JapSin I, (38/42) 42/2
Three manuscripts by Li Jiugong 李九功, bound in one volume of sixty-eight pages.
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 68.

JapSin I, (38/42) 42/2a
Lisu mingbian 禮俗明辨.
Given orally by Li Jiugong 李九功 and written down by Li Liangjue 李良爵.
Manuscript, fourteen folios (pp. 1–27). Chinese bamboo paper, one volume. 19.3 x 12.5 cm.

The end of the manuscript (f. 27v) bears the inscription: 古閩李多默口授 (given orally by Thomas Li of Fujian), 男良爵筆錄 (written down by his son Liangjue).

The manuscript is in the form of questions and answers. The questions are identical with those in the Liyi wenda 禮儀問答 (cf. [38/42] 40/7b). This book must have been written shortly before his death in 1681 (Kangxi 20), when he was an invalid and had to seek help from his son. He has told us that he was fond of reading throughout his life time, especially books on the Catholic faith (cf. Jap-Sin I, 34/37, 1, ji 第三集, ff. 13v–14v). He was very familiar with Catholic practices. In his replies to diverse questions, he quotes with great ease and shows particular interest in the current events of the missions. For instance, when asked about the ceremonies for saving the sun or the moon from eclipses his answer is: “The eclipses are things that belong to the natural course. They can be forecast and one must not attribute this to natural calamities. Long ago the priests who were serving at the Imperial Observatory explained this in their memorials to the throne. When did we see them agree with the populace and join in their practice?” Again, in dealing with the veneration of city gods, he says that angels are sent by God to guard cities and they are spirits, whereas the pagan city gods often have their statues and often these statues are attributed to some deceased persons, which is absurd.

Li Jiugong saw the great affinity between the Christian faith and Confucianism. He warned the missioners not to criticize Chinese writings bluntly. He contended that the Chinese language is a very flexible one. When, therefore, one reads a book one must pay attention to the whole context and should on no account separate the phrases and make interpretations based on separate phrases. If Chinese writing happens to be entirely wrong, one should never hesitate to point out the errors. On the other hand, if there are insignificant errors that do not go directly against the Catholic faith, it probably would be better to ignore them.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 68-69.

Full bibliographic record see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 166.e
Lixiu yijian 勵修一鑑.
By Li Jiugong 李九功.
Two juan (only juan one is extant). Chinese bamboo paper. No date or place of publication.

The cover bears the title and a Latin inscription: “De studio per | fectionis, id est de rebus ac mysteriis | fidei | a christiano | Li Kieu Kum.”

1. Li Sixuan 李嗣玄 (zi 又玄), four folios.
2. Zhang Geng 張賡, two folios.
3. Chen Zhongdan 陳衷丹, dated 1645 (yiyou 乙酉), three folios.
4. The author, dated 1639 (Chongzhen 12), three folios.

There follows a general table of contents for juan A (one folio), a list of books quoted (one folio) and directions to the readers (two folios).
Folio 1a gives the title of the book and the name of its author: 勵修一鑑上卷，福唐李九功其敘纂評, those of the revisers: Li Sixuan of Sui’an 綏安 (Fujian) and Yan Zanhua 嚴贊化 (zi 參思) of Qingzhang 清漳 (Fujian), and of the proofreader, the author’s elder brother: Li Jiubiao 李九標 (zi 其香).
The main text consists of forty-three folios. There are nine columns in each half folio with twenty characters to each column. The upper middle of the folio gives the title of the book with the number of the juan, of the chapter and of the folio. Commentaries are given on the top margin of the folios.

Li Sixuan in his preface tells very briefly what this book is about: a collection of religious events and edifying stories of the Catholic Church. The preface written by Li Jiugong himself recalls how in 1635 (Chongzhen 8), when he was studying on the seacoast, he was far from his spiritual directors and good friends. He took out his books and went through them one by one. Then a thought came as a light to him that good books help to increase one’s spiritual knowledge in the way that the rain helps to develop the good tender blade. Just as the rain falls without seeking a preferable place, so good books instruct without seeking for a preferable student. Inspired by this thought, he began to take notes on what he read and after months of work he finally offered his book to the public with the hope that it might be a good help to his readers.
The book is orderly arranged. It begins with the prefaces followed by the table of contents, a list of books quoted and directions for the readers. Going through these pages gives one a clear idea of what the whole treatise is about. One does not often find such good arrangements in the writings of his time. The author in his book refers not only to historical figures but also to contemporary persons, Chinese as well as foreigners. Psychologically it ought to have had a good effect on the readers of his time.
Among the books quoted by the author there are titles that are no longer extant or, if still extant, are very rare, such as the Lixue guyan 勵學古言, Dejie 德楷, Zhu’en xianxi 主恩顯錫, and Minzhong qinchongfan 閩中欽崇範.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 222-223.

