What are some books about traditional ghosts and monsters?

Books are now only some ancient books, I think, say a few I know:

Warring States period ghosts and monsters books are:

Gui Zang

Huang Di said (40)

Kui Jia ZuoYi

Mu Tian Zi biography

Shan Hai Jing (Guo Pu note)

Yu Ben Ji

Yu Ben Ji

Yu Ben Ji

Yu Ben Jie

Yu Ben Ji

Yu Ben Ji (27)

p>

The Sayings of Yi Yin (27 articles)

......

The main ghost and monster books of the two Han periods are:

The Han Wu Dong He Ji (by Guo Xian, four volumes and 60 rules)

The Han Wu Stories (by Ban Gu, one volume survives)

The Han Wu Nei Zhuan (

The Tales of the Han Dynasty

The Inner Biography of Han Wu (by Ban Gu, one volume survives)

The Bracket of the Land

The Biography of the Lianxian Immortals

The Record of the Immortals

The Book of the Gods and Immortals

The Divine Anomaly Scripture (by Dongfang Shuo, one volume)

The Record of Ten Chauvinas (by Dongfang Shuo, one volume)

The Book of the Shu King

The Book of the King of the Marsh

The Record of the King of the Xueyan Kingdom

The Scriptures of the Xuanhuang Jing

The Sayings of Zhou in the Early Yu Dynasty (943 articles)

The Records of Strange and Unusual Things

The books on ghosts and monsters were increasing in number during the Six Dynasties period, the main ones being:

The Records of Museums (by Zhang Hua, 400 vols.)

The Records of Collecting Spirits (by Yan Zhiwei)

Jingyiqi (by Hou Bai)

Lieyiqizhuan (by Emperor Wei Wendi, 3 vols.)

Spirit and Ghost Records (by Xun)

Ling Yi Jie

Hei Xiang Jie (by Wang Yan, 10 vols.)

Qi Harmonious Records (by Dong Yang undoubtedly, 7 vols.)

Divine Immortal Biographies

Divine Anomalies Records (by Wang Fu)

Gleanings of Ancient and Modern Things (by Wang Jia, 10 vols.)

Description of Anomalies (by Zu Chongzhi, 2 vols.)

Sou Shen Hou Ji (by Tao Qian, 10 vols.)

Sou Shen Ji (by Gan Bao, 20 vols.)

Continuing Qi Harmonious Records (by Wu Jun, 1 vol.)

Hsuan Jie Ji (by Liu Yiqing)

Reviewing the Divine Records

Forest of the Different Laments (by Lu)

The Different Garden (by Liu Jingshu, 10 surviving volumes)

The Record of Specters (by Liu Yiqing, 30 volumes)

The Record of Grievous Souls

The Record of Zhen Yi Chuan (by Dai Zuo)

The Record of Ghosts and Monsters (by Zutai Zhi)

......

Ghostly novels of the Tang Dynasty were allowed to developed, the main ones being:

Bo Yi Zhi (博异志)

《补江总白猿傳》（1 volumes）

Legend (pei铏)

Du Yi Zhi (独异志)

Gu Jing Ji (古镜記) (written by Wang Du)

Hedong Ji (河东記)

Ji Yi Ji (集异記)

Qin Meng Ji (shum Yazhi)

<

Continuing the Record of Xuanqi (by Li Fuyan, 10 volumes)

Xuanlu Zhi

Record of Xuanqi (by Niu Shengru, 10 volumes)

Record of Strange Dreams (by Shen Yazhi)

Walking to the Immortal Grottoes (by Zhang Wencheng, 1 volume)

Youyang Miscellany Chopping Block (by Duan Chengshi, 20 volumes)

The Record of the Hedong Records

Collecting the Stories of the Qin Dynasty (by Shen Yazhi)

The Sequel to the Youyang Miscellany Chopper (by Duan Chengshi, 10 vols.)

