| Date | 2000 |
| Publish_location | Beijing 北京 |
| Publisher | Beijing daxue zongjiao yanjiusuo 北京大學宗教研究所 |
| Collection | Ricci Institute Library |
| Edition | 初稿 |
| Language | Chinese 中文[簡體字] |
| Record_type | Book (Text in Collection), Digital Book (PDF) |
| Series | Mingmo Qingchu Yesuhui sixiang wenxian huibian 明末清初耶穌會思想文獻匯編 ; 39 |
| Shelf | Hallway Cases, Digital Archives |
| Call Number | BV3427.Z6 C68 2000 v. 39 |
| Description | 20, 13 p. ; 24 cm. |
| Note | Tianxue chuan'gai 天學傳概 / Li Zubai yuanzhu ; Lou Yulie guwen ; Zheng Ande bianji 李祖白原著 ; 樓宇烈顧問 ; 鄭安德編輯. "...the final version of this pamphlet was by the hand of Li Zubai, a Christian official in the Astronomical Bureau (baptised by Schall in 1622). It gave a clear testimony of the Jesuit interpretation of Confucianism and stated (rather for the first time) that the Chinese are descendants of Adam and Eve."-- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 514.
Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. III-213 (12)
Local access dig.pdf. in folder: [Andrew Chung Series]. |
| Subject | Christianity and other religions--Confucianism--17th-18th centuries--Sources Confucianism--China--Religious aspects--Jesuit interpretations Christianity--Relations--Confucianism |
| Series | foo 160 |
| Date | 1664 |
| Publish_location | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Record_type | Book (Text in Collection), Digital Book (PDF) |
| Series | |
| Shelf | Hallway Cases, Digital Archives |
| Call Number | BX1665.A2 L59 1664 |
| Description | 1 juan. |
| Note | Tianxue chuan'gai 天學傳概. [天學傳槩] / [Li Zubai 李祖白]. See also: Tianzhujiao dongchuan wenxian xubian 天主教東傳文獻續編 vol. 2, pp. 1043-1068. "...the final version of this pamphlet was by the hand of Li Zubai, a Christian official in the Astronomical Bureau (baptised by Schall in 1622). It gave a clear testimony of the Jesuit interpretation of Confucianism and stated (rather for the first time) that the Chinese are descendants of Adam and Eve."-- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 514.
JapSin I, 89 There is a Latin inscription in the hand of Antoine Thomas (Anduo 安多, zi 平施, 1644–1709): “Libellus de Lege divina | a quo Yang quam Sien sumpsit | exordium suae accusationis | contra P. Adamum Schal | Soctis Iesu | ut patet ex memoriale ab | accusatore oblato. | Hoc exemplar est conforme exemp | lari impresso, quod Pekini servatur. Tabulis | pridem in persecutione exustis. | Ita testor Pekini 5a Nov. 1701. | Antonius Thomas | Vice provincialis Soctis Jesu | Vice~Provae Sinensis.” A seal in red with the emblem of the Society of Jesus is stamped at the end.There is a preface (five folios) by Xu Zhijian 許之漸 of Piling 毗陵 (Jiangsu), dated Kangxi 3 (1664). The main text consist of seven unnumbered folios. The first folio gives the title and the name of the author. Pfister (p. 237) gives the following account of this book: Lorsque Yang Koang sien 楊光先 [1597–1669] commença ses attaques contre le P. Schall, l’astronomie européenne et la religion chrétienne, le P. Buglio et son compagnon répondirent, en 1662, par une apologie que Jean Li Tsou pé 李祖白, assesseur du P. Adam au tribunal d’astronomie, fit imprimer, et à laquelle un han lin fameux, nommé Hiu (footnote 2) donna son approbation, et qu’il fit précéder d’une préface, où il dit qu’il préfère la loi chrétienne à toutes celles de la Chine (Greslon, Histoire, pp. 94 seq.).In footnote 2 (Hiu Tche tsien, Tsan tseng 許之漸，纘曾, le «Docteur Basile», fils de Candide Hiu), Pfister confused Xu Zhijian (zi 儀古, hao 青嶼) with Xu Zuanzeng 許纘曾 (zi 孝修, hao 鶴少), son of Madame Candida and great-grandson of Xu Guangqi (cf. Pfister, p. 1039, where both are written correctly). Xu