References: Hummel, A., Eminent Chinese of the Ch'ing period, p. 894-895.
Original essay titled: Zhengxin bian 徵新編.

Cf. A. Hummel, Eminent Chinese of the Ch'ing period, p. 894-895. Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 617

Citations:
Cf. A. Hummel, Eminent Chinese of the Ch'ing period, p. 894-895. Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 617
Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 324, 364
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29冊.

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

" ... His final work, Daiyi xupian (1635, posthumously published) treats the question of Orthodox Transmission: supposing that the foreign teaching is equally orthodox as Confucianism, is it then necessary to adhere to it? Daiyi xupian is not only a defense of Christianity, it is an indirect apology of the Confucian tradition in reference to Christianity..."--Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 617

Cover illustration: Bibliothèque nationale de France. Courant 7111
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30冊.

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

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.

Qike 七克 / Diego de Pantoja 龐迪我 (Seven Capital sins and seven opposing virtues) in Tianxue chuhan 天學初函 v.2, pp. 689-1126.
Originally published: 明萬曆42 [1614].
Local access in print (bound photocopy) and dig. pdf. [Tianxue chuhan.pdf].

See also: 京都: 始胎大堂 1798 edition online at National Library of Australia.
Juan 4, 5, 6, see: Bayerische Staatsbibliothek, München.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“….One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit” … (gongguoge 功過格)….a type of morality book during the early seventeenth century…..lists of virtues and moral actions…”
Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

See also: Robert R. Ellis, They Need Nothing: Hispanic-Asian Encounters of the Colonial Period, pp.98-101.

Following descriptions apply to ARSI Jap-Sin collection:

Jap-Sin I, 84
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Seven juan (only juan 1–3 are preserved). Chinese bamboo paper in one volume.
The cover bears the title.

There are six prefaces, written by:
1. Chen Liangcai 陳亮采 , Vice Surveillance Commissioner of Shantung, four folios.
2. Cao Yubian 曹于汴, a native of Shansi.
3. Zheng Yiwei 鄭以偉 of Shangyao 上饒 (Jiangsi), four folios.
4. Xiong Mingyu 熊明遇 of Nanzhou 南州 (Nanchang 南昌, Jiangsi), two folios.
5. Yang Tingyun 楊廷筠 of Wulin 武林 (Hangzhou), four and one-half folios.
6. De Pantoja, dated 1607, three folios with the seal of the Society of Jesus at the end.

After the prefaces follows a table of contents (one folio). At the beginning of each juan there is a short introduction by Cui Chang 崔淐 of Jiangdong 江東 (Southern Zhili); cf. Sommervogel (vol. VI, col. 174, no. 8): “Un Chrétien nommé Tsoui tchang, dit le P. Foureau, qui avait aidé le Père en ce travail, a mis une préface de sa façon à chacun des sept chapitres, dans laquelle il a inséré plusieurs fables d’Ésope . . . (Cordier, p. 35).” The introduction to juan 3, however, is missing.
There are nine columns in each half folio. The first column of each paragraph has twenty-two characters and the other columns twenty-one. The upper middle of each folio bears the title, with the number of the juan and of the folio given below.
Colombel states: “ . . . le P. Pantoja, compagnon du P. Mathieu depuis les premières années de son séjour à Pékin. Le P. Pantoja publiait à cette époque un livre resté célèbre, où la collaboration de Siu Koang ki est certaine. Il est intitulé ‘Les Sept Victoires’.” (vol. I, p. 294).
Cf. Jap-Sin I, 85 and 86.

Jap-Sin I, 85
Qike 七克
By Pang Diwo 龐迪我
Seven juan. Chinese bamboo paper in four volumes.
The cover of each volume bears a Latin inscription, giving the title, the author of the book and the number of the juan. Inside the cover of each volume there is a red label giving the author, the title of the book and the number of the juan. The format of this book is the same as that of Jap-Sin I, 84, except for an additional preface (six and one-half folios) by Cui Chang 崔淐 dated Wanli 39 (1611, 辛亥 ). The preface by Yang Tingyun goes before that of Chen Liangcai. There is a short introduction by Cui Chang before each juan.
At the end of the last volume there is a postscript (one folio) by Wang Ruchun 汪汝淳 (cf. Jap-Sin I, 45), dated Wanli jiayin 甲寅 (1614), which indicates that the book was published in that year in Hangzhou and probably is a new edition.

