Note: A refutation of Yang Guangxian's Budeyi 不得已, an attack on the teachings of the Catholic Church and the motives of the missioners in China. Buglio [et al] refute Yang on a point-by-point basis.

N.B. Description refers to Jap-Sin I, 90
Budeyi bian [Pu te i pien] 不得已辯
By Li Leisi 利類思 (Lodovico Buglio).
One juan, Chinese bamboo paper in one volume. No date or place of publication.

The cover bears a Latin inscription: “Refutatio persecutoris Yam quam sien circa res fidei a p. Lud. Buglio, S.J.”

Note: A refutation of Yang Guangxian's Budeyi 不得已, an attack on the teachings of the Catholic Church and the motives of the missioners in China. Buglio [et al] refute Yang on a point-by-point basis.

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17冊.

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

See Tianzhujiao dongchuan wenxian 天主教東傳文獻 and Mingmo Qingchu Yesuhui sixiang wenxian huibian 明末清初耶穌會思想文獻匯編 editions.

"Buglio quotes and refutes 33 statements from the Pixie lun 闢邪論 of Yang Guangxian 楊光先 (contained in his Budeyi 不得已)."
Full bibliographic citations see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.

JapSin I, 90
Budeyi bian 不得已辯.
By Li Leisi 李類思 (Lodovico Buglio).
One juan, Chinese bamboo paper in one volume. No date or place of publication.

The cover bears a Latin inscription: “Refutatio persecutoris Yam quam sien circa res fidei a p. Lud. Buglio, S.J.”

There is a preface, dated the fifth month of the summer of yisi 乙巳 (Kangxi 4, 1665). The first folio bears the title and the author’s name together with the names of the censors, An Wensi 安文思 (Gabriel de Magalhães) and Nan Huairen 南懷仁 (Ferdinand Verbiest). Each half folio contains nine columns and each column has eighteen characters. Quotations of Yang Guangxian have sixteen characters per column. Annotations are given in double lines. The title of the book is given on the upper middle of each folio. Below the fish tail the number of the folio is given. The book contains fifty-four folios.
Buglio wrote this book in refutation of Yang Guangxian’s Budeyi 不得已 (cf. Jap-Sin I, 89, 1–2), in which Yang attacks the teaching of the Catholic church and the motives of the missioners in China. The author strives to refute these objections one by one. The preface makes it clear that a refutation of Yang’s objections against the Western calendar system is to be given in a separate book. As Yang has taken illustrations from the Jincheng shuxiang 進呈疏像 to attack the Church, so Buglio on f. 31 reproduced an illustration of Shang Tang’s 商湯 praying for rain in order to show how in the old days the emperors so loved their people that for their welfare they did not spare themselves, similarly like Christ who was willing to undergo the passion for the redemption of the whole human race.
At the end of the book (ff. 53–54) there is an appendix: Zhongguo churen bian 中國初人辨 (on the origin of the Chinese). It is an attempt to reply to the objection of Yang Guangxian, who, in his letter to the censor Xu Zhijian 許之漸 had criticized bitterly the statement of Li Zubai 李祖白, that the first Chinese came from Judea and were the descendants of Adam and Eve (cf. Budeyi, A, f. 5b [Jap-Sin I, 89.1–2]; Tianxue chuangai, f. 2a [Jap-Sin I, 89]).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 144-145.

JapSin I, 90a
This is the same edition as Jap-Sin I, 90.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 145.

JapSin I, 91
This is the same edition as Jap-Sin I, 90 and Jap-Sin I, 90a. One folio is missing from the preface. Romanizations are written on some of the folios.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 145.

JapSin I, 92
Budeyi bian 不得已辨.
By Li Leisi 李類思 (Lodovico Buglio).
No date or place of publication.