JapSin I, 34/37, 1
Shensi lu 慎思錄.
By Li Jiugong 李九功.
Three ji 集 (collections) in one volume. Chinese bamboo paper.

On the cover there is a Latin inscription: “Christianae Considerationes et Annotationes in libros classicos Sinarum a Christiano li kieu kum.”

There are prefaces by Liu Yunde 劉蘊德and Yan Zanhua 嚴贊化 of Qingzhang 清漳 (Fujian), an introduction by the author’s son Li Yifen 李奕芬 (zi Suoliang 所良) and a postscript by Jia Yue 嘉約, at the end of which there is a square black wooden seal with the four characters: 木天清望 (Mutian qingwang).
On folio 1a of the first collection one reads: “Written by Li Jiugong, zi Qixu, of Futang, compiled by his son Yifen 奕芬, approved by He Dechuan 何德川 of the Extreme West 遠西 (Antonio de Gouvea, 1592–1677).”
The proofreaders were Zhu Shi 祝石 (zi 子堅) of Gushui 瀔水 (Jiangsu), He Ruda 何如答 (zi 維馨) of Aojiang 鼇江 (Fujian), Zou Shao 鄒劭 (zi 邁菴) of Gu Wu 古吳 (Jiangsu), Wang Qian 王謙 (Duomo 多默 [Thomas]) of Nanjian 南劍 (Sichuan), Chen Kesheng 陳克生 (zi 孔昭) of Jin‘an 晉安 (Fujian) and Lu Xiyan 陸希言 (zi 思默, Dominicus, Chinese Jesuit brother, 1630–1704) of Yunjian 雲間 (Jiangsu). The final proofreading was done by Li Jiugong’s disciples, namely Guo Hongye 郭鴻業 (zi 君業) of the same town and Li Zhaofan 李昭璠 (zi 聖望) of Guangdong.
There are commentaries on the margins of some of the folios. In the third collection there are punctuations in red ink.
In the previous number we gave a short biography of Li Jiugong. The present book is one of the posthumous collections of his writings published by his son. In the introduction Li Yifen states that his aged father used to pass his sleepless nights reflecting and praying. At dawn he would then jot down the fruit of his meditation, which he gave the title Shensi (Untrammelled thinking). The writing was done casually and without order. In 1681 (Kangxi 20), when the old man died, a number of his writings remained unedited, such as the Wenda huichao 問答彙抄 (see next number) and the Zuoyu guangshi 座隅廣識. It was then decided to publish these three collections in one volume. The book consists of 137 paragraphs and successively treats:

1. Reconciliation with God (forty-two paragraphs).
2. Reconciliation with oneself (forty paragraphs).
3. Reconciliation with one’s neighbor (fifty-five paragraphs).

In folio 11 of the first collection Li Jiugong gives a list of Catholic books that one must read. He was convinced that the Gospel had been preached in China since the time of the Apostle St. Thomas and gives a number of proofs from discoveries of crosses in different regions and in diverse epochs of Chinese history.
In folio 1b of the third collection Li Jiugong clearly exposes the errors of contemporary pagan traditions: the postponement of burial, the drowning of infant girls and the practice of sodomy. In the following folios he strongly opposes concubinage. On the other hand, he considers it morally wrong for a woman to take her own life in order to prove fidelity to her deceased husband or fiance (collection 2, folios 11b–13a).
In folios 13b–14b of the third collection Li Jiugong tells us that the only liking he had in life was for reading books, particularly Catholic books.

From my youth to my old age I never gave up reading . . . A new book for me is a new friend and the books that I have read are all old friends . . . I never worry that my friends may leave me. On the contrary, I am afraid that some time or another I shall have to leave them (his books). First, I have to let them go when I am on my sick bed. Then, I have to put them aside when my eyes get very tired, and finally, when I am on the move I can not help parting from them. May the Good Lord grant me good health and good sight in my old age that I may enjoy a peaceful life, thus enabling me to avoid the above mentioned inconveniences. What could be happier than to be able to keep up my friendship and to spend the rest of my life in this happy state?

