EACS-2016. Book of Abstracts

Section 21 21st Biennial Conference of the European Association for Chinese Studies 235 there are many ways to examine these early Chinese Biblical translated texts, such as the style of the translation, the background of the translators, and the politics of the translators and its retranslation. For this particular case study related to Louis Poirot, three possible source text that Louis Poirot might have been based on: Manchu language, Chinese language, and the Chinese-Manchu parallel text. Which one is the earliest? Hitherto, it remains a historical mystery. By taking an extensive amount of Manchu- Chinese texts such as Sanhe-Yulu ( 三合語錄 ) Chu xue zhi nan 初學指南 , Qing wen zhi yao 清文指要 , Qing wen qi meng 清文啟蒙 as into account, the present paper will argue that the Manchu translation was indeed a retranslation from a Chinese version, which was against the existing understanding of how Manchu text was produced at the time by foreign missionaries. This paper will not only examine a broad biblical translation and production environment, but will discuss the lucid style of this Manchu- Chinese translated biblical text. Wong Wai Ho (Fudan University / Macau University of Science and Technology) A Discussion on Cultural Implications of Congee in the Poetry of Lu You Key words: cultural implications, congee, poetry, Lu You It has been observed in the poetry of Lu You (1125–1210) that the older he got, the more he liked to evoke Congee as a theme of poetic composition. For instance, in a poem titled “Having Congee” which was written in 1198 when he was 74 years old, he wrote that “Everyone strives for being immortal, but they are not aware that the way in fact is not far from us. I have learnt an easy and practical method from Su Zhe that we can achieve this goal by simply having congee”. This paper is an attempt to reconsider this poem in the following three aspects concerning food as a philosophical discourse: 1. Lu considers having congee as an easy, normal and practical way to sustain life span of an individual. This thought can be regarded as a response to the prevalent value towards Life andDeath since Han and Six dynasties. 2. The thought of having congee as a mean to sustain life span is mainly originated from Su Zhe (1039– 1112) and Zhang Lai. It can be also found from the discussion of Su Shi (1037–1101) and other Northern Song intellects, and even the works of Traditional Chinese Medicine such as Shanghan Lun and Bencao Jing Shu. 3. All of the above can reflect the psychological status of LuYou and the relationship between the culture of having congee and prevalent thought on immortality among the Song intellects. Wu Huiyi (Needham Research Institute, Cambridge / Centre d'études sur la Chine moderne et contemporaine, Paris) Household Encyclopedias as a Vehicle of Knowledge in China: A Jesuit Point of View (c. 1700–1900) Key words: Household encyclopedias, book markets; Jesuits in China; circulation of knowledge; reading practices The Jesuit mission in China (c. 1583–1793) is widely known for first providing learned Europe with detailed knowledge about China. While extensive scholarship has aimed at assessing the content of the Jesuit literature, the Jesuit’s own acquisition of knowledge in China remains understudied. From the Late Ming to the High Qing, the flourishing of the Chinese book market in particular shaped the Jesuits studies by making certain types of textual sources available and arranging information in given formats. This paper discusses Jesuits’ experience as consumer of Chinese books, with a special focus on household encyclopedias (riyong leishu). Based on 17th and 18th century European collections of Chinese books as well as the Jesuits’ writings about China, I will demonstrate that household encyclo- pedias played an important role in China Jesuits’ book culture, both as gifts for European patrons, and as personal reading material. I reconstruct reading strategies of encyclopedias based on the archival documents of Prospero Intorcetta (1626–1696), Jean-François Foucquet (1664–1740), François-Xavier Dentrecolles (1664–1741), and show how their approaches continued to be influential during the late