Acknowledgements – Introduction - Origin of this research - Research objectives and organisation of the present volume - Methodology -- Limits of this research and future perspectives

PART 1: BIOGRAPHY. ALFONSO VAGNONE S.J.: INTRODUCING MORAL PHILOSOHY TO THE CHINESE READERS
Chapter 1: Alfonso Vagnone’s biographic information and literary production
1.1. Early life and formation (1568 – 1603) -1.2 From Macau to the Nanjing persecution (1604 – 1617) - 1.3 The Jiangzhou (Shanxi) period (1624 – 1640)

1.2. PART 2: THE BACKGROUND. BETWEEN RENAISSANCE EUROPE AND SONG-MING CHINA: COMPARING TWO PEDAGOGICAL SYSTEMS
Chapter 2: European pedagogy and the Society of Jesus between 15th and 16th centuries
1 Jesuits and the humanist education -- 2.2 The Ratio Studiorum -- 2.3 Alfonso Vagnone’s cultural formation --Chapter 3: Chinese pedagogy during Song-Ming dynasties -- 3.1 Historical overview on Chinese education and the most significant works -- 3.2 Zhu Xi and Xiaoxue 小學 (1187) -- 3.3 The educational debate in late Ming China.

PART 3: TONGYOU JIAOYU 童幼教育. THE “EXOTIC FLOWER IN THE GARDEN OF THE CHINESE PEDAGOGIC TREATISES”
Chapter 4: The making of Tongyou Jiaoyu 童幼教育: a 17 years long journey
4.1 Existing copies of Tongyou Jiaoyu -- 4.2 Vagnone’s reasons to write a book about pedagogy -- 4.3 The making of the book and the year of publication: some related issues -- 4.4 The book’s content and main topics: between Classical and Renaissance pedagogy

Chapter 5: Sources of Tongyou Jiaoyu 童幼教育 : an open debate
5.1 The classical influence on Vagnone’s work: Plutarch and Quintilian’s treatises on education -- 5.2 Vagnone’s source of inspiration: Juan Bonifacio’s treatise Christiani Pueri Institutio -- 5.3 Maffeo Vegio, Desiderius Erasmus and Juan de Torres: Renaissance pedagogy transmitted to 17th century China -- 5.4 The influence of classical Chinese literature on Tongyou Jiaoyu童幼教育

PART 4: TRANSLATION AND LEXICAL ANALYSIS OF TONGYOU JIAOYU 童幼教育
Chapter 6: Into the text: a study on Vagnone’s language and style -- 6.1 The rhetorical use of chreiai and gnomai -- 6.2 Lexical analysis and related considerations -- 6.3 Toponyms in Tongyou Jiaoyu 童幼教育 -- 6.4. The example of nature and animals -- 6.5 Branches of the Western learning -- 6.6 Translating the name of God

Chapter 7: The literary legacy of Vagnone’s Tongyou Jiaoyu 童幼教育 -- 7.1 The chapter Xixue 西學(c.1615) and Aleni’s Xixue fan 西學凡 (1623): a comparative analysis -- 7.2 Paving the way to a moral reform in the Jiangzhou community compact:from Qijia Xixue 齊家西學 (1638) to Duo Shu 鐸書 (1641)

Appendix: Annotated translation of Tongyou Jiaoyu 童幼教育
Bibliography.

Local access dig.pdf. [Falato-Vagnone Tongyou jiaoyu.pdf]

Alfonso Vagnone's Tongyou Jiaoyu (On the Education of Children, c. 1632) : the earliest encounter between Chinese and European pedagogy / Giulia Falato.
Includes bibliographical references and index.

Giulia Falato's work on Alfonso Vagnone S.J.' s (1568-1640) Tongyou jiaoyu (On the Education of Children) offers a systematic study of the earliest treatise on European pedagogy and its first annotated translation in English. In particular, it highlights the role of Tongyou jiaoyu as a cultural bridge between the Chinese and Western traditions. Drawing from archival materials and multi-language literature, Falato produces an insightful account of the Jesuit's background, the pedagogical debate in late-Ming China, and the making and main sources of the treatise. Through the diachronic analysis of a selection of philosophical terms, this work also provides a fresh perspective on the Jesuits' lexical innovations and contribution to the formation of the modern Chinese lexicon.

1. European Education and the Society of Jesus in the 15th and 16th Centuries -- 1. Jesuits and the Humanist Education -- 2. The Ratio Studiorum -- 3. Alfonso Vagnone's Literary Formation -- 2. Chinese Pedagogy during the Song and Ming Dynasties -- 1. A Historical Overview of Chinese Traditional Education -- 1.1. The "San -- Bai -- Qian -- 三－百－千 and Other Primers for Preschool Education -- 2. Zhu Xi and Xiaoxue 小學 (Elementary Learning, 1187) -- 3. The Educational Debate in Late Ming China -- 3. The Making of Tongyou jiaoyu: a 17 Year-Long Journey -- 1. Vagnone's Reasons to Write about Pedagogy -- 2. The Making of the Book and the Year of Publication: Some Related Issues -- 3. The Book's Content and Main Topics: Between Classical and Renaissance Pedagogy -- 4. Sources of Tongyou jiaoyu: An Open Debate -- 1 The Classical Influence on Vagnone's Work: Plutarch and Quintilian's Treatises on Education -- 1.1. Plutarch's Moral Education in Peri paidon agoges -- 1.2. The Precursor of Modern Pedagogy: Quinitilian's Institutio oratoria -- 2. Vagnone's Source of Inspiration: Juan Bonifacio's Treatise Christiani Pueri Institutio -- 3. Maffeo Vegio, Desiderius Erasmus, and Juan de Torres: Renaissance Pedagogy Transmitted to 17th Century China -- 4. The Influence of Chinese Canonical Texts on Tongyou jiaoyu -- 5. Into the Text: A Study on Vagnone's Language and Style -- 1. The Rhetorical Use of chreiai and gnomai -- 2. Lexical Analysis and Related Considerations -- 3. Toponyms in Tongyou jiaoyu -- 4. The Examples of Nature and Animals -- 5. Branches of Western Learning -- 6. Translating the Name of God -- 7. Further Religious and Pedagogical Terms.