JapSin I, 166.d
Shensi lu 慎思錄.
By Li Jiugong 李九功.
Three collections (ji 集). Chinese paper known as yukouzhi 玉口紙. One volume. Printing blocks kept at the Lüzhuangtang 綠庄堂. No date or place of publication.

The cover bears the title in Chinese, with a Portuguese and a Latin inscription: “Composto pelo Pay do Li So Leam celebre | Siam Cum do Sôr Maigrot” (Composed by the father of Li So Leam [Li Suoliang 李所良], the well-known xianggong [相公] of his Lordship [Bishop] Maigrot). “Christianae considerationes, et annotationes | in libros classicos sinarum | a christiano Li Kieu Kum.”

Library note: An unrelated Japanese work of the same title also deals with Confucian philosophy and conduct of life. See: Kaibara Ekiken 貝原益軒 (1630-1714), Shinshiroku 慎思錄.

On the cover there is a Portuguese inscription in Chinese ink: “Pay do li so leam.” The Latin inscription in European ink reads: “Uen ta guey chao, id est Varia Responsa ad quaesita circa res fidei, et mores. A Bacchalaureo ly kieu kum Thoma christiano. 8 tomi.”

From the title huichao 彙抄(compilation), it is clear that Li Jiugong had in mind a compilation taken from the writings of contemporary Catholic writers, missioners as well as lay scholars, putting them in classified order and in the form of questions and answers, in order to help the reading public to get a better understanding of Catholic teaching. At the end of the manuscript a bibliographical list is given. In general, the manuscript deals with the teaching of the Catholic church and morality. From juan 5 on, attention is paid to pointing out and refuting the errors of pagan superstition.
This is one of the books of Li Jiugong, mentioned by his son as being unpublished at the time of his father’s death (see previous number).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 32-33.

On the cover of volume 1 there is a Latin inscription in European ink: “Uen him çuy chao, id est liber de morum compositione a bacchalaureo Kieu Kum Li Thoma Christiano. Continet 5. tomos.” On the cover of volume four there is a Portuguese inscription in Chinese ink: “Composto pelo Pay do Li so leam celebre siam cum do Dor.^e Maygrot.”

The Wenxing cuichao is a collection of ancient sayings and anecdotes chosen to edify the public. Many of these are taken from the writings of contemporary missioners in China and of exemplary converts, such as the Daiyi bian 代疑編 by Michael Yang Tingyun 楊廷筠 (Jap-Sin I, 165b), the Piwang 闢妄 by Paul Xu Guangqi 徐光啟 (Jap-Sin I, 159), the Xingxue cushu 性學觕書 by Giulio Aleni (Jap-Sin II, 16), the Feilu huida 斐錄彙答 by Alfonso Vagnone (Jap-Sin II, 57), the Huanyou quan 寰有詮 by Francisco Furtado and Li Zhizao 李之藻, and the Zhujiao yuanqi 主教緣起 (Jap-Sin II, 36) by Adam Schall. The book is divided under three headings:

1. Chongde 崇德 (the estimation of virtue), juan 1–3.
2. Xiute 修慝 (the betterment of one’s own conduct), juan 4.
3. Bianhuo 辨惑 (the dissipation of doubts), juan 5.

Before each of the these three parts there is a short introduction by Li Yifen 李奕芬 (zi Suoliang 所良), the son of the author.
Cf. Jap-Sin I, 34b; Courant 3433–3434.

Li Jiugong (zi Qixu 其敘) was a native of Fujian. In the preface to his book Lixiu yijian 勵修一鑑 (Jap-Sin I, 166.e), published in 1639 (Chongzhen 12), he tells us that in 1628 (Chongzhen 1) both he and his elder brother Jiubiao 九標 (zi Qixiang 其香) were taking part in the government examinations at Sanshan 三山 (Fujian). It was there that they met Giulio Aleni for the first time. They were much impressed by the Christian doctrine and were soon baptized.

