According to the retrieval results of China Academic Journals Network, there were about 400 periodical papers with the theme of Liu Zongyuan from 20 1 1 2 to 20 10. These papers have a wide range of contents, covering Liu Zongyuan's life and friends, the age of his works, the influence of his thoughts, the revision of editions, the art of poetry, local culture, teaching reform, literature promotion and so on. The following is a brief summary of its essence from four aspects: acceptance and evolution, thought and politics, textual research and comparison, education and communication.

I. Acceptance and evolution

Shang and Hong: On the Acceptance of Wei and Liu in Ming and Qing Poetics from the Perspective of Stylistic Differentiation

Shang and Hong discussed the acceptance of Wei and Liu Zongyuan in Ming and Qing poetics in the article "On the Acceptance of Wei and Liu in Poetry from the Perspective of Stylistic Differentiation" (Journal of China Renmin University, No.4, 20 12).

During the Ming and Qing Dynasties, influenced by the thought of respecting the ancient times and the consciousness of distinguishing styles, the genre significance and artistic value of Wei and Liu Zongyuan were highlighted in the reader's acceptance field of vision. Due to the different poetic concepts and value orientations, the poets in this period have diversified interpretations of Wei and Liu's "righteousness" and "change" and their historical position in the development history of the Five Dynasties: either changing without losing righteousness can be used as a way to pursue the Tao and respect the ancient times; Or the aftertaste of the Six Dynasties. Although it is not enough, it is actually wonderful. Criticism and acceptance from different perspectives, on the one hand, profoundly explained the rich connotation of "Liu Wei Style", on the other hand, laid the significance and position of Wei He and Liu Zongyuan in five-character poetry and even the whole history of poetry.

During the Ming and Qing Dynasties, although there were differences in ideological tendency, theoretical achievements, emphasis on rhythm and charm, and poetry criticism, there were also disputes and controversies in Tang and Song poems, when accepting ancient poems, they basically agreed with the lofty and elegant style of Han, Wei and Tao. As for the correct pronunciation of ancient poems by poets in the Tang Dynasty, the views of various schools are not completely consistent. Some people only praised the purity and skill of pottery in ancient poems, so that in the Tang Dynasty, they only pushed Wei and Liu. Looking further, Wei and Liu have a special position in the continuation of the five-character positive pulse. Yuan Haowen has "nineteen ancient poems, six or seven sons in Jian 'an". According to Yuanshi County, the poets in Ming and Qing Dynasties praised the five schools in Tang Dynasty in the evolution of ancient poems, and usually regarded Wei and Liu as the two behind the temple, thus forming a more consistent acceptance attitude in this period. The reason may be that Wei and Liu Zongyuan were in the special period of Zhenyuan and Yuanhe, and the history of poetry was changing and changing.

Yang Zaixi's Theory of Harmony between Han and Liu from the Perspective of Acceptance in Song Dynasty

Yang Zaixi believes that Han Yu and Liu Zongyuan, writers of the ancient Tang Dynasty in China, ushered in the first spring of reception history in the Song Dynasty, and Liu Han's reception theory became an important way of reception. There are two main groups who accept Liu Han's theory: "the scholar of articles" and "the Confucian of Taoism". Writers often insist on the name "Liu Han" and make it widely circulated; "Taoism and Confucianism" in the Northern Song Dynasty often "promoted Han and suppressed Liu" and even opposed the theory. In the Southern Song Dynasty, due to the establishment of the official position of Neo-Confucianism, Liu Han's statement was also recognized by Neo-Confucianism. The current situation of "Liu Han" theory is that although Han and Liu have the same literary status, their attitudes towards Confucianism, Buddhism and Taoism are different.

Yang Zaixi's view on the inheritance and transition of "Wen Dao Guan" in the ancient prose system of Tang and Song Dynasties

In "On the Inheritance and Change of View in the Ancient Chinese Literature System in Tang and Song Dynasties" (originally published in hebei academic journal No.5, 20 1 1), Yang Zaixi believes that "view" is at the core of the ancient Chinese literature theory in Tang and Song Dynasties, and the understanding of the meaning of "Tao" is based on the Confucian sage's way on the one hand and Confucianism on the other. During the Song Dynasty, the basic idea of "the concept of literature and Taoism" in the Tang Dynasty was restored and regressed to a certain extent, which made the ancient prose movement in the Tang and Song Dynasties become a whole and achieved final success. However, due to the change and evolution of the reception context, some new changes and turns have taken place in the original "view of culture and Taoism".

