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

JapSin I, 152
Luodu shanfang xuanzhongji 蘿渡山房懸鍾集.
By Thomas Guo 郭多默.
Manuscript, one juan. Chinese bamboo paper in one volume. 24.7 x 14.5 cm.

The cover of the manuscript bears the title and the name of the author: 江西贛州郭多默述 (by Guo Duomo of Ganzhou, Jiangxi).

The author’s name Duomo is a transliteration of Thomas which he probably took after his conversion to the Catholic faith. In his own preface he tells us that, being poor, he took up fortune telling as a profession. While he was reading in Luodu (蘿渡), he came across the Tianxue chuhan 天學初函, a collection of books by Catholic authors compiled by Li Zhizao 李之藻, and was greatly impressed on reading them. Accordingly, he visited Mr. Liu 劉先生 (Jacques le Favre, Chinese name: Liu Diwo 劉迪我, zi 聖及, 1610–1676), wanting to know more about the Catholic faith. For some time, he stayed with the missioner and studied the Catholic writings. Finally, both he and his family were received into the Church. Later, he became acquainted with another missioner, Adrien Greslon (Nie Zhongqian 聶中遷 zi 若瑞, 1614–1695), whose quality as a spiritual director he respected highly. A glance at the table of contents will perhaps give a good idea of what the essays deal with:

1. 不可以理氣原太極 (One must not explain the origin of the Taiji by li 理 and qi 氣).
2. 崇正 (Reverence for the truth).
3. It is a mistake to believe that heaven and earth are lords of all beings.
4. 闢佛 (An essay against Buddhism).
5. 醒迷 (Words to rouse those who have gone astray).
6. 生辰戒 (On superstitions).
7. 鬼神 (On evil and good spirits).
8. 友說 (On friendship).
9. 犬說 (My dogs).
10. 牛押嶺施茶享記 (An account of the Niuyaling pavilion where tea is given as refreshment for thirsty travellers).
11. 註天中記唐太宗破龜茲與諸臣云，樂有六億，曾子孟子，志樂有三，余竊增茲五焉.
12. 弗前歌序 (An introduction to the song Fuqian).
13. 代疑齊述 (An account of the Taiyizhai).
14. 性說寤惑 (Some replies to inquires about nature).
15. 公捐義粟引 (An appeal for a public contribution of cereals for the relief of the poor).
16. 靈言蠡勺鈔 (Excerpts from the book Lingyan lishao [by Francesco Sambiasi 畢方濟, zi 今梁, 1582–1649]).
17. 歸颿淺說 (A few words on [my] return trip).

The last two essays are missing. It is to be noted that the beginning of the fifth essay shows great similarity to the Xingmi pian (cf. Jap-Sin I, 150, f. 5). It is quite possible that the author had read this passage, or, that he himself was the author of it.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 203-204.

The cover bears the title of the book in Chinese with the Manchu translation at one side. The Latin inscription reads: “Compendiosa demons | tratio Religionis | Christianae Buglio | Tartarice.”

Cf. Stary, p. 67 (Abkai ejen-i tob tacihiyan-i temhetu-i šošohon).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 172.

Mingli tan 名理探 [Exploration of Names and Principles, 1631].
"...Of some ... titles or volumes it is certain that they were never printed, such as the twenty remaining volumes of Mingli tan 名理探 (ten volumes printed) of which only five volumes, possibly revised, have been preserved by way of the manuscript Qiongli xue 窮理學..."--Cf. Standaert, Handbook, p. 602.
"A very long-standing and successful collaboration seems to have existed between Francisco Furtado 傅汎際 and Li Zhizao (and after the latter’s death, his son Li Cibin 李次霦). Furtado ... seems to have a preference for the well-known Coimbra commentaries (Commentarii Collegii Conimbricencis SJ, ca. 1592-1606) of Aristotelian philosophy. They first translated the commentaries on Artistotle’s De coelo in Huanyou quan 寰有詮 (1628). Even more difficult was the translation of Universa Dialecta Aritotelis (Coimbra, 1606). This resulted in a series of works: Mingli tan 名理探 (the first 5 juan) is a translation of the introduction and of Isagoge Porphyrii; the next 5 juan (1639) are a translation of Categoriae; Analytica Priora were later included as Litui zhi zonglun 理推之總論 (5 juan) in Qionglu xue 窮理學."-–Cf. Standaert, Handbook of Christianity in China, p. 607.
"The Coimbra commentaries on Aristotle as translated by ... Furtado and Li Zhizao ... present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors."--Cf. Standaert, Handbook of Christianity in China, p. 791.

The cover bears a label with the title.

