher’s achievements are indispensable.

Ancient saying: If you want to do a good job, you must first sharpen your tools. Generally speaking, there must be methods and means for the success of knowledge. Qu Wanli taught his students that they must "focus on the big picture and start on the small picture" in order to learn, and be able to discover problems, and "read in words and sentences". When he and his students study problems, they pay the most attention to evidence and often quote "Han Feizi·Xian Xue Chapter": "If you have no reference and must be ignorant, you will be foolish; if you cannot be sure and must be based on it, you will be false." [14] Students are required to be fully familiar with the research object and master first-hand information. And when doing research, you need to understand the academic market and what level of a knowledge has achieved, so as not to do something useless in vain. After mastering the research object, you must rely on the information to do research. The richer the information you can use, the more correct the conclusions you get. Naturally, the data should not be limited to this purpose; the more correct the data, the more correct the conclusions obtained. If the data is fake, you will not get a correct conclusion. Therefore, it is extremely important to distinguish the authenticity of the data and the quality of the book version. The more primitive the data, the more helpful the research work. Therefore, when doing research, you should pay attention to original information. The information of the circumcision is not necessarily unreliable. It should be noted whether the era of its origin was primitive or circumcision.Here, the more familiar the information is, the more helpful it is to research work. Therefore, Mr. Qu Wanli asked his students to read and recite the most important classics, such as the "Four Books" and "Five Classics". If you touch the problem, you can learn from each other and get the best of both worlds. Regarding how to write a good paper, Mr. Wang insists that you should be creative in your studies. The learning stage is only considered to be the preparation for learning, and it is only considered to be the research stage. Since it is the learning stage, you should have your own opinions and opinions. Refer to existing achievements and papers. When choosing the topic of the paper, you should be particularly cautious. It is of great benefit to find more relevant books and papers selected by others to refer to. If you have had a similar topic and are more creative than your own, it is best to choose another topic. Develop the ability to distinguish materials. Once you have a research direction, you must have complete and correct information to be well-founded. Qu Wanli's teaching is actually his experience in studying. Generally speaking, "those who come out of their homes know what they have established" [15]. This is true. The students he trained by him are all over the country, and many of them have become leaders in the field of Chinese studies.

Mr. Qu treats people and sacrifices himself as a model, which is a common saying. Fei Haijin found a "rice feeding ball" among Qu Wanli's relics, which is a poem, saying: "I am getting old and getting married. I am so cold in the world. I pity my poor day after day. I invaded and deducted the pass points of the rice, and I forgot that he was a person who was a cook." The note next to him said: "In the year of Ji Chou, I came to Taiwan with Gong Shenggong, and was hit by Chen Cai. I did not raise fire for a few days, and the box was sold in the box. My brother Yi arrived in advance, but the stock was cut for several months! The one who won was still stored in a few buckets of rice in the jar. When I saw that I was hungry, I actually gave it all, and my bones were white and my flesh was not rewarded. I wrote a small poem and wrote it to me to inscribe the inscriptions." [16] Mr.'s long-lasting wind, like the latter, his achievements will be gone forever!

Qu Wanli once said that the research institute was the place where he "lived and buried his life", which shows the sincerity of his dedication to his academic career. Mr. Admires academics. He is a scholar and he thinks he is very self-reported. Ke Qingming quoted an example in the article " Talk and laugh at you and have a great scholar ", which said: "Although it was an era of authority in which academic administrators held great power, among the old professors of the Chinese Department of National Taiwan University, the traditional culture of respecting teachers was still popular among the old professors of the National Taiwan University Chinese Department... The official document that was intended to be issued in his name was that he would never be called a "job" and would not be appointed by himself. But he would always call himself "job director" only at the end of the title. I once couldn't help but ask him curiously, he asked me to open the faculty and staff record, was it written on his post column that said professor and director? He told me: "Professor is his job, the director is only a part-time job, and the professor is hired, so he has an equal rather than affiliation with the principal." [17] Although Mr. Qu Wanli studied ancient science, However, his thoughts are immersed in the baptism of Western learning, which has both the elegance of ancient times and the concept of equality of the nearest.

