A Chinese Jesuit catechism : Giulio Aleni's four character classic 四字經文 / Anthony E. Clark.

Includes bibliographical references and index.

Chapter1: Introduction -- Chapter 2: Translation of Wang Yinglin's Sanzijing 三字經 (Three Character Classic) -- 3: Chapter Translation of Giulio Aleni's Sizijingwen 四字經文 (Four Character Classic) -- Giulio Aleni's Oeuvre -- Bibliography -- Index.

"This book is the first scholarly study of the famous Jesuit Chinese children's primer, the Four Character Classic, written by Giulio Aleni (1582-1649) while living in Fujian, China. This book also includes masterful translations of both Wang Yinglin's (1551-1602) hallowed Confucian Three Character Classic and Aleni's Chinese catechism that was published during the Qing (1644-1911). Clark's careful reading of the Four Character Classic provides new insights into an area of the Jesuit mission in early modern China that has so far been given little attention, the education of children. This book underscores how Aleni's published work functions as a good example of the Jesuit use of normative Chinese print culture to serve the catechetical exigencies of the Catholic mission in East Asia, particularly his meticulous imitation of Confucian children's primers to promote decidedly Christian content." --back cover

Local access dig.pdf. [Aleni-Clark-Four Character Classic.pdf]

總目錄:
上冊.
《萬國全圖》序一冊附
《坤與圖說》
《識方外紀》五卷卷首一卷.
《西學凡》一卷附
《景教流行中國碑頌》一卷.
《張彌格爾遺蹟》.
《性學 觕述》八卷
《三山論學紀》一卷
《滌罪正規》附《滌罪正規略》四卷
《悔罪要指》不分卷
《耶穌聖體禱文》不分卷
《萬物真原》一卷
《楊淇園先生超性事蹟》不分卷
《彌撒祭義》附《彌撒祭義略》二卷
《大西西泰利先生行蹟》（亦稱《利瑪竇行寶》）一卷
《幾何要法》四卷
《天主降生引義》二卷

下冊.
《天主降生言行紀略》八卷
《天主降生言行紀像》（又題《天主降生出象經解》）不分卷
《聖夢歌》（亦名《性靈篇》）一卷
《西方答問》二卷
《玫瑰經圖像十五端》不分卷
《天主聖教四字經文》一卷
《口鐸日抄》八卷
《聖體要理》二卷
《五十言餘》（又題《五十言》）一卷
附錄.

Local access dig. pdf. [Aleni-Complete.pdf]

Acknowledgments -- Figures -- Foreword: Reading Giulio Aleni's A Brief Introduction to the Study of Human Nature in Light of the Cursus Conimbricensis -"Urtext" -- Mário S. de Carvalho -- Introduction -- Thierry Meynard, S.J., and Dawei Pan -- A Brief Introduction to the Study of Human Nature -- Giulio Aleni -- Preface to A Brief Introduction to the Study of Human Nature -- Cheng Yi -- Preface to The Study of Human Nature -- Qu Shisi -- Foreword to The Study of Human Nature -- Giulio Aleni -- Preface to A Brief Introduction to the Study of Human Nature -- Zhu Shiheng -- First Juan of A Brief Introduction to the Study of Human Nature -- Second Juan of A Brief Introduction to the Study of Human Nature -- Third Juan of A Brief Introduction to the Study of Human Nature -- Fourth Juan of A Brief Introduction to the Study of Human Nature -- Fifth Juan of A Brief Introduction to the Study of Human Nature -- Sixth Juan of A Brief Introduction to the Study of Human Nature -- Seventh Juan of A Brief Introduction to the Study of Human Nature -- Eighth Juan of A Brief Introduction to the Study of Human Nature -- Bibliography -- Index.

"Thierry Meynard and Dawei Pan offer a highly detailed annotated translation of one of the major works of Giulio Aleni, a Jesuit missionary in China. Referred to by his followers as "Confucius from the West", Aleni made his presence felt in the early modern encounter between China and Europe. The two translators outline the complexity of the intellectual challenges that Aleni faced and the extensive conceptual resources on which he built up a fine-grained framework with the aim of bridging the Chinese and Christian spiritual traditions"-- Provided by publisher.

Local access dig.pdf. [Meynard-Pan-Human nature.pdf]

Ch'ŏnju gangsaeng ŏnhaeng giryak  천주강생언행기략 (天主降生言行紀略) / 줄리오 알레니 (Giulio Aleni, 艾儒略) ; Ch'oe Kyŏng-sik 최경식 [Choe Gyeongsik] (translator).

Translation of: Tianzhu jiangsheng yanxing jilüe  天主降生言行紀略. Original illustrations based on Nadal included in Korean translated sections.

"천주께서 세상에 오셔서 하신 말씀과 행동의 간추림"--title page title subheading.

Appendix: Full facsimile text of 1635 edition of Tianzhu jiangsheng yanxing jilüe 天主降生言行紀略 (Bibliotheque nationale de France. Departemente des manuscrits. Chinois 6709).

 - 내    용 : 

  # “서양에서 온 공자”라고 존경을 받았던

     쥴리오 알레니 신부의 「천주강생언행기략」 번역서

  # 천주께서 세상에 오셔서 하신 말씀과 행동의 간추림

     (4대 복음서와 사도행전을 통합한 이른바 화합복음서)

  만일락경설

  제천주강생언행기략 범례

  천주강생언행기략 제1권 ~ 제8권

Text/Translation begins on p. [39]: Commento e immagini dell Incarnazione del Signore del Cielo = 天主降生出像經解 Tianzhu jiangsheng chuxiang jingjie. Traduzione e note di Lu Huizhong e Huang Xiu Feng. "con riproduzione anastatica del testo conservato presso AFIO (Archivo Franciscano Ibero Orientale) di Madrid 26/2".

Indice: Presentazione / Antonio Fappani. Verso la pienezza de verità e amore / Luciano Monari. Prefazione / Pier Francesco Fumagalli. Avvertenze e ringraziamenti. Introduzione / Gianfranco Cretti. Giulio Aleni e la Prospettiva in Cina / Hui-Hung Chen. Prefazione / Giulio Aleni. Mappa di Gerusalemme / Giulio Aleni. Sante Immagini della Incarnazione del Signore del Cielo / Giulio Aleni. Indice delle Immagini. Indice dei nomi di luoghi e persone. Nota bibliografica.

"[Tianzhu jiangsheng yanxing jilüe 天主降生言行紀略] supplemented by his Tianzhu jiangsheng yanxing jingjie (1637). This work of fifty-five pictures of Jesus’ life was based on Jerónimo Nadal’s (1507-1580) Evangelicae Historiae Imaginese (Antwerp, 1593), which was often included in Nadal’s Adnotationes et Meditationes in Evangeliae (Antwerp, 1595), a meditative commentary on the Sunday readings by a famous companion of Ignatius of Loyola. Aleni’s work, however, is not a translation of Nadal’s commentary, but a Chinese adaptation of Vita Christi by Ludophus de Saxonia (ca. 1300-1378). His Vita Christi e Quatuor Evangeliis et Scriptoribus Orthodoxis Concinnata was a very popular writing during the sixteenth and seventeenth centuries.....In this they [Jesuits] gave preference to a chronological presentation of Jesus’ life rather than to the translation of the four gospels..." Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 622-623.

"....By this extensive sinicisation da Rocha’s picture show an interesting contrast with the second collection of Christian wood-block prints: the 55 pictures – all based on Nadal - in Tianzhu jiangsheng chuxiang jingjie天主降生出像經解 (Illustrated Explanation of the Lord of Heaven’s Incarnation), first published in 1637 in Jinjiang (Quanzhou) by Giulio Aleni.....The difference in style is quite marked: in Aleni’s xylographs the European linear perspective and the narrative combination ...... have been maintained. There are interesting Chinese adaptations as regards form... and content....but as a whole these woodblock prints render the Western originals faithfully." Cf. Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 813.

Dig.ed. local access only. [AleniCommento.pdf]

"One of the few separate treatises on the sacraments and sacramental practices in Christian communities during the late Ming dynasty. This treatise chiefly deals with confession and the Eucharist. For publication date of 1627, Cf. N. Standaert, S.J., Handbook of Christianity in China, v. 1, p. 624.