Local access dig.pdf [Falato-Vagnone Tongyou jiaoyu Brill.pdf]

JapSin II, 57.1-2
Feilu huida 斐祿彙答.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Two juan, bamboo paper, each with a wrapper. Both juan A and juan B have double covers. No date or place of publication.

The cover of juan A bears a Latin inscription: “Quaesita et responsa | circa varias res | physicas | a p. Alph. Vagnoni | S.J.” Inside the cover the Chinese title is given and a Latin title: “De Philosophia.” The outer cover of juan B bears a Latin inscription: “De passionibus, cibis, | morbis, etc | a p. Alph Vagnoni | S.J.”

Juan A is divided into five parts: (1) celestial phenomena 天象類; (2) wind and rain 風雨類; (3) the fire element 火行類; (4) the water element 水行類; and (5) the human body 身體類.
Juan B is divided into seven parts: (1) human dispositions 性情類; (2) sound 聲音類; (3) alimentation 飲食類; (4) diseases 疾病類; (5) physical phenomena 物理類; (6) the animal kingdom 動物類; and (7) the vegetable kingdom 植物類.

For the collator Chen Yujie, see JWC 1:247–252, and for the polisher of the Chinese text Bi Gongchen, see ECCP 2:621–622: “Pi Kung ch’ên obtained from Niccolò Longobardi . . . another draft manuscript, entitled 斐錄答彙 Feilu dahui [sic] (Answers to Questions on Natural Philosophy), two juan, which had been originally translated into unpolished Chinese by Alphonse Vagnone . . . This work, too, Bi put into suitable form. It will be noticed that the first two words of the title represent phonetically the first two syllables of the word ‘philosophy’. In his preface to the work, written in 1635, Bi gives the full latinized form as Feilusuogeiya 斐錄所費亞. The work was printed in 1636, and copies are preserved in various libraries” (p. 622).

Cf. Pfister, p. 94, no. 14; Feng 1938, p. 110; Hsü 1949, p. 359; Courant 3394; Couplet, p. 12.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 361-362.

Huanyu shimo 寰宇始末.
Variant title: Tianzhu shiyi zhi san 天主實義之三.

"....Pfister, ’Notices’ (1932)*, p. 93, reproducing a note in French by P. Riot: “After showing that the world is not eternal, and that it is not the product of neither chance nor fate, and that the beings were not created by Heaven and earth, he proves that only God created the world out of nothing, free and in an admirable order. Then he explains ‘the work of the six days’ (hexaemeron, the creation of the world in six days). In the second book, he successively treats the following themes: the perfection of the world; its plurality; its spherical form; its material, formal (unity of matter and form), efficient and final causes. He concludes with the theory of the four elements, the categories of beings, and the universe’s duration.”

"...In the microfilm of BnF Chinois 6859, juan 1, fol. 17b-18a is missing as well as juan 1, fol. 33b (containing only one character: 之). In the second juan fol. 33 is originally missing (and fol. 31 found twice)"-- Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“The Coimbra commentaries on Aristotle …..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. Alfonso Vagnone wrote on similar topics in Xiushen Xixue 修身西學 (Personal cultivation in Western learning, ca. 1632). In Huanyu shimo 寰宇始末 (Beginning and End of the World) he describes, from the Galenical viewpoint, the function of blood and pneuma, blood movement and the four temperaments….” Cf. Standaert, Handbook of Christianity in China, p.791.

See also in:法國國家圖書館明清天主教文獻 / 鐘鳴旦, 杜鼎克, 蒙曦 = Chinese Christian texts from the National Library of France = Textes chrétiens chinois de la bibliothèque nationale de France / edited by Nicolas Standaert, Ad Dudink, Nathalie Monnet.

Local access dig.pdf. [Vagnone-Huanyu shimo.pdf]

Jesuit chreia in late Ming China : two studies with an annotated translation of Alfonso Vagnone's Illustrations of the Grand Dao / Sher-shiueh Li and Thierry Meynard.
Translation of: Dadao jiyan 達道紀言.
English and Chinese text with English translations.
Includes bibliographical references (pages 345-368) and index.

Table of Contents-- Acknowledgments -- Abbreviations -- Ming Jesuit Chreia in Chinese: An Analysis of Its Types and Functions / SHER-SHIUEH LI -- Illustrations of the Grand Dao: A Book of Rhetoric and Morality in Late-Ming China / THIERRY MEYNARD -- Alfonso Vagnone’s Illustrations of the Grand Dao, Vol. I. Edited, Translated and Commented by SHER-SHIUEH LI and THIERRY MEYNARD . . . Preface -- Ruler-Official Relationship -- Alfonso Vagnone’s Illustrations of the Grand Dao, Vol. II -- Father-Son Relationship -- Brothers Relationship -- Husband-Wife Relationship -- Friends Relationship -- Charts -- Bibliography -- Index of Names.

Ming Jesuit chreia in Chinese : an analysis of its types and functions by / Sher-Shiueh Li -- Illustrations of the Grand Dao : a book of rhetoric and morality in late Ming China / Thierry Meynard -- Alfonso Vagnone's illustrations of the Grand Dao / edited, translated and commented by Sher-Shiveh LI and Thierry Menard.

“In an astonishing collaboration the Italian Jesuit Alfonso Vagnone (also known as GaoYizhi) and with and the Chinese scholar-official Han Yun wrote down 355 chreiai and sayings, bringing classic Western rhetoric teaching to the late Ming China. In this book, two specialists present complementary studies on the historical, political, and literary background of this interesting topic.”--OCLC note.

Used by Classical and Medieval Western schools to teach rhetoric, a chreia is a brief moral story attributed to a famous historical figure. In Late Ming China, the Italian Jesuit Alfonso Vagnone, also named Gao Yizhi, and the Chinese scholar-official Han Yun collaborated on a project to write down 355 chreiai and sayings. These short commentaries are not mere translations of the Greco-Roman text but the elaborate literary creations of two luminaries working at the junction between Chinese and Western wisdom literature. Along with the original Chinese and its English translation (the original source is included when available) the authors share their expert analysis of each chreia. This study will interest scholars across disciplines: Chinese literature, Comparative literature, Sinology, Chinese thought, Christian studies, Western classics and Moral Philosophy.

Local access dig. pdf. [Li-Meynard-Jesuit Chreia Vagnone.pdf]

Jiaoyao jielüe 教要解略 / Wang Fengsu 王豐肅 [Alfonso Vagnone (early period, later Gao Yizhi 高一志.]
In: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克].