As far as we know, Li Zhizao did not write a preface for this book, though he wrote one for another book, the Huanyouquan 寰有詮, which he published also with the help of Furtado. There is, however, a preface written by his son, Li Cibin 李次𢒹 [bin={U+224B9} similar to 虨] dated Chongzhen 12 (1639), and another by Li Tianjing 李天經, dated Chongzhen 9 (1636).
According to the preface of Li Cibin, his father, when he stayed in Hangzhou, invited Furtado to translate the Commentarii Collegii Coimbricensis Societatis Iesu in quatuor libros de coelo Aristotelis Stagiritae, to which he later gave the Chinese title Huanyouquan. The translation was started in 1623 and after a revision was completed in 1625. Two years later, in 1627, they took up again the work of translation and turned to another of the textbooks, published by the University of Coimbra, a commentary on the Book of Logic by Aristotle. This book, which still exists in the Beitang Library in Beijing (Verhaeren, no. 1365) has the title: Commentarii Collegii Coimbricensis & Societate Iesu: In universam Dialecticam Aristotelis Stagiritae. It was first published in Cologne (Germany) in 1611. To the translation of this book Li Zhizao gave the title Mingli tan. In 1629, Li Zhizao was summoned to Beijing to help in the reform of the Calendar. By then the translation of the Mingli tan had been completed and consisted of thirty juan, according to the preface of Li Cibin. We are told that the translation was by no means an easy task, especially because Li Zhizao was determined to make the work perfect: “he nearly bit off the hair of the brush trying to find the right word, and often a long period was spent when a phrase required careful wording.”

The Mingli tan was never published in its entirety. Only ten juan saw the light of day and even these were published at two different times: the first five juan were published about the year 1636 and the second five juan between 1637 and 1641 (cf. Courant 3413: “名理探，五卷, Traité de logique,” and 3414: “名理探十論，五卷, Les dix catégories de la logique.”) The manuscript copy of the Mingli tan kept in Zikawei also consists of the first five juan. The manuscript copy in ten volumes, kept in the Beitang Library in Beijing (no. 1064), consists of the first five and the second five juan. There is a Ming edition of the Mingli tan in ten juan in the Zikawei Library. This edition has nine columns in each half folio with nineteen characters in each column, in which it corresponds to the edition kept in the Roman Jesuit Archive.

The Mingli tan has been reprinted several times: 1. The Catholic University of Peking published in 1926 a photographic edition in three volumes, under the care of Chen Yuan 陳垣. It was based on the manuscript in five juan kept in the Zikawei Library. At the end of the book there is a postscript and a biography of Li Zhizao by Chen Yuan. 2. In the spring of 1931 the Guangqishe 光啟社 of Zikawei published the five juan edition with an introduction by Xu Zongze 徐宗澤. 3. The Commercial Press in Shanghai published the Mingli tan in ten juan: the first five juan based on the manuscript copy in the Zikawei Library and the second half based on the printed edition possessed by the Bibliothèque Nationale (Paris). At the end of this edition (Wanyou wenku, second series 萬有文庫二編) there is a postscript by Xu Zongze together with two prefaces taken from the manuscript copy in the Beitang Library. 4. The Commercial Press in Taipei reprinted the Mingli tan edition (no. 3) in 1965 as part of the Hanyi shijie mingzhu 漢譯世界名著 (Collection of Chinese Translations of Famous World Classics).

Cf. Fang Hao 1966; Hsü 1949, pp. 193–197; RBS, no. 17 (Shanghai, T’ou se we, 25 Juillet, 1928).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 283-284.

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

Sonyŏn ŭn charanda  少年은자란다 /  蔡萬植.

Book title: 소연은 자란다 (少年은 자란다). Series: 한국단편 문학 전집 26(韓國短篇文學全集 26) Author: 채만식 채 만식(蔡萬植). Publisher:정음사 (正音社). Publication_location: Seoul. Publication date: 1974

Redi-meidŭ insaeng -- Ch'isuk -- Ssukkuksae -- Somang -- P'aebaeja ŭi mudŏm -- Haehu -- Yŏmso rŭl p'arasŏ -- Sonyŏn ŭn charanda.

The cover bears a Latin inscription: “Sin li piao ti; id est Summa libri Sim-li, seu de natura et ratione. Sex tomi.”

The book is an abridgement of the Xingli daquan shu 性理大全書 (cf. Jap-Sin II, 89), with illustrations here and there. According to the Siku tiyao reviewers, the Xingli daquan shu is not systematic enough and the passages selected lack coherence. This book appears to be worse than the Xingli da quanshu and the annotations seem to have been compiled for students who prepare to sit for the government examinations. Hence the book is of no use for those who look for scholarship (SKTY 3:1925).
The author of this book, Huang Hongxian, was a native of Xiushui 秀水 (Zhejiang). He obtained his jinshi degree in 1571 (Longqing 5). Later he was appointed Junior Supervisor of Instruction 少詹事 and was sent as special envoy to Korea. His literary talent was appreciated and he was well treated by the Grand Secretary Zhang Juzheng 張居正 (1525–1582). After Zhang’s death his enemies accused him of having had treasonable plans. Huang came out in his defense. Seeing that he was unable to agree with his colleagues, he retired to his homeland. He wrote several books, among which were Chaoxian’guo ji 朝鮮國紀, Yutang richao 玉堂日鈔, and Bi Shan xueshi ji 碧山學士集; see MJCC 2:654. Cf. JMTTT, p. 1237.2; DMB 2:1420; Wang 1983, p. 642.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 398-399.