The kind person, love. Mr. Qu Wanli is very interested in ancient times, and teaches others tirelessly. He loves others as much as he loves himself. This is a benevolent person; he is respectful, generous, self-sacrificing and loving others, and a model of virtue. This is a teacher.

4. Writings are like Lin

, writing books, and making Qu Wanli the greatest academic contribution in his life. He studied under Fu Sinian and obtained his true teachings on academic research. He also studied under the Mingshuo Wang Xiantang. Mr. Wang once told him: "The governance period is like the rectification of the bank, and the semester is like the lectures of teachers and friends in the school." [18] He remembers this in his heart and practices it throughout his academic life. He also said: "I have been studying in my life and swear by three things: 1. Absolutely obey the truth; 2. Never make a dispute over intentions; 3. Never use reasons that I don't even believe in it to enhance my arguments." [19] From this point of view, Mr. Xu's virtue in studying is great! In academic research, he finally became a generation of academic masters by "a broad-minded, good at studying, carefully identifying, and being a master of scholars for decades" [20]. He wrote all his life, and his main writings were about four fields.

, one of them, , classics . Since the Han Dynasty, there have been countless scholars who have devoted themselves to the classics of the Confucianism for more than 2,000 years, but there are still many problems that need to be solved in the classics. The biggest feature of Qu Wanli's research on classics is to make full use of newly discovered materials, such as oracle bone inscriptions, bell and tripod inscriptions, stone inscriptions, and stone inscriptions, and then use knowledge in ancient history, cultural anthropology and other aspects as a basis to learn the essence of various schools, and use the text to find the original meaning, so he has made his own statement. Qu Wanli's research on the Book of Documents and the Book of Songs is the most praised.His representative monographs include "A Collection of Remains of the Remnants of the Book of Changes in the Han Stone Classics", "Commentary on the Examples of the Han and Wei Yi", "Interpretation of the Book of Songs", "Selected Notes on the Book of Songs", "Selected Notes on the Book of Songs", "Research on the Book of Songs", "Commentary on the Examples of the Book of Songs", "Commentary on the Examples of the Book of Changes in the Pre-Qin, Han and Wei Yi Yi", etc.; important papers are found in "Collection of Book of Songs" in more than 14 chapters, such as "A Study on Yi's Dissertation", "H Theory of Yi ", "A Supplement of the Ancient Meanings of the Zhou Yi", "Customs in the Book of Changes in the Book of Changes", etc.

Let me give you two examples to see the essence. The article "A New Interpretation of the Sutra" says "carry a cart of ghosts": "The nine lines on the Kui Gua of Zhouyi say: "Kui Gu. I see a pig carrying a plaque. Carry a cart of ghosts. I will first talk about it. Bandits, and then talk about it. When it comes to rain, it will be auspicious.' The note of Zhouyi all interprets the word "ghost" as ghosts and gods. If you explain it like this, "carry a cart of ghosts". Wouldn't it be a daytime ghosts? Note: The line of Zhouyi hexagram is a work in the early Western Zhou Dynasty. In the Yin and Western Zhou dynasties, the country was called Fang. For example, Xu Fang and Man Fang in "The Book of Songs" are Xu Guo and Man Kingdom; the many sides in the Shangshu are equivalent to talking about the countries. There was a foreign race in the northwest of the Yin and Zhou dynasties, called ghost square ; this foreign race is seen in oracle bone script, Xiao Mengding, and the Ji Ji and Wei Ji of Zhouyi, Although the records of Guifang in ancient books are not detailed enough, it can be seen that it is a nation that has repeatedly become enemies with the Yin and Zhou dynasties. The habit of the Yin and Zhou dynasties in the Yin and Zhou dynasties often does not add the word square; people who call a certain country often do not add the word human. For example, the characters such as Man, Yi, Qiang, etc. can refer to both the country and the person. From these examples, people in Guifang can naturally be called ghosts alone. In this way, carrying a cart of ghosts is a cart of ghosts, which is not surprising. Since people in Guifang often become enemies with people in the Central Plains, they first saw them coming in a cart of Central Plains, and thought they were coming to rob, so they first opened their bows and prepared to fight. Later, they put down the bows because they were not bandits, but came to propose marriage. This explanation is more reasonable." [21] In the above example, Mr. Qu Wanli is familiar with ancient classics, and has extensive citations. He uses oracle bone script, the Book of Songs, and the Book of Documents as references. He analyzes them in a well-organized way, which shows his profound skills and extensive knowledge. "The Collection of Zhou Yishu" is a work of Qu Wanli's coming to fruition. Unfortunately, Mr. passed away suddenly. Zhou Yi's great work was unable to see the world. Mr.'s regret is the regret of the world!