Specific to Liu Zongyuan, Han and Liu have the same understanding of the meaning of "Tao", that is, adhering to the Confucian way of being a saint. Paying attention to Confucianism is an important reason why Korea and China are on the same page in the history of literature. Liu Zongyuan's thought of "the integration of Confucianism and Buddhism" also developed into Wang Anshi's view of "tolerance of Confucianism and interpretation".

Xiao Yangbei's Acceptance and Criticism of Liu Zongyuan in Ming Dynasty

On Liu Yuxi's Acceptance of Liu Zongyuan in Ming and Qing Dynasties

In The Acceptance of Political Figures in Ming and Qing Dynasties (Journal of hunan university of science and engineering, No.5, 20 1 1), Hong thinks that the acceptance of political figures Liu Yuxi and Liu Zongyuan in history has always been controversial because of the relationship between Yongzhen's innovation and Wang, and it has influenced poets and writers to some extent. During the Tang and Song Dynasties, Liu Liu's political behavior and personality were in a relegated position. By the Ming and Qing Dynasties, his acceptance had changed obviously. On the one hand, the receiver's understanding of Yongzhen's innovation is just and profound. Wang Shizhen, Wang Fuzhi, Wang Mingsheng and others all re-examined and strongly affirmed the historical significance of innovation in their objective exposition of the background and process of the incident, thus vindicating the false accusation of innovative figures to some extent. On the other hand, readers in Ming and Qing dynasties showed more complicated acceptance psychology to innovative figures. Many historians strongly affirmed the innovations of the two kings, but belittled their moral conduct and expressed dissatisfaction with their pragmatic style. As for Wang, although he criticized the impatience of making friends with Wang, there are two different attitudes towards him: denying him and denying him, and affirming him.

On the Acceptance of Liu's Poems in Song Dynasty

Li Donghui believes that the acceptance of Liu Zongyuan's poems in the Song Dynasty is closely related to his poetic thoughts, and his pursuit of poetic thoughts and personality realm has profoundly influenced the spread of Liu Zongyuan's poems in the Song Dynasty. The acceptance of Liu Zongyuan's poems in Song Dynasty was mainly carried out from three aspects: similarities and differences, differences, and the theory that Liu Zongyuan's poems prevailed over Sao.

Jing Yadong and Zeng Zeng's Influence on Liu Zongyuan's Landscape Travel Notes

In the article "Stylistic Features of Liu Zongyuan's Landscape Travels" (Journal of hunan university of science and engineering, No.9, 20 1 1), Jing Yadong once thought that Liu Zongyuan's landscape travels creatively absorbed the achievements of predecessors, opened up new themes, expanded the scope of attention of landscapes, highlighted the characteristics of landscapes when describing landscapes, and wrote landscapes with "meaning". Through the choice of unique images, focusing on the blending of scenes, the development of the artistic conception of things and me, and the poetic language, the poetic state of the style of landscape travel notes has been formed. No matter his skillful poetic techniques, unique theme selection, lofty creative style and exquisite and meaningful language, they have had a far-reaching impact on the essayists of past dynasties after the Tang Dynasty. In the essays of Pi Rixiu, Luo Yin and Lu Guimeng in the late Tang Dynasty, traces of Liu Zongyuan's landscape travel notes can be seen everywhere. Ouyang Xiu, Wang Anshi and Su Dongpo in the Song Dynasty, Yuan Hongdao and Xu Hongzu in the Ming Dynasty, and Yao Nai in the Qing Dynasty were all influenced by his landscape travel notes to varying degrees.

Lv Hailong on Liu Zhiji's influence on Liu Han.