The title page gives the abbreviated title Xingli huiyao 性理彙要; on the top right is the name of the reviser: 陳明卿太史訂正 (revised by the Hanlin academician Chen Mingqing [Chen Renxi 陳仁錫, 1579–1634]) and on the lower right that of the publisher. There are three seals in red: 標題全載，講學第一, and 本衙藏板.
There are nine columns to each half folio with nineteen characters to each column in the main text and eighteen in the commentary. Annotations are given in smaller type and in double lines. The middle of each folio bears the abbreviated title: 性理彙要. The number of the juan, the title of the chapter, and the number of the folio are given below the fish-tail. There are five prefaces, written by:

1. Li Tingji 李廷機 of Wenling 溫陵 (Fujian), four and one-half folios, with two seals in black at the end: 李廷機印 and 九我.
2. Chen Renxi, five folios, dated Chongzhen 5 (1632), with three seals in black at the end: 明卿 | 仁錫 and 太史氏.
3. The Yongle emperor, five folios, dated Yongle 13 (1415).
4. Zhan Huai of Xin’an 新安, five folios, with two seals in black at the end: 詹淮之印 and 白山 (same as 柏山, the hao of Zhan Huai).
5. Zhu Conggu 朱從古 of Huating 華亭 (Jiangsu), with two seals in black at the end: 朱從古印 and 孟博氏.

This is followed by the 性理彙要談藪 (Some remarks on the Xingli huiyao) in four folios, and an introduction to the book.
Juan 1 first gives the names of the scholars mentioned in this book (two folios) and of the scholars who helped in compiling it (two folios), followed by a memorial to the throne presenting the Xingli daquan (four and one-half folios). There is a general table of contents for the whole book in juan 1 and a detailed table of contents for each juan.
The Siku tiyao states that this book, the Xingli biaoti huiyao 性理標題彙要, is the same as the Xingli congyao 性理錝要 (compiled by Zhan Huai and revised by Chen Renxi), which was quite frequently seen in the book market. The booksellers had the title changed in order to have a quick sale. The book was written to help students who were preparing for the government examinations and it was of no help to scholarship (SKTY 3:1995).

Cf. Courant 3357–3359, 3360–3362 (publié sous la direction de Tchhen Jen-si . . . Gravé à la salle Yi-cheng), 3363–3366 (性理大全彙要; autre titre: 性理標題彙要 . . . Gravé au pavillon Pao-oen, par les soins de Tchhen Jen-si). The Naikaku Bunko (NBC, p. 175) owns an edition of the Xingli congyao (twenty-two juan, twelve ce) with a preface of 1632 (Chongzhen 5) and a Ming edition of the Xingli biaoti huiyao or Xingli huiyao (twenty-two juan, twenty-three ce).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 399-400.

There is a Latin inscription on the cover of the first volume of three sets: [168] “Bibliotheca S.I. Colleg. Iriensis | Libri pro scholarum | discipulis (sine valore).” [168a] “Bibliotheca S.I. Colleg. Iriensis | Speculum parvulorum | pro Studio characterum.” [168b] “Bibliotheca S.I. Colleg. Iriensis | Encyclopedia.” Voghera, known in the old days as Iria (hence, Collegium Iriensis), is a small town near Pavia and according to the division of administration in the Society it belonged to the Turin Province.

The “Complete book serving as a mirror [ye 䤳] for the young” is a collection of terminology, forty to fifty percent of which cannot be found in ordinary books. The preface of Zhou Qing tells that he first saw this book in 1820 and did not know who was the author. Till then the manuscript had never been printed; it was handed down by copying, with the result that there were many copyists’ errors. We are told that Lu Yuexiang (Lu Hexiang) undertook the work of revision and Zhou Qing himself tried to add terminology to the original book. It was eventually verified that its author, Wang Guanhuan, had it finished in 1721 (Kangxi 60) with the help of Wang Tongmei 王同枚 (zi 廷卜), who served as reviser.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 225-226.
*䤳 =[金+夜] {U+4933}

Zhu Jiujiang xiansheng jiangxue ji 朱九江先生講學記 / Jian Chaoliang zuan 簡朝亮纂.
光緖 23 [1897]
Online at Hathi trust