Using this example, Mr. Qu Wanli's practice of the scriptures is based on the practice of the Qing Confucians, and the most important thing is to study the text. The explanation starts with problems, is familiar with the classics of the pre-Qin period, is familiar with ancient customs and culture, and is particularly concerned with oracle bone script, and is a combination of internal and external symptoms. Therefore, when reading the article, it is rich and generous, which shows the extraordinary skill. It is no wonder that Li Jizhi once praised Mr. Qu Wanli as the "first person in the classics". Qu Wanli was the most diligent in the classics and wrote the best, which should be a discussion.

The second is, Ancient philology . Since the discovery of oracle bone inscriptions in the late Qing Dynasty, oracle bone inscription research has become a specialized discipline. Based on the "Yinxu Words Jiabian" published by Qu Wanli, he spelled more than 3,900 oracle bones into 223 pages, distinguished the meaning and interpretation of the characters, and conducted detailed and detailed examinations, and newly recognized and revised the old theory of more than 70 words, and wrote the "Yinxu Words Jiabian" with more than 400,000 words, which had a significant influence in the ancient philology community. This work is time-consuming and labor-intensive. Do not have the ambition to be determined, it cannot be completed. Nearly four thousand pieces of oracle bones are scattered into a pile, and it is very difficult to start to spell them into a body. It is also difficult to examine and interpret the oracle bone characters one by one. After his writing was completed, Qu Wanli said his joys and sorrows, "I searched for her in the crowd for thousands of times, but when I looked back, the man was in the dim light." Although the words contained the meaning of hardship, they were more about seeking pleasure in the process. In addition to the above writings, Qu Wanli has many single articles discussing the evolution of characters in shape or meaning. Such as "The Evolution of the Meaning of the Characters of He", "Yue Yi Ji Gu", etc. Regarding the "evolution of the meaning of the character "," Mr. Qu wrote: "The character "He" is very common in oracle bone inscriptions, and refers to the Yellow River, and there is no other explanation. In the word "Zhouyi" in the line of the hexagram, the word "He" is only found in the 92 of the Tai hexagram: "Baohuang, Fenghe, it is not a strange thing." The word "huang" here is said as a big character. This sentence means that you come to cross the river with a big gourd, so you will not be drowned. Judging from its tone, the river here is by no means an ordinary river, it should refer to the Yellow River.In the Book of Songs, there are twenty-one characters in the river, and Yugong appeared eighteen times. Among them, except for the character "Fuyu and Huai Si" that is "Hi" should be used as the character "Lotus", the other 17 characters refer to the Yellow River... In the Book of Songs, the character "He" appears twenty-six times. These characters of river appear in summary and statistics prove that the characters in the Book of Songs also refer to the Yellow River... "[22] The characters in the pre-Qin classics, Mr. Qu has counted about four hundred times, all refer to the Yellow River. The current meaning of the character "He" is the general name of rivers. In the pre-Qin era, river refers specifically to the Yellow River rather than the common name. River becomes an ordinary noun, which began after the 26th year of Qin Shihuang. This article can be seen. Mr. Qu has extensively quoted, and is very detailed and familiar with pre-Qin materials. It is really amazing. Coincidentally, when talking about the word "yue" said: "The word "yue" in oracle bone inscriptions has many ways of writing... From the shape of the character, it can be seen that there are mountains on the mountain to represent the appearance of a high mountain; then from the earthly view commonly mentioned in oracle bone inscriptions. The word `yue' should refer to the Huoshan in the southern part of Shanxi Province, rather than the later `Four Yues' or `Five Yues'. Shangshu Yu Gong said: 'After building Taiyuan, as for Yueyang ', this 'yue' is Huoshan. Gong Yu also said `Hukou, Leishou, and as for Taiyue', Hukou and Leishou are both in places close to the Yellow River in Shanxi Province. From there, we have been controlling the water and going all the way to Taiyue. This `Taiyue' also obviously refers to Huoshan. So we can say: from the late Shang Dynasty to the era when Yu Gong was written (Yu Gong was probably a work from the later years of the Spring and Autumn Period), the word "Yue" is the exclusive name of Huoshan. In addition, among other documents from the Warring States Period, there is another word "yue", which does not refer to the later Four Yues or Five Yues. ...The Yue refers to Huoshan in ancient times, but later, the concepts of the Four Mountains and Five Mountains were deeply rooted in people's hearts, and the real Yueshan was forgotten. So when we mention the 'yue' in ancient books, later generations will explain the Four Yues and Five Yues. ”[23] This example is small, but the words are exquisite, and can extend the past and the present, and can also show the profound foundation of ancient characters. In ancient philology, Qu Wanli has also famous chapters such as "The Evolution of Characters and the Study of Ancient Books", "The Evolution of Characters and the Interpretation and Identification of Academic Materials".