He Zhequn on Liu Zongyuan's Acceptance and Inheritance of Qu Yuan

He Zhequn thinks that Qu Yuan is not only the first great poet in the history of China literature, but also the source of China's humanistic spirit, feelings of worrying about the country and people and Chinese national culture in his article On Liu Zongyuan's acceptance and inheritance of Qu Yuan (originally published in Journal of Yunmeng No.2011No.4). Similar times and life experiences made Liu Zongyuan feel once in a thousand years about Qu Yuan. After Liu Zongyuan was demoted to Yongzhou, he highly praised Qu Yuan, and his political pursuit was the inheritance and development of Qu Yuan's ideal of "beautiful politics". His literary creator, Fa Quyuan, inherited and developed Qu Sao. First of all, Liu Zongyuan inherited Qu Yuan's profound sense of hardship and strong critical spirit, and his methods were more developed, critical and diverse. Secondly, Liu Zongyuan inherited the tradition in Qu Yuan's Lisao that "good birds and exotic herbs match loyalty, while bad birds and smelly things are more shameful". Thirdly, Liu Zongyuan also inherited the lyric mode of Qu Yuan's Sao style.

On the influence of yin pair

Yin believes that the influence on later generations' literary creation and the later generations' reference and acceptance of his poems and images are divided into two aspects in the three levels of "History of Classical Influence of Tang Poetry-Liu Zongyuan-"(originally published in Journal of Anhui Normal UniversityNo. 12). These three aspects represent the three levels of the study of the classical influence history of Tang poetry, which has the significance of methodological enlightenment. The change in the frequency and form of Jiang Xue's dictionary shows its acceptance in later generations. Rewriting and redrawing Jiang Xue's artistic conception can reveal some rich and detailed changes in the process of acceptance. The acceptance and change of the meaning of fishing alone in Hanshui River in later poems not only enriched the image connotation, but also provided paths and clues for exploring Jiang Xue's meaning.

On Yang Rong's Acceptance and Re-acceptance of Feudalism

Yang Rong believes that "On Feudalism" is a masterpiece of Liu Zongyuan, a famous ancient prose writer in the Tang Dynasty, with sufficient arguments, and re-accepts it (Journal of Hebei University of Economics and Business No.4, 20 1 1). The acceptance of feudalism by Su Shi, an ancient prose writer in Song Dynasty, and the re-acceptance of feudalism by Gao Buting, an anthologist, reflect Gao Buting's recognition of Su Shi's comment on Liu Wen.

On Yu Qinghui's Acceptance of Liu Zongyuan's Song Poems

Yu Qinghui's The Acceptance of Liu Zongyuan's Poems in Song Poetry by Shi Lin Shi Hua (originally published in Chuanshan JournalNo. 1 1) holds that the acceptance of Liu Zongyuan's poems by Song Poetry is analyzed from the perspective of Shi Lin Shi Hua. Liu Zongyuan's poems have a great influence on the Song Dynasty, and Ye Mengde's Shi Lin Shi Hua is an important work to study the Song Dynasty. The evaluation of Song people in Shi Lin Shi Hua accords with some characteristics of Liu Zongyuan's poems and reflects the influence of Liu's poems on the Song Dynasty.

On Du Mu's Acceptance of Chen Ruyi and Liu Zongyuan

Looking at Du Mu's acceptance of Liu Zongyuan from the perspective of * * * Ming theory (originally published in Journal of Jiangsu Radio and Television University, No.2, 20 1 1), Chen Ruyi thinks that Du Mu wrote a poem "Du Li is boundless and Han is desolate" when Liu Zongyuan's acceptance was at a low point in the late Tang Dynasty. According to the theory of * * * singing, the higher the aesthetic fit between the receiver and the receiver, the greater the effect of * * * singing, and the more likely literary acceptance will occur. Because Du Mu has a high degree of agreement with Liu Zongyuan in temperament, political enthusiasm, literary creation and emotional experience, he also admires Liu Zongyuan's poems more than others. This is the internal reason why Du Mu appreciates and accepts Liu Zongyuan.

On the Acceptance of Liu Wen in Jin and Yuan Dynasties

Deng Yizhou's Discussion on the Influence of Laozi's Thought on Liu Zongyuan's Fable

In On the Influence of Laozi's Thought on Liu Zongyuan's Fable Creation (originally published in The Sense of vicissitudes,No. 1 No.2065438), Deng Yizhou thinks that Liu Zongyuan's remarkable achievements in fable are mainly the result of his diligent study, learning from others and bold innovation. This paper expounds the influence of Laozi's thought on the inner spirit of Liu Zongyuan's fable creation, and thus demonstrates the relationship between Liu Zongyuan's fable and Laozi's thought.

Tian Enming's discussion on the relationship between the introduction of Liu Wen in the Book of the New Tang Dynasty and the ideological reform in the Tang and Song Dynasties.

