The publication of reference encyclopedias (leishu) and daily-use compendia (riyong leishu) during the late Ming dynasty (1368-1644) drew on earlier book collections, which Chinese literati previously had valued as texts while preparing for civil examinations or for collecting source materials needed by officials to carry out their activities (see Hilde De Weerdt's paper in the issue). During the Song dynasty (960-1280), these traditional collections transmitted a specific epistemological approach for investigating things, events, and phenomena. Beginning in the Yuan period (1280-1368), new types of leishu developed, some of which, owing to the steady expansion of printing as well as literacy and the corresponding proliferation of a bookish print culture, reached a broader readership than ever before. 1 The actual production of such collections for both highbrow and low brow elites relied on reusing woodblocks previously carved to print books. On the one hand, these new types of leishu covered a wider range of knowledge. On the other hand, they represented a form of classicism that approached things/events/phenomena textually, i.e., in a lexicographic and etymological way. Using the encyclopedic form, compilers increasingly applied the ideals for "investigating things and extending knowledge" (gewu zhizhi) beyond the classical corpus. They had derived the term from the Great Learning (Daxue; one of the Four Books, Sishu) in the Record of Rites (Liji, one of the Five Classics, Wujing), which were canonical texts required for the civil examinations. The textual approach to natural studies and practical knowledge culminated in the creation of encyclopedias and collectanea (congshu, lit., "a collection of books") that served as textual repositories simulating "textual museums." 2 During the Southern Song (1127-1279), the philosopher Zhu Xi (1130-1200), who became the core interpreter of the late imperial Daoxue (lit., "Learning of the Way," often called "Neo-Confucianism") classical canon,