Third, Historical . Qu Wanli's interests are mainly in ancient history, and can make full use of ancient characters, underground cultural relics and folklore materials to study ancient history. His main works include dozens of papers such as "The Test of Ancient Culture of my country from Unearthed Artifacts from Yin Ruins", "The Origin of Posthumous Law in the Yin Dynasty", and "Reading "The Book of Zhou·The World Captive"", and many of them have insights that surpass those of the predecessors. In "Article of Ancient Culture in my country from Unearthed Artifacts in Yin Ruins", he outlined the ancient Chinese culture from six aspects: text, calendar, patriarchal law, sacrifice, transportation and craftsmanship. Regarding text, Mr. Qu said: "When the writings of the Yin Dynasty are mentioned, people immediately think of oracle bone inscriptions. Some people think that there is only one type of oracle bone inscription in the Yin Dynasty, but it is not the case. There were words on bronzes, pottery, jade and stone tools in the Yin Dynasty. After three thousand years, we can still see their true colors. However, their number is much smaller than that of oracle bones. We often say that China had written words when it was Huangdi, but this statement was not confirmed by anything dug underground. However, based on the development of oracle bone inscriptions, it is not a problem that China had written about a thousand years before the Shang Dynasty. For example, oracle bone inscriptions are written first and then engraved; some words that have not been engraved after being written are left on oracle bones. Judging from those uncarved words, if they were not written in a brush, they would never have such sharpness. Therefore, it can be proved that there were brushes in the Yin Dynasty, and most people think that brushes were invented by Meng Tian . Due to the unearth of oracle bone characters, it proved that the old theory was wrong. This is another example of correcting historical records. ”[24] Qu Wanli made full use of archaeological unearthed materials, ancient characters, and folk customs to reconstruct ancient reliable history. During the reconstruction process, he worked hard to correct the fallacies and approach the true appearance of ancient history.

The fourth, Chinese version of the catalogue . Qu Wanli laid a solid foundation for the research and improvement of Chinese catalogue. In particular, for the scope and methods of modern rare books, he formulated examples in terms of scientificity and rigor.