Zhijian does not seem to have been a Catholic; cf. JWC 2:28–29. Cf. Havret, vol. II, p. 102: Or, dès l’année 1659, quand l’Empereur [i.e., the Shunzhi emperor] commença à se livrer au pratiques du lamaïsme et à la débauche, un lettré originaire du 徽州府 au Ngan-hoei, nommé 楊光先 Yang Koang sien (長公 Tch’ang-kong) publia, sous le titre de 闢邪論 Pi sié luen, un libelle plein de haine contre les missionaires et leur doctrine. La 1ère année de K’ang hi (1662) parut sous le titre de 天學傳概 T’ien hio-tch’oan-kai, une apologie de la religion chrétienne, composée par les Pères L. Buglio . . . et Gabr. de Magalhaens . . . , retouchée et éditée en son propre nom par un chrétien qui devait payer de sa vie cet acte de courage: il était employé au Tribunal des mathématiqes et se nommait Jean Li Tsou pé. Dans cette apologie, que l’Académicien 許之漸 Hiu Tche tsien avait enrichie d’un préface, les Pères réfutaient les calomnies de Yang Koang sien, ‘mais sans marquer de ny le nom ny le Livre de celuy dont ils combattoient les Maximes.’This book developed a theory that man originated in Judea and that a branch of the human family migrated to China. Later the Apostle Thomas sent his disciples and established Christianity in China. It then recounts the coming of the Nestorians in the Tang dynasty (634) and the arrival of the Matteo Ricci and his companions in the Ming dynasty and their history up to the time of the author. There is an account of the scientific and missionary work done by the missioners. They wrote books, and made friends with government officials and scholars. To show them favor the Shunzhi emperor built them a church in the capital. En passant, the book gives some details that are of historical interest, such as the new churches built in different provinces in the early years of the Qing dynasty and the places where Catholic books were printed. Especially important is the mention of over 7,000 volumes of European books brought by the missioners to China. The publication of the Tianxue chuan’gai infuriated Yang Guangxian, who then wrote another book, the Budeyi 不得已 (I could not do otherwise), in which he attacked the Christian teaching and Western astronomy. Schall, who had been stricken by paralysis, was unable to defend himself. Verbiest was still new to the Chinese language and therefore was unable to defend his companion. On 15 April 1665, Schall was condemned to die together with several of the Chinese officials serving in the Imperial Observatory. The missioners then in Beijing were sentenced to flogging and exile. However, an earthquake occurred on the following day and this led the council of officials to change the sentence on the missioners, but Li Zubai and four of the Chinese astronomers were executed. Xu Zhijian, because he had written the preface for the Tianxue chuan’gai, was degraded from his office of censor and reduced to the status of an ordinary citizen. Xu Zuanzeng, who had contributed funds for missionary work, was also stripped of his official ranks. The censor in chief, Tong Guoqi 佟國器 (cf. Jap-Sin I, 56 and 66) suffered the same fate for his association with the missioners. Cf. Giandomenico Gabiani, Incrementa Ecclesiae Sinicae a Tartaris oppugnatae (Viennae, Austriae, 1673), 144–222; ECCP 2:890–891, JWC 2:24–30; DMB 2:1155. One must not confuse this book with another one, which has the same title Tianxue chuan’gai, written by Huang Mingqiao 黃鳴喬 in 1639 (Chongzhen 12); cf. Hsü 1949, pp. 230 and 433; Courant 6875; JWC 2:26. It is a brief history of the Catholic Church in China. Havret has this note on it: “Il ne faut pas le confondre avec un autre livre de titre identique, écrit en 1639 (12e an. de Tch’ong tcheng par