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 101-103.
Jap-Sin I, 57
Jiaoyao jielüe 教要解略
By Wang Fengsu 王豐肅 (Alfonso Vagnone).
Two juan, one volume. Chinese bamboo paper. Third edition engraved by the Shenxiutang 慎修堂第三刻.

The cover bears a label with the title and a Latin inscription:
"Brevis | Declaratio Christianae doctrinae (Couplet) | Liber sinicus editus à Patribus | Soc^tis Jesu. | Pater, Ave, Decalogus, symbolum, | Deus trinus et unus, 7 sacramenta, opera | spiritualia, octo beatitudines, | 7 peccata capitalia, 7 virtutes capitales, | 3 virtutes capitales | 3 virtutes theologali, 4 cardinales, 4 | sensus, 3 potentia. | scriptus a laico [these three words are penciled out] Wong Fong sieou | Tempore Ricci [these two words are also penciled out]. Compendia ex eodem opere extant sub: Jap Sin I, 57a & Jap Sin I, 126."
At the back of folio 2 there is a label with the inscription: “Wong Fong sieou non è un laico, ma il P. Alfonso Vagnoni S.J. Non è vero che è del tempo del Ricci ma poco dopo (1615). P. D’Elia.”

The title page bears the title in Chinese with the number of the juan, together with the name of the author 西海王豐肅述 and the place of publication: 慎修堂.
There is a preface (three folios) by Vagnone, dated Wanli 43 (1615, 乙卯). The main text of the first juan consists of fifty-eight folios and the second juan of thirty-three folios. Each half folio contains seven columns with fifteen large characters in each column. Annotations are given in double lines with fourteen small characters in each line. The upper middle of each folio bears the title, followed by the number of the juan and of the folio. At the end of both juan the Chinese character zhong 終 marks the end of the juan.
Shortly before da Rocha’s catechism (Tianzhu shengjiao qimeng, 1619), cf. Jap-Sin I, 43a) Vagnone’s Tianzhu jiaoyao jielüe (Comprehensive exposition of the doctrine of the Heavenly Lord) was published in two volumes. According to D’Elia (FR 2:291–292 note) this book follows the Dottrina Christiana of Ricci (Tianzhu jiaoyao 天主教要, cf. Jap-Sin I, 57a) closely both in order and in content. Couplet thought that it was modelled on the text of da Rocha (Margiotti, p. 278). Be that as it may, Vagnone’s book was published in Jiangzhou 絳州 (Shanxi) and very soon circulated widely both inside and outside Shanxi. The reason was that this book was written for the common people as well as for the educated class. Ricci himself seems to have realized that the catechism (as he called it), Tianzhu shiyi (cf. Jap-Sin I, 44–47, 53 A), which he had published was too difficult for the ordinary people and he had the idea of writing a simple one with fuller explanations. In 1610, Diego de Pantoja had started to compile such a catechism. D’Elia thought that Vagnone’s book was probably a remodelling of de Pantoja’s original work (FR 2:292 note).
In fact, one finds the same titles as in Ricci’s Dottrina, but the subjects are more fully developed: the Our Father, the Hail Mary, the Decalogue, the Creed, the sign of the Cross, the works of mercy, the beatitudes, the seven capital sins, the theological virtues, the cardinal virtues, the three faculties, and the sacraments. The only relevant change was that the Sacraments were put immediately after the sign of the Cross.
This work of Vagnone can be regarded as the first manual of catechism in Chinese. It exposes accurately the doctrine of the Sacraments and the dogma of the Redemption. According to Martino Martini the book contains a full and well informed explanation of the entire Catechism of the Roman Church (totum Romanae Ecclesiae Catechismum fusè ac doctè explicat), but especially of the doctrine of the Incarnation and of the Lord’s passion (cf. Margiotti, p. 278).
It is to be noted that the prayers in this book vary somewhat from those used by the church in China at a later period. Thus, the phrase 願爾名見聖 (Hallowed be Thy Name) in the Our Father is written 願爾名名顯, the phrase 滿被聖寵者 (full of grace) in the Hail Mary is written 滿被額辣濟亞(gratia). Then, the Apostles’ Creed is translated 十二亞玻斯多羅性薄錄 (apostolicos simbolos). For the Holy Trinity, God the Father is translated 天主罷德肋 (Pater), the Son 費略 (Filio) and the Holy Spirit 斯彼利多三多 (Spiritu santo). All these are transliterations. The church was then new in China and it was not easy to find equivalents for the proper terms used by the Church. It was thought, therefore, that transliteration might be the best in order to avoid misunderstanding.
Hsü Tsung-tse (Xu Zongze) does not deal directly with this book. He only mentions the title (1949, p. 538 under the name Gao Yizhi) and states that the book was published in Jiangzhou in the year 1626 and reprinted in 1914 in T’ou se we, Shanghai. This information seems to have been copied directly from Pfister (p. 91).
The Roman Jesuit Archive possesses three copies of the Jiaoyao jilüe . Two of them (Jap-Sin I, 57 and 61) are Shenxiutang third re-engraved editions, without date. The third copy (Jap-Sin I, 123) is a reprint by the Jingjiaotang 景教堂 in Fujian. It too, bears no date. The formats of these three copies are similar, except that the folio numbering of the first juan of the Fujian edition is different from that of the other two (for details, see Jap-Sin I, 61 and I, 123. Since none of them bears a date of publication it is hard to ascertain which of them saw the light first.
Alfonso Vagnone was born in Trafarello, near Turin in Italy in the year of 1568 or 1569 (according to Dehergne; Pfister has 1566). He came to China in 1604 and took the name Wang Fengsu, or Yiyuan 一元¸ (zi Taiwen 泰穩). In 1625 after the Nanjing persecution, he changed his name to Gao Yizhi 高一志 (zi Zesheng 則聖). For his biography and works, see Pfister, pp. 85–95; DMB 2:1332–1334; Margiotti, pp. 269–270 note 10; Couplet p. 11; BR, p. XXXI; JWC 1:147–155.

Cf. Pfister, p. 91; Courant 6855.