This edition differs from the one just mentioned (Jap-Sin I, 90, 90a, and 91). Though it is now bound in one volume, there are signs of its having earlier been in two separated volumes.
The preface is missing. The title is given on the first folio; the character 辨 is used instead of 辯, found in the other edition. Again, in 極西耶穌會士 the character yuan 遠 is substituted for ji 極. In Buglio’s Chinese name the character lei 類 is written [米 + 女 + 頁], as quite commonly appears in the printing of the Ming and Qing books.
There are nine columns in each half folio with twenty characters in each column. The upper middle of the folios does not bear the title of the book and the fish tail does not appear until after folio 5. When it does appear the number of the folio is given under it. The book is incomplete and only fifty-three folios remain. The picture of Shang Tang’s praying for rain is not there.
Comparison with the above mentioned edition shows that there are a number of differences between the two texts (Jap-Sin I, 90 and 92); the following are some of them:

Doc.---Folio---Line--Difference
90---1a---5---歷引天學書
92---1a---5---zhai 摘 instead of yin
90---1a---2---恠誕, 果蠕
92---1a---2---怪誕, 菓蠕
90---1a---7---無恠其出言之舛
92---1a---7---無足為怪
90---1a---9---攷,徹
92---1a---9---考,撒
90---1b---1---拆
92---1b---1---折

Also, the two lines of annotations on folio 1b in Jap-Sin I, 90 do not appear in Jap-Sin I, 92. It seems that Jap-Sin I, 92 is an older edition and that Jap-Sin I, 90 is amended in an attempt to get rid of a number of particles and so make the text more simple for the ordinary readers.
Another difference between the two editions is that Jap-Sin I, 92 does not have the appendix Zhongguo churen bian 中國初人辨, but this omission might be explained by the fact that Jap-Sin I, 92 is an incomplete copy. On the other hand, folio 49 of Jap-Sin I, 92 gives the Tianzhujiao yuezheng 天主教約徵 (Some [clear] proofs of the Catholic doctrine), which is not found in the other edition.

Cf. Pfister, p. 241; Hsü 1949, pp. 235–236; Courant 4984–4991; HHSK 10:1274.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 145-146.

JapSin II, 2
Chaoxingxue yao mulu 超性學要目錄.
By Li Leisi 利類思 (Lodovico Buglio).
Four juan. Chinese bamboo paper in four volumes. Bound in one volume, European style. No date or place of publication.

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

Juan 1: 論天主, 三位一體, 天神魔鬼, 世界創造, 論人靈魂, 天主宰制萬物.
Juan 2: 論人之終向, 欲德, 靈魂之諸情, 原罪, 本罪, 法律, 聖寵.
Juan 3: 論信望愛三德, 論樞德, 論分位論.
Juan 4: 論天主降生救贖, 論聖事, 論復活.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 284-285.

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

JapSin II, 3-9
Chaoxingxue yao 超性學要. (Summa Theologiae)
Translated by Li Leisi 利類思 (Lodovico Buglio).
Thirty juan in thirty ce (ce 10 is missing), bound in eight volumes (including one duplicate volume), European style.

In the center of the title page the title of the book is given in four large characters. On the right the name of the translator is given: 極西利類思譯義, and on the left that of the publisher: 北京天主堂梓行. On the verso of this folio the translator’s name is given once more (耶穌會後學利類思譯義) together with the names of the censors: 金彌各 (Michel Trigault, 1602–1667), 郭納爵 (Inácio da Costa, 1603–1666), and 安文思 (Gabriel de Magalhães, 1611–1677). Permission for publication was given by Inácio da Costa, then Vice-Provincial (1658–1661).
There is a preface in two folios by Hu Shi’an 胡世安 (zi 壽靜, 1593–1663), a native of Chengdu, Sichuan, and a jinshi of 1628; for his biography, see Mingji beilüe 明季北略, juan 22. At the end of Hu’s preface there are two seals in black: 胡世安印 (seal characters in relief) and 菊漳氏 (seal characters, incised inscription). There is another preface by Buglio himself in three and one-half folios with the emblem of the Society of Jesus. There are some general remarks on the translation in six folios and a table of contents in nine folios.
Folio 1v of ce 11 bears the name of the translator 耶穌會後學利類思譯義, of the censor 閔明我訂 (Claudio Filippo Grimaldi) and of the Vice-Provincial who gave permission for publication 值會南懷仁准 (Ferdinand Verbiest). There is a preface by Buglio himself in three folios, dated 1676.
At the beginning of ce 17 (folio 1v) there are the names of the translator and those of the censors (as in ce 11). There is a preface by Gao Cengyun 高層雲 in five folios, at the end of which there are three seals in black: 高層雲印 (seal characters, incised inscription), 畟園 (seal characters in relief) and 丙辰進士 (jinshi of 1676). Gao Cengyun (1634–1690, hao 二鮑) was a native of Huating 華亭 (Jiangsu), cf. PCC, juan 54.
The following are the sections of the Summa Theologiae, translated by Buglio:

Pars Prima:
1. De Deo (six juan, ce 1–6; volume 1).
De Deo uno et trino (three juan, ce 7–9; volume 2).
De Creatione (one juan, ce 10, missing). These ten juan were published by the Catholic church in Beijing in 1654 (Shunzhi 11).

