The Latin inscription on the cover reads: “Parvi tractatus populares Taoismi (in reality it is a treatise on the three popular Chinese religions).”

Cf. Courant 5710. The Naikaku bunko owns a Ming edition (seven juan, two ce) of the Sanjiao yuanliu soushen daquan 三教源流搜神大全; see NBC, p. 287 (no further information).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 22.

The title page reads: “Edited by Zhong Xing, Bojing, of Jingling 景陵 (Hubei).” The wooden blocks were kept by the Zhongxiu tang and engraved by Shu Lianqi 舒濂溪 of Wumen 吳門 (Jiangsu). On the left lower corner there is a red seal with three cursive characters: ?延閣 (?yan ge).

Cf. SKTY 1:345; NBC, p. 11; Courant 2751.
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 25.

On top of the title page there is a red seal in which the picture of the god of literature (Kuixing 魁星) is presented with dragon designs. On the lower left of the same page there is a red seal in cursive writing, but it is illegible.
The title of this book, given on the title page in large characters (see above), is quite confusing. The preface by Wang Ao 王鏊 (1450–1524, cf. Jap-Sin I, 4), dated Zhengde 8 (正德癸酉, 1513) was written for the Chunqiu Zuozhuan bidu jujie 春秋左傳必讀句解. In the middle of each folio the title is given as Zuozhuan zhujie 左傳註解.
On the first page of juan 1, Zhong Xing (zi 伯敬) is named as the compiler of the commentaries, while Zhao Wei 趙惟 (zi 最我) and Lü Wang 呂望 (zi 陽詹) were proofreaders. The comments at the head of the page are taken from well known scholars of different periods, especially those of contemporary Ming scholars such as Chen Renxi 陳仁錫 (1581–1636), Chen jiru 陳繼儒 (1558–1639) and Li Zhi 李贄 (1527–1602). Zhong Xing himself frequently interjects remarks.

Cf. DMB 1:409; SKTY 1:614; NBC, p. 19 and 20.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 25.

JapSin I, 34/37, 4/1-4/2
Zhouli zuanzhu 周禮纂註.
By Zhong Xing 鍾惺 (1574–1624).
Three juan in two volumes. Chinese bamboo paper.

On the cover of volume two there is a Latin inscription: “Cheu li, id est rituale imperii Chou cum interpretatione doctoris Chum pe kim [鍾伯敬] – olim liber classicus. 3 tomi.”

From Chen’s preface it seems that the annotations of this book are by himself. It is not very clear what part was played by Zhong Xing (cf. DMB 1:409a). In Jap-Sin I, 8, we have made mention of the manuscript Gu Zhouli 古周禮, which has quite a number of annotations by Chen Renxi. If we compare these two books, it seems that the manuscript is clear, because one can identify the annotations of Chen Renxi from the introductory words: 明卿云 (Mingqing [the zi of Chen Renxi] says). A number of Chen’s remarks in the manuscript are not in the present book and, even if they appear in both, they are not always exactly the same. The attribution of this book to Zhong Xing is somewhat confusing.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 34-35.