Pre-Qin literature is mainly the literature of the Zhou Dynasty, especially the literature of the Eastern Zhou Dynasty, that is, the Spring and Autumn Period and the Warring States Period. The Book of Songs, which was produced from the early Western Zhou Dynasty to the mid-Spring and Autumn Period, is the earliest collection of poems in China and the most important literary work in the pre-Qin period. Ancient poems other than the Book of Songs are scattered in later works, so it is difficult to distinguish between true and false. Therefore, The Book of Songs is also the only collection of poems from the Western Zhou Dynasty to the Spring and Autumn Period. The ballads before the Western Zhou Dynasty were very short, but only the rudiment of poetry. In the Zhou Dynasty, poetry flourished on the original basis, and many of these poems were included in the Book of Songs. The Book of Songs is a collective creation, including temple songs, national epics and political satires, as well as a large number of folk songs. The contents and forms of folk songs in The Book of Songs are rich and colorful. It had a far-reaching influence on China's literature and history. Prose in pre-Qin period mainly includes biographies of history and philosophers. Historical prose is also historical prose, and the concept of historical books in pre-Qin and Han dynasties is not clear enough. There is no "history department" in Yiwenzhi, and history books only exist as Confucian classics or their vassals. Spring and Autumn Annals was originally a brief chronicle, but people did not regard it as a history book, but determined it as a Confucian classic. Zuo Zhuan and Chunqiu are related to the classics, and the words explaining the classics are biographies, so they are called historical prose. Except Zuo Zhuan, there is no necessary connection between the listed book examples and Jing. Zuo Zhuan is the earliest detailed chronicle work in China, and it is also the earliest narrative literature masterpiece in China. It is generally believed that it was written by Zuo Qiuming to explain Chunqiu. Its style is the same as Chunqiu, which is illustrated by specific historical facts. Can be independent of Chunqiu. Zuo Zhuan comprehensively reflects the historical process of the transition from slavery to feudalism in the Spring and Autumn Period, and records the ancient history and legends before the Western Zhou Dynasty through folk narration. Zuo Zhuan is good at narration, especially at describing war. The language is concise and vivid, gentle, implicit and euphemistic, humorous and vivid; The works objectively depict a large number of vivid historical figures by narrating, describing the war and recording the characters' language, which makes a good start for China's narrative writing literature. Guoyu is regarded as another work of Zuo Qiuming and the earliest national history book in China. There is no necessary connection between Guoyu and Chunqiu, because the main historical facts in the book are consistent with Chunqiu and Zuozhuan. So it's also called Chunqiu Biography. Very few chapters were recorded in the Western Zhou Muwang period, more than 200 years earlier than Zuozhuan, and most of them were similar to Zuozhuan. Guoyu is good at remembering words, simple and simple, with profound meanings, or humorous and vivid scenes. Or integrate Zhuang into one, which is full of fun; Or simple and natural, full of philosophy; There are many long stories about the past and the present, which have the basic pattern of essays. "The Warring States Policy" is a vertical and horizontal family book during the Warring States Period, which was written in the late Western Han Dynasty. At that time, there was no emperor in the world, and there was no abbot in the world. Qin, Qi, Chu, Wei, Han and Yan stood side by side, and the Eastern Zhou, Western Zhou, Song, Wei and Zhongshan could only be established. Qin and the horse. It is called "alliance" for the vassal states to unite against Qin in the east of Xiaoshan, and Lian Heng or allied politicians are strategists. The Warring States Policy is a vertical and horizontal book, which reflects the political struggle during the Warring States Period. The language of Warring States Policy is grandiose, exaggerated and eloquent. Character description pays attention to the description of appearance portrait and action details, and adopts various techniques such as wanting to promote first and restraining second. Representatives of various schools of thought are collectively called philosophers. In order to solve social contradictions, philosophers put forward various strategies for governing the country, lobbied and debated, wrote books, and made unprecedented prosperity in academic thought and literary creation, forming a situation in which a hundred schools of thought contend and a hundred flowers blossom. Hundreds are not real numbers, but the number of academic schools. Yiwenzhi contains nine schools and ten schools of Confucianism, Taoism, Yin and Yang, Legalism, Ming, Mohism, Zongheng, Za and Nong, all of which have become schools, so it is also called Nine Schools. There are ten novelists out of gossip, among which Confucianism, Mohism, Taoism and France have far-reaching influence. In terms of academic schools, Mencius and Zhuangzi in the middle of the Warring States Period and Xunzi and Hanfeizi in the end of the Warring States Period, The Analects of Confucius, Mencius and Xunzi belong to Confucianism, Mozi to Mohism, Zhuangzi to Taoism and Hanfeizi to Legalism. Zhuangzi is close to a monograph. Mozi, Xunzi and Han Feizi are all monographs on general topics. The essays of pre-Qin philosophers are all political or philosophical and belong to the category of argumentative essays. However, the argumentation and reasoning of these works pay attention to concreteness and visualization, and adopt literary techniques such as fable, metaphor, exaggeration and personification to varying degrees, which are full of literary talent and excitement. It even depicts vivid characters and has a strong literary color. Fables are particularly distinctive. Pre-Qin philosophers not only widely used folk fables, but also created their own fables, which were rich in content, vivid in stories, varied in techniques, full of wisdom and humor, and had high aesthetic value.