Qu Wanli served as the director of Yutai County Library and worked in Shandong Provincial Library. He has been engaged in the library business for more than 20 years. With his in-depth study and practice, Qu Wanli deeply felt that the catalogues of rare books were mostly incomplete, often with only writers and commenters, but there were no proofreaders, commenters, supplementers, and deleters. Moreover, the Song, Yuan and Ming dynasties did not have detailed the emperor's era, era, publishers, and editing places. He also missed ten thousand in the catalog scope, so he did not play a role in a catalog. Mr. improves and unifies it with his profound Chinese studies, version studies and cataloging literacy. Or add items, change the title, or add catalogs, correct misunderstandings, etc. And set the "Rare Book Cataloging Rules". After many pains, in 1946, the "First Draft Bibliography of the National Central Library" was published. The bibliography was divided into five volumes, including classics, history, philosophies, collections, and series. It is the first rare bibliography of the "Central Library". Then, when he was the director of the Central Library of Taiwan, he started to compile the joint catalog, covering the following: 1. The joint catalog of rare Chinese books, 2. The joint catalog of official Chinese books, 3. The joint catalog of Chinese humanities and social sciences journals, 4. The joint catalog of ordinary Chinese books, 5. The collection of catalogs of publications in the Republic of China. His achievements are brilliant and his achievements are great. This work will benefit future generations, and will provide a solid foundation for scholars to review and use, strengthen inter-library cooperation between libraries and lay a solid foundation. Qu Wanliyan is a great man and has a great reputation. By the autumn of 1965, Princeton University in the United States was pleased to hear Qu Wanli's reputation, so he specially invited Qu Wanli to assist in the cataloging of Chinese rare books and the job of a scholar in library visiting books and journals. After a year, he completed the book "Rare Books of the Princeton University's Gersde Oriental Library". Tong Shigang praised in the preface of the book and the book: "The old manuscript of King (respecting the people) and writing the new aspirations of Linlang. They are revised and added, and the commentary are added. The preface and postscript are summarized and summarized, and the rules are recorded and the high and broad. They study the transmission of the version and identify the advantages and disadvantages. They are not only a pillar of reading and learning, but also a reference for the ancient and discerning falsehoods. Are there many people who praise the national essence and benefit the scholars and forests?" [25] Indeed, Qu Wanli made outstanding contributions to the cataloging of the version, and was admired by people of the time and even later generations.

In addition to the above contributions, Qu Wanli's main works include "Shandong Library Book Classification Method", "Brief Introduction to Book Versions", etc., as well as many papers such as "Shandong Province Library Classification Method", "Catative of Rare Books", "New Classification Issues of the Classification of Miscellaneous Classification of Zibu", and "A Discussion on Literature Classification of Book Classification from the Position of Chinese Library".

Qu Wanli's writings are like forests, and he is the most important thing in the scholars. However, Mr. not only wrote very well, but he was not famous for his poems, but he was also very well written. He has an unpublished collection of poems, "The Collection of Worries of the Displaced" (now compiled and published, collected in "Mr. Qu Wanli's Writings"). When Mr. wrote a poem, he once joked: "If the level and tone are not in harmony, he will read according to the common people; if the rhymes are not consistent, he will use the new Chinese rhymes to explain ridicule. Who said it is not appropriate?" [26] Mr. said humbly. Looking at his poems and his works describing scenery are beautiful; his words expressing feelings are particularly profound in their sincere feelings. It is no wonder that his student Mr. Liu Zhaoyou believes that his poems have the pure beauty of the Tang style, which is a fair comment. Qu Wanli has spread his life, and is often displaced. His poems write his heart and read his poems, which makes him feel another aspect beyond the identity and appearance of a scholar.

In ancient times, Song Yu felt sorry for Qu Yuan , and wrote "Chu Ci·Soul Conquering Soul" and said: "The soul is back!" Today, the wise men came to the Shandong Library to discuss Qu Wanli's knowledge and commemorate Qu Wanli's deeds. Hasn't Qu Wanli's learning soul returned to his hometown? The gentleman should be in the nine springs and feel very comforted.