2. De Angelis (five juan, ce 11–15; volume 3). There is a duplicate of volume three (ce 11–15) in the Archive.
De Creatione rerum corporalium (one juan, ce 16; volume 4). These six juan were published in 1676 (Kangxi 15).

3. De Homine; De Anima (six juan, ce 17–22; volume 5).
De Corpore humano (two juan, ce 23–24; volume 6, part 1).
De Gubernatione (two juan, ce 25–26; volume 6, part 2). These ten juan were published in 1677 (Kangxi 16).

(Pars Secunda, not translated)

Pars Tertia:
1. De Incarnatione (four juan, ce 27–30, volume 7). These four juan were published in 1677–1678. (Magalhães’ book was published posthumously): Note that De resurrectione carnis (two juan) was also published by Gabriel de Magalhães in 1677–1678 (see Jap-Sin I, 108).

Fang Hao gave a list of different editions of the Chaoxingxue yao, preserved in China: The Catholic church of Xiwanzi (Siwantze) 西灣子 (Manchuria) has the whole collection (the same church keeps one ce of the collection). Chen Yuan 陳垣, formerly professor at the Catholic University of Peking, has the whole collection in twenty-one ce. The Beitang 北堂 Library has the whole collection. Hubert Verhaeren, C.M., of the Beitang Library had five ce. The Xujiahui 徐家匯 Library in Shanghai has the whole collection. The Xujiahui Library also has the reprinted collection (1932 ed.). Edition reprinted by the Synodal Commission of Peking 北京公教教育聯合會 (circa 1926). Edition reprinted by the Guangqi press 光啟社 (Shanghai, 1932), revised by Ma Xiangbo 馬相伯.

The Bibliothèque Nationale (Paris) possesses a copy of the table of contents of the entire Summa (four juan, Courant 6906), a copy of the translation of Pars prima (twenty-six juan, Courant 6907–6909; cf. 6910, duplicate of juan 1–6) and a copy of Buglio’s translation (Tianzhu jiangsheng 天主降生) of the first part (qq. 1–45) of Pars tertia (four juan, Courant 6911) and of De Magalhães’ translation (Fuhuolun, cf. Jap-Sin I, 108) of a part (pp. 75–86) of the supplement (not written by St. Thomas himself) to Pars tertia (two juan, Courant 7009). The British Museum possesses twenty-seven ce of this collection in twenty-two juan and the table of contents in four juan.

Cf. Pfister, pp. 239–240 (“Somme théologique” de S^t Thomas traduite en chinois, en 30 vol., plus 4 vol. pour les tables. Les tables sont complètes, mais la Somme n’est traduite qu’en partie); JWC 2:83–85; R.K. Douglas, Catalogue of Chinese Printed Books, Manuscripts and Drawings in the Library of the British Museum (London, 1877), p. 122; Henri Cordier, Essai d’une Bibliographie des ouvrages publiés en Chine par les Européens au XVII^e et XVIII^e Siècle (Paris, 1883), pp. 9–10; Hsü Tsung tse 徐宗澤 “Sheng Duomasi zhi Chaoxingxue yao yiben” 聖多瑪斯之超性學要譯本, in: Shengjiao zazhi 聖教雜誌 vol. 16, no. 11 (Shanghai, 1927); Zhang Jinshou 長金壽, “Lun Chaoxingxue yao ge banben zhi tong” 論超性學要各版本之同異 in: Shangzhi bianyiguan guankan 上智編譯館館刊, vol. 2, no. 1 (Peking, 1947).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 285-287.