Liu Yunde in his preface gives an interesting account of Li Jiugong’s family. Li’s grandfather was a learned scholar, competent in the classics. The scholar and minister Wang Shimao 王世懋 (1536–1588) thought highly of him. Li Jiugong’s elder brother Jiubiao, an official at the ministry of Ceremonies (太堂寺), was known for his writings. He had written two books: the Shen[Zhen]shu 枕書 and the Kouduo 口鐸 (cf. Jap-Sin I, 81). Then we are told that Jiugong’s son Li Suoliang 李所良 was an accomplished literateur. He passed his provincial examinations with great honor. The Li family was not well off and Li Jiugong made his living as a school teacher.

Cf. JWC 1:259–267, 2:227–230; Répertoire, p. 288 (Liu Yunde).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 28-30.

JapSin I, 34.b
Wenxing cuichao 文行粹抄.
Compiled by Li Jiugong 李九功.
Five juan in five volumes. Chinese bamboo paper. The book is in fairly good condition.

On the cover of volume three there is a Latin inscription in Chinese ink: “Extracta ex libris & historiis auctore Li Kieu cum de Fokien eiusdem patriae cum Ye Colao (葉閣老 Ye Xianggao 葉向高, 1559–1627).”

JapSin I, (38/42) 42/2b
Zhaichu wenda huichao 摘出問答彙抄.
Compiled by Li Jiugong 李九功.
Manuscript, six folios (pp. 29–39). Chinese bamboo paper, one volume. 19.3 x 12.5 cm.

This book is in the form of question and answer. The quotations are taken from Catholic writings of the time in reply to difficulties about the Chinese Rites. There are four chapters:

1. In reply on the veneration of city, mountain and river gods (taken from the Koutou richao 口鐸日抄, cf. Jap-Sin I, 81).
2. In reply on the veneration of Heaven and earth (taken from the Bianjing lu 辨敬錄 of João Monteiro, 1602–1648).
3. In reply on geomancy (taken from the Da Kewen, cf. Jap-Sin I, 146 and II, 75).
4. In reply on veneration of Guan Gong, the god of war (taken from the Da Kewen).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 69.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 69.

JapSin I, (38/42) 40/8
Zhengli chuyi 證禮蒭議.
By Li Jiugong 李九功.
Manuscript, folios 71–96. Red ruled paper, one volume. 24 x 14 cm.

The title of the book is written on the upper middle centre of each folio; below is written: 卷一 (juan 1), followed by the number of the folio.
At the beginning there is an introduction by the author, in which he gives an explanation of the reason why the manuscript was written: with the introduction of Buddhism into China the customs of the people became more complicated and the rites became adulterated. The rites of the ancient kings suffered great detriment. To remedy this, careful study is necessary for a reasonable restoration. At the end of the introduction there is an inscription: 閩中景教後學李九功聖明多默著 (Written by Li Jiugong whose Christian name is Thomas, a native of Fujian and a disciple of the Catholic [literally: Nestorian] religion). The main text is divided into four parts:

1. On funeral ceremonies.
2. On burial ceremonies.
3. On the rites for ancestors.
4. On the rites for the veneration of Confucius.

Catholicism had been introduced in China only a short while before, and the problem of how to deal with Chinese rites and Chinese custom was pressing. An attempt to adopt Western traditions would have been incongruous for the Chinese. On the other hand, if all the Chinese traditions were followed, it was to be feared that many superstitious practices might interfere with the Catholic teaching; hence an accommodation was necessary. The term chuyi 蒭議(rustic opinion), which Li Jiugong gave to his book, clearly indicates that this was only one man’s idea, which he hoped the authorities would take into consideration and adopt as necessary. His discussion is based both on ancient Chinese writings and on Christian authorities, and it seeks to show that there was no contradiction between the two. But he opposes unorthodox doctrines vehemently. On folio 84 he points out that when the ancient classics say that Confucius venerated Heaven, the word tian 天 is taken to mean the Lord of Heaven. He therefore exhorts all the followers of Confucius to imitate the good example of the great master.

There are a number of mistakes in the transcription. Thus, in the introduction the phrase 五而季下 should be 五季而下 and on p. 84 朝聞夕可 the word 可 should be 死 The word 于 is often written as 子, the word 蠟 as 蠛, 豐 as [曲 + 豆], 幽 as [凶 + 米] and 譏 as [言 + 几]. Even the punctuation is not always correct.
Cf. Jap-Sin I, (38/42) 42/2c (earlier version).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 56-57.