JapSin I, 61
Jiaoyao jielüe 教要解略.
By Wang Fengsu 王豐肅 (Alfonso Vagnone).
Two juan, Chinese bamboo paper in two volumes (three + fifty-eight and thirty-three folios). Shenxiutang 慎修堂 third re-engraved edition.

The covers of both volumes bear a Latin inscription: “P. Alphonsi Vagnoni, S.J. | Doctrinae christianae explicatio | Tom. 1^o et 2^o.” At the back of folio 2 there is a red label with this Latin inscription: “P. Alphonsi Vanhoni | S.J. | Doctrinae Christia | nae explicatio | Tom. 1^o.”
There are two columns of European handwriting in folio 3 (before the preface): on the right side is, written vertically, the romanization of the first line of the preface and on the left is an explanation word by word in Latin. After folio 1 of the preface a sheet is attached with European handwriting in eight columns with Arabic numbers on each column. This is, written vertically, a romanization and explanation in Latin of the Our Father, found in folio 1 of the first volume. The original Chinese text of the Our Father is marked with Arabic numbers. Probably this copy was to be sent to Europe and the romanizations and translations were to satisfy the curiosity of their European readers.

The format of this book, of which the title page is missing, is identical with that of Jap-Sin I, 57.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 103-104.

JapSin I, 123
Jiaoyao jielüe 教要解略.
By Wang Fengsu 王豐肅 (Alfonso Vagnone).
Two juan, Chinese bamboo paper in two volumes. First volume, thirty-six folios; second volume, thirty-three folios. Re-engraved edition by the Jingjiaotang 景教堂 of Fujian.

There is no title page nor is there a preface of the author. The first folio of the first volume bears the inscription: 解略卷之上 (Jielüe, vol. I), 西海王豐肅述 (Narrated by Wang Fengsu of the West Sea), 閩景教堂重刻 (Re-engraved by the Jingjiaotang of Fujian).
The format is the same as that of Jap-Sin I, 57 and 61, except that in the middle of each folio the abbreviated title 解略 Jielüe is given. The quality of the paper is inferior to that of the other two editions.
There are only thirty-six folios in the first juan (so the folio numbers differ from those in the other two copies). The folios 1–11 are the same as in the other two editions. But there is no general summary of the Decalogue and no explanation of the Ten Commandments (cf. Jap-Sin I, 57). Before folio 1, however, the Decalogue from a Qinyitang 欽一堂 (Fujian) engraved edition has been inserted. Despite this, the first nine folios of this inserted text are missing: the zonggang 總綱 (general summary), the explanations of the first five Commandments and the first folio of the explanation of the sixth Commandment. Without any doubt, these nine folios have been torn out, as parts of the folios 4–9 are still left in the book. At the end of folio 14 there is an inscription: 天主十誡解略終 (End of the commentary on the Decalogue) and two columns in small characters, giving the author and the place of publication (Qinyitang of Fuzhou): 泰西王豐肅述 | 閩中欽一堂梓.
On the top margin of folio 10 there is a Latin inscription: “Catechismus antiquus. Incompletus ab initio.” At the side there is an inscription: “Vagnone, Alfonso spiegazione abbreviata della dottrina cristiana. Pfister I, 91.”
Actually these two volumes are complete in themselves. However, if we compare them with the original, we see that the general summary of the Decalogue and some of the explanations of the Commandments are missing. It is not the Jiaoyao jielüe in its integrity.
The second juan contains thirty-three folios and is the same as in the other two copies.
[Author’s Note: We have placed together the next two numbers, Jap-Sin I, 57a and 126, both editions of the Tianzhu jiaoyao.]
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 104-105.

"Explanation (in 68 sections: 25+43) of the phenomena below the lunar sphere on the basis of the theory of the Four Elements, dealing with such subjects as ether, the sphericity of the earth, earthquakes, clouds, wind, rain, mountains and rivers. The first chapter deals with the general nature of the Four Elements, and the second with the phenomena engendered by the interaction of these elements.." -- Cf. full bibliographic and textual citation: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin II, 55
Kongji gezhi 空際格致.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Two juan Bamboo paper in two volumes with a paper case. No date or place of publication.

The cover bears a label with the title written in ink and a Latin inscription: “De 4 Elementis | et meteoris etc. | a p. Alph. Vagnoni, S.J.”

Cf. Pfister, p. 94, no. 17; Feng 1938, p. 110, no. 17; Hsü 1949, p. 472; SKTY 3:2632; Courant 4916; Couplet, p. 12.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 359-360.

明末淸初耶稣会思想文献汇编 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第46册.
Cover illustration: Bibliotheque National de France. Courant 11461 di san bufen.

Local access dig.pdf. in folder: [Andrew Chung Series].

Qijia Xixue jinzhu  齊家西學今注  /  (Yi) Gao Yizhi zhu  (意) 高一志著 ; (Fa) Mei Qianli, Tan Jie, Song Yuanming bianzhou  (法) 梅謙立, 譚杰, 宋元明編注.

Cover title also in Latin: De recta familiae institutione juxta Europaeos
Includes bibliographical references and index.

目錄

Citation: 049R ZKW - (Xu 471: recently acquired) [d] [B 189, no. 3]
Alfonso Vagnone 高一志, Qijia Xixue 齊家西學, 2 juan (2 vol. in blue cassette), Slnd.; main text, 21 + 31 ff. (9/20) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 19.

"Vagnone also composed several other works that are based on Aristotelian philosophy, but that are not necessarily adaptations of books by Aristotle....the family (Qijia xixue)"--Cf. Standaert, Handbook of Christianity in China, p. 608.

In volume 2 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see:
Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教 文獻. For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

For this title see also:  齊家西學  Jap-Sin II, 54

JapSin I, 64
Qijia xixue 齊家西學.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Five juan. Chinese bamboo paper in five volumes. Published by the Catholic Church (Jingjiaotang 景教堂) of Jiangzhou 絳州 (Shanxi). No date of publication.

The cover bears a Latin inscription: “De domus gubernatione | a p. Alph. Vagnone, S. J. | 5 tomi.”