See Fr. A. Chan, S.J. ARSI description Jap-Sin I, 79
No publisher or place of publication; for source and full bibliographic record see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
See Borg. Cin 381 (3) edition online.

Dizui zhenggui 滌罪正規 / [Ai Rulüe zhu 艾儒略著].
In: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. Reproduction of original text in vol. 4 of this collection. 

One of the few separate treatises on the sacraments and sacramental practices in Christian communities during the late Ming dynasty. This treatise chiefly deals with confession and the Eucharist. For publication date of 1627, Cf. N. Standaert, S.J., Handbook of Christianity in China, v. 1, p. 624.

JapSin I, 79
Dizui zhenggui 滌罪正規.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Four juan. Chinese bamboo paper in two volumes. Published by the Catholic church of Fuzhou, Fujian. No date of publication.

The cover bears the title in Chinese with the Latin inscription: "Tractatus de Sacramento paenitentiae a p. Julio Aleni, S.J. 4 tomi."

The center of the title page bears the title in four large characters with the author’s name on the right and the place of publication on the left. The verso of this folio gives the name of the author and those of the censors: Gao Yizhi 高一志 (Alfonso Vagnone), Yang Ma’nuo 陽瑪諾 (Manuel Dias Jr.) and Fei Qigui 費奇規 (Gaspar Ferreira).
There is a preface by Yang Tingyun 楊廷荺 (four and one-half folios) and a table of contents (three folios). The main texts of juan 1–4 contain thirty-one, twenty-eight, twenty-four and twenty-eight folios. Each half folio consists of nine columns and each column contains nineteen characters. The upper middle of each folio bears the title with the number of the folio below.
"Ces quatre volumes passent respectivement en revue l’examen, la contrition et le ferme propos, la confession et la pénitence." (Pfister, p. 132, no. 5).
Cf. Courant 7259–7266; BR, p. XXXIII; Couplet, p. 16.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p.129-130

Full text of the Vatican edition [Borg. Cin. 381 (3)] of: Dizui zhenggui lüe 滌罪正規略 available online at Hong Kong Catholic Diocese Archive (HKCDA) website.

Geografia dei paesi stranieri alla Cina : Zhifang waiji 職方外紀 / traduzione, introduzione e note di Paolo De Troia ; fuori testo Mappa dei diecimila paesi, Wanguo quantu 萬國全圖.
At head of t.p.: Giulio Aleni 艾儒略 Ai Rulüe.
Includes bibliographical references and index.
Includes Chinese text: Zhifang waiji 職方外紀.
Insert: folded color sheet (30 x 46 cm.) of the Wanguo quantu 萬國全圖 held at the Biblioteca Nazionale Braidense, Milano, BNB 1518/18.10/2009 [Braindense, AB. XV. 34]
"Fondazione Civiltà Bresciana, Centro Giulio Aleni Opera Omnia, vol. 1"--t.p.
Spine title: Giulio Aleni - Geografia dei paesi stranieri alla Cina, a cura di Paolo De Troia.
Dig.ed. of Zhifan Waji Chinese text local access [Aleni-ZhifangWaijiCGAOO.pdf]

Giulio Aleni, Kouduo richao, and Christian-Confucian dialogism in late Ming Fujian / Song Gang.

Includes bibliographical references (pages [363]-390), index and Chinese summary.
Revision of author's 2006 dissertation entitled Learning from the other (via publisher's email).

From literary dialogue to cultural dialogism -- Aleni, Fujian Mission, and Kouduo richao -- Practical investigations of heaven and earth -- Spiritual and moral cultivation of man -- Salvation before the eyes : objects, images, and liturgies.

"The readers will find in this book a momentous study on Christian dialogic writings that flourished in the Catholic missions in late Ming China. It particularly focuses on the mission work of the Italian Jesuit Giulio Aleni (Ai Rulüe 艾儒略, 1582-1649) in Fujian, and the unique text Kouduo richao 口鐸日抄 (Diary of Oral Admonitions, 1630-1640) recording the religious and intellectual conversations among the Jesuits and local converts. By examining the mechanisms of dialogue in Kouduo richao and other Christian works distinguished by a certain dialogue form, I aim to reveal the formation of a hybrid Christian-Confucian identity in late Ming Chinese religious experience. The book also offers a reconsideration of methodologies used in recent scholarship. My critical reflections will lead to a new approach, i.e., dialogic hybridization. The approach not only treats dialogue as an important yet underestimated genre in late Ming Christian literature, but it also uncovers a self-other identity complex in the dialogic exchanges of the Jesuits and Chinese scholars. The book is a multi-faceted investigation of the religious, philosophical, ethical, scientific, and artistic topics discussed among the Jesuits and late Ming scholars. This comprehensive research echoes what the distinguished sinologist Erik Zürcher (1928-2008) said about the richness and diversity of Chinese Christian texts produced in the 17th and 18th centuries. This book presents another major study featuring a set of new findings beyond the endeavours of Zürcher and other scholars. With the key concept of Christian-Confucian dialogism, it tells an intriguing story of Aleni's mission work and the thriving Christian communities in late Ming Fujian"-- Provided by publisher.

Local access dig.pdf. [Song Gang-Giulio Aleni Kouduo richao.pdf]

Full citation see: Ad Dudink & Nicolas Standaert, ( Chinese Christian Texts Database (CCT-Database) )
Full text BAV Borgia Cinese, 324.17 online Hong Kong Catholic Diocesan Archives

JapSin I, 80
Huizui yaozhi 悔罪要旨.
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears a Latin inscription: “Brevis declaratio contritionis peccatorum, a p. Julio Aleni, S.J.”

JapSin II, 17
Jihe yaofa 幾何要法.
Dictated by Ai Rulue 艾儒略 (Giulio Aleni) and transcribed by Qu Shigu 瞿式榖.
Four juan. Bamboo paper, two ce bound in one volume, European style. Published by the Catholic church of Fuzhou 閩中景教堂 (Fujian). No date of publication.

The middle of the title page bears the title in four large characters; on the right the author’s name is given 艾思及先生述 and on the left that of the publisher: 閩中景教堂藏板. On the verso of this folio the title of the book and the author’s name are given again, with the names of the censors: Gao Yizhi 高一志 (Alfonso Vagnone) and Deng Yuhan 鄧玉函 (Johann Schreck [Terrenz]). The imprimatur was given by Yang Manuo 陽瑪諾 (Manuel Dias Jr.), then Vice-Provincial.
There is a preface in four folios by Zheng Hongyou 鄭洪猷 of Liu’an 六安 (Anhui), dated Chongzhen 4 (1631).
The first folio of each juan gives the title of the book, the number of the juan, the names of the authors: 泰西艾儒略口述 | 海虞瞿式榖筆受 and of the proofreader, Ye Yifan 葉益蕃 of Fujian.
Each of the four juan has a table of contents (two, three, two and two folios). The main text of juan 1 consists of nineteen folios, juan 2 of nineteen folios, juan 3 of eight folios and juan 4 of ten folios.
In the middle of each folio the title of the book is given and the number of juan is given below the fish tail. Each half folio has nine columns, with nineteen characters in each column.
Pfister describes this book as: “Principes de géométrie” (p. 135, no. 22) and Couplet’s Catalogus as: “Praxes necessariae Geometricae” (p. 17). It deals with the line and the plane in geometry.
Qu Shigu was the eldest son of Qu Taisu 瞿太素, one of the first converts of Ricci. He was born in 1593 (Wanli 21) and baptized in 1607. In homage to Ricci he took the Christian name Matteo. In 1623 (Tianqi 3) he invited the missioners to Changshu 常熟, his native place, to start a mission there. We are told that through his efforts over 200 of his countrymen became Christians within a short period (cf. JWC 1:276–277; ECCP 1:199).

Cf. CJC, juan 44, ce 5, p. 576.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 297-298.

JapSin II, 18
Jihe yaofa 幾何要法.
Dictated by Ai Rulue 艾儒略 (Giulio Aleni) and transcribed by Qu Shigu 瞿式榖.
Four juan. Bamboo paper, two ce bound in one volume, European style. No date or place of publication.

The cover bears a label with the title and a Latin inscription: “Liber Primus | Geometricus | de lineis. | Liber Secundus de lineis | inscriptis et circumscriptis | circulo. Liber Tertius de Angulis | et Triangulis. | Liber Quartus de Potentia linearum. | a p. Julio Aleni, S.J.”

