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25冊.

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

"Lingyan lishao 靈言蠡勺 (Humble Attempt at Discussing Matters Pertaining to the Soul).... One of the most important themes taken from Aristotelianism was the question of the soul, as appears from several writings devoted to this subject. Francesco Sambiasi (1582-1649) and Xu Guangqi (1562-1633) presented the theory of Aristotle's De Anima in Lingyan lishao 靈言蠡勺 (1624). Aleni gave a synopsis of this work, and of Parva Naturalia, in Xingxue cushu 性學觕述, written in 1624, but printed in its entirety only in early 1646 during the Longwu reign (Southern Ming) in Fujian." -- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 607. See also p. 445, 613, and: "...In accordance with the state of knowledge at the time, which viewed the soul as being closely associated with the nerves" (i.e. nervous system, medicine), p. 791.

"Lingyan lishao 靈言蠡勺 (Humble Attempt at Discussing Matters Pertaining to the Soul).... One of the most important themes taken from Aristotelianism was the question of the soul, as appears from several writings devoted to this subject. Francesco Sambiasi (1582-1649) and Xu Guangqi (1562-1633) presented the theory of Aristotle’s De Anima in Lingyan lishao 靈言蠡勺 (1624). Aleni gave a synopsis of this work, and of Parva Naturalia, in Xingxue cushu 性學觕述, written in 1624, but printed in its entirety only in early 1646 during the Longwu reign (Southern Ming) in Fujian." -- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 607. See also p. 445, 613, and: "...In accordance with the state of knowledge at the time, which viewed the soul as being closely associated with the nerves" (i.e. nervous system, medicine), p. 791.
Local access [Duceux-De Anima.pdf]

Jap-Sin II, 63

Jianpingyi shuo 簡平儀說
Transmitted orally by Xiong Sanba 熊三拔 (Sabatino de Ursis) and written down by Xu Guangqi 徐光啟. One juan. Bamboo paper in one ce with a paper case. No date or place of publication.

The cover bears a label with the title (only half of the character 說 is left) and a Latin inscription: “Modus inquirendi stellam | existentem in medio coeli | a p. Sabbathino de Ursis | S.J.”

Cf. Pfister, p. 105, no. 2; Feng 1938, p. 124; Hsü 1949, pp. 270–272; DMB 2:1332; SKTY 3:2181; Courant 4901–4902.

Source: Albert Chan, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 368-369.

Jap-Sin II, 12
幾何原本Jihe yuanben

Translated orally by Li Madou 利瑪竇 (Matteo Ricci) and written down by Xu Guangqi 徐光啟. Six juan (in this copy only the preliminary and the first juan are preserved; for juan 2–5, see Jap-Sin II, 13). Chinese bamboo paper, bound in one volume with two cloth cases. No date or place of publication. The cover bears the title in Chinese with a Latin inscription: “De geometria | a p. Matteo Ricci, S.J.”

Jap-Sin II, 13
幾何原本Jihe yuanben
Translated orally by Li Madou 利瑪竇 (Matteo Ricci), and written down by Xu Guangqi 徐光啟. Six juan. Chinese bamboo paper in two books: juan 2–5 (for juan 1 see Jap-Sin II, 12; juan 6 is missing); bound into one volume with a cloth case (folio 16 in juan 3 and folio 34 in juan 5 are missing). Both Jap-Sin II, 12 and 13 are in bad condition and have been repaired.

Inside the cloth case there are notes by D’Elia: “Questa è la traduzione cinese dei primi sei libri degli Elementi di Geometria di Euclide, fatta in collaborazione da Matteo Ricci S.J. e dal dott. Paolo Hsü Kuang-ch’i nel 1606–1607 a Pekino e da questo ultimo edita a Pechino nel 1607. | Non è però la 1^a edizione, ma l’edizione reprodotta dal dottore Leone Li Chih-tsao nel 1629. | È molto male andata e vi manca il 6^o libro: vi sono però sempre in male stato. P. D’Elia, S.J. 18–VI–56. | N.B. Il Libro 1^o è al Num. Jap Sin II, 12.