The format of the title page and the arrangement of the folios are the same as in the preceding book (Jap-Sin I, 63). The table of contents, however, is placed in front of each juan.
The censors of juan 1 were: Li Ningshi 黎寧石 (Pedro Ribeiro), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fu Ruowang 伏若望 (João Fróis). Permission for publication was granted by Fu Fanji 傅汎濟 (Francisco Furtado), Vice-Provincial. The censors of juan 2 were: Fei Qigui 費奇規 (Gaspar Ferreira), Long Huamin 龍華民 (Niccolò Longobardo) and Deng Yuhan 鄧玉函 (Johann Terrenz [Schreck]). Permission for publication was granted by the Vice-Provincial Manuel Dias Jr.
The principal Chinese scholars who assisted in this work were, for juan 1: Yang Tianjing 楊天精 of Yucheng 虞城 (Henan), Duan Gun 段袞 and Han Lin 韓霖 of Hedong 河東 (Shanxi); for juan 2: Wei Doushu 衛斗樞 and Chen Zixing 陳子性.
This is a book on ethics, the title of which was taken from the Daxue 大學 (Great Learning). It is called xixue because the book deals with the Western way of governing the home. Juan 1–4 deal with the relations between husband and wife, the children and the domestics. Juan 5 is a treatise on agriculture, irrigation schemes, and animal husbandry. Towards the end of the Ming dynasty China was suffering seriously from natural and human calamities. Government officials and scholars were eager to save the situation. Many of them went in seriously for studies in agriculture, hydraulics, and similar practical useful arts. The missioners who came at this period with their knowledge from the West were welcomed by them. From the missioners they learned European sciences. Some of them were able to produce their own works (cf. Jap-Sin II). The Nongzheng quanshu 農政全書 of Xu Guangqi, a book on agriculture, was especially well known throughout the centuries. Vagnone, no doubt, was aware of the needs of his time and laid special emphasis on agriculture, which he regarded as the backbone of the country. It is quite clear what he meant when he says that if the skeleton is broken one cannot see how a country can stand by itself.

Cf. Courant 3398; Pfister, p. 93; Hsü 1949, pp. 471–472.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 118-119.

Full bibliographical citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database CCT Database

"Books on the lives of saints and sages played an important role in the Catholic catechetical method. These works abound in exempla (models) of Christian life, told to encourage and confirm people in their vocations. Similar works were introduced in China. Vagnone’s (Tianzhu shengjiao) Shengren xingshi (天主聖教)聖人行實 (1629) is a collection of the lives of seventy-two saints divided into seven categories: apostles, teachers of the Church, martyrs, confessors, religious, virgins, and women...." Cf. Standaert, Handbook of Christianity in China, v.1, p. 618.

Full text of 1631 ed. posted by : Hathi Trust Digital Library.
Full bibliographical citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Titles in Chinese are given on the covers of both volumes, together with the number of the juan. The Latin inscription reads: “P. Alph. Vagnoni | Vita BVM I 2 vol.”

Cf. Margiotti, p. 539, note 53; Bernard 1945, p. 344, no. 187; Pfister, p. 91; Hsü 1949, p. 42; Courant 6699 (reprint 1680, Guangzhou, Dayuantang); BR, p. XXXI, Couplet p. 11.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 114-115.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)
Full text of 1631 ed. posted by : Hathi Trust Digital Library.

JapSin I, 60
Shengmu xingshi 聖母行實.
Translated by Gao Yizhi 高一志 (Alfonso Vagnone).
Chinese bamboo paper in one volume. Printed by the Lingbaotang 領報堂, Beijing, 1694 (Kangxi 甲戌).

The cover bears the title in Chinese with a Latin inscription: “Vita B.V.^is Mariae a p. Alph. Vagnoni, S.J.”

The title page bears the title in four large characters. The right top gives the name of the translator, Gao Zesheng 高則聖 (Zesheng being the zi of Vagnone) and the lower left the publisher. The verso of this folio is the same as in Jap-Sin I, 59, except that for the date (Kangxi 33) and the absence of the table of contents.
The first juan consists of seventeen, the second of thirty-seven and the third of fifty-three folios. Each half folio contains ten columns. The first column of each paragraph contains twenty-two characters and the rest twenty-one. The title, the number of the juan and of the folio are given in the middle of each folio.
Pfister (p. 91) does not mention this edition, only those of 1631 and 1798 (Jiaqing 3). Cf. Courant 6702 (1694 edition).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 115.

1631 ed. online at Hathi Trust Digital Library (below).
Full bibliographic record see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Local access Digital Archives ARSI Jap-Sin I-IV folder.

See BnF collection volume 4 for this title: 4.17. Alfonso Vagnone 高一志. Shiwei 十慰. [3402]

Published between 1625-1635. See entry online: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Jap-Sin II, 56
Shi wei 十慰
By Gao Yizhi 高一志 (Alfonso Vagnone).
One juan. Bamboo paper in one volume with a paper case. Published by the Catholic church of Fuzhou 閩中景教堂梓 (Fujian). No date of publication.

The cover bears a label with the title and a Latin inscription: “Pro | decem calamitatibus | consolatio | a p. Alph. Vagnoni | S.J.”

The book begins with a general introduction (two and one-half folios), in which the author states:

I have been living in China for over twenty years and the friends I know all have high ideals and aspire to what is morally correct. Unfortunately in time of adversity they obfuscate their minds and exhaust their bodies. They refuse to be comforted. Worst of all, they even make away with themselves. The principal adversities can be summarized under ten headings. To console [my friends], I first quote the teaching of learned men of the West in the past and then the interpretations of contemporary men of learning. I devote a chapter to each of these adversities, first to console [our sufferers] and then to give them a new outlook. In one word, I wish them to understand the distinction between what is material and what is spiritual, between the temporal and the eternal, and to let them realize that physical suffering is not a real disaster and that spiritual suffering is the real disaster. The same thing can be said of temporal and eternal sufferings . . .

The table of contents consists of one folio. The ten kinds of sufferers are: (1) those who have no sons; (2) those who have lost their homeland; (3) those who have lost their [official] positions (4) the aged; (5) those who have lost their children; (6) those who are discouraged; (7) those who are in discord; (8) those who have lost their consorts; (9) those who have lost their protection and (10) the repenters.
The author’s name is given after the table of contents: 耶穌會後學高一志述, followed by the names of the censors (Pedro Ribeiro, Gaspar Ferreira and Rui de Figueiredo): 同會黎寧石，費奇規，費樂德訂. Permission for publication was granted by Manuel Dias Jr., then Vice-Provincial 值會陽瑪諾准. At the end the place of publication is given: 閩中景教堂梓.
Folio 1 bears the title and the author’s name. There are nine columns to each half folio with nineteen characters to each column. The title of the book is given in the middle of each folio with the number of the folio below the fish-tail. The main text consists of fifty-one folios.