le Dr. (promotion de 1592) 黃鳴喬 Hoang Ming kiao du Fou kien. La bibliothèque de Zi ka wei possède un exemplaire de cet ouvrage, qui ne comprend que quatre feuilles. Nous offrons dans l’Appendice la partie du texte de ce dernier écrit, relative à la stèle chrétienne. Il semble, au moins pour la partie historique, que les auteurs de 1662 se sont inspirés de l’opuscule de 1639” (Havret, vol. 2, p. 103, n. 1). For Xu Zhijian, cf. ECCP 2:876, 890; JWC 2:28–29; JMTTT, p. 1028, col. 4; Väth, pp. 297, 299, 305. For Xu Zuanzeng, cf. JWC 2:71–80; Hsü 1940, pp. 115–118.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
| Subject | Catholic Church--China--Apologetic works--Qing dynasty, 1644-1911--Sources |
| Date | 1630 |
| Publish_location | Beijing 北京 |
| Publisher | --- |
| Collection | ARSI |
| Edition | |
| Language | Chinese 中文 |
| Record_type | Book (stitch-bound 線裝本) |
| Series | |
| Shelf | ARSI |
| Call Number | ED. NOT HELD. SEE NOTE |
| Description | 1 juan in 1 ce. |
| Note | See CSJC ed. “....Yuanjing shuo 遠鏡說 (Explanation of the Telescope, 1626), by Schall, which contained the first account of the Tychonic world system in Chinese..” Cf. Standaert, Handbook of Christianity in China, v.1, p. 714. Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
JapSin II, 39.2 The cover bears a label with the title and a Latin inscription: “Explicatio tubi optici, | seu telescopii | a p. Adam Schall | S.J.”There is a preface written by Schall himself, dated Tianqi 6 (1626). At the end of the preface there is a seal with the emblem of the Society of Jesus in ink. The table of contents consists of one and one-half folios; the verso of folio 2 contains an illustration of a telescope. Folio 1 gives the title of the book and the author’s name: 西洋湯若望著. There are nine columns in each half folio with 18 characters in each column. The whole text consists of twenty-one folios, including illustrations. The title of the book is given in the middle of each folio; below the fish tail the number of the folio is given.
This is a book on the telescope. Zheng Zhongkui 鄭仲夔 (fl. 1630) in his book Ershi 耳食 (Congshu jicheng chubian 叢書集成初編, no. 2946), juan 8 (p. 53), tells of the telescope brought to China by Matteo Ricci which, after the death of Ricci, was taken to Nanzhou 南州 by one of his followers and many people had the chance to see it. The telescope Ricci brought to China must have been of an older type, since the new telescope improved by Galileo did not appear until 1610. Manuel Dias in his Tianwen lüe 天文略 (1615) refers to the new telescope saying that it can reach a distance of sixty miles and mentions that Galileo, a European scholar, was a fully qualified astronomer. Finally he says: “We shall explain in detail the wonder of this instrument, when we have it brought to China.” This condition was realized on the arrival of Adam Schall in 1622. In 1627, a year after Schall had written his book on the telescope, Philip Wang Zheng 王徵 wrote the Yuanxi qiqi tushuo lu zui 遠西奇器圖說錄最 (cf. Jap-Sin II, 53). In the bibliography Wang Zheng mentions the Yuanjing shuo. He did his best to explain the structure of the telescope, its employment in astronomy, in sea voyages, and in warfare. According to Pfister (p. 180, no. 12) the Yuanjing shuo was published in Beijing in 1630, and Fang Hao (1954, vol. 4, pp. 21–22) says that Schall made his translation from Girolamo Sirturi’s Telescopio (Frankfurt, 1616). |
| Subject | Astronomical instruments--China--History Jesuits--China--16th-18th centuries--Contributions in astronomy Astronomical instruments--China--History--Construction and operation Telescopes--China--History--Sources Optical instruments--Early works to 1800 |