The Pillow Records (by Shen Shimseiji, 1 article)

The Record of Zhou Tai's Journey (by Wei Jade)

......

The ghost stories of the Song Dynasty include:

The Tai Ping Guang Ji (344 stories, including 40 ghosts)

The Tai Ping Guang Ji (by Zhang Wencheng, 1 vol) (344 kinds, including ghosts in 40 volumes)

The Record of Auditing the Gods (by Xu Hyun, 6 volumes, 150 events)

The Record of the Foreigners of Jianghuai (by Wu Shu, 3 volumes)

The Record of Multiplying the Foreigners (by Zhang Junfang)

Bracketed Foreigner Records (by Zhang Shizheng)

Luozhong jiqiyeo (by Qin Zaisi)

Shogun Yanyanxuanlu (by Bi Zhongxun)

Shogun Yanyanxuanlu (by Bi Zhongxun)

Song dynasty ghost stories. Bi Zhongxun)

Partitioned Vehicle Records (by Guo Tuan, 5 vols.)

Yijian Zhi (by Hong Mai, 420 vols.)

Tang Taizong's Record of Entering the Underworld

The following works on ghosts and monsters were written during the Jin and Yuan periods:

Chao Hai Shun Yijian Renewal Zhi (Chiu Hai News Yijian Renewal Zhi)

Shengzai Miscellany (Chengzhai Miscellany)

Renewal of Yijian Zhi (Renewal of Yijian Zhi)

The Remaining Words of Cutting Lamps

The Western Record of the Eunuch Sanbao (by Luo Maodeng, 100 times)

Shibei xi zhi (The Biography of Shibei xi zhi)

Si yu ji (The Biography of the Eight Immortals of the Eastern Journey in the Upper Cave by Wu Yuan-tai, the Biography of the Wuxing Lingguan Daji Huaguang tianwang (The Biography of the Five Apparent Lingguan Daji Huaguang tianwang), the Biography of the Northern Zhenwu Xuantian God in His Body and Spirit, and the Biography of the Journey to the West by Yang Zhi-he)

Shi yu zhi Pine Window Dreams

The Supplement to the Journey to the West (by Dong said, 16 times)

The Journey to the West (by Wu Chengen, 100 times)

The Renewal of the Journey to the West

The Gengsi Zhi

The Quotidian

......

Ghosts and Monsters of the Qing Dynasty

The Occasional Writings of the Guest Window (by Jin Baoyan, 4 vols.)

Liaozhai Zhiyi (by Pu Songling, 8 vols., 431 articles)

Li xian (by Xu Bongen, 10 vols.)

Liuhe internal and external trifles (by Kibi Yu Descendants, 20 vols.)

Looking for the lamps because of the words

Ping the Demon Records

San Isi Pen Tan (by Xu Yuanyue, 4 vols.)

The Three Different Writings (by Yuyue, 4 vols.)

Ping the Demon Records

The Three Different Writings (by Xu Yuanzhong, 4 vols.)

Songbin Zaoshi (by Wang Tao, 12 vols.)

Songyin Manganlu (by Wang Tao, 12 vols.)

New Record of Picked Lamps

Wenxie xiexie (by Xu Qiuzhong, 2 vols.)

Xiyu yiqian zhitian (by Feng Qi-feng, 8 vols.)

Shuqi jiushi (by Zou Zou)

Wuqing xiajiajiu (by Zou Zou) (by Zou Jiwei, 8 vols.)

The Harmonious Duo (by Shen Qifeng, 10 vols.)

The New Qi Harmonies (by Yuan Mei, 24 vols., continued in 10 vols.)

Night Tans Suilu (by Wabang'ei, 12 vols.)

Night Rain and Autumn Lanterns Recordings (by Xuanding, 16 vols.)

The Tares of the Winged Komu (by Tang Yungzhong, 8 vols.)

History of the Possum (by Tu Shen)

History of the Possums ( Tu Shen)

Yin Xue Xuan Suibi (Yu Hongyi, 4 vols.)