Cf. Pfister, p. 92, no. 7; Feng 1938, p. 109; Hsü 1949, p. 69; Courant 3399; Couplet, p. 12; BR, p. XXXII.
Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 360-361.

Undated handwritten copy of Vagnone’s Tianxue shijie jielüe 天學十誡解略 made in Japan during the period of proscription of Jesuit or Christian religious materials beginning in the early 17th century. This copy precisely follows the printed text produced in Fujian at the Qinyitang 欽一堂 press. The text is punctuated with Japanese reading marks and marginal notes in red ink.
The text itself is an offprint of the Ten Commandments in Vagnone's Jiaoyao jielüe 教要解略 (1615).
Reference see: Jami, Statecraft, p. 127; Standaert, Yang Tingyun, p. 233.

Local access dig.pdf & high-res [Vagnone-Tianxue Shijie jielue.pdf & folder]

Tianzhu shengjiao shengren xingshi 天主聖教聖人行實 / [Gao Yizhi shu 高一志述]

“Books on the lives of saints and sages played an important role in the Catholic catechetical method. These works abound in exempla (models) of Christian life, told to encourage and confirm people in their vocations. Similar works were introduced in China. Vagnone’s (Tianzhu shengjiao) Shengren xingshi (天主聖教)聖人行實 (1629) is a collection of the lives of seventy-two saints divided into seven categories: apostles, teachers of the Church, martyrs, confessors, religious, virgins, and women....” Cf. Standaert, Handbook of Christianity in China, v.1, p. 618.

Jap-Sin I, 65
Tianzhu shengjiao shengren xingshi 天主聖教聖人行實
By Gao Yizhi 高一志 (Alfonso Vagnone).
Seven juan. Chinese bamboo paper in seven volumes. Published by the Chaoxingtang 超性堂 of Wulin 武林 (Hangzhou, Zhejiang) in 1629 (Chongzhen 2).

The cover bears a blue label with the title of each juan.

The frontispiece of volume one bears the emblem of the Society of Jesus. The verso of this folio gives the title of the book and a general table of contents of the seven juan: 1) the Apostles, 2) popes and bishops, 3) martyrs, 4) confessors, 5) religious, 6) virgins and 7) widows. The author’s name is given at the end of this folio. Down below, printed horizontally, are the date and the place of the publication.
There is a preface by Vagnone (five folios), dated 1629, at the end of which there are two seals (one square and the other round) of the Society of Jesus. Then follows the table of contents. The censors of the book were Yang Manuo 陽瑪諾 (Manuel Dias Jr.), Guo Jujing 郭居靜 (Lazzaro Cattaneo) and Fei Lede 費樂德 (Rui de Figueiredo).
There are nine columns in each half folio with twenty characters in the first column of each paragraph and nineteen in the rest of the paragraph. The middle of each folio bears the title of the book, the title of the juan, the number of the folio and the name of the saint. At the end of each juan there is the following inscription: 武林天主教超性堂新刻 (New engraving by the Catholic Church Chaoxingtang of Wulin).
According to Pfister (p. 92) the book was written when Vagnone was in exile in Macao and published in Jiangzhou 絳州. From what we have seen it is clear that the book was published in Wulin (Hangzhou).

Cf. Hsü 1949, p. 43; Courant 6693; BR, p. XXXI; Couplet, p. 11; Margiotti, pp. 279–280; Xie Guozhen 謝國楨: Zhongguo fangshu xiaoshi 中國訪書小史, in: Zhonghua wenshi luncong 中華文史論叢, 3rd series (Shanghai, 1979), p. 361.
Source: Albert Chan, Chinese books and documents in the Jesuit Archives in Rome, pp.119-120.

BnF edition online at Gallica.
Local access dig.pdf. [Vagnone-TZSJ Shengren xingshi.pdf]

Tongyou jiaoyu jinzhu 童幼教育今注 = De Liberorum Educatione /  [意]高一志 著， [法]梅謙立 編注， 谭杰 校勘.

At head of cover: De Liberorum Educatione.
Includes bibliographical references and index.

本書特色
明末義大利耶穌會士高一志(Alfonso Vagnone)所著的《童幼教育》(1632年)是首本介紹文藝復興教育思想的著作，反映了中西教育思想的*初碰撞。 本書分為兩部分。 在*部分的六篇研究論文中，四位學者分別闡述了高一志的生平和教育背景，《童幼教育》的結構和西方思想來源，《童幼教育》對中國教育思想的響應和補充， 以及《兒童兒童教育》的版本。 第二部分是《童幼教育》的校註本，透過大量註釋考證書中的人名、地名和古典故事，解釋此書的西方文獻和思想來源，並比較其與中國教育思想之間的異同之處 。

內容簡介
明末義大利耶穌會士高一志(Alfonso Vagnone)所著的《童幼教育》(1632年)是首本介紹文藝復興教育思想的著作，反映了中西教育思想的*初碰撞。 本書分為兩部分。 在**部分的六篇研究論文中，四位學者分別闡述了高一志的生平和教育背景，《童幼教育》的結構和西方思想來源，《童幼教育》對中國教育思想的回應和補充 ，以及《兒童兒童教育》的版本情況。 第二部分是《童幼教育》的校註本，透過大量註釋考證書中的人名、地名和古典故事，解釋此書的西方文獻和思想來源，並比較其與中國教育思想之間的異同之處 。