Qu Wanli has been wandering all his life, and the Tao has been through ups and downs. However, with his perseverance, he has studied the past and the present, distinguished and thoughtful, and considered a hundred schools of thought. Finally, he has obtained the writings of the forest, and has a clear vision of learning from the forest, and has a good understanding of both China and foreign countries. His academic thoughts are profound and extensive, and he only follows the essence of his studies. He preaches and answers questions, and is a teacher of scriptures, and is even more a teacher of others! Reading Mr.'s writings is like bathing in the breeze, and he feels deeply profound. The passing is gone, but the long wind remains. Even today, I am just this article to pay tribute to the style of an academic master!

[1] Quo Qian: "The "Book Master" Qu Wanli", "Qu Wanli Memorial Collection of Letters" page 375, Qilu Book Club 2002.

[2] Qu Wanli: "Preface to the Collection of Books and Masters' Study", Taiwan, Kaiming Bookstore, 1980.

[3] "Mr. Qu Yipeng's Conduct", "Mr. Qu Wanli's Literature", page 2142, Lianjing Publishing Company, 1985.

[4] Ouyang Cheng: "Hundred Days of Mourning Brother Yipeng", "Mr. Qu Wanli's Literature" Volume 6, page 2317, Lianjing Publishing Company, 1985.

[5] Qu Wanli: "Records of Books"; Taiwan's "Shandong Documents" Volume 2 Issue 3, 1976

[6] Same as above.

[7] Qu Wanli: "Records of Books", Taiwan "Shandong Documents" Volume 2 Issue 3, 1976

[8] Same as above.

[9] Same as above.

[10] Same as above.

[11] Same as above.

[12] Yang Qingyi: "Commemorating Teacher Qu Wanli", "Commemorative Collection of Qu Wanli's Letters", page 308, Qilu Bookstore, 2002

[13] Zhang Yiren: "Mr. Qu Yipeng, Yonghuai's teacher", "Commemorative Collection of Qu Wanli's Letters", page 304, Qilu Bookstore, 2002

[14] Sheng Guangzhi: "Commentary of Han Feizi", page 262, Jilin Literature and History Press, 2004.

[15] "Mr. Qu Yipeng's Words", "Mr. Qu Wanli's Literature and Cash", Volume 6, 2144, Lianjing Publishing Company, 1985

[16] Fei Haijin: "Looking at the Clouds and Sky", "Commemorative Collection of Qu Wanli's Letters", page 236, Qilu Bookstore, 2002

[17] Ke Qingming: "Talking and laughing, there are great scholars", "Commemorative Collection of Qu Wanli's Letters", page 322, Qilu Bookstore, 2002

[18] Same as above.

[19] Qu Wanli: "Preface to the Collection of Books and Masters' Theory", Taiwan, Kaiming Bookstore, 1980

[20] "Mr. Qu Yipeng's Conduct", "Mr. Qu Wanli's Conservation" Volume 6, 2145, Lianjing Publishing Company, 1985

[21] Qu Wanli: "Mr. Qu Wanli's Conservation" Volume 1, 18 pages, Lianjing Publishing Company, 1985

[22] Qu Wanli: "Mr. Qu Wanli's Conservation" Volume 2, 389 pages, Lianjing Publishing Company, 1985

[23] Qu Wanli: "Mr. Qu Wanli's Conservation" Volume 2, 390 pages, Lianjing Publishing Company, 1985

[24] Qu Wanli: "Mr. Qu Wanli's Literature Closing" Volume 2, Page 508, Lianjing Publishing Company, 1985

[25] Fei Haijin: "Mr. Qu Wanli's Institute of Research and History and Language", "Commemorative Collection of Qu Wanli's Letters", page 247, Qilu Bookstore, 2002

[26] Zhang Yiren: "Mr. Qu Yipeng's Poems", "Commemorative Collection of Qu Wanli's Letters", page 307, Qilu Bookstore, 2002