Tian Enming believes that the change of thought in Tang and Song Dynasties and the writing in historical biography will shift from the historical records of historians to the participation of thoughts in this era. The New Book of Tang Dynasty has changed the pattern of the Old Book of Tang Dynasty. Through a comprehensive introduction to Liu Wen, it shows a side of the ideological reform in Tang and Song Dynasties. One of the reasons why Liu Wen is widely used lies in its value of "discussion" and "historical talent". However, the chemical reaction caused by the adoption of Liu Wen is substantial, which has changed to varying degrees from the literary, ideological and political levels, and Liu Zongyuan's image has been reconstructed. Song Qi's introduction to Liu Wen in this biography shows Liu Zongyuan's image as a politician, thinker and writer respectively. The introduction of Liu Wen merged Han and Liu, completing a stage of seeking resources in the ideological transformation of Tang and Song Dynasties. Through the introduction of Liu Wen, the ideological resources of this era were established, which brought Liu Zongyuan and Han Yu together invisibly and intentionally.

Ceng Ming's view on Su Hu's poetics of living law was influenced by Liu Zongyuan.

On the Influence of Liu Zongyuan and Yuan Tie on Shen Liao

Shen Liao has a deep understanding of Liu Zongyuan. When he came to Yuxi, he wrote Yuxi, which said: "The master lived in seclusion for twelve years, which has been a long sigh." On the one hand, the landscape of Yongzhou sung by Liu Zongyuan was the catalyst for him to lament Liu Zongyuan's misfortune, on the other hand, it also constituted his exploration of secluded places, which produced a * * * sound with him.

Second, thought and politics.

Zhai Mangui on Liu Zongyuan's Thought of Being Close to the People

Zhai Mangui expounded Liu Zongyuan's thought of attaching importance to the people in On Liu Zongyuan's Thought of "Serving the Officials for the People" and his activities of benefiting the people (originally published in Literature and History ExpoNo. 1 1). During Tang Yongzhen and Yuanhe years, Liu Zongyuan lived in exile in Hunan for ten years. He put forward the idea of "serving the officials for the people" and emphasized the protection of people's interests. While expounding the connotation of Liu Zongyuan's thought of attaching importance to the people, this paper shows his practice of "benefiting the people" and "benefiting himself". Attach importance to democracy: equal tax and low tax, strong restraint, generous morality and simple punishment. The measures to benefit the people are as follows: 1. Take measures to liberate handmaiden. Second, practice and attach importance to the development of production. He personally organized refugees to plant land, vegetables, bamboo, rice and trees in Dayun Temple on the south bank of Liujiang River. Third, we are committed to educating the people. Yuanhe went to Liuzhou in June and repaired the Confucius Temple in October. Fourth, respect ethnic minorities. Liuzhou is one of the areas where ethnic minorities live in compact communities. Liu Zongyuan attaches great importance to understanding and respecting the living customs of ethnic minorities and has less prejudice against foreigners. He was the first important writer to describe the life of ethnic minorities in southwest China and the customs at that time.

Wang Hongchen's Ming Dow Consciousness in Non-Putonghua

In On Liu Zongyuan's Consciousness in Non-official Dialect (originally published in Journal of hunan university of science and engineering, No.3, 20 1 1), he thinks that some non-conforming contents recorded in Liu Zongyuan's non-official dialect come from "Confucianism". If it is useless, it is difficult to engrave it. What's more, he is very strange, and he talks nonsense, drawing inspiration from the sky, thinking that he is absurd and trance, but he can't be chased by others, which fully shows his "Ming Dow" consciousness and simple materialism.

Zheng Jianzhong's Discussion on Liu Zongyuan's Way of Being Great and Medium-sized

Zheng Jianzhong discussed Liu Zongyuan's way of greatness and mediocrity in On the Political Logic of Liu Zongyuan's View of Heaven and Man —— Centered on The Way of Greatness and Mediocrity (originally published in Journal of Chongqing University of Technology,No. 1 1). Liu Zongyuan's view of heaven and man highlights man's own subjective initiative, and transforms "the time between heaven and man" into a general summary of realistic political efforts, which runs through the political principles and goals of this world. This view has been criticized since Neo-Confucianism in Song and Ming Dynasties. However, history has finally proved that uncovering the mystery of the concept of heaven and man is the only way for the modernization of real politics. The legitimacy of modern politics does not come from "God" or mysterious "ambition", but from people themselves.

