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].

The cover bears the title and the number of the volume.

Cf. Courant 7009; Pfister, p. 254, no. 2; Hsü 1949, p. 188, Couplet, p. 32; JWC 2:83.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 157-158.

See also: Standaert, Handbook of Christianity in China, v.1, pp. 613-614, which dates the work to 1677.

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).

Introduction on the life of Magalhães, Zhalan tomb, and other background material by António Graça de Abreu (p. 7-36)
"Na presente edição utilizou-se o texto da edição de 1957 de Notícias de Macau (410 p. ; 13 x 18 cm.)"--colophon.
Includes index. Publishing agency: Fundação Macau: Direcção dos Serviços de Educação e Juventude.

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