Buglio, de Magalhaes, Verbiest, Li Leisi An Wensi Nan Huairen zoushu 利類思安文思南懷仁奏疏 (memorial, 1669)
074R ZKW 640.11 (Xu 432) [c] [Xu - ] [B 433]
ms., memorial (18 July 1669) presented by Buglio, de Magalhaes and Verbiest (Li Leisi An Wensi Nan Huairen zoushu 利類思安文思南懷仁奏疏), followed by the answer of the Ministry of Rites (16 August 1669) and the Imperial rescript (19 August 1669); 15 ff. (6/16); cf. 145R, ff. 56b-65a. -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.22

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 bibliographic note on main entry: Standaert, Nicolas, Xujiahui cangshulou MingQin Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For a description of all 37 texts in this collection, see the catalog of the Fujen Zikawei collection in the Sino-Western Cultural Relations Journal XVIII (1996).

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.

Title page also in Latin: Missale Romanum auctoritate Pauli V. Pont. M Sinicè redditum a P. Lvdovico Bvglio Soc. Iesv. Pekim In Collegio eiusd. Soc. An.M.DC.LXX.

------------------------

"...Latin-Chinese list of the names of 227 saints found in the ecclesiastical calendar of Lodovico Buglio’s Misa jingdian 彌撒經典 (1670), a partial translation of Missiale Romanum."

"Lodovico Buglio 利類思 (1606-1682) translated substantial parts of the liturgical manuals, in view of the formation of a Chinese clergy and in the expectation that Rome would grant new permission for an administration of the sacraments in Chinese. (He) started with the translation of the Missal, Misa jingdian 彌撒經典, published with a frontispiece in Latin: MISSALE ROMANUM, Auctoritate Pauli V, Pont. M., sinicè Redditum a Patre Ludovico Buglio, Societatis Iesu. Pekim, in Collegio Ejusdem Societatis, Anno M.DC.LXX....

In 1685, Philippe Couplet donated a copy of Misa jingdian to the Pope, but permission to celebrate the liturgy in Chinese did not follow. As a result, these manuals were hardly used after their publication..." --Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 248, 627.

Full bibliographic description cf. Ad Dudink & Nicolas Standaert,Chinese Christian Texts Database (CCT-Database).

"...Latin-Chinese list of the names of 227 saints found in the ecclesiastical calendar of Lodovico Buglio’s Misa jingdian 彌撒經典 (1670), a partial translation of Missiale Romanum."
"Lodovico Buglio 利類思 (1606-1682) translated substantial parts of the liturgical manuals, in view of the formation of a Chinese clergy and in the expectation that Rome would grant new permission for an administration of the sacraments in Chinese. (He) started with the translation of the Missal, Misa jingdian 彌撒經典, published with a frontispiece in Latin: MISSALE ROMANUM, Auctoritate Pauli V, Pont. M., sinicè Redditum a Patre Ludovico Buglio, Societatis Iesu. Pekim, in Collegio Ejusdem Societatis, Anno M.DC.LXX....
In 1685, Philippe Couplet donated a copy of Misa jingdian to the Pope, but permission to celebrate the liturgy in Chinese did not follow. As a result, these manuals were hardly used after their publication..." --Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 248, 627.

JapSin I, 95
Shanzhong yiying lidian 善終瘞塋禮典.
Translated by Li Leisi 李類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title with a Latin inscription: “Ritus pro moribundo et sepultura ex rituali romano a p. Lud. Buglio, S.J.”
There is another inscription in Léon Wieger’s handwriting: “Patris Bugli Libellus -- Praxis juvandi moribundos qui fere omnes . . . (?) (sine capita sacerdotis) et sepeliendi mortuos -- Libellus Defunctorum quo decantant adhuc nunc.”

Cf. Pfister, p. 240, no. 7; Courant 7401–7404; Couplet, p. 29 (Commendatio animae & Officium sepultae).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 147-148.

The cover bears the title with a Latin inscription: “Christianae legis mysteria praecipua necessaria, a p. Lud. Buglio, S.J.”

Cf. Pfister, p. 241; Courant 6922–6925; Couplet, p. 16; JWC 2:81–87.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 138.

"Summary of the Christian doctrine for non-Christians". Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

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

JapSin I, 161
Shengshi lidian 聖事禮典.
By Li Leisi 利類思 (Lodovico Buglio).
One juan. White Chinese paper. Bound in one volume, European style. Published in 1675 (Kangxi 14).