Cf. Luo Guang 羅光, Xu Guangqi zhuan 徐光啟傳 (Hong Kong, 1953), pp. 29–35; FR, II, pp. 356–357; TV II, p. 359; Mei Rongzhao 梅榮照, “Xu Guangqi de shuxue gongzuo 徐光啟的數學工作 (The mathematical work of Xu Guangqi) in HKC, pp. 143–161; Li Yan 1976, pp. 224–230; SHS, pp. 234–236; SKTY, pp. 2210–2211; Xu (1949), pp. 257–262; Pfister, p. 37 (erroneously gives 1605 as the date of publication of the Jihe yuanben, instead of 1607); Couplet, p. 6; Courant 4855–4860.

Reprinted in Ricci's complete works and in TXCH, vol. 4, pp. 1921-2522.
Edition Biblioteca Apostolica Vaticana, Shelf Barberini Orientale, 141 (juan 2-3 missing), 142.5-7 (juan 2-3 missing)

See TXCH, vol. 4, pp. 1921-2522 BAV (Biblioteca Apostolica Vaticana, Rome), Shelf: Barberini Orientale, 141 (juan 2-3 missing), 142.5-7 (juan 2-3 missing) Available online at Project ECHO.

N.B. Although the following description applies to the Jesuit Archive edition (which differs slightly), the background still applies. For full bibliographic and textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin II, 60
Lingyan lishuo 靈言蠡勺
Transmitted orally by Bi Fangji 筆方濟 (Francesco Sambiasi) and written down by Xu Guangqi 徐根光啟.
Two juan. Bamboo paper with a paper case. Wooden blocks reengraved and published by the Shenxiutang 慎修堂 (in Hangzhou). No date or place of the original publication.

The cover bears a label with the title in Chinese and a Latin inscription: "De Anima vegetati | va, sensitiva, | rationali | a p. Franc. Sambiasi | S.J."

This book deals with the nature of the three kinds of souls: the vegetative, the sensitive and the rational soul. The term ya-ni-ma 亞尼馬 is a transliteration of the Latin word anima (soul). In 1919, when the scholar Chen Yuan (1880–1971) had this book reprinted, he stated that among all the philosophical treatises published in the Tianxue chuhan the Lingyan lishao is the best. We are told that the Shenxiutang edition was reprinted in the Chongzhen period. According to Pfister (p. 142, no. 1) this book was [first?] printed in Shanghai or Jiading in 1624 and based on the Tianxue chuhan. A century later this book brought about the conversion of Surgiyen (see Sunu, ECCP), a member of the Manchu imperial clan (see DMB 2:1151, L.C. Goodrich).
Cf. Feng 1938, pp. 167–168; Hsü 1949, pp. 200–204; SKTY 3:2631–2632; Courant 6863–6867; Couplet, p. 15; BR, pp. XXXII–XXXIII.
Source: Chan, Chinese books and documents in the Jesuit archives in Rome: a descriptive catalogue: Japonica-Sinica I-IV, p. 365-366.

Collects various Catholic writings of the "Three Pillars 三柱" of the early Chinese Church; includes a one-page glossary of sections of the Bible, with English titles alongside Catholic and Protestant Chinese transliterations. Content mainly prefaces and postscripts for Jesuit texts.

"Nongzheng quanshu 農政全書 (Comprehensive treatise on agricultural administration)(1639). Nongzheng quanshu jiaozhu 農政全書校注 (Collated and annotated Comprehensive treatise on agricultural administration). Important because it summed up the state of the art; it was highly popular in Tokugawa Japan. Xu was friendly with some of the Jesuit scholars and has included excerpts from European works on hydraulics. See Science and Civilisation in China, v. 6, pt. 2, 64-70 (incl. trans. of table of contents)." Cf. Wilkinson, Chinese history, a manual, p. 630.

"Nongzheng quanshu 農政全書 (Comprehensive treatise on agricultural administration) (1639). Important because it summed up the state of the art; it was highly popular in Tokugawa Japan. Xu was friendly with some of the Jesuit scholars and has included excerpts from European works on hydraulics. See Science and Civilisation in China, v. 6, pt. 2, 64-70 (incl. trans. of table of contents)." Cf. Wilkinson, Chinese History, a Manual, p. 630.

Citation:
023R ZKW 230.2 (Xu 425) [c] [cf. Xu 106] [ECCP 317a, cf. B 554] ms., Xu Guangqi, Pi Shishi zhuwang 闢釋氏諸妄, 17 ff. (9/20); slightly different from the copy produced in WXXB 2.617-652; additional section Bian bufeng zuxian shuo 辨不奉祖先說 (ff.16b5-17a3), refuting the accusation that Christians do not honor their ancestors-- Cf. Adrian Dudink, "The Zikawei Collection" in Sino-Western Cultural Relations Journal XVIII (1996)), p. 15

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.