JapSin II, 18a
Jihe yaofa 幾何要法.
Dictated by Ai Rulue 艾儒略 (Giulio Aleni) and transcribed by Qu Shigu 瞿式榖.
Four juan. Bamboo paper, two ce bound in one volume, European style. No date or place of publication.

The cover bears a label with the title of the book and a Latin inscription: “Compendium geo | metriae | a p. Julio Aleni | S.J.”

Kouduo richao : Li Jiubiao's Diary of oral admonitions : a Late Ming Christian journal / translated, with introduction and notes by Erik Zürcher.
Translation of: Kouduo richao. Includes original Chinese text from ARSI Jap-Sin I, 81 (vol.2).

See Chan Catalog entry for ARSI Japonica-Sinica I, 81

Includes bibliographical references (p. [771]-814).

"The Diary of Oral Admonitions (Kouduo richao) is an invaluable mirror of early Chinese Christianity, as it stands out as the only source that allows a glimpse of Jesuit missionary practice in China on a local level –accommodation in action – and of the various responses of the Chinese audience, both converts and interested outsiders. It is a compilation of some five hundred notes about everything made by Li Jiubiao and other Christian literati during their conversations with Jesuit missionaries in Fujian between 1630 and 1640. These notes are arranged in chronological order and divided into eight books."
"The most important Western protagonist in the Diary is the Italian Jesuit Giulio Aleni (1589–1642), called Master Ai (Rulüe) in Chinese. The present study and translation of the Diary of Oral Admonitions can be seen as a companion volume to the proceedings of an international conference that was held on Aleni in his native place [of] Brescia in 1994, also published in the Monumenta Serica Monograph Series XLII: Scholar from the West: Giulio Aleni S.J. (1582–1649) and the Dialogue between China and Christianity, 1997."
"The present work in two volumes is meant to be a tool for further research. Volume 1 presents a comprehensive introduction to the Diary and its historical context, followed by the annotated translation, both by Erik Zürcher (Leiden), a renown[ed] specialist for the study of Christianity in China. It is enhanced by illustrations, partly in colour [actually half-tone], and maps. Volume 2 includes a facsimile of the Chinese text (reproducing a copy held in the Roman Archives of the Society of Jesus), a bibliography of Chinese and Western sources as well as secondary literature, and an analytical index with glossary that will enable the reader to trace specific data in the text."

Contents:
Volume I.
Preface (7)
I. The Text (9)
Prologue: Fuzhou 1628/1629 (9); The Nature of the Diary and its Limitations (11); Title, Composition, and Successive Editions (14); Time Span and Geographical Range (21); Types of Entries: Dialogues, Stories, and Sermons (22); Intended Readership (25); The Diary and the Recorded Sayings (27)
II. The Scene (29)
Fujian as a Missionary Region (29); Church and Residence (33); Local Christian Communities and Associations (43); Christian Households (45)
III. The Actors: Missionaries (51)
The Scholars from the West (51); Giulio Aleni (Ai Rulüe, 1582–1649) (54); Andrzej Rudomina (Lu Ande, 1594–1632) (74); Bento de Mattos (Lin Bendu, 1600–1651) (76); Simão da Cunha (Qu Ximan, 1589–1660) (77)
IV. The Actors: Converts (77)
Numbers, Composition, and Geographical Distribution (77); Haikou: Stephen Li Jiubiao (d. 1647) and Thomas Li Jiugong (d. 1681) (80); Quanzhou: Matthew Zhang Geng (ca. 1570–1646/1647) (86); Zhangzhou: Ambrose Yan Zanhua (d. ca. 1695) (94); Jianning: Stephen Li Sixuan (d. after 1661) (97)
V. The Actors: Outsiders (102)
VI. Doctrine (106)
The First Steps: Entering the Doctrine (106); The Lord of Heaven: Creator, Great Parent, and Supreme Ruler (113); Incarnation, Passion, and Redemption (118); Supernatural Powers of Good and Evil: Angels and Devils (121); Mediators and Patrons: The Holy Mother and All the Saints (126); Death and the Hereafter (136); Body and Soul (142); Merit and Grace, Sin and Penance (148)
VII. Communial Rituals: Holy Mass and Funeral (156)
VIII. Social Aspects (162)
Tension and Conflict (162); Gender Relations: Marriage and the Prohibition of Concubinage (164); Social Inequality: In Praise of Poverty (167)
IX. Western Studies
(Pre)history, Science, and Technology (169) The Sciences and the Primacy of Religion (169); Prehistory: The Chronicles of Judea (171); Natural Science (173)
Appendix: In memoriam Giulio Alleni by Antonio de Gouvea (176)

The Diary of Oral Admonitions: Annotated Translation
Volume I
Preface by Zhang Geng ................................. 181
Preface by Lin Yijun ...................................... 183
Brief Introduction by Li Jiubiao ........................ 186
Editorial Principles (fanli) ................................ 188
BOOK I (13 March 1630 - 24 March 1631) ......... 191
BOOK II (1 May - 28 November 1631) ............... 253
BOOK III (7 January - 12 September 1632) ........ 319
BOOK IV (14 march - 16 October 1633) ............. 379
BOOK V (24 November 1633 - 29 June 1634) ...... 427
BOOK VI (29 July 1634 - 25 September 1636) ..... 475
BOOK VII (22 January - 28 October 1637) .......... 523
BOOK VIII (23 September 1638 - 4 July 1640) ..... 571

Volume II
The Chinese Text of Kouduo richao .... 619
Bibliography ................................... 771
Index and Glossary .......................... 815

Local access dig.pdf. [Zurcher-Kouduo richao.pdf]

"...important source informing us about the Fujian community...an extensive selected record of the missionaries preaching in Fujian during a period of ten years (13 March 1630-4 July 1640). More than twenty-five Christians participated...theological questions, a number of homilies related to moral questions" (Cf. Handbook of Christianity in China, vol. 1, p. 423)

Series: 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9冊 .

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

Kouduo richao 口鐸日鈔 / Giulio Aleni 艾儒略.
Reproduction of original text in: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. 

"The most important source informing us about the Fujian community is the Kouduo richao 口鐸日鈔, an extensive selected record of the missionaries' preaching in Fujian during a period of more than ten years (13 March 1630-4 July 1640). More than twenty-five Christians participated in the recording and editing of this work. Besides theological questions, it contains quite a number of homilies related to moral questions."--Cf. Standaert, Handbook of Christianity in China, v. 1, p. 423.

Jap-Sin I, 81
Kouduo richao 口鐸日鈔
By Ai Rulüe 艾儒略 (Giulio Aleni), Lu Ande 盧安德 (Andrius Rudamina, zi Panshi 盤石, 1594–1632), Lin Bendu 林本篤 (Bento de Matos) and Qu Ximan 瞿西滿 (Simão da Cunha).
Eight juan. Chinese bamboo paper in four volumes, bound in one volume, European style. The cover bears the title in Chinese.