Fluorescent Window and Different Herbs (Hao Gezi, 12 vols.)

Shadow Talk (Guan Shihao, 4 vols.)

Right Harmony Immortal Hall Notebook (Yuyue, 16 vols.)

Five kinds of Notes on the Reading of the Weichaotang (Jiyun, Luanyang Summer Records, 6 vols. As I have heard" 4 volumes, "locust West magazine" 4 volumes, "the goujiu listen to" 4 volumes, "Luanyang renewed record" 6 volumes)

There are some more useful and interesting knowledge, personally recommend the "Classic of the Mountains and Seas", in addition to the era of the earlier, the character of the ghosts and monsters, the appearance, origin have more introduction, in addition, the "Book of the Soothsayers" is also good.

I don't know what you're looking for, but here's some more "Chinese Ghost Culture"

Chinese Ghost Culture

"Ghosts are categorized by human beings as ghosts, from human beings, like the head of a ghost, ghosts and thieves are harmed by ghosts and thieves, from the Seal Script." --Shuowen Jiezi

Ghosts, this subtle but ubiquitous spiritual monster, have endured through the ages. There are many people who talk about ghosts, speak about ghosts, discuss ghosts, write about ghosts, believe in ghosts, fear ghosts, sacrifice ghosts, curse ghosts, drive ghosts, fight ghosts, fight with ghosts, chop off ghosts, lower ghosts, pretend to be ghosts, and use ghosts to form a set of unique Chinese ghost culture. In this paper, we will make a rough discussion on the Chinese ghost culture from the source of ghosts, social attributes, status, especially the ghost book and so on.

The history of ghosts can be said to be long. It can be said that since there is writing there are records about ghosts. From the oracle bone inscriptions, "ghost" glyph is a person wearing a big horror mask on his head, very similar to people. This shows that our ancestors have long regarded ghosts as monsters that are closely related to people.

In fact, the origin of ghosts is multiple and complex. First of all, ghosts are associated with souls, which in turn are closely related to dreams. Engels pointed out in Ludwig Feuerbach and the End of Classical German Philosophy: "In ancient times, when people were still completely unaware of the structure of their bodies and were influenced by the sights in their dreams, there arose the notion that their thoughts and sensations were not the activities of their bodies, but rather the activities of a distinctive soul that resided in this body and left it at the time of one's death. the activity of the soul which leaves the body at the time of the person's death. From this time on, one is forced to think about this relationship of the soul to the external world. Since the soul leaves the body at the time of man's death and continues to live, there is no reason to conceive that it will itself die again; and thus the idea of the immortality of the soul arises." In this way, people in ancient times came to the conclusion that human beings were made up of two parts, the "body" and the "soul". The body can die, but the soul never dies. When a person dies, his soul is separated from his body and becomes a ghost. It is just an explanation of why human ghosts are created.

There is another kind of natural ghosts and gods, the reason for its creation is because people in the past could not understand the natural phenomena such as thunder and lightning, earthquakes, obscene rains, etc., and thought that some ghosts and gods were manipulating these natural phenomena, and every natural phenomenon was a kind of ghosts and gods' mischief. Marx said, "Nature was at first opposed to people as a totally alien, infinitely powerful and unsubdurable force, and people's relation to it was exactly like that of animals to it, and people obeyed its rights like livestock."

As society developed, ghosts gradually took on social attributes. In class society, people do not understand the root cause of suffering under class oppression and exploitation, and mistakenly believe that ghosts and gods dominate the rich and poor on earth, deify the social forces that they cannot dominate, and give them the beautiful name of "Divine Right and Divine Mandate," exploiting and oppressing the working class. Various simple primitive religions could not resist this social force, and many of them evolved into the unity of church and state and became the tools of the ruling class.

What we call ghosts and gods are nothing more than human beings generated by their lack of understanding of themselves, their lack of understanding of complex natural phenomena, and their lack of understanding of the nature of religion with its social and political attributes.