"...Because of Xu's defence of Christianity and because of his later high position, it is no surprise that other apologetic works were attributed to him, such as Piwang (also entitled Pi Shishi zhuwang), probably only composed after 1670."---(Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)
Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 324 (18)
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24冊.

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

JapSin I, 159
Piwang 闢妄.
By Xu Guangqi 徐光啟, with an appendix: Jiehuo lun 解惑論.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “Refutatio errorum auctore Dr. Paulo = Siu, Catholico Spe Patris Ricci.”

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

JapSin I, 138
Shengjiao guijie zhenzan 聖教規誡箴贊.
By Xu Guangqi 徐光啟.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title in ink and a Latin inscription: “Xim Kiao Guei Kiai chin çan | De S^ae Legis praeceptis Legibusque discursus | Auctore Colao Paulo.”

JapSin II, 61
Taixi shuifa 泰西水法.
Translated orally by Xiong Sanba 熊三拔 (Sabatino de Ursis, 1575–1620) and put into Chinese by Xu Guangqi 徐光啟.
Six juan. Bamboo paper in one ce with a paper case. No date or place of publication.

The cover bears a label with the title in Chinese and a Latin inscription: “Hydraulica | a p. Sabbathino | de Ursis, S.J.”

1. Cao Yubian 曹于汴 (1558–1634) of Hedong 河東, dated 1612 (Wanli 40), three and one-half folios (folio 2 is misplaced), two seals in cursive style: 曹于汴氏 and 黃朋之印.
2. Peng Weicheng 彭惟成, dated 1612, six folios, two wooden carved seals in cursive style: 彭惟成印 and 理學承家.
3. Xu Guangqi, dated 1612, five and one-half folios, two wooden carved seals in cursive style: 徐光啟 and 太史氏.
4. Zheng Yiwei 鄭以偉 of Shangyao 上[食+堯], four and one-half folios, two wooden carved seals: 以偉 and 石人木心.

The names of the revisers and the proofreaders are given in one folio: Cao Yubian, Peng Weicheng, Yao Yongji 姚永濟, Wan Chongde 萬崇德, Zhang Jian 張鍵, Zhang Nai 張鼐, Li Yangzhi 李養志, Li Lingyun 李凌雲, and Yang Rugao 楊如皋.
The folios 1 of juan 1–5 give the title of the book, the number of the juan and the names of the authors (Sambiasi and Xu Guangqi) and of the reviser (Li Zhizao): 泰西熊三拔撰說，吳淞徐光啟筆記，武林李之藻訂正.
There are ten columns to each half folio with twenty characters to each column and twenty in the case of annotations. The title of the book is given in the middle of each folio. The number of the juan and of the folio and the titles of the chapters are given below the fish tail.

Juan 1–4 deal with hydraulic methods (論水法). Juan 5 gives replies to those who have doubts on the hydraulic system or wanted to know more about the system (水法或間). Juan 6 consists of illustrations.
From the preface of Cao Yubian, we learn that Matteo Ricci was the initiator of a book of this type. The plan was later carried out by de Ursis; cf. Pfister, p. 104: “Le P. Ricci lui [de Ursis] fit apprendre à fond la langue chinoise, dirigeant ses études et l’instruisant d’une manière spéciale de ce qui regardait la philosophie naturelle.” (Bartoli, Cina, p. 507).
Xu Guangqi later included this work in his own treatise on agriculture, the Nongzheng quanshu 農政全書 (sixty juan). The Taixi shuifa is also included in the Tianxue chuhan and in the Imperial Library, the Siku quanshu 四庫全書.

Cf. Pfister, p. 105, no. 1; Feng 1938, p. 124; Hsü 1949, pp. 307–312; SKTY 2078; Courant 5654–5655; Couplet, p. 13; DMB 2:1332.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 366-367.

Incomplete: stitched vol. (marked 下) contains only juan 4 & 5. (Original text was printed in 6 juan, with juan 6 containing the illustrations). For full description of Taixi shuifa 泰西水法 see: ARSI Jap.-Sin. record.
Last leaf contains copyist’s colophon and Japanese date: 安政二年 [1855]
內膳正板倉君有泰西水法寫本。屬予加和訓。余嘉其志。。。。。松下見林題...寫之 大塚藏畫.