There is a preface (three folios) by Zhang Geng 張賡, another (five folios) by Lin Yijun 林一[jun], (zi Yongyu 用籲) and a last one (two folios) by Li Jiubiao 李九標, (zi Qixiang 其香). Then follow directions to the readers (one and one-half folio) and a general table of contents (one folio), which reaches only juan 6. A more specific table of contents is found at the beginning of each juan, which gives a short description of each item and the number of the corresponding folio.
There are nine columns in each half folio. The first column of each paragraph contains twenty characters and the rest of the paragraph has nineteen characters in each column. The title of the book is given on the upper middle of each folio with the number of the juan and of the folio below.
Pfister (p. 193, no. 2) speaks of the Kouduo richao as “Réponses à diverses questions posées par des lettrés au P. Rudomina et au P. Aleni (ci-dessus, p. 136, no. 31). L’ouvrage a été rédigé par des lettrés au nombre de six, et imprimé à leurs frais à Fou-tcheou, 1630, en 8 vol.” Both Hsü Tsung-tse (Xu Zongze 1949, p. 89) and Fang Hao (JWC 1:260) give the same account. However, Pfister was not quite correct in his statement. The replies given to the scholars are not only those of Aleni and Rudamina; rather they include also those of two other Fukien missioners, Bento de Matos (in juan 4 and 6) and Simão da Cunha (juan 6). Moreover, the book cannot have been published in 1630 (see below).
The Chinese scholars who took part in publishing this book numbered no less than twenty-four, the most important of whom was Li Jiubiao, who had recorded the replies of the missioners. The following is a synopsis of the eight juan:

1. Replies made by Aleni and Rudamina from the first month of Chongzhen 3 (1630) to the second month of the next year (1631); altogether twenty-nine days with seventy-one replies.
2. Replies by Aleni and Rudamina from the fourth to the eleventh month of Chongzhen 4 (1631); twenty-seven days with sixty-eight replies.
3. Replies by Aleni from the eleventh intercalary month of Chongzhen 4 (1631) to the seventh month of the next year (1632); thirty-three days with sixty-three replies.
4. Replies by Aleni and de Matos from the second to the ninth month of Chongzhen 6 (1633); twenty-seven days with fifty-four replies.
5. Replies by Aleni from the tenth month of Chongzhen 6 (1633) to the sixth month of the next year (1634); twenty days with sixty-two replies (according to the table of contents; actually there are only forty-two replies).
6. Replies by Aleni, Simão da Cunha and Bento de Matos from the eleventh month of Chongzhen 7 (1634) to the eighth year (1635); from the seventh month of Chongzhen 8 (1635) to the ninth year of Chongzhen (1636), second to eighth month included; twenty-five days with fifty replies.
7. Replies by Aleni from the first month of Chongzhen 10 (1637) to the eleventh day of the ninth month of the same year; thirty days with forty replies.
8. Replies by Aleni from the eighth month of Chongzhen 11 (1638) to the fifth month of Chongzhen 13 (1640); nineteen days with thirty-six replies.

In general, the questions and replies deal with Catholic doctrine and at times with Western sciences. It was only natural that, since many of these converts were scholars, their interests should turn towards cultural problems. There were others who were Buddhists and then the discussion would turn towards fake religion and superstition, as we find in juan 8 (ff. 1b–6b), the report of a discussion (on Buddhism, Taoism and the cult of the city god), which Aleni had on 23 September 1638 in Putian 莆田 with Mr. Zhu, a former Grand Secretary at the Nanjing government [Zhu Zongbo 朱宗伯, 會相國于横塘] (which must refer to Zhu Jizuo 朱繼祚, zi Liwang 立望, jinshi of 1619 and a native of Pu-tian, cf. Fujian tongzhi 福建通志, juan 216, f. 5a). This is a good example of the kind of conversation the ancient missioners must have had with non-Christian scholars.
Throughout the book one finds a good deal about the Christian practices of the early church in China. For example, in juan 7 (folio 6b), where the funeral of Mark Chang is described. This book is full of historical details which could be of great help to both secular and ecclesiastical historians. It will perhaps be useful to note down some of these details:

Juan and Folio numbers:
Juan 1, 11b---The pacification and rebellion of Zheng Zhilong 鄭芝龍.
Juan 1, 10a---Necessity of the Catholic press.
Juan 2, 4b---Lin Yijun (author of a preface, see above) and Wang Zheng 王徵 ](ECCP 2:807–809), who after being converted to Catholicism, refused to take concubines.
Juan 2, 9b---The building of the church in Futang 福唐 (Fuqing 福清) was started in the spring of 1631, completed in the summer of the same year, but it was not put into service until the autumn.
Juan 4, 24a---The Xiuzhenhui 修真會 in Zhangzhou 漳州, the patron of which was Lü Dongbin, a Taoist deity.
Juan 5, 14a, 23b and Juan 6, 24a---Catholic books in Chinese in circulation in those days.
Juan 6, 9b---The Catholics proposed to establish a Society of Chastity.
Juan 6, 13b, 16a---The Sodality of Taoyuan 桃源.
Juan 6, 28a--- The new church built in Longjiang 龍江, dedicated to Our Lady of the Snow (see also juan 8, f. 25a).
Juan 6, 29a--- The Catholics of Longjiang proposed to establish a local Sodality.
Juan 7, 19b, 20a---The discovery of the Nestorian monument.
Juan 8, 10b--- Many conversions among the poor but few among the rich.
Juan 8, 18b–19b The three Duan 段 brothers of Shanxi: Peter Duan Gun 段袞, Duan Xi 段襲 (Vital?) and Duan Yi 段扆 (Paul?), all staunch Catholics, friends of Alfonso Vagnone and benefactors of the newly founded mission in Shanxi.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 131-133.

" ... The same urge to impress the Chinese with Western achievements has prompted Ferdinand Verbiest to include in his Kunyu tushuo 坤輿圖說 (Illustrated Explanation of the Entire World, 1674), a whole series of such pictures derived from German, Flemish, and Dutch engravings: the Seven Wonders of the ancient world, exotic animals, a European galleon, and the Roman Collosseum." --Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 810.

[Following from to Jap-Sin ed. partly applicable}:
Kunyu tushuo 坤輿圖說.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
Two juan. Bamboo paper, bound in one volume, European style. No date or place of publication.

The Latin inscription on the cover reads: “Geographia universalis | a p. Ferdin. Verbiest, S.J.”--[N/B. Jap-Sin ed. only]

There is a table of contents for each juan (juan A, two folios and juan B, ten folios). The preface by Giulio Aleni in juan B (folios 1–2) is taken from the Zhifang waiji 職方外紀 (cf. Jap-Sin II, 20).

Each half folio consists of nine columns with twenty characters in each column. Annotations are given in smaller types and in double lines. The heading of each subject is given on the top margin of the folio. Juan A consists of thirty-one folios (the folios 8, 9, and 10 are misplaced) and juan B of sixty-seven folios. The text contains eighteen illustrations. According to Pfister they come after juan A, but in fact they are found at the end of juan B, which agrees with the description given in the Siku tiyao.

This book is an explanation of the Kunyu quantu 坤輿全圖, a chart of the terrestrial globe, two great hemispheres, each measuring five feet in diameter. It was composed by Verbiest and published in 1674 (Kangxi 13). The Kunyu tushuo was published in the same year.

Cf. Wylie: “About half a century later [i.e., after Giulio Aleni], Ferdinand Verbiest published another small geographical work, entitled 坤輿圖說 K’wan yu t’oô shwo, agreeing in the main with Aleni’s, but containing further information on some points. An abstract of Verbiest’s work has been frequently published, under the title 職方外紀 K’wan yu wae ke, in which the principal part of the geographical matter is omitted, and everything of a strange and marvellous character retained” (pp. 58–59).

Cf. Pfister, p. 355, no. 14 and 15; JWC 2:178–9; Hsü 1949, pp. 318–320; Couplet, p. 42 (Explicatio mappae Cosmographicae majoris delineatae ex mandato Imperatoris, 2 vol.).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 346.

[二卷] / Ai Rulue shu 艾儒畧述.
Treatise dealing with the sacraments of Confession and the Eucharist. “In his Misa jiyi Aleni had developed (supposedly on European models) an allegorical explanation of the successive parts of the Mass, which symbolically represented the mysteries of Jesus’ life from his Incarnation to the Last Judgement.”--Cf. Standaert, Handbook of Christianity in China, v. 1, pp. 624-625.

Citation: Albert Chan, S.J. Chinese Books and Documents in the Jesuit Archives in Rome, p. 127.

JapSin I, 75
Mi-sa chi-i [Misa jiyi] 彌撒祭義
By Ai Ju-lüeh (Ai Rulüe 艾儒略, Giulio Aleni, 1582–1649).
Two juan. Chinese bamboo paper in one volume. Printed by the Catholic Church of Fuzhou 福州 (Fukien). No date of publication (preface of 1629).

The cover bears a label with the title and a Latin inscription: “Sacrifici Missae explicatio a p. Julio Aleni, S.J.”