Zhu Lu on Liu Zongyuan's Perfection and Innovation of Confucian Theory of Heaven.

In the article "On Liu Zongyuan's Perfection and Innovation of Confucian Tianlun" (originally published in Journal of Southwest University for Nationalities (No.1 1)), Zhu Lu discussed Liu Zongyuan's perfection and innovation of Confucian Tianlun. Understanding personnel by taking heaven as heaven is an expression adopted by Confucianism in past dynasties. Confucianism in Qin and Han dynasties has a strong moral subjectivity in discussing the issue of "heaven", which is biased towards ethics and ignores philosophy. Liu Zongyuan put forward the theory of vitality, the theory that heaven and man are repugnant, and the new theory of "absolute nature", which perfected the deficiency of Confucian theory of heaven from the perspective of vitality, the relationship between heaven and man and ontology. The speculative theory of "vitality" also opened the way for the philosophy system of qi theory in Song and Ming Dynasties.

On Liu Zongyuan's Thought of Integration of Confucianism and Buddhism

In Liu Zongyuan's Thought of "Integration of Confucianism and Buddhism" (originally published in Journal of Tianjin University, No.2, 20 1 1), Gao thought that in the middle Tang Dynasty, in order to revive Confucianism, Liu Zongyuan put forward the idea of assisting Buddhism to enter Confucianism and integrating Confucianism and Buddhism. Liu Zongyuan believes that Confucianism, Buddhism and Taoism are in harmony with "nature", so to revive Confucianism, we must absorb the essence of Buddhism's theory of mind and nature and start with "renaturation", and the idea of renaturation laid the foundation for the emergence of Neo-Confucianism.

Chen Hong and Zhao on the Buddhist Origin of Liu Zongyuan's Poems

Chen Hong and Zhao think that Liu Zongyuan is a special scholar in the history of China in the article "An Analysis of the Origin of Liu Zongyuan in Shi Fo" (originally published in On the North 20 1 1). His uniqueness lies in his long-term study of Buddhism for family reasons, especially when he was politically frustrated and marginalized. Under the guidance of this spirit, poetry creation activities are bound to be branded with Buddhism, and his poems have deep roots with Buddhism in both ideological content and artistic skills, showing the characteristics of Buddhism in many aspects.

Song Laihui's Discussion on Buddhism and Zen in Eight Records of Yongzhou

Song Laihui thinks in the article "Looking at Liu Zongyuan's Buddhist Heart and Zen" (originally published in Journal of Shandong University of Technology, No.5, 20 1 1) that the eight chapters in Yongzhou clearly reveal the author's Buddhist heart and Zen, leaving a deep impression on the author's Buddhist thoughts. Quiet and beautiful, lonely and empty static picture, the unity of heaven and man, selfless Buddhist personality. The landscape of Yongzhou described by him is a beautiful picture of tranquility, loneliness and emptiness. Between the lines, it shows Liu Zongyuan's Buddhist personality, which is the unity of heaven and man, forgetting things and things. For him, this kind of careful exploration of the quiet landscape again and again, this unique interpretation and profound understanding of the beautiful landscape by Buddhist meditation, is a realm that transcends the worldly hubbub and strives for fame and profit. Seeking sustenance from Buddhism and nature is also a kind of spiritual comfort, and it is also a kind of self-satisfaction of a quiet mind.

Zhang Aimei's Discussion on the Literary Implication of Jiang Xue

Zhang Aimei discussed Liu Zongyuan's feelings of loneliness, sadness and despair in Yongzhou in "An Analysis of the Cultural Implication of Liu Zongyuan's Jiang Xue" (originally published in Journal of Jiangsu University No.2, 20 1 1). Jiang Xue was written for Liu Zongyuan's exile in Yongzhou. In just 20 words, I wrote a landscape with nothing. That is by no means the general feeling of being dismissed, but extremely lonely and sad. It was his depression and indignation for politics, and the condensation and precipitation of loneliness, sadness and despair for life.