Local access dig.pdf [De Ursis-Taixi shuifa (xia).pdf]
Image folder: Taixi shuifa.

Individual titles also cataloged separately.
天學說. 辯學疏稿. 鵠鸞不並鳴說. 天帝考. 天主實義續篇. 天釋明辨. 三山論學記 -- 2. 主制羣徵. 闢妄. 景敎流行中國碑頌正詮. 天主聖敎實錄. 天學略義. 闢邪集. 建福州天主堂碑記. 天儒印. 天學傳概 -- 3. 不得已. 儒敎實義. 盛世芻蕘. 熙朝定案.

Local access dig.pdf. [天主教東傳文獻續編.pdf]

Tongwen suanzhi 同文算指 (Rules of Arithmetic Common to Cultures, 1614). Cf. Standaert, Handbook of Christianity in China, p. 693, 739, 741, 744, 746.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin II, 11
Tongwen suanzhi 同文算指.
Dictated by Li Madou 利瑪竇 (Matteo Ricci) and recorded by Li Zhizao 李之藻.
One juan; one ce in Chinese bamboo paper. No date or place of publication.

On the cover there is a label with the title in Chinese and a Latin inscription: “Arithmetica | a p. Math. Ricci, S.I.”

In his preface Li Zhizao tells us that when Ricci showed him this book he found it useful for daily use, because one needs no help from mathematical instruments; work could be done with the brush only. Above all, it was particularly handy for geometry and algebra in contrast with the old Chinese method, which is by no means easy to understand.
The first section of the book gives all the fundamentals with examples designed to make it easy for the public to understand. Sometimes old Chinese mathematical methods are given, when they coincide with the Western method. The second section deals with special methods of calculation.

Pfister (p. 38, no. 12): “Cette arithmétique se trouve dans le grand catalogue impérial [Siku quanshu zongmu tiyao 四庫全書總目提要]. Elle est divisée en deux parties: la première traite de la numération, des 4 règles et des opérations sur les fractions; la seconde comprend les règles de trois, sous toutes les faces, l’extraction des racines et quelques calcus trigonométriques. Elle est reproduite dans le recueil précédent 天學初函 T’ien hio tch’ou han [Tianxue chuhan]).”
Wylie (p. 118): “The 同文算指 T’ûng wan swán chè, in ten books, is a treatise on arithmetic, by Lè Che tsaou, published in 1614, being a digest of the science as then known in Europe, which had been communicated to him by Ricci. It is divided into two parts; the first preliminary portion merely containing the rules for Notation, Addition, Subtraction, Multiplication, Division, and the various operations of Fractional computation. The second part which comprises four fifths of the whole, treats at great length on the Rule of Three in all its phases, Extraction of Roots, and Trigonometrical Calculations 10. . . .”
Li Yan 1976, pp. 217–221, 230–236: This book consists of eleven juan. The translation is based on the Epitome Arithmeticae Practicae (Rome, 1595) of Cristoforo Clavius (Verhaeren, no. 1296) and on the work of a contemporary Chinese mathematician, Cheng Dawei 程大位 (zi 汝思, hao 賓渠), a native of Xiuning 休寧 (Anhui). The work he wrote and published in 1592, when he was sixty sui, had the title Zhizhi suanfa tongzong 直指算法統宗 (seventeen juan), which is after the style of the ancient Chinese book Jiuzhang suanshu 九章算書. The general section (前編) of the Tongwen suanzhi follows the same order as the original text of Clavius. The second part (通編) also follows the same order, except that Li Zhizao added some old traditional Chinese methods to it. The third part (別編) remained in manuscript form and has never been published. The book is the first on arithmetic introduced into China from Europe. It had a great influence in China in a later period.
The Tongwen suanzhi can be found in the following congshu (collection of books): Tianxue chuhan 天學初函, Haishan xian’guan congshu 海山仙館叢書, Zhong-Xi suanxue congshu 中西算學叢書, and Congshu jicheng chubian 叢書集成初編.

Cf. Li Yan 李儼, Zhongguo suanxueshi luncong 中國算學史論叢 (Taipei, 1954), p. 164; SHS, pp. 236–238; Fang Hao 1966, pp. 97–100; FR, vol. I, p. 297; Hsü 1949, pp. 265–267; SKTY 3:2209–2210; Couplet, p. 6 (Universa arithmetica practica, 11 vol.). Courant 4861–4863: “Traité de mathématique. I (4861), 前編 Section préliminaire. Eléments d’arithmétique. 2 livres. II (4862), 通編 Section général. Arithmétique et géometrie. 8 livres. III (4863) 別編, Section spéciale. Logarithmes, calcul astronomiques. 1 volume.”
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 288-290.