On the back of the cover there is an inscription in French: “Deux exemplaires du Rituel en chinois, pour les prêtres chinois dispensés du latin.” The frontispiece has a Latin inscription: “MANUALE | AD | SACRAMEN | TA | ministranda | iuxta ritum | s. ROM–ECC. | sinice redditum | A Ludovico Buglio | Soc. Iesu | Pekim | in Colleg. eiusd. Soc. An. 1675.”

Shengshi lidian 聖事禮典 [JapSin I-161a] Buglio, Lodovico 利類思 JapSin I, 161a
Shengshi lidian 聖事禮典.
By Li Leisi 利類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in two volumes.

The format of this book is the same as that of Jap-Sin I, 161, except for the different quality of paper.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 212.

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

JapSin I, 93, 1 & 2
Siduo dianyao 司鐸典要.
By Li Leisi 李類思 (Lodovico Buglio).
Two juan, Chinese bamboo paper in two volumes. Published by the Catholic church of Beijing in 1676 (Kangxi 17).

On the cover there is a note by Léon Wieger: “Duo exempla operis rarissimi Seu touo tien yao. Debebat instruere sacerdotibus indigenis linguam Latinam ignorantibus. Continet id quod omnino requisitum in administratione sacramentorum et breviarium theologiae morales. Plures ordinati sunt, nihil aliud scientes. Notae P. Wieger.”

Cf. Jap-Sin I, 161 (聖事禮典); Pfister, p. 240, no. 5 (the date 1675 is a mistake, it should be 1676); Hsü 1949, p. 32; Courant 7298–7303; JWC 2:85–86.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 146-147.

Siduo dianyao 司鐸典要 [JapSin I-94, 1 & 2] JapSin I, 94, 1 & 2
Siduo dianyao 司鐸典要.
This is a duplicate of Jap-Sin I, 93, 1 & 2. The four folios of the table of contents in juan B are missing. They are supplemented by photocopies.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 147.

Jap-Sin I, 124
Tianzhu zhengjiao yuezheng 天主正教約徵.
By Li Leisi 利類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “Compendiosa demons | tratio christianae | Religionis. Auct. P. Al. Buglio, S.J.”

This is a simple catechism, very similar to the other two books by the same author, namely the Shengjiao jianyao 聖教簡要 (Jap-Sin I, 87) and the Zhujiao yaoji 主教要紀 (Jap-Sin I, 88). The author concludes his booklet with the following remark: “Catholicism was introduced into China more than ninety years ago and there have been accusations by local government officials against the Christians. Great has been the number of men who sincerely sought the truth and by following a virtuous life obtained perfection. There have been others who at first led superstitious lives but were then converted to the truth. Again, there have been those who had been avaricious, lascivious, proud and lazy, but completely transformed their manner of living as soon as they had been Christians and became men of great virtue. All these are good proofs, and the facts are seen and heard by all. Nevertheless, there are ignorant people, who, though they became Christians, because of lack of understanding attained what appears superficial. Furthermore, they vacillated and failed to persevere to the end. For this one cannot blame the Catholic Church, rather, these people were not whole-hearted in giving up their old vices in order to embrace the truth. This is just what Confucius said, that he admitted people’s approach to him without committing himself to what they might do, when they had gone away.”
According to Pfister (p. 241, no. 10) both this book and the Xifang yaoji 西方要紀 (Jap-Sin II, 158) were presented to the Kangxi emperor, and they must have been published around 1669 in Beijing.

Cf. Hsü 1949, p. 175; Courant 1885 II, 6912, 6915 II, 6916 I.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 171-172.