目錄
目錄 **章晚明耶穌會士高一誌生平/ 1
一、高一志在義大利 / 1
二、高一志在南京 / 5
三、高一志在澳門 / 28
四、高一志在山西糧州 / 30
五、鞠躬盡瘁、長眠絳州 / 42
第二章高一志教育思想的背景/ 46
一、耶穌會教育傳統 / 46
二、高一志在義大利接受教育 / 52
三、高一志在中國的學業與學術 / 67
四、高一志在山西糧州的學術活動 / 77
第三章對《童幼教育》來源文獻及其結構的考證/ 85
一、玻尼法爵《基督教育》在澳門的重版 / 86
二、伊拉斯謨的《兒童禮儀》/ 90
三、維基歐的《教育六卷》/ 92
四、托雷斯的《王子倫理哲學》/ 95
第四章《兒童教育》與文藝復興教育/ 99
一、教育的自然基礎，即父母遺傳 / 100
二、以正式教育補充自然 / 107三、宗教與教育 / 113
四、耶穌會的教育制度 / 117
第五章《兒童教育》與朱熹《小學》/ 120
一、中西教育內容介紹 / 121
二、中西教育的相同 / 125
三、中西教育的不同 / 130
第六章關於《兒童教育》不同版本的考證及
《童幼教育今註》的説明/ 138
一、《兒童教育》的四個版本 / 138
二、關於本書校勘工作的説明 / 141
兒童教育/ 147
童幼教育序 / 149
兒童教育卷之上　目録 / 152
兒童教育卷下　目録 / 152
兒童教育卷之上/ 154
教育之原** / 154
育之功第二 / 159
教之主第三 / 162
教之助第四 / 165
教之法第五 / 170
教之翼第六 / 174
學之始第七 / 179
學之次第八 / 183潔身第九 / 188
知恥第十 / 192
兒童教育卷以下/ 198
緘默** / 198
言信第二 / 201
文學第三 / 206
正書第四 / 211
西學第五 / 216
飲食第六 / 221
衣裳第七 / 225
寢具第八 / 228
交友第九 / 231
閑戲第十 / 235
附　録/ 239
（一）高一誌生平年表 / 239
（二）民國年間《童幼教育》跋 / 241
（三）崇禎八年絳州知州雷翀告示 / 242
（四）平陽府疆域圖 / 244
（五）絳州州屬五縣圖 / 245
（六）東雍書院圖 / 246
索　引/ 247
參考文獻/ 255
作者簡介
高一志（Alfonso Vagnone，1566—1640），又名王豐肅，明末義大利耶穌會士，出生於義大利都靈郊區的特洛伐雷洛區的一個貴族家庭，長眠於中國山西綾州。 他於1604年抵達中國進行傳教活動，為中西早期交流做了極大貢獻。 其一生著述豐富，有《修身西學》五卷、《西學治平》四卷、《西學齊家》五卷、《空際格致》二卷、《達道紀言》一卷等。 其中1632年所著《兒童教育》是首本介紹文藝復興教育思想的著作，也反映了中西教育思想的*初碰撞。 梅謙立（Thierry Meynard），法國人，中山大學哲學系教授、博士生導師、西學東漸文獻館副館長。 主要研究中西思想交流、西方古典哲學、當代新儒家。 2003年獲得北京大學中國哲學博士學位，論文《梁漱溟的宗教觀》。 主要著作包括《中國哲學家孔子》(英文版，2010年)，《天主實義今註》(2014年)。 譚傑，華中科技大學工學學士(2008年)，中山大學哲學博士(2016年)，中南大學哲學系博士後(2016年至今)。 主要研究明清西學東漸、倫理學。 主要著作包括《天主實義今註》(2014年)。

Not in OCLC.

0036R ZKW 720.5 (Xu 433) [c] [Xu 216-217] ms.
Alfonso Vagnone 高一志, Tongyou jiaoyu 童幼教育 (2 juan, ca. 1628); copy-book, 92 ffnc (9/16); juan 1 is the same as juan 2 of Qijia Xixue 齊家西學 (049R) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 17.

JapSin II, 54
Tongyou jiaoyu 童幼教育.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Two juan (juan B is missing). Bamboo paper in one volume with a paper case. No date or place of publication.

The cover bears a label with the title written in Chinese ink and a Latin inscription: “De ludo litterario | ad ducendos pueros | a p. Alph. Vagnoni | S.J.”

Cf. Pfister, p. 93, no. 12; Feng 1938, p. 110, no. 12; Hsü 1949, pp. 216–217; Courant 3389–3392; Couplet, p. 12; BR, p. XXXII.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 358-359.

In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see: Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻. For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

039R ZKW 230.17 (Xu 425) [c] [Xu 112-113] [B 176]
Alfonso Vagnone (Wang Yiyuan 王一元), Tuiyan zhengdao lun 推驗正道論 (ff. 1-6, 9/20), collator Xu Guangqi; followed by Zizhou oubian 諮周偶編 (ff. 7-14, no author mentioned), sometimes (erroneously) attributed to Xu Guangqi (Xu 117, ECCP 317a); slnd. -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 17.
In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see: Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

See Tuiyan zhengdao lun 推驗正道論 

JapSin I, 111
Tuiyan zhengdao lun 推驗正道論.
By Wang Yiyuan 王一元 (Alfonso Vagnone).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title in ink.

Folio 1r gives the title of the book, and the name and zi of the author. Each half folio contains ten columns with nineteen characters in each column. The upper middle of each folio gives the title Zhengdao lun 正道論; below the fish tail the number of the folio is given. The text consists of five and one-half folios.
This booklet deals with God’s creation of the universe and of man. Since man owes his being to God who loves all men He created, it follows that men should love one another. The explanation is based on the summary of the Decalogue: love God above all things and love our neighbor as we love ourselves.
The Latin catalogue has for this number: “Jo. Soerius: Verae religionis demonstratio.” This is obviously a mistake since Wang Yiyuan 王一元, the Chinese name of Vagnone, is given twice as the author.

Cf. Pfister, p. 95; Hsü 1949, p. 113; Courant 6915 III, 7099 I, 7379 IV (Courant does not seem to have known the author of this booklet).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 160.

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

JapSin I, 111a
Xingling shuo 性靈說.
By an anonymous author.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

This booklet (five folios) is found after the Tuiyan zhengdao lun. It does not give the name of its author. Hsü Tsung-tse (1949, p. 207) attributes it to Lodovico Buglio. Courant (6915 I) translates the title as “Traité de l’âme” and has Buglio as its author. Pfister makes no mention of this treatise in Buglio’s biography. The format is the same as that of the Tuiyan zhengdao lun (Jap-Sin I, 111). It begins by saying:

I have discussed in great details the origin of man and the means that will help him to attain his end. But, unless one knows what is the soul, one’s knowledge (of God) is still incomplete.

When God created man he gave him a conscience . . . . What he should know is his origin and what he should do is to attain his end. If he can do this, he is said to have done his duty.