Jap-Sin I, 86
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja).
Seven juan Chinese bamboo paper in three volumes. Re-engraved by the Lingbaotang 領報堂 (Church of the Annunciation) of Peking in 1694 (Kangxi 33).
The cover bears the title.

The first folio bears at the back the title in two large characters. The top right gives the date of re-engraving and the lower left the place of publication.
Compared with Jap-Sin I, 84 this edition has an additional preface (one and one-half folio) by Peng Duanwu 彭端吾 of Dangjun 碭郡 with the heading Ti Xisheng qipian xu 題西聖七篇序 (Preface to the seven treatises of the Western sage). Yang Tingyun’s preface comes after that of Chen Liangcai in block letters, while those of Chen and Cui Chang remain in handwritten style. The preface by Zheng Yiwei is omitted. At the end of de Pantoja’s preface there are two seals, the upper one bearing the name of the author and the lower one his zi (Shunyang 順陽).
There are nine columns in every half folio. The first column of each paragraph contains twenty-one and the rest of the paragraph twenty characters in each column. The upper middle of each folio bears the title with the number of the juan and of the folio marked below.
Cf. Pfister, pp. 71–72; Hsü 1949, pp. 51–56; Courant 7177–7185; BR, p. XXX; Couplet, p. 9.
Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 136-138.

" ... By becoming a Christian, Yang Tingyun had turned his back on Buddhism. He expressed this break in his first writing Tian shi mingbian (before 1621), in which he exposed the apparent similarities but essential differences between Christianity and Buddhism..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)

Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. III-221 (2)
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27冊.

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

" ... By becoming a Christian, Yang Tingyun had turned his back on Buddhism. He expressed this break in his first writing Tian shi mingbian (before 1621), in which he exposed the apparent similarities but essential differences between Christianity and Buddhism..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)

Jap-Sin I, 165a
Tian Shi mingbian 天釋明辨
By Yang Tingyun 楊廷筠 (1557–1627).
One juan. Chinese bamboo paper in one volume. Published by the Catholic church built by imperial order (Fuzhou, Fujian). No date of publication.

On the cover there is a Latin inscription: “Differentia inter | legem Christianam | et sectam idolatricam | foe | a doctore christiano Yam Ki yuen, nomine Michäelo.”

Yang Tingyun realized that, though in Buddhist teachings there are similarities to those of the Catholic Church, in fact their concepts are quite different. In his early days, Yang had been a devout Buddhist and was well versed in Buddhism; hence his refutation is always to the point.
It is to be noted that the Catholic terms are often rendered by transliteration: 罷辣依瑣 (paraiso), 因弗爾諾 (inferno), 撒責兒鐸德 (sacerdote), 費絡瑣費亞 (philosophia), 德路日亞 (theologia), 陡斯 (Deus), etc. This is also one of the earliest books to mention the European alphabet and the romanization of Chinese characters (cf. ff. 76a–78b).
Chang Keng in his preface tells that both Xu Guangqi and Yang Tingyun were intelligent and learned. For a long time they were absorbed in the errors of Buddhism. But after long consideration they were convinced of the true doctrine of God and, having regretted their belated entrance to the Church, their faith became stronger than ever.
Cf. Hsü 1949, pp. 113–114; Courant 7090–7092; Fang Hao 1969, pp. 2279–2281.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 216.

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]

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.

Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 334 (27)
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28冊.

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

Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617.
Cf. Xu Zongze 徐宗澤, Ming-Qing jian Yesuhuishi yizhu tiyao 明清間耶穌會士譯著提要, p. 235.