Local access dig.pdf. [Buglio-Tianzhu zhengjiao yuezheg.pdf]

Note: The following references are from Standaert, Handbook of Christianity in China, vol. 1:
Xiguo jifa 西國記法 : "important work transmitting European humanistic tradition to China ... on the art of memory (ars memorativa) compiled by Ricci and later revised and edited by Chinese convert Zhu Dinghan 朱鼎瀚 and Afonso Vagnone (1625)": p. 605, 788.
Xichao ding'an 熙朝定案 : ... 3rd important collection, by 1684 3 juan ... started in the early 1670's [for] the purpose of defending the "restored" Western astronomy (April 1669 Verbiest had replaced Yang Guangxian as head of the Astronomical Bureau) by publishing official documents (ding'an) which tell the story of its restoration [and] victories over subsequent attacks on the validity of Western astronomy ... by concentraiting on the role of Verbiest as a loyal and esteemed servant of the Emperor, Xichao ding'an was meant as an apology for Christianity itself..." ; Xichao ding'an was printed in several parts dating before 1672 ... pp. 71-224 reproduces BAV Barb. Or. 132.3 (1668-1673). Xichao ding'an apparently constituted one of the main sources for Zhengjiao fengbao 正教奉褒 : p. 132-134.
Xichao chongzheng ji 熙朝崇正集 : Memorials and edicts collected by missionaries and converts to show Imperial and official favor and respect for Christian doctrine. Cf. p. 132.
Local access only. [TZJDCWX.pdf]

The cover bears the title in Chinese. There is a note at the end of folio 5 that reads: “The above is taken from Chaoxingxue yao 超性學要 (Summa Theologiae, I 1, q. 2, a. 3).” Cf. Jap-Sin II, 3, vol. 1, ff. 15b–20b.

Cf. Pfister, p. 239, no. 3 (L’éxistance de Dieu est démontrée par cinq arguments, et l’on repond à deux objections); Hsü 1949, p. 210; Couplet, p. 29.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 139-140.

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

JapSin I, 96
Yiwangzhe rikejing 已亡者日課經.
Translated by Li Leisi 李類思 (Lodovico Buglio).
Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title with a Latin inscription: “Officium defunctorum traductum a p. Lud. Buglio, S.J.”

Cf. Hsü 1949, p. 36; Courant 7397–7399 (twenty-eight folios), 7400 I (thirty-eight folios).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 148.

For full bibliographic and textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Local access dig.pdf. [Yulan Xifang yaoji.pdf]

JapSin II, 158
Yulan Xifang yaoji 御覽西方要紀.
By Lodovico Buglio, Gabriel de Magalhães, and Ferdinand Verbiest.
One juan, bamboo paper in one ce with a paper case. 1669. No place of publication.

The inside of the cover bears a label with a Latin inscription: “Si fang yao ki | Occidentalium (rerum) | compendium | a PP. Buglio | de Magalhaens | et Verbiest | 1669 scriptum | V. Sommervogel v^o Buglio.” There is a note by D’Elia that reads: “Supplica offerta da questi | 3 Padri all’Imperatore nel 1669 | in favore dell’innocenza dei | Missionari (e di Schall) | cf Pfister I, 242, 14.”

Mémoire sur l’Occident présenté à l’Empereur. Cet opuscule, daté de 1669, contient un rapport des trois Pères alors présents à la capitale, Magalhaens, Buglio, Verbiest. En voici l’origine. Kang-Hi venait de prendre en mains les rênes du gouvernement. Après des expériences repétées, Verbiest avait convaincu toute la Cour de l’ignorance du Musulman Ou Ming-Hiuen [吳明烜]. L’Empereur dès lors donne aux Pères des témoignages de bienveillance extraordinaires. Il les appelle au Palais, s’entretient familièrement avec eux, offre goûters et friandises, les questionne sur les sciences et les gouvernements de l’Europe, et se montre enchanté des instruments d’horlogerie, appareils de physique amusante moitié enfantains, moitié serieux qu’ils lui font parvenir. Pour satisfaire sa curiosité, et réprondre plus amplement aux questions posées par l’Empereur encore tout jeune (en 1669 Kang-Hi n’avait que 14 ans), les trois Pères s’entendirent pour composer cette relation sur les choses d’Europe. (Van Hée 1913, pp. 28–29)

Ensuitte, ils luy presenterent une brieve relacion des choses d’Europe en langue chinoise, pour satisfaire plainement a sa curiosité, et respondre a diverses questions, qu’il leur avoit faict quelques jours auparavant. Et dans cette relation ils ensererent deux points de grande importance: le 1^r quelle loy ou relligion on suivoit en Europe, et le 2^d quels estoient les predicateurs de cette loy. Et bien que l’Empereur entende et parle fort bien la langue chinoise, il vo(u)lut neanmoins que cette relation fust traduitte en langue tartare” (pp. 41–42).

