| Date | 2013 |
| Publish_location | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Record_type | Book (Text in Collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v.5 |
| Description | v.5, p. 509-622 ; 22 cm. |
| Note | Budeyi 不得已 / Yang Guangxian 楊光先. In collection Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 v.5.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
| Multimedia |  |
| Subject | Anti-Christian movements--China--History--Qing dynasty, 1644-1911--Sources Christianity--China--Controversial literature--Early works to 1800 Anti-Christian treatises--China--17th century--Sources |
| Series | foo 170 |
| Date | 1665 |
| Publish_location | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Record_type | Book (stitch-bound 線裝本) |
| Series | |
| Shelf | Digital Archives |
| Call Number | BX880.T56152 1966dig. |
| Description | 2 juan (v. 3., p.1069-1332) |
| Note | JapSin I, 89.1-2 Budeyi 不得已. By Yang Guangxian 楊光先 (1597–1669). Two juan. Chinese bamboo paper in two volumes. Siqueshanfang 飼雀山方 edition. No date or place of publication. The cover bears an inscription in Portuguese: “O Sun Lao ye manda a VR | essa obra de Yam Quam Sien | pa VR ver, mas com condição de | a não mostrar aos Siam cums de | casa, nem de fore, e mto menos ao Fam Tanis Lao. Depois de ver | o que lhe serve, me torne a remandar.”Both juan A and B have a table of contents (one folio). There are nine columns in each half folio with twenty characters in each column. The upper middle of each folio bears the title and the number of the juan and of the folio. At the bottom the name of the printing house Siqueshanfang is given. Juan A contains an introduction (one folio) and the main text consists of fifty-nine folios. Under the fish-tail the folios 2, 3 and 4 bear the title Qingzhu xiejiao zhuang 請誅邪教狀 (Petition for the destruction of the false religion). Folios 5–14 contains a letter from the author to the censor Xu Qingyu 與許青嶼侍郎書, dated the twenty-fifth of the third month of Kangxi jiachen 甲辰 (20 April 1664). It was delivered by the author personally to the censor 光先再拜頓首面投. This censor was no other than Xu Zhijian 許之漸, who had written the preface for the booklet Tianxue chuan’gai (cf. Jap-Sin I, 89). The letter attacks Li Zubai 李祖白 bitterly and is full of enticing arguments. Folios 15–30 consist of three treatises entitled Pixie 闢邪. Folio 31 is missing. Folios 32–35 bear the title 臨湯若望進呈圖像說 (A copy of the notes on the album [of the life of Christ] presented by Adam Schall to the [Chongzhen] emperor), cf. Pfister, pp. 164 and 178. Three pictures from Schall’s Jincheng shuxiang 進呈書像 are reproduced: 1) picture 28, the triumphant entry of Christ into Jerusalem; 2) picture 42, the crucifixion of Christ, and 3) picture 43, Jesus on the cross. Folios 55–57 contain a preface to the Shixinlu 始信錄 written by Wang Taizheng 王泰徵, dated Shunzhi 17 (1660). It states that the outstanding quality of Yang Guangxian was not his courage in impeaching the potentates but rather his zeal for the cause of Confucianism. For this, Yang is declared as great as Mencius. The Shixinlu, we are told, consists of four treatises, namely, the Pixielun in three parts and the Zun Kongxue shu 尊孔學疏 (Memorial to the throne in favor of the teaching of Confucius). The Pixielun, as indicated above, consists of three parts. It denies the existence of God. It admits only two principles: fire, and yin 陰 and yang 陽. It denies that Christ is the creator of Heaven; cf. Gabiani, Incrementa Sinicae Ecclesiae, 117; Havret, vol. 2, p. 102, no. 2. Ce pamphlet [i.e., the Pixielun] est divisé en trois traités (論 luen). Je dirai plus loin quelque chose de son contenue. L’édition que nous en possédons a pour titre Pou té i chi yao 不得已輯要 [a summary of the Budeyi] et porte comme indication d’origine ces caractères: 荊楚挽狂子. Un avant propos rappelle que Yang Koang-sien avait été pendant trois ans à la tête de Tribunal des mathématiques 欽天監 K’in-t’ien-kien: les Européens l’auraient empoisonné quand il fut sorti de charge. Ts’ien Ta hsin 錢大昕, auteur qui nous est bien connu, affirme que les Européens auraient acheté du poid de l’or cet ouvrage pour le faire disparaître. ‘Ce livre était devenu très rare, adjoute l’éditeur’ 今其書鮮有存者. Le P. Greslon en indique les arguments principaux dans son Histoire (pp. 40/46).Juan B has an introduction (three folios), at the end of which there is an inscription: 康熙改元仲夏端陽日新安布衣楊光先長公氏著 (Written by Yang Guangxian, [zi] Zhanggong, a commoner of Xin’an, on the fifth day of the fifth month of the first year of the Kangxi reign [20 June 1662]). At the beginning of folio 4 there are two characters: Niejing 孽鏡 (Revelation of the evil); these two characters are also given under the fish-tails of the folios 4–26 and folio 53. Under the fish-tail of the following folios one finds the titles: 合朔初虧時刻辨 (f. 27), 日食天象驗 (f. 28), 刻交食辨惑 (ff. 29–31) and 辭職疏，一、二、三、四 (ff. 32–53). Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 142-144. Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
| Multimedia | |
| Subject | Astronomy--China--Western influence Anti-Christian movements--China--History--Qing dynasty, 1644-1911--Sources Christianity--China--Controversial literature--Early works to 1800 Anti-Christian treatises--China--17th century--Sources |