Since the concept of ghosts appeared in the ideology of human beings, it has greatly influenced the course of the development of the psychology, ethics, morality, values, customs, lifestyle, political struggles, economic construction, and artistic creations of the social masses and many other aspects.

In China, there is another special phenomenon that has to be noticed. Usually, Chinese people prefer to believe in ghosts rather than gods, and often beg ghosts (mainly ancestral ghosts) to help solve the problems when they encounter disasters, grievances, false accusations, and so on.

This fact is the result of China's special cultural accumulation.

First of all, there are too many gods in Chinese political rule. China's slavery and feudalism lasted for an exceptionally long time, so that all the emperors and kings were gods according to the theory of the divine right of kings. There were so many emperors and kings, so many gods, and so many gods and no gods. The gods canceled each other out in the strife and came to nothing.

Secondly, China is a vast country with many ethnic groups. Each ethnic group has its own special circumstances, many ethnic groups have produced many totem gods, which is the inevitable result of the formation process of each ethnic group. There is no unity when there is diversity, no specialization when there is arbitrariness, and no god when there are many gods.

Third, China has been a country of many religions for more than two thousand years. Each religion has its own god, Confucianism believes in Confucius, Buddhism believes in Shakyamuni, Taoism believes in Laozi, and Christianity believes in God. Many religions stand side by side, many gods stand side by side, and no one god can dominate in Kyushu.

The gods of China compete with each other for power, attacking each other, but instead of each losing its power, so the status of the ghosts has increased accordingly.

In particular, among the many ghosts and gods, there is one kind of ghost that is special, which is the ancestral ghost. Generally speaking, people's nostalgia and reverence for ancestral ghosts far outweighs that of other ghosts and gods.

This state of affairs has its own complex political and social-humanitarian conditions in addition to the factor of solid blood ties. The worship of ancestral ghosts is, firstly, a political need to obey the ultra-stable rule of the feudal ruler, secondly, a need to inherit property and inheritance rights in order to sustain life, and then this is a complex psychological need to satisfy and adapt to these needs.

This kind of "God pursues the ancestors" is manifested in the importance attached to ancestor worship. Confucius said, "Sacrifice as if you were there, and sacrifice to the gods as if they were there." These words point out the key point of ghost sacrifice. Sacrificing ancestors is actually about demonstrating one's presence and the authority of that presence.

In the final analysis, the group is always under the banner of the "right name" and patriarchal system, and shows its very unique position in the complex social background of the lack of rituals, the law, democracy, and the loss of the gods.

Although people created ghosts, ghosts are not subordinate to people, but are often enemies of people and harm them. For thousands of years, there has been no end to the battle between man and ghost. And there are different levels of people's attitude towards ghosts. Roughly speaking, we can categorize them into four levels: sacrificing ghosts, driving out ghosts, fighting ghosts and using ghosts. Sacrificing ghosts is that ghosts dominate people; driving ghosts is a kind of self-defense instinct of people; fighting ghosts reflects the power and initiative of people; using ghosts is completely harnessing ghosts to serve people.

And all the people's understanding of ghosts, in addition to the oral tradition of the ghosts of the book is the main help.

The ghost stories are also called "Qihong" stories or "Yijian" stories. The words "Qi Harmony" and "Yi Jian" come from "Zhuangzi - Free Journey" and "Liezi - Tang Wen" respectively. It can be said that there were people who wrote about ghosts and monsters very early in China.

Specialized books on ghosts and monsters have appeared in many Chinese dynasties.

Need to explain a few points; First, there are some works do not necessarily still exist, as long as the history of the income that appeared; Second, the author, the dynasty may be a descendant of the false, but the author is still in accordance with its own note shall prevail, do not do other research; Third, not all works are ghosts of the book, there are a number of ghosts of stories included a large number of ghosts or monsters difficult to distinguish between the stories of the works of the collection, and the collection of income.