"This work contains the official government texts of the Tribunal of Rites which in 1669 solemnly declared that the Christian religion was innocent of the calumnies which its enemies had fabricated. As a result, the missionaries held as prisoners in Canton were to be released"--Insert, "From the collections of the Institute for Chinese-Western Cultural History."
"...this is a particular case, for its exceptional (Chinese-Latin) bilingual character, and for its documentary character, since it apparently almost completely relies on original Chinese documents. Its author is conventionally indicated A. de Gouvea or A, Lubelli; in fact, contemporary evidence points to F. de Rougemont."--Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 185.

JapSin II, 74

Innocentia | Victrix, | sive | Sententia Comitiorum Imperij Sinici | pro | Innocentia | Christianae Religionis | Lata juridicè per annum 1669. | & | iussu R. P. Antonij de Govvea, Soc.^is | Iesu, ibidem V. Provincialis, | Sinico Latinè exposita, | In Quamcheu metropoli provinciae Quam tum in Regno Sinarum, | Anno Salvtis Humanae MDCLXXI.
Twelve copies, in two paper cases. The book is bound in Chinese style and the folios are arranged from left to right.

The title page bears in the middle the emblem of the Society of Jesus. On top is printed the word Innocentia and at the bottom Victrix. Around the emblem a Latin inscription is given: promicat e tenebris clarius ipsis. The letters are in white on a black background. On the verso of the title page are engraved Chinese characters in the seal style: 上主赫臨 | 宣義於世 (The Lord [of Heaven] solemnly appears, He manifests his justice to the world). Each character is accompanied by the equivalent romanization (xam chu he lin | siuen y yu xi).
There is a preface (one-half folio), written in Latin by António de Gouvea. This book contains memorials to the throne presented by the Jesuits in the Imperial Observatory and memorials from the Ministry of Rites, all drawn up after the persecution by Yang Guangxian. There is a message offered to the deceased Schall by the Kangxi emperor written in seal style script. There are also some imperial decrees giving permission to the missioners who had been detained in Guangzhou to return to their missions. Some of these decrees are given also in the Xichao dingan 熙朝定案 (Jap-Sin II, 66–73); the texts, however, are not always exactly the same. The documents in Chinese given in this book are all accompanied by equivalent romanization side by side with the characters. A Latin translation is given after each document. Seemingly, the book was printed to be sent back to Europe. Pfister (pp. 222–223, no. 2) indicates:

Innocentia Victrix . . . , petit in–fol. de 43 pp. paginé à la chinoise. L’approbation est datée du 28 déc. 1670. Cet ouvrage, extrêment rare, a été imprimé à la manière chinoise sur planches de bois. C’est probablement le premier livre de ce genre imprimé à Canton. Le texte latin se trouve dans les Paralipomema ad Propylaeum Act. SS. Maii des Bollandistes, pp. 131–137. C’est la sentence par laquelle la première cour de l’empire déclarait solennellement, après examen, que la religion chrétienne était innocente des calomnies dont ses ennemis l’avaient chargée; on devait rendre à la liberté les missionnaires retenus prisonniers à Canton. Plusieurs d’entre eux étaient appelés à Pékin pour travailler à l’astronomie, les autres seraient renvoyés dans leurs églises respectives aux frais du Gouvernement, et les missionnaires pourraient faire profession de leur religion, mais il leur était encore défendu de la prêcher, et aux Chinois de l’embrasser. C’était un grand pas vers la liberté, après la persécution des 4 régents (1664–1666). (Cf. Cordier, L’imprimerie, p. 375).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 381-382.

明末淸初耶稣会思想文献汇编 = 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46册.
Cover illustration: Bibliotheque National de France. Courant 11461 di san bufen.

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

目錄：
緒論
第一章 東邁
第二章 入華
第三章 武昌
第四章 福州
第五章 歷獄
第六章 著述
結語
參考文獻
後記

葡萄牙耶穌會士何大化（António de Gouvea, 1592-1677）約於1630年來華，在中國傳教47年，足跡達澳門、杭州、上海、武昌、福州、北京、廣州等地，創建耶穌會武昌住院（1638-1643），後接替意大利耶穌會士艾儒略（Giulio Aleni, 1582-1649）負責耶穌會福州住院20餘年；康熙歷獄期間，與其他傳教士一同被軟禁於廣州，期間曾一度被任命為耶穌會中國副生會長，並參與到有關中國禮儀問題的爭論之中；歷獄結束後，他於1672年重返福州，五年後去世，葬於福州城外十字山。

何大化在華期間，於西學東漸尤其是西方科學技術傳華方面無甚表現，在漫長的中國傳教生涯僅寫過一部中文教理書《天主聖教蒙引要覽》（1655），在以科技傳播為導向的中西文化交流史研究領域，何大化這樣的傳教士很難進入研究者的視野。再加上比較而言宮廷傳教士比地方傳教士更受重視，來自意大利、法國、德國、比利時等國的耶穌會士比來自葡萄牙的耶穌會士更受到國內、國際學界的關注，以及學界對葡萄牙文資料使用的局限，何大化長期被學界忽視也就不足為怪了。

但是何大化的在華經歷絕非乏善可陳。他編纂過8份耶穌會中國年信（1636，1643-1649），著作有《遠方亞洲》（兩卷，1644）和《中國分期史》，均為葡萄牙文。所以，何大化在中西文化交流史上更多的是扮演“中學西傳”的角色，將大量中國的信息介紹給歐洲。遺憾的是，這些作品均未出版過，其影響也遠不及衛匡國（Martino Martini, 1614-1661）的《韃靼戰紀》、《中國上古史》、《中國輿圖新志》，也不及其同胞曾德昭（Alvaro Semedo, 1585-1658）的《大中國志》。但何大化的作品並非全無影響，即使是他的論爭對手西班牙多明我會士閔明我（Domingos Navarrete, 1618-1686）也承認，其著作中有關中國歷史的內容參考了何大化的著作。何大化憑藉他的兩部著作，奠定了來華耶穌會士史家的地位。