JapSin II, 23
Xixue fan 西學凡.
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Bamboo paper bound in one volume, European style. Reprinted by the Qinyitang 欽一堂, the Catholic church in Fuzhou (Fujian). No date of publication.

There is a label with the title on the cover. The Latin inscription reads: “De Scientiis Europaeis | et de modo studiendi.”

Aleni wrote this book at the request of some of his friends who were interested in European knowledge and scholarship. It is an outline of studies then given at European universities, namely: rhetorica 勒鐸理加, philosophia 斐錄所費亞, medicina 默第濟納, leges 勒義斯 (law), canones 加諾搦斯 (canon law) and theologia 陡祿日亞. The text of the Nestorian inscription of 781 is given at the end.

The book received an unfavorable criticism from the editors of the Siku quanshu 四庫全書. Their comments, based on irrelevant information, show misapplied erudition. The fact that they took Nestorianism as identical with Zoroastrianism shows great ignorance on their part (cf. SKTY 3:1630–31).
At the end of his book Aleni revealed an ambitious project which he had in mind, namely, to gather together a number of scholars who would devote their time to the translation of books into Chinese. It might take ten-odd years for these books to be published, but he was confident that they would come out successfully. Yang Tingyun in his preface gave full support to Aleni’s project. He stressed emphatically that one should not let slip the knowledge which Aleni had introduced in his book. “Give me a decade and with the help of scores of hands we shall bring our work to its completion.” He spoke of the 7,000-odd volumes that were being sent from Europe to China through the efforts of Nicolas Trigault. Unfortunately both Yang Tingyun and Aleni died before their great project could be realized; it remained only an aspiration.

He Qiaoyuan (zi 稚孝, hao 匪莪) was a native of Jinjiang 晉江 (Fujian). He obtained his jinshi degree in 1586 (Wanli 14). During the Chongzhen period he served as vice-minister at the Ministry of Works. He was a man of erudition, with deep interest in his native province and in the history and literature of the dynasty he served. He is known for his Mingshan cang 名山藏 (a history of the Ming dynasty), Minshu 閩書 (a gazetteer of Fujian) and Huang Ming wenzheng 皇明文徵. He was a friend of the missioners and seems to have taken great interest in foreign things, about which one can find much in his opera omnia, the Jingshan quanji 鏡山全集 (seventy-two plus five juan; preface dated 1641).
Xu Xuchen was native of Qiantang (Zhejiang). This is all the editors of the Siku tiyao knew about him, next to the two books he wrote: Yugong guanglan 禹貢廣覽 and Gaizai tuxian 蓋載圖憲. According to the editors, the latter book derived from Adam Schall, which indicates that he was a friend of Schall or perhaps a disciple of his (cf. SKTY 3:2222). In his preface Yang Tingyun tells us that Xu Xuchen, Xiong Shiqi, and Yuan Zisheng 袁子升 were all his friends and with their collaboration he expected to translate European books into Chinese. Xu’s introduction to the Xixue fan gives no hint that he was a Christian, but there is no doubt that he was a friend of the missioners and an admirer of Western studies. According to D’Elia he was a Christian (FR, II, p. 494, n. 2).

Cf. Pfister, p. 135, no. 21; Feng 1938, p. 160; Hsü 1949, pp. 289–294; JWC 1:195; DMB 1:2–6 (Aleni), 507–509 (He Qiaoyuan).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 303-304.

JapSin II, 23 D
Xixuefan 西學凡.
By Ai Rulüe 艾儒略 (Giulio Aleni).

This is an exact copy of Jap-Sin II, 23.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 304.