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.

Contents.--Xuyan 序言 / Zhu Kezhen 竺可楨 -- Xu Guangqi de xueshu luxian he dui nongye de gongxian 徐光啟的學術路線和对農業的貢獻 / Wan Guoding 萬國鼎 -- Xu Guangqi he "Nongzheng quanshu" 徐光啟和農政全書 / Shi Shenghan 石聲漢 -- "Nongzheng quanshu" zhuanshu guocheng ji ruogan youguan wenti de tantao 農政全書 撰述過程及若有關問題的探討 / Liang Jiamian 梁家勉 -- Xu Guangqi de tianwen gongzuo 徐光啟的天文工作 / Bo Shuren 薄樹人 -- Xu Guangqi de shuxue gongzuo 徐光啟的数學工作 / Mei Rongzhao 梅榮照 -- Fu youguan Xu Guangqi de lunwen mulu 附有關徐光啟的論文目錄

附: Nongzheng quanshu zhengyin wenxian tanyuan 農政全書徵引文獻探原 / Kang Chengyi bianzhu 康成懿編著.
Originally published: Beijing 北京 : Nongye chubanshe 農業出版社.

1-2. Maoshi liutie jiangyi 毛詩六帖講意 -- 3. Shijing zhuangao 詩經傳稿. Xushi Paoyan 徐氏庖言. Bingji yaojue 兵機要訣. Xuanlian tiaoge 選練條格. Lingyan lishao 靈言蠡勺. -- 4. Jihe yuanben 幾何原本 -- 5. Celiang fayi 測量法義. Celiang yitong 測量異同. Juguyi 句股義. Dingfa pingfang suanshu 定法平方算術. Jianpingyi shuo 簡平儀說. Kaogong jijie 考工記解 . Taixi shuifa 泰西水法. Ganshushu 甘藷疏. Nongyi zashu 農遺雜疏. Nongshu caogao 農書草稿 -- 6-8. Nongzheng quanshu 農政全書 -- 9. Xu Guangqi shiwen ji 徐光啓詩文集 --10. Zengbu Xu Guangqi nianpu 增補徐光啓年譜.

The whole manuscript consists of 112 folios with six blank folios. There are five columns to each half folio. The folios are outlined in red square frames but the color has turned gray. The handwriting is beautiful and graceful.

The following passages from the Shujing are copied out by Xu Guangqi, some of them are annotated in red ink (indicated by ‘a’ below):

堯典，舜典，大禹謨，皋陶謨，益稷，禹貢 (a), 甘誓，五子之哥，胤征，湯誓，仲虺之誥，湯誥，伊訓，太甲上，中，下，咸有一德，盤庚上，中，下 (a), 說命上，中，下，高宗彤日，西伯戡黎，微子，泰誓上，中，下 (a), 牧誓 (a), 武成 (a), 洪範 (a), 旅獒，金滕，大誥 (a), 微子之命 (a), 康誥 (a), 酒誥 (a), 梓材 (a), 召誥 (a), 洛誥 (a), 多士 (a), 毋逸 (a), 君奭 (a), 多方 (a), 立政 (a).

Cf. Ch’en Shou i 陳受頤 Chinese Literature, a historical introduction (New York, 1961), pp. 61–62; Wylie, pp. 2–3; Lü 1929, pp. 22–24; Zhu Ziqing 朱自清, Jingdian changtan 經典常談 (Hong Kong: Kaiming, 1942), pp. 23–32.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 402-405.

Xueli xiaobian 學曆小辯.
By Tang Ruowang 湯若望 (Johann Adam Schall von Bell).
One juan. Bamboo paper in one ce with a paper case. No date or place of publication.

The cover bears a label with the title and a Latin inscription: “Refutatio duorum librorum | 曆測 Li ts’e | 曆元 Li-yüan | qui antiquam astronomiam | propugnabant.”