The center of the title page gives the title with the name of author on the right and the place of publication on the left. The verso of this folio gives the author’s name together with the names of the censors: Shih Pai-tu (Shi Baidu 史百度), Fei Ch’i-kuei (Fei Qigui 費奇規, Gaspar Ferreira) and Fei Lo-te (Fei Lede 費樂德, Rui de Figueiredo). The name Shih Pai-tu does not appear in Pfister. Among the Jesuits in China in the sixteenth and seventeenth centuries the only one bearing the family name Shih was Pierre Van Spiere (De Spira), who died in 1628. His Chinese name was Shih Wei-chen (Shi Wezhen 史維貞, zi Yilan 一覽). Since he was a fellow missioner of Aleni and a fellow prisoner with him in Canton in 1611, it is very probable that he was the man. Like Vagnone and Semedo he may have had a different Chinese name before and after the Nanking persecution (1616), cf. Pfister, pp. 147–149.
Juan A consists of a preface (six folios), a table of contents (one folio) and the main text (thirty-two folios). Juan B contains a general introduction (one folio), a table of contents (two and one-half folios) and the main text (thirty folios). Juan A is a general introduction to the Mass and juan B deals with the liturgy of the Mass. The preface of Aleni is dated 1629 (Chongzhen 2). At the end there are three seals: Yesuhuishi 耶穌會士, one with the emblem of the Society of Jesus and another of the Ching-chiao t’ang [Jingjiaotang yin 景教堂印 ]. Cf. Pfister, p. 132; Courant 7277–7281.

For more bibliographical information about this text, see:

CCT-Chinese Christian Text Database

The title is given in the centre of the title page. On the right there is the name of the author and on the left that of the publisher: Lingbaotang (Church of the Annunciation). The verso of this folio gives the names of the censors: Fei Qigui 費奇規 (Gaspar Ferreira), Yang Manuo 陽瑪諾 (Manuel Dias Jr.), and Fei Lede 費樂德 (Rui de Figueiredo). The proofreaders were Zhang Geng 張賡 of Wenling 溫陵 (Fujian) and Ye Yifan 葉益蕃 of Futang 福唐 (Fujian). This is a reprint made by the Catholic Church in Beijing in 1694 (Kangxi 33).
There is a preface (two and one-half folios) by Su Maoxiang 蘇茂相 and another (three and one-half folios) by Huang Jingfang 黃景昉. The middle of each folio bears the title and the number of each folio is given below. The main text consists of thirty folios, the last of which contains a poem given to Aleni by Ye Xianggao 葉向高 (1562–1627), former Grand Secretary under the Wanli emperor.
The book was written as a result of Aleni’s visit to Ye Xianggao in Sanshan (Fujian) in 1627 (Tianqi 7). There Aleni met the renowned scholar and government official Cao Xuequan 曹學佺 (1574–1646). Their conversation centred on the creation of the universe, the remuneration of the good and the punishment of the wicked, and the problems of the Incarnation and Redemption. The discussion was later recalled by Aleni and published. The title is sometimes rendered with ji 記 instead of ji 紀.

Cf. Courant 7120, 7121, 7122 I (copies of the 1694 reprint).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 125.

JapSin I, 73.b
Sanshan lunxue ji 三山論學紀.
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Bamboo paper in one volume.
Reprint by the Catholic Church of Fuzhou (Fujian). No date of publication.

The cover of the book bears a label: Ke Sanshan lunxueji 刻三山論學紀. The Latin inscription reads: “Dialogi de rebus | fidei inter p. Julius Aleni, S.J. | et doctorem Sinam.”

Cf. Courant 7122 II (Min-chung T’ien-chu t’ang ch’ung-k’o); Pfister, p. 133; Hsü 1949, pp. 152–153; BR, p. XXXIII; Couplet, p. 16; JWC 1:194.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 125-126.

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
Each fascicle includes complete series index (20 p.)

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

Shengjiao xiangshuo 聖教像說.
No author, date or place of publication. Accordion-folded pages with color images in European fashion; facing pages in Chinese. Text appears to be adapted from Aleni's Life of Christ. Weathered boards, some detached sections, but images and text are bright and colorful. Printed in Shanghai? ca. 1900.

Dig. ed. local access [Shengjiao xiangshuo.pdf]

Shengmengge 聖夢歌 / Ai Rulüe zhu 艾儒略著.
Reproduction of original text in: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻, v. 6 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. 

Rome, p.189.
JapSin I, 143
Shengmeng Ge 聖夢歌
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Chinese bamboo paper in one volume.
Reprinted and published by the Qinyitang 欽一堂 of Sanshan 三山 (Fujian) in 1684 (Kangxi 23).
The cover bears a Latin inscription: "Cantico sanctorum | somniorum | a christiano Lin" (erroneously taking Lin Yijun 林一儁, the author of the introduction, as the author of the book).

There is a preface (two folios) by Zhangzi 張子, (Mr. Chang) of Qingyuan 清源, Fujian, an introduction (two folios) by Lin Yijun of Futang 福唐 (Fujian) and a postscript (one folio) by Li Jiubiao 李九標 of Futang. The proofreaders were Hsiung Shih-ch’i (Xiong Shiqi 熊士旂) of Chin-hsien (Jinxian 進賢, Kiangsi), P’an Shih-k’ung (Pan Shikong 潘師孔) of T’ao-yüan (Taoyuan 桃源) and Su Fu-ying (Su Fuying 蘇負英) of Chin-chiang 晉江, both from Fukien. The main text consists of nine folios.
This booklet is a translation of a song, attributed to St. Bernard of Clairvaux, rendered in the form of a poem known in Chinese as ch’i-ku (qigu 七古). It starts with the soul making complaint to the body and the body in turn to the soul. Then comes the reply of the soul to the body and of the body to the soul. This is followed by an appearance of the devil, who makes a speech. Finally, the sleeper wakes up from his dream. The style of the poem is quite close to that of the t’an-tz’u (tanci 彈詞), i.e., stories put into rhyme and to be chanted with an accompaniment of musical instruments. It is a didactic treatise with a moral. According to Pfister (p. 133) the book is also known as Hsing-ling p’ien (Xingling pian 性靈篇).
Cf. Hsü 1949, pp. 341–343; Courant 6884 (1637 edition), 6885 and 7379 III (both 1684 editions); BR, p. XXXIII/XXXIV.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 189.

Full bibliographic citation, see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database CCT Database

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

JapSin I, 78
Shengti yaoli 聖體要理.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Two juan. Chinese bamboo paper in one volume. Published in 1644 (Chongzhen jiashen 甲申) by the Catholic church of Fuzhou (Fujian).

The cover bears the title in Chinese and a Latin inscription: “Compendiale sacramenti Eucharistiae ac S. Communionis explicatio, a.p. Julio Aleni, S.J.”

Cf. Courant 7284–7287; Pfister, p. 134, no. 15; Hsü 1949, p. 179.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 129.

Cf. Jap-Sin I, 68 (a duplicate of this book) and Jap-Sin I, 53.4; Courant 1190–1193; Havret, 1897; Pfister, p. 109; Hsü 1949, pp. 230–234; Couplet, p. 13. This book was reprinted by Tou sè wè (Shanghai) in 1878.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 28.

For more information on the original text, see Jap-Sin I,58, Jap-Sin I,76 .

Tianzhu jiangsheng chuxiang jingjie 天主降生出像經解.

Jap-Sin I, 187
Tianzhu jiangsheng chuxiang jingjie 天主降生出像經解
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Chinese bamboo paper in one volume. The Arabic number on the lower margin of each page was added later. No date or place of publication.

The cover bears the title Tianzhu jiangsheng yanxing jixiang 天主降生言行紀像 (equivalent to Tianzhu jiangsheng chuxiang jingjie, cf. Jap-Sin I, 188) and a Latin inscription: “Vita D.N. Iesu Christi imaginibus illustrata.” On folio 2v there is a note in Latin: “Duo exemplaria rarissima Jap.^a Sin. I. 187, Jap Sin I, 188 ￜ Vita D.N. J. Xti ￜ auctore P. J. Aleni ￜ Cum illustrationibus P. Natalis ￜ Parvus Codex (Jap-Sin I, 187) ￜ continet praefationem, ￜ quae in majori ￜ autem codex (Jap-Sin I, 188) major plures imagines . . . ￜ Initio, viam ￜ crucis ￜ Deest datum.”