"....partly based on Giovanni Antonio Magini, ’Moderne tavole di geografia, dalle quali, secondo, che hoggidi si trova l’universo, vedesi la faccia del mondo, tutte le sue parti, provincie, regioni, e ciascuni suoi imperij, et altri dominij, con espositioni ampissime dell’eccellentiss., Sig. Gio. Ant. Magini padovano, lettore delle matematiche nel pubblico sutdio di Bologna. Tradotte dal R. D. Leonardo Cernoti vinitiano canonico di S. Salvadore’, Venezia, 1598."--Full textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

" ... best known of [his] works is the World Atlas compiled in collaboration with Yang Tingyun, based on the map of Matteo Ricci and some manuscript notes by Diego de Pantoja and Sabatino de Ursis. This compilation seems to have been undertaken at the same time as a terrestrial globe made in 1623 by Nicolò Longobardi and Manuel Dias, now in the British Museum ... the Atlas was engraved in 1623 in Hangzhou under the title Zhifang waiji (5 juan) and later (ca. 1640) 6 juan. First ed. included in the Tianxue chuhan, copied into the eighteenth-century Imperial Library (present ed.)...." Cf. Dictionary of Ming Biography, pp. 4-5.

Following source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 299-301

JapSin II, 19
Zhifang waiji 職方外紀
By Ai Rulüe 艾儒略 (Giulio Aleni).
Six juan. Bamboo paper, two ce bound in one volume, European style. No date or place of publication. 18 x 27.5 cm.

The cover bears a label with only three characters left: 方外紀 ; the rest of the title (奉) 旨繙繹職 can still be traced.

The Zhifang waiji is a concise geography of the world, the first of this kind written in Chinese. After Ricci had presented the map of the world, Diego de Pantoja and Sabatino de Ursis were instructed by imperial order to compose a book which should give an explanation of Ricci’s map. Pantoja died in 1618 and his uncompleted task was taken up by Aleni. A great deal of matter was added to it and the book (five juan, cf. Jap-Sin II, 20.) was published in 1623 under Aleni’s name. The style of the book was polished by Yang Tingyun with whose help it was published in Hangzhou in 1623. A few years later (ca. 1626) another edition in six juan was published in Fujian, of which Jap-Sin II, 19 must be a copy.
In this book the globe is divided into the five continents of Asia, Europe, Libya (Africa), America and Magellanica, under which last name was included an extensive tract of land supposed to extend from close to South America to several degrees beyond the south pole. The description of Europe was given most of the attention (twenty-nine folios).
The first edition (1623) of the Zhifang waiji was included in the seventeenth-century Tianxue chuhan 天學初函, edited by Li Zhizao. It was later copied into the eighteenth century Imperial Library (Siku quanshu 四庫全書). It was reprinted in no fewer than three nineteenth-century encyclopedias: Mohai jinhu 墨海金壺, Shoushange congshu 守山閣叢書 and Waifan yudi congshu 外蕃輿地叢書, and in the Congshu jicheng chubian 叢書集成初編, published in the 1930’s. A new edition of the Zhifang waiji was published by the Hunan renmin chubanshe 湖南人民出版社 in 1981. It is included in the Cheng cha riji 乘差日記.

Cf. Pfister, p. 135, no. 24; Hsü 1949, pp. 313–317; Feng 1938, p. 160; Couplet, p. 17; BR, p. XXXIII; K. Enoki, “The geography of central Asia as described in Chih-fang wai-chi” (in Japanese) in Festschrift Honoring Prof S. Wada on his 70th Birthday (1963), p. 211; id., “Editions of the Chih-fang wai-chi” (in Japanese) in Festschrift Honoring Dr. H. Iwai on his 70th Birthday (1963), p. 136; Wylie, p. 58; DMB 1:5–6; Albert Chan, “The scientific writings of Giulio Aleni,” in: T. Lippiello & R. Malek (eds.), “Scholar from the West”: Giulio Aleni, S.J. (1582–1649) and the Dialogue Between China and Christianity (Monumenta Serica monograph series, XLII), Nettetal, 1997, pp. 455–478.

JapSin II, 20
Zhifang waiji 職方外紀
By Ai Rulüe 艾儒略 (Giulio Aleni).
Five juan. Bamboo paper in two ce, bound in one volume, European style. No date or place of publication. 16.8 x 27.5 cm.

The cover bears a label with the title of the book and a Latin inscription: “P. Julii Alenis | Cosmographia | Pars 1^a and 2^a.”

Dig. ed. local access only [Aleni-ZhifangWaiji.pdf]