Formerly in the second year of the Chongzhen reign when the Ministry [of Rites] proposed to apply the Western method in the Calendar formation, we were doubtful of its practicability. But then several million characters were written on this method and published in book form. These writings were clear and orderly. We still had some doubts. Later we participated in a survey of a solar eclipse and twice in a survey of a lunar eclipse. We could not but be convinced by the facts. Of late, we have been told to carry on our studies. Every day we study under the direction of the Western masters. We do not only deal with books, but we also make experiments with instruments. We do not only listen with our ears, but we also experiment with our own hands. What they told us are true facts and shown with proofs. [We feel that] if the ancients writers were to come back, even they would find it hard to make objections . . .

The Xueli xiaobian was written under the following circumstances. By imperial order the Astronomical Bureau was started on 6 November 1629 (22.IX Chongzhen 2) under the direction of Xu Guangqi. This was known as the Xiju 西局, since the calendar was drawn up according to the Western method. The new establishment aroused the jealousy of the traditional astronomers and they were very unhappy about it. In 1630 the censor of Sichuan recommended a student named Leng Shouzhong 冷守中, who had written a book on the calendar, based on the Huangji jingshi 皇極敬世 (Cosmological Chronology) of Shao Yong 邵雍 (1011–1077). His book was sent to the Bureau for inspection. Xu Guangqi read through it and pointed out the mistakes. He wanted, however, to indicate the error by facts. It happened that in the 4th month of Chongzhen 4 (1–30 May 1631) there was an eclipse of the moon in Sichuan. Xu took this occasion and asked Leng Shouzhong to make the observation. Leng’s calculation proved to be wrong by two hours, while the Western method of calculation was perfectly exact. Leng therefore was told to continue his study with “greater humility.” The traditional school felt greatly humiliated and kept on arguing. In the sixth month (29 June–28 July 1631) an old and more serious scholar of Mancheng Xian 滿城縣, Wei Wenkui 魏文魁, presented to the court two books he had written under the name of his son Wei Xiangqian 魏象乾 : the Liyuan 曆元 ¸ and the Lice 曆測. These books were sent to the Bureau for examination. Xu Guangqi read them with great interest and praised their author as an assiduous scholar. Nevertheless, he did not hesitate to point out the mistakes in these two books and exhorted Wei to improve his works by correcting them. Also a number of the students at the Bureau reacted against Wei Wenkui. The discussions became acrimonious and Wei blamed the Bureau for the errors. It was under these circumstances that the Xueli xiaobian was written. Some authors attribute it to Xu Guangqi. It is possible that the book was written by Xu under the name of Schall. Notice that the other copy of this text (Jap-Sin I, 158) does not mention an author.

Xu Guangqi died in 1633. His successor, Li Tianjing 李天經 (jinshi of 1613), who in his early days had studied in the traditional school, found himself in an embarrassing situation. To please Wei Wenkui he declared impartiality and established a Dongju 東局 with the aim of reforming the old traditional school. By then there were four Astronomical Bureaus in the capital: that of the Datong calendar 大統曆 (used since 1384), of the Mohammedan calendar 回回曆, of the Western calendar (the Xiju 西局) and of Wei Wenkui’s calendar (the Dongju 東局). They fought among themselves, in particular Li Tianjing and Wei Wenkui. Eventually, Wei lost ground and with his death the Xiju was recognized by the emperor.

Cf. Wang Ping 王萍, Xifang lisuanxue zhi shuru 西方曆算學之輸入 (Taipei, 1966), pp. 55–61; Yang 1949, vol. 1, pp. 151–156; Li Zhengfu 黎正甫, “Mingji xiugai lifa shimo” 明季修改曆法始末 in: Dalu zazhi shixue congshu 大陸雜誌史學叢書, second series, ce 4, pp. 262–264; CJC, juan 31, ce 4, pp. 382–384; Fang Hao 方豪 1954, vol. 4, pp. 23–24; Bo Shuren 薄樹人, “Xu Guangqi de tianwen gongzuo” 徐光啟的天文工作, HKC, pp.110–142.

Cf. Pfister, p. 179, no. 8; Feng 1938, p. 207; Hsü 1949, p. 378; Courant 4951; Jap-Sin I, 158.

Albert Chan, Chinese books and documents in the Jesuit Archives in Rome, pp. 369-371.

Facsimile reprint of mss.
Library stamp on t.p.: Bibliotheca-Zi-Ka-Wei = 上海徐家匯藏書樓.
Copyist date on first collection (chuji. 初集) Chongzhen 11 崇禎十一 [1638]. Later collections date from Shunzhi yuan nian 順治元年 [1644] and afterwards.