On Liu Zongyuan and the New Thinking of Famine in the Middle Tang Dynasty

Min discussed Liu Zongyuan's new thoughts on disasters in the middle Tang Dynasty in his article Liu Zongyuan and his new thoughts on disasters in the middle Tang Dynasty (originally published in academic journal of zhongzhou No.4, 20 1 1). Liu Zongyuan questioned, criticized, reinterpreted or dialectically analyzed Xunzi's viewpoint of "the division between heaven and man", such as the theory that heaven and man caused disasters, the theory of imbalance between yin and yang, the theory of seasonal disorder, and the theory that ghosts and gods were precious, and thus put forward a new thinking on disasters in the middle Tang Dynasty: First, the occurrence of disasters is not a scourge, nor can it predict the rise and fall of human society; Second, the environmental pressure mainly caused by disasters is one of the driving forces for the development of human society; All three disasters have their natural factors, and man-made disasters in society and nature cannot induce each other. Eliminating disasters is not something that human society can do by reconciling yin and yang, conforming to the season and worshiping ghosts and gods.

Zhao Jianjun on Liu Zongyuan's relegation mentality

Zhao Jianjun discussed Liu Zongyuan's relegation mentality in the article "A comparison between Liu Zongyuan's planting poems and Bai Juyi's planting poems" (originally published in Yinshan Academic Journal, No.2, 20 1 1). Plant poetry originated from Du Fu, which is the product of the combination of traditional object-chanting poetry and daily theme of poetry. Liu Zongyuan's planting poems reflect his complex mentality after being relegated, that is, worrying about life and governance, self-pity and despair. Bai Juyi's planting poems mainly reflect his leisure mentality.

Li Jianhua's evaluation of Liu's family in Hedong and the ancient prose movement.

In his book "The Liu Family in Hedong and the Ancient Chinese Literature Movement in Tang Dynasty" (originally published in Northern Essays No.2, 20 12), Li Jianhua thinks that there are many ancient Chinese writers in the Liu family in Hedong in Tang Dynasty, and their ancient Chinese literature theory and creation are very rich. The Liu family in Hedong has a family tradition of attaching importance to history and a family style of attaching importance to etiquette, which is quite consistent with the essence of the ancient prose movement. The Liu family in Hedong in the Tang Dynasty had a close relationship with the Shandong gentry with high etiquette in the Tang Dynasty and with the ancient literati. The Liu family in Hedong participated in and influenced the ancient prose movement, and Liu Zongyuan grew up in the family culture soil and became the leader of the ancient prose movement.

Xie Shuishun on Liu Zongyuan's Civil Law Thought

In Liu Zongyuan's Thought of Civil Law (originally published in Journal of hunan university of science and engineering, No.6, 20 12), Xie Shuishun thinks that the criminal law system in ancient China is very developed and perfect, and the legal tradition of "heavy punishment for the people" has been formed since ancient times. Liu Zongyuan was a famous politician, thinker and writer in ancient China. His criminal law thought is quite rich, while his civil law thought is relatively scattered, so it is difficult to become a unified statement, but his nuances are also wonderful.

Cao's analysis of Liu Zongyuan's early Yongzhou exile spirit

Third, textual research and comparison

Lu's New Textual Research on Liu Zongzhi's "Shenmi Class in Sichuan"

According to Lu, Liu Zongzhi's "A Kind of Poem in the Middle of Sichuan" is one of the few poems compiled and not recorded in the Tang Dynasty (originally published in Journal of Tsinghua UniversityNo. 1 1). More importantly, "Westernization in the Outside of the River" was compiled in the prosperous period of the ancient prose movement in the Tang Dynasty, and its view on literature and learning selection was closely related to the ancient prose movement in the Tang Dynasty.

Wu Zaiqing Liuwen Bunian

Wu Zaiqing thinks that the age of Liu Zongyuan's works such as The Monument to the Temple of the King in the Selected Works of Daozhou is different from other schools in the Supplementary Examination of Liu Zongyuan's Literary Age (originally published in Journal of hunan university of science and engineering, No.2, 20 1 1). Some of them are wrong, and now they are re-edited according to the relevant ancient books. For example, the Wang Wenxuan Temple Monument in Daozhou was changed to Yuanhe for eleven years. Someone also tested its exact date. For example, they think that the monument to the great Buddhist monk should be made between November 10 and January 11. Others decide what is right. For example, the earliest writing age of Lu's "Keeping the Tomb" should be from Yuan Dynasty to early Yuan Dynasty.