何大化是少數幾位完整經歷明清鼎革的西方傳教士，對在戰亂中維繫中國天主教的延續發揮了重要作業。就這一點而言，何大化在中國天主教史上理應有一席之地。 1637年，來華不久的何大化奉傅汎際（Francisco Furtado, 1585-1653）之命前往湖廣開教，後因張獻忠農民軍攻陷武昌，其所建立的湖廣傳教駐地荒廢，他本人則在艾儒略建議下來到福州傳教。此時正值滿人入關並迅速佔領北方諸省，耶穌會於是將中國傳教副省分為南北兩個區域，北方的耶穌會士以湯若望為代表已開始為清廷效力；而南方則在艾儒略、畢方濟（Francesco Sambiasi, 1582-1649）、何大化、卜彌格（Michael Boym, 1612-1659）、瞿紗微（Andeas Xavier Koffler, 1603-1652）等人帶領下，與南明政權保持關係。何大化所掌管的福州天主教，受到了隆武朝的重視和禮遇。隆武朝持續時間僅有兩年，清軍攻占福州後，何大化開始接觸滿族地方大員，尤其與佟國器等官員關係密切，從而使福建傳教區未遭嚴重破壞，且其立場也由擁護南明抨擊滿人入侵逐漸轉變為尋求滿清政府的保護。福州天主教正因為何大化的這一靈活務實的策略，而在明清鼎革之際得以延續。

何大化親歷和見證了明清鼎革之際的中國社會，他所留下的寶貴文獻，不僅記載了天主教在華傳播的情況，也記錄了明末清初中國的社會狀況。作為身在中國的西方人，他的觀察角度與中國人或許不同，彷彿以第三隻眼睛來看待中國發生的一切，比如對於各傳教駐地所在地區的自然地理、人民風俗的記載，對明清戰爭的記載，對民間宗教的記載，等等，都可以作為研究中國歷史的重要補充材料。從這個角度而言，我們也可以將何大化視為早期西方傳教士漢學家之一。

本書在前人研究基礎上，盡量發掘有限的中、西文原始史料，勾勒出何大化在華近半個世紀的經歷，嘗試考察長期在地方、民間且不以科技為手段耶穌會士的傳教方式，尤其揭示出何大化在明清鼎革之際對天主教在華延續的貢獻。本書將何大化在華經歷置於明清鼎革的歷史背景中，除了傳教史之外，亦想表明葡萄牙文檔案文獻的重要性，以及西文史料對研究中國歷史的特殊價值。

The first folio bears an inscription with the date of the book (1655) and the name of the author: 順治十二年西海何大化德川父. There are two prefaces (four folios): one by de Gouvea himself and another by Tong Guoqi 佟國器, dated 順治乙未 (1655, Shunzhi 12).
The main text consists of fifty-two folios. Each half folio contains eight columns with eighteen characters in the first line of each paragraph and seventeen in the rest of the paragraph. The upper middle of each folio bears the title Mengyin yaolan 蒙引要覽and below it the number of the folio is given. The type is that of the regular style of writing Chinese (kaishu 楷書), quite artistically written.
The leading thought of this book can be gathered from the preface of Tong Guoqi, which states that de Gouvea named his book mengyin precisely because he wished it to be understood by both the learned and the ignorant, and to make his readers strong in their faith and firm in their practice of virtue. In this way, they would learn to serve God and to love their neighbor.
De Gouvea says in his preface that books written by missioners on religion were usually too difficult for the ordinary people to understand. Hence he had made an attempt to write a book for the use of all, be they learned or ignorant, old or young. It was meant also for Catholics as well as for non Catholics.
This book was written in the form of a dialogue. With great vehemence it exposes the fallacies of Buddhism. From the questions and answers one can discover Catholic practice of that period, e.g., the reply to the question of how to make a confession: “The penitent uncovers his head, kneels beside the priest and tells his sins one by one.” Again, the answer to a question about fasting: “Abstain from animal flesh and give up breakfast. The meal is to be taken near noon time. At night one should take only a light supper,” which tells us clearly that on fast days Catholics of those days were to take only two meals.
António de Gouvea (1592–1677) was born in Casal, Portugal. He came to China in 1636 and at first worked in Huguang province. Later he went to Fujian, where he resided for many years (cf. Pfister, no. 78). For Tong Guoqi, see Pfister, pp. 295, 279, 288, 289; ECCP 2:792–794; JWC 2:49–54.

Cf. Courant 6928; Répertoire, no. 381; Hsü 1949, pp. 164–165; Couplet p. 27 (Sub nomine ipsius editus a Prorege Tum adhuc Gentili, postea christiano Michaele).

In addition to Jap-Sin I, 66, there are two other copies in the Jesuit Archives, all of the same edition:

1. There is no Chinese title on the cover. The Latin inscription reads: “Catechismus vulgari | stylo, sinice múm | yn | a p. Ant. de Gouvea | S.J.” The first folio bears an emblem of the Society of Jesus. 26 x 15.5 cm.

2. The cover bears the Chinese title. The Latin inscription reads: “Catechismus vulgari | stylo sinice múm | yn | a p. Ant. de Gouvea S.J.” 23.5 x 16 cm.

There is no emblem of the Society of Jesus in the book.

[Author’s Note: We have placed together the next three numbers, Jap-Sin I, 57, 61 and 123, all editions of the Jiaoyao jielüe.]
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 99-101.