Xiushen xixue 修身西學. [脩身西學. BnF Chinois 3396-3397] / [Alfonso Vagnone].
Source uses variant 脩.
In vol. 1 of Faguo guojia tushuguan Ming-Qing Tianzhujiao wenxian 法國國家圖書館明清天主教文獻. Chinese Christian texts from the National Library of France. Textes chrétiens chinois de la Bibliothèque nationale de France.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Online at Gallica
Local access dig.pdf. [Vagnone-XiushenXixue.pdf (searchable one-volume); Vagnone-XiushenXixue1&2.pdf]

Xiushen Xixue jinzhu 修身西學今注  [De recta sui ipsius institutione juxta doctrinam Europaeorum] / ǂc (Yi) Gao Yizhi zhu (意) 高一志著; (Fa) Mei Qianli, Tan Jie, Tian Shufeng bian. (法) 梅謙立, 譚傑, 田書峰編註.

Includes bibliographical references (pages 306-316) and index.

1637-1638年, 義大利耶穌會士高一志(Alfonso Vagnone)與數位中國士人在山西綛州(今新綛縣)合作著譯'修身西學', 完整呈現了亞里斯多德主義經院倫理學 的概念與理論系統, 代表了亞里斯多德倫理學在中國的首次系統譯介, 早於晚清西方倫理學的東漸二百餘年.本書由兩部分構成.在第一部分的六 篇研究論文中, 三位學者主要考察'修身西學'的作者於成書過程, 其與兩個拉丁文底本之間的關聯, 以及由其構成的亞里斯多德倫理學在中國的最早傳播. 第二部分透過校註的形式, 全面細緻地展現'修身西學'的核心概念與論述的西方思想來源, 並比較其與中國倫理思想之間的異同之處.

ARSI example for reference See BnF edition

JapSin I, 63
Xiushen xixue 修身西學.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Ten juan. Chinese bamboo paper in three volumes. Printed at the Catholic church (Jingjiaotang 景教堂) of Jiangzhou 絳州 (Shanxi). No date of publication.

The cover bears the title in Chinese.

The title page bears the title in four large characters together with the name of the author and the place of publication. The verso of this folio gives the names of the censors: Long Huamin 龍華民 (Niccolò Longobardo), Fei Lede 費樂德 (Rui de Figueiredo) and Jin Mige 金彌各 (Michel Trigault); the permission for publication was given by Fu Fanji 傅汎濟 (Francisco Furtado), then Vice-Provincial.
The table of contents (four and one-half folios) is followed by an introduction (one folio), Yili xixue dazhi 義禮西學大旨 (the leading thought of the European [teaching on] morality). There are nine columns on each half folio, with twenty characters in each column. The title of the book and the number of the juan and of the folio are given in the middle of the folio. The first folio of each juan bears the names of the author and of those who had proofread the text and helped to polish its style. Presumably they were Chinese Christian scholars; the principal helpers were: Wei Doushu 衛斗樞 of Hedong (Shanxi), Duan Gun 段袞 and Han Lin 韓霖, who helped throughout all the text, while the others assisted only in one of the juan. The names of these others are: Lu Huiyin 盧恢胤 of Guangping 廣平 (Northern Zhili), Dang Chong 黨珫 of Hanzhong 漢中 (Shaanxi), Geng Zhangguang 耿章光 of Guantao 館陶 (Shandong), Li Guangjian 李光薦 of Jinmen 津門 (N. Zhili), Wang Zheng 王徵 of Guanzhong 關中 (Shaanxi), Han Ding 韓[Ding/Ting 火定] of Hezhong 河中, Han Yun 韓雲 of Hedong 河東, Han Kui 韓奎, Han Ji 韓垍, and Han Zhi 韓埴, all of Hezhong.
This is a book on ethics. It discusses human acts, the intention, motivation, the four cardinal virtues, etc. The teaching is solid and convincing. It covers in essence the teaching of contemporary European moralists. According to Pfister the book was published after 1630, when Vagnone was a missioner in Jiangzhou.

Cf. Courant 3396–3397; Pfister, p. 92; Hsü 1949, p. 218.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 117-118.

N.B. Sun Yuanhua 孫元化, 1581-1632, juren 1612. LC authority record states “d. Chongzhen 6 nian [i.e. 1633]” but Chan, Standaert, & Dudink use 1632. Zesheng 則聖 is the zi of Vagnone. Text is a continuation of Ricci’s Jiren shipian 畸人十篇.

JapSin I, 62
Zesheng shipian 則聖十篇.
By Gao Yizhi 高一志 (Alfonso Vagnone).
One juan (incomplete). Chinese bamboo paper. Printed by the Jingjiaotang 景教堂, the Catholic Church of Fujian. No date of publication.

The cover bears the title in Chinese with the romanization Çe xim xe pien. The Latin inscription reads: “decem Christianae veritates a p. Alph. Vagnoni, S.J.”

Cf. Hsü 1949, p. 99–100; BR, p. XXXII, Couplet, p. 11; JWC 1:154.

Sun Yuanhua (zi 初陽, hao 火東, 1581–1632), official and mathematician, known among the missioners as Dr. Ignatius Sun (or Song), was a native of Jiating, in Nan-Zhili (now Jiangsu province). He studied mathematics and firearms under Xu Guangqi. During the Nanjing persecution in 1616, still a non Christian, he was the protector of Sambiasi whom he kept in his home in Jiating. He was received into the Church in Beijing (1621) and took the name Ignatius. Later he invited the Jesuits to Jiating, where he built a church and residence for them. When Dengzhou fell to the rebels, he being governor of this place was held responsible. He was arrested, court marshalled and executed. Shortly before his death he was assisted by Adam Schall and died as a good Christian.

Cf. JWC 1:234–239; ECCP 2:686.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 116-117.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)
BnF edition online at Gallica.
Dig.pdf. local access [Vagnone-Zesheng shipian.pdf]

"... Zhuzhi qunzheng (On Divine Providence, 2 juan, 1636), a translation of Leonard Lessius De Providentia Numinis (1613). The first juan contains...an explanation of human anatomy and physiology, especially the intricate network of bones, veins, arteries and nerves, to show that this must have been created by a divine being." --(Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 790)

明末清初耶穌會思想文獻匯編 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第16冊.

Local access dig.pdf. in folder: [Andrew Chung Series].