If there are no direct proofs against the violator of the law, even if the judge witnessed the violation of the law, he is not to impose a heavy penalty on the violator (folio 8r, on legal systems).
Generally speaking, Europeans esteem highly [the virtues of] loyalty and faithfulness. To be unfaithful would be considered as a great disgrace. Hence to call somebody disloyal and a liar would be intolerable (folio 8v, on business transactions).
They like to be frank, and would not dream of cheating others. They maintain as a principle the love of one’s neighbor as oneself and they try to share their fortune with others . . . . In dealing with others they lay stress on humbleness. As a result, it is rare to find in the country people who are not being looked after. They are especially courteous to foreign visitors (folio 10r, on the temperament of the people).
[They set up institutions] for orphans and abandoned children, considering that the poor cannot raise their many children and that it would be a crime to have their children drowned (folio 10v, on works of charity).
Marriage between man and woman, in general, takes place at the age of about twenty, when they are fully grown up, and the engagement takes place at an opportune time. It is done by mutual consent. The property of the wife [is so protected that] the husband cannot dispose of it at will. If the husband happens to commit a crime or if he is in debt, the judge can make him pay from his own property; but he cannot make use of the property of his wife (folio 12r, on marriage).
The Western countries profess only Catholicism and for the past sixteen centuries there has been great peace. The morality and the customs of the peoples are in great harmony. They live in abundance and are happy, each with his own work without quarrels or greed for other peoples’ property (folio 12v, on religion).
The religious enter an order when they are young, and they take the vows not to marry or to seek government honors . . . . They have to pass their examinations with distinction before they are allowed to preach in foreign lands, and they are not allowed to return again to their home lands. Thus, though their origin is in the West, nevertheless they spend their lives in places where they happen to be (folio 13r, on religion).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 442-444.

Full text online at Galllica.

御覽西方要紀Yu lan xi fang yao ji.Mémoire sur l'Occident présenté à l'Empereur.
Source: gallica.bnf.fr

JapSin I, 88
Zhujiao yaozhi 主教要旨.
By Li Leisi 李類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title together with an inscription in French: “Deux opuscules sur les dogmes fondamentaux, (rare). Traité complet en 2 volumes du mahométan Yang Koang sien, le grand ennemi du P. Schall, attaque de méthodes astron. europ. Réfutation de ce traité, par le P. L. Buglio. Deux exemplaires. 2 vol. chacun: Ad Jap Sin I, 88–92. Notae P^ris Wieger.” [The first sentence (Deux . . . ) refers to Jap-Sin I, 88+88a, the second to Jap-Sin I, 89, 1–2 (Budeyi 不得已) and the last sentence (Réfutation . . . ) refers to Jap-Sin I, 90+90a+91+92 (Budeyi bian 不得已辨)].

Cf. Pfister, p. 241, no. 3 (variant title: Shengjiao yaozhi 聖教要旨); Hsü 1949, pp. 167–168; Courant 6917–6921; Couplet, p. 29.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 138-139.

Introduction to the Catholic faith in 12 sections:
1) Creation 物有造物者 (fol. 1a5)
2) One Creator 造物者惟一 (fol. 3a6)
3) Creator and His Creation 造物者宰物 (fol. 4a3)
4) The Trinity 天主體一位三 (fol. 6a5)
5) Beginning of the universe and of mankind 天地人祖原始 (fol. 8a4)
6) Incarnation of the Lord of Heaven 天主降生 (fol. 11a2)
7) Human Soul is indestructible 靈魂不滅 (fol. 17b8)
8) Heaven and Hell 天堂地獄 (fol. 19a6)
9) Ten Commandments 十誡 (fol. 21a1)
10) Baptism 領洗 (fol. 21b7)
11) Confession 告解 (fol. 23a1)
12) Good government under Catholicism 主教治世徵 (fols. 24a6-26a8)
The above derived from CCT citation. See: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Local access dig.pdf. See ARSI Jap-Sin I-IV [Jap-Sin I-88.pdf]
Online at Internet Archive.

Online at Gallica.
Full bibliographical informations see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
See also Japonica-Sinica I, 88.
Local access dig. pdf. [Buglio-Zhujiao yaozhi.pdf]