This book is the same edition as Jap-Sin I, 188, but the quality of paper is inferior and even the printing is not distinct. The illustrations do not always follow the same order as in the above mentioned number. Three of the illustrations are missing, namely, (1) the sermon on the mount, (2) the miraculous cure of the centurion’s servant and (3) the cure of the paralytic man.
In addition to the twenty-seven folios of illustrations (folio 16r and 16v is a repetition of folio 14), there is an introduction (two and one-half folios). Here the country of origin of Christ is called Da Qin 大秦 , obviously a reference to the Nestorian monument (cf. Jap-Sin I, 33 and 53). It also tried to explain why spiritual beings were represented in physical forms: God the Father as an elderly man, the Holy Spirit in form of a dove and the angels as young men with wings.
At the end of the introduction the names of the three censors are given: Manuel Dias Jr. 陽瑪諾, Simão da Cunha 瞿西滿 and Pietro Canevari 聶伯多. For further details, see below (Jap-Sin I, 188).

Jap-Sin I, 188
Tianzhu jiangsheng chuxiang jingjie 天主降生出像經解
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan, white paper in one volume.
Twenty-eight folios, with an Arabic number in pencil on each folio. 28 x 16 cm.

The cover bears the a title in Chinese and a Latin inscription: “Vita Christi P. Natalis.”

At the beginning of the book there is a map of Jerusalem (43 x 28 cm.). The Chinese inscription on the map reads: 大秦如德亞國協路撒稜都城當天主降生時圖 (The city of Jerusalem in Judea of Da Qin at the time of God’s incarnation). There is another inscription: 此城日久存毀改變不一然吾主耶穌受難升天聖蹟諸所至今顯存凡諸國奉教者每往瞻禮云 (Through the centuries this city has suffered destruction and alterations; the place, however, where the Lord suffered, the place of the resurrection and the places where he worked miracles still exist and they are visited by the faithful of all countries).

This book is the same as Jap-Sin I, 187, except for the absence of the introduction in Jap-Sin I, 188 and that of the map of Jerusalem in Jap-Sin I, 187. In the introduction (Jap-Sin I, 187) Aleni says that he has translated the Tianzhu jiangsheng yanxing jilüe and that in imitation of Western commentaries illustrations are added to inspire the readers with love of Christ. It is obvious then, that the present book is a continuation of the Tianzhu jiangsheng yanxing jilüe (cf. Jap-Sin I, 58 and 76).
Courant (6750) says that the edition owned by the Bibliothèque Nationale (Paris) is a large in-octavo and on good paper, with an introduction by Aleni and a map of Jerusalem. It has twenty-eight folios and fifty-six illustrations, published in 1637 by the Jingjiaotang of Jinjiang (Fujian). This description makes us think that our edition is the same.
The Western commentary, mentioned in Aleni’s introduction, is the Adnotationes et Meditationes in Evangelia in Sacrosancto Missae Sacrificio toto anno leguntur by Jeronimo Nadal (1507–1580). The first part of this work has 153 illustrations. The title page reads: “Evangelicae Historiae Imagines ￜ ex ordine Evangeliorum quae toto anno in Missae Sacrificio recitantur, ￜ in ordine temporis vitae Christi digestae.” It was printed in Antwerp in 1593. It is not certain who was the painter of these illustrations. According to some they were painted by Martin de Vos; others attributed them to the Wierix brothers or to the Italian painter Bernado or Bernardin Passeri (cf. AHSI, XIII, pp. 121–122; XIV, pp. 194–195). The etchings, however, were made by six artists, namely: the three Wierix brothers, Jerome, Jean and Antoine; their assistants Adrien and Jean Collaert; and Charles Mallery.
The engraver of the Chinese engraving is unknown to us. According to Aleni the Chinese illustrations numbered only one tenth of the European. In fact, they numbered in all fifty-eight. Apart from the first and the last, which were of purely Chinese origin, they amounted to about one third of the European illustrations. They are very close to the original, both in composition and in spirit. In general, the Western style is retained, but here and there they reveal the Oriental touch of the artist. For instance, on folio 17v and 18r (Lazarus and the rich man) one may notice the Chinese blanket on the bed of the rich man, and on folio 21v (the washing of the feet) the vases are all in Chinese style and, to add to the decoration, there is a Chinese movable door screen on which is painted a Chinese landscape with cherry blossoms and bamboo trees. On the last folio (the coronation of the Blessed Virgin in Heaven) the group of figures on the lower left corner are all Chinese mandarins, military men, scholars or ordinary people. These pictures, no doubt, could be of great help in the study of the early influence of European art on China.
A title is given to each illustration, the characters of which run horizontally. The figures and things illustrated are marked in the tiangan 天干 (ten heavenly stems). A column is reserved below the illustrations to identify the persons and things marked by the tiangan numbers, which take the place of the Roman alphabetic numbers in the original.
Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 110-112.

"..presents the life of Christ in a synoptic and chronological way, from annunciation to resurrection." (Cf. Handbook of Christianity in China, vol. 1, p. 622)

Series: 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10冊 .
Cover illustration: Bibliothèque des Fontaines edition.

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

Tianzhu jiangsheng yanxing jilüe 天主降生言行紀略 / [Ai Rulüe zhu 艾儒略著].
In: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克].

" ... presents the life of Christ in a synoptic and chronological way, from annunciation to resurrection." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 622)

JapSin I, 58
Tianzhu jiangsheng yanxing jilüe 天主降生言行紀略.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Eight juan. Chinese bamboo paper in two volumes (four juan each). The last four lines of the last folio of the second volume are missing and this makes it impossible to identify the date and the place of publication (cf. Jap-Sin I, 76).

There is a Latin inscription on the cover of volume one: “Aleni | Compendium vitae Christi.” A French inscription in pencil reads: “Resumé de la vie | de J. C. par Aleni | complet.” The second volume bears the title in Chinese on the cover. The Latin title in pencil reads: “Aleni | Vita Jesu Christi | Tom. 5–8.” Idem, two lines written in ink: “(Opus completum habetur Jap^a Sin I, 76).”

The title page of volume one bears the title in Chinese, with a brief declaration describing the book as “a synopsis of the Holy Gospel” (即萬日略聖經大旨). The second line bears the inscription 極西耶穌會士艾儒略述 (Narrated by Ai Rulüe, Jesuit of the Extreme West).
Then follows an introduction (four folios) to the Four Gospels (Wanrilüe jingshuo 萬日略經說). By mistake Courant took this as the first part of the book (6709–I: Oan ji lio king choe). The term wanrilüe 萬日略 is a transliteration of the Italian vangelo (gospel). The introduction is followed by some directions for readers (five and one-half folios) and the table of contents (ten folios).
The beginning of each juan bears the title of the book and the name of the author. Each half folio contains nine columns with nineteen characters to each column; annotations are given in double lines and in smaller characters. The upper middle of each folio bears the title of the book; the numbers of the juan and of the folio are given below. On all the first folios the character 乙 is used for 一.
The directions for readers (folio 8v) makes it clear that this book is not a translation of the four Gospels, but rather a synopsis of them. It also declares that an attempt has been made to make the style simple and readable. The book seems to have succeeded in this. Occasionally, narration from sources other than the four Gospels are included, e.g. in juan 1, miracles are said to have happened at the Annunciation; juan 8 quotes from European history that, when the Virgin gave birth to a child, the palaces in Rome fell down spontaneously; at that time also three suns were seen in Spain and eventually joined into a single sun. Not infrequently remarks are added to explain the Gospels. Owing to the damage to the last folio of the book, Bi Fangji 畢方濟 (Francisco Sambiasi) is the only censor whose name can still be read. Jap-Sin I, 76, which seems to be the same edition as the present book, gives the other two censors as Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fu Ruwang 伏如望 (João Frois).

Pfister, p. 131: “1. 天主降生言行紀略 T’ien-tchou kiang-cheng yen-hing ki-lio, Vie de N. S. J. C. Sauveur des hommes, tirée des 4 Évangélistes, 8 vol., Pékin, 1642, 1738, 1796 (avec l’approbation de Mgr de Gouvea); orphelinat de Ts’a ka wè, 1852 (avec l’approbation de Mgr. Maresca); réimprimé à T’ou sè wè, 1903 (Catalogus 1917, n^o 7). Il y a une édition avec gravures sur bois: c’est la première de toutes, 8 vol. 1635–37, Fou tcheou fou. Les planches sont celles de l’ouvrage suivant, n^o 2 [出像經解 Tch’ou siang king-kiai]. Il en a été fait une édition abrégée (peut être par les protestants) sous le titre de: Vie de Jésus, Yé sou yen hing ki lio, 耶穌言行紀略.”

According to Courant (6716–II) there is a 1738 edition of this book published at the Xuanwu Gate 宣武門 (Nantang, Beijing); cf. 6716–III and 6718–II. Again, in no. 6717, there is an edition of this book published in 1704 by the Qinyitang (欽一堂) in Ying 郢 (Wuchang 武昌, Hunan) together with the “Great Laud” (Dazan shi 大讚詩), a poem written by Xu Guangqi.

Cf. Laures, p. 163, note 406; Hsü 1949, pp. 38–40, 430; Couplet, pp. 17–18, no. XXV; BR, p. XXXIII; Répertoire, no. 17; Sommervogel, vol. I, col. 158.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 107-109.

Jap-Sin I, 76
Tianzhu jiangsheng yanxing jilüe 天主降生言行紀略.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Eight juan. Chinese bamboo paper in three volumes (1: table of contents, directions for readers, juan 1–2; 2: juan 3–5; 3: juan 6–8). Published by the Jingjiaotang 景教堂 of Jinjiang 晉江(Fujian) in 1635 (Chongzhen 8).

The cover of all three volumes bear the title and Latin inscriptions: "Vita Christi iuxta 4 Evangelistas |a Julio Aleni, S.J. | 8 tomi | tom 1 et 2 | a S.Jo^is nativitate usq. | ad sermonem Christi in montem." The former is featured on volume one. The inscription for volume two reads: “Vita Christi | tom. 3, 4, 5. a Christi sermone in monte usque | ad mala pharisaeorum consilia.” Volume three bears the following: “Vita Christi | tom. 6, 7, 8. a malis | pharisaeorum consiliis | usque ad descensum Spiritus Sancti, et Apostolorum | praedicationem.”

The format of this book and the type are the same as in Jap-Sin I, 58, except for the different arrangement of the table of contents and the directions for readers.
The last two columns of juan 8 bear the inscription: 天主降生救世後一千六百三十五年崇禎八祀歲次乙亥孟秋, 晉江景教堂敬梓 (printed by the Jingjiaotang of Jinjiang, 1635, the eighth year of Chongzhen, a yihai year, the first month of autumn).

At the end of the book there is a poem, the "Da zan shi" 大讚詩 (The Great Laud) by Xu Guangqi 徐光啟. The character shi 世 is a mistake for sa 卅 (thirty).

According to Pfister (p. 131, quoted above) the earliest edition of this book was published in eight juan in Fuzhou in 1635–37, with the same illustrations as in the [Tianzhu jiangsheng] Chuxiang jingjie (cf. Jap-Sin I, 188). The Jesuit Roman Archive owns no copy of this edition nor is it mentioned in Courant or the catalogues of the Vatican or the Zikawei libraries. In the introduction to the Chuxiang jingjie Aleni himself tells that he had narrated the life of the Lord in his Yanxing jilüe and in imitation of Western writers he had then added the essential pictures to the book in the hope that readers might increase their love for the Lord and come to realize that he practiced what he has preached. Judging from these remarks, we think that the first edition of this book (most probably, our present edition) contained no illustrations. It was only in later editions that illustrations were added (cf. Jap-Sin I, 187, 188).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 109-187.

Bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

"...explaining the Incarnation, deals at length with its being announced by the Old Testament prophets, but this highly scholastic work did not circulate widely." (Cf. Handbook of Christianity in China, vol. 1, p. 622, yinyi transposed to yiyin)

據法國巴黎尚蒂宜耶穌會圖書館藏本排印. Cover illustration: Bibliothèque des Fontaines edition.
Series: 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11冊 .

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

Tianzhu shengjiao sizi jingwen 天主聖教四字經文 / Ai Rulüe艾儒略 (Giulio Aleni).
In: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. Reproduction of original text in vol. 2 of this collection. 
for complete listing.

" ... Other catechisms were adapted to Chinese types of writing, like Aleni's Tianzhu shengjiao sizi jingwen 天主聖教四字經文 (1642), which imitated the Sizi jing 四字經 (Four Character Classic) used in children's education." Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 611.

Jap-Sin I, 174.5
Tianzhu shengjiao sizi jingwen 天主聖教四字經文.
By Ai Rulüe 艾儒略 (Giulio Aleni, 1582–1649).
One juan. Bamboo paper in one volume. Printed in 1663 (Kangxi 2) by the Qinyitang 欽一堂 in Jiangxi province.

This volume contains two other texts:
1. Dumen jiantang beiji 都門建堂碑記 (A monument erected on the occasion of the building of the new church in the capital)
By Tang Ruowang 湯若望 (Johann Adam Schall von Bell). Three folios.

2. Tianxue jingyan 天主警言 (Catholic epigrams).
By an anonymous author. One folio.

The cover bears a Latin inscription: "Compendium doctrinae | christianae versu | explicatum | a p. Giulio Aleni | S.J."

On top of folio 1 recto there is an inscription: 萬有本末. The verso gives the title of the book in four large characters: Sizi jingwen 四字經文 on the right is the first part of the title in smaller characters: 天主聖教 on the left the titles of the two added texts are given together with the place of publication. On top of this folio there is an horizontal inscription: Tianli zhiyi 天理止一 (there is only one divine law).
The Sizi jingwen consists of thirty-five folios, followed by a postscript (three folios) by Li Shihuan 李奭浣, dated 1663 (Kangxi 2). There are five columns in each half folio with eight characters in each column. The title Sizi jingwen is given in the middle of each folio; the number of the folio is given below. Folios 3–4 are missing. They are supplied by handwritten copies.
According to the postscript of Li Shihuan, this book treats in a general way the omnipotence of God. This is fully explained and the expressions are clear and concise. The style, too, is polished and readable. For this reason he disagrees with the opinion of Philippe Couplet, who said that the book was written for the young.
There is a book known as the Sanzijing 三字經 (Three Character Classic, see Jap-Sin I, 167). It was used as a primer for schoolboys all through the empire. It is in rhymed doggerel, with three characters to the line as a means of helping the memories of schoolboys. Aleni probably had this book in mind when he produced the Sizi jingwen .
In 1869 Père Vasseur had Aleni’s book published with illustrations taken from great masters under the title Shengjiao shengxiang quantu 聖教聖像全圖, and it ran through to several editions (cf. Pfister, p. 134). Two new editions of Aleni’s book appeared in 1929: one in T’ou sè wè (Shanghai) and one in Nazareth (Hong Kong).

As for the Dumen jiantang beiji, the name Dumen refers to the Xuanwu Gate 宣武門, one of the gates of the Imperial City. It was situated in the south of the Forbidden City where the Calendar Bureau was. The building was formerly the Shoushan Academy 首善書院. Through the effort of Xu Guangqi it was transformed in 1629 (Chongzhen 2) into the Calendar Bureau or Liju 李局. The Jesuits had their residence there. In recognition of Adam Schall’s work on the new calendar (then known as the Shixian li 時憲曆), the Shunzhi emperor granted him a large piece of land beside the Calendar Bureau, where Schall built a magnificent church in Western style in 1650. We are told that donations came from the empress dowager, nobles, officials and the gentry.
The monument with an inscription written by Schall was erected in 1650 (Shunzhi 7). See Jap-Sin IV, 2. Cf. Pfister, p. 170, 182; Yang 1949, pp. 249–255; Huang Pailu 黃伯祿, Zhengjiao fengbao 正教奉褒 (Shanghai, 1903), folio 25.
The Tianxue jingyan consists of eight epigrams, the author of which is unknown to us. They deal with the four favors and with the last four things:

凡人造物之恩不可忘 (One must not forget the graces given to us by the Creator);
降生之恩不可忘 (One must not forget the favor of the Incarnation);
受難之恩不可忘 (One must not forget the favor of the [sacred] Passion);
赦罪之恩不可忘 (One must not forget the favor of one’s sins being remitted);
死後之來免不得 (One must remember that death will come);
審判之嚴免不得 (One must remember the severity of judgement);
地獄之苦受不得 (One must remember the excruciating pains of hell);
天堂之福比不得 (One must remember that there is nothing to compare with the blessings of heaven).

Cf. Pfister, p. 134, no. 17; Hsü 1949, p. 169; Courant 6888 I–IV; Couplet, p. 17.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 239-240.

Contents:
1. Qiuyou pian. Zhengxue liushi. Shengjiao xinzheng. Wushi yanyu. Lixiu yijian -- 2. Tianzhu shengjiao huoyilun. Zaowuzhu chuixiang lueshuo. Pixue. Dadao jiyan. Chongyi Tang riji suibi. Kongji gezhi -- 3. Tongku jingji. Shengmu xingshi -- 4-6. Shengjing zhijie.
1. 逑友篇. 正學鏐石. 聖教信證. 五十言餘. 勵修一鑑 -- 2. 天主聖教豁疑論. 造物主垂象略說. 譬學. 達道紀言. 崇 一堂日記隨筆. 空際格致. 痛苦經蹟. 聖母行實 -- 聖經直解.

"Chinese text and Italian translation of:
(1) Matteo Ricci’s biography written by Giulio Aleni, Daxi xitai Li xiansheng xingji 大西西泰利 先生行蹟, 1630, with annotations (pp. 35-83).
(2) Postface by Li Jiubiao. 李九標
(3) Anastatic reprint of the Chinese text, ARSI Jap.Sin. III, 23.3b (pp. 89-126).
(4) Petition by Wu Daonan 吳道南 for a burial plot for Matteo Ricci, 1610 (pp. 127-133).
(5) Stone inscription by Wang Yinglin 王應麟 in honour of Matteo Ricci, 1615 (pp. 135-141).

The book contains also: an introduction by Gianni Criveller (pp. 11-24); an essay on the contents and style of Ricci’s biography, by Savio Hon Tai-fai (pp. 25-33); biographies of the Chinese and European persons mentioned in Aleni’s work (pp. 143-172); bibliography (pp. 173-174).

This is an enlarged and supplemented version of: La vita di Matteo Ricci scritta da Giulio Aleni (1630), ed. by Gianni Criveller, Macerata-Brescia: Fondazione internazionale P. Matteo Ricci-Fondazione Civiltà Bresciana/Centro Giulio Aleni, 2010." -- [From EUCHINA announcement by Matteo Nicolini Zani, Oct. 20, 2010].

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

刻本. - 框19,5 X 13,5公分, 無直格,9行20字, 四周雙邊, 版心上鐫書名. - 封面鐫"思及艾先生著萬物真原穗城大原堂重榟,耶穌會後學艾儒略述,同會傅氾際, 龍華民, 費樂德仝訂, 溫陵張賡較梓". - 卷端題"泰西耶穌會士艾儒略述". - 前有艾儒略"萬物真原小引". -.

N.B. The Jap-Sin editions listed below were printed in Hangzhou, while the BSB digital edition was published in Guangzhou. Both editions appear similar.

JapSin I, 71
Three copies, two different editions: A+B and C.

Wan-wu chen-yüan [Wanwu zhenyuan] 萬物真原
By Ai Ju-lüeh (Ai Rulüe 艾儒略 (Giulio Aleni)).
One juan. Chinese bamboo paper in one volume. Re-engraved by the Catholic Church of Wu-lin 武林 (Wulin, Hangzhou). No date of publication (edition A+B).

The cover bears the title in Chinese with a Latin inscription: “P. Jul. Aleni | Vera origo omnium rerum.”

The middle of the title page bears the title with the name of the author on the right and the name of the publisher on the left. The verso of this folio gives the name of the author together with that of the censors: Fu Fan-chi 傅汎際（Fu Fanji, Francisco Furtado）, Lung Hua-min 龍華民 (Long Huamin, Niccolò Longobardo), and Fei Lo-te 費樂德 (Fei Lede, Rui de Figueiredo). Chang Keng (Zhang Geng 張賡) of Wen-ling 温陵 (Wenling, Fujian) was the proofreader and perhaps also the one who polished the Chinese style.
The preface of the author consists of two and one-half folios, the table of contents of one folio and the main text of twenty-five and one-half folios. The title is given in the upper middle of each folio and the number of each folio below.
The Archive possesses three copies: two of them (A and B) are of the same edition. Both have wide margins. The third copy (C) has a different type of print. Even the text is sometimes different, e.g., the characters 遠西 are given at the end of the last folio of the A and B edition, while C has 泰西. The same is true in folio 1 column 2. Although the publisher of the two editions is known (the Catholic church of Hangzhou), the date of the publications is not. According to Pfister the first edition was published in Hangzhou, but the date is not certain.
The book is written in the form of a discussion and occasionally in the form of a dialogue. Aleni himself was well versed in Chinese, and with the help of Zhang Geng he made a very readable book.

Cf. Pfister, p. 132; Hsü 1949, p. 173; BR, p. XXXIII; Couplet, p. 16; Courant 6889–6893 (6890 II and VII: two different Wulin [Hangzhou] editions without date); Sommervogel, vol. I, col. 158.

Local access dig.pdf. [Aleni-Wanwu zhenyuan.pdf]

Giulio Aleni 艾儒略, Wanwu zhenyuan 萬物真源 (1628), repr. Peking 1791 (main text conforms to original ed.)--Pref.
In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻

See: Albert Chan, S.J., Chinese Books and Documents in the Jesuits Archives in Rome, pp. 123-124.

Citation:
033R ZKW 210.11 (Xu 424) [c] [B 161]
reprint (1791) of Wanwu zhenyuan 萬物真源 (1628); index, main text (1+26 ff., 9/19). Note 46 "On t.p. and first folio (f. 1a2, empty column), the name of the author, Giulio Aleni, is not mentioned, His short introduction is also absent (for the text, see Xu 173-174, describing another copy). The main text, however, has not been changed as it was in some later editions." -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 17.
For complete contents see: Standaert, Nicolas, 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 search individual records.

In: Tianzhujiao dongchuan wenxian sanbian 天主教東傳文獻三編, v. 1.
Added ed: Digital edition local access [Aleni-WushiYanyu.pdf]
Also appears in: Ai Rulüe Hanwen zhushu quanji 艾儒略漢文著述全集 = Collection of Jules Aleni's Chinese works.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

“….In imitation …. Aleni modeled his Wushi yanyu 五十言餘 (1645) on Ershiwu yan to which it purports to be a supplement. ¹² Unlike Ricci’s work, however, Aleni’s is based upon classical European sources as well as Christian spiritual and ethical writings.” –Cf. Standaert, Handbook of Christianity in China, v.1, p. 605.

JapSin I, 74
Wushi yanyu 五十言餘.
By Ai Rulüe 艾儒略 (Giulio Aleni, 1582–1649).
One juan. Chinese bamboo paper in one volume. Published in 1645 (yiyou, 乙酉) by the Catholic Church in Fuzhou (Fujian).

The cover bears the title in Chinese with a Latin inscription: “50 sententiae morales a p. Julio Aleni.”

In the center of the title page there is the title in large Chinese characters. On the right the author’s name is given and on the left that of the publisher: 勑建閩中天主堂刻 (Printed by the Fuzhou Catholic Church, built by imperial order). The verso of this folio bears the author’s name and the names of the censors: Yang Manuo 陽瑪諾 (Manuel Dias Jr.), Fu Fanji 傅汎際 (Francisco Furtado) and Fei Qigui 費奇規 (Gaspar Ferreira). Permission for publication was granted by Fu Fanji (Francisco Furtado), then Vice-Provincial.
There is a preface by Zhang Geng 張賡 (one folio). The main text consists of twenty-two folios. Each half folio has nine columns with nineteen characters in each column. The upper middle of each folio bears the title with the number of the folio below.
Sommervogel (vol. I, col. 159, no. 25) says that this book contains “une moitié par le P. Aleni, l’autre par le P. Mathieu Ricci.” Fang Hao points out that this statement is made also by Cordier in his writing and that it is mistaken (JWC 1:197). It is likely that Sommervogel derived his mistake from Cordier. Zhang Geng in his preface to Aleni’s book says that Ricci had written the Ershiwu yan (Twenty-five Sayings, cf. Jap-Sin I, 53) and Aleni had doubled this to fifty sayings. This statement, perhaps, had caused the confusion.

Cf. Pfister, p. 134 and p. 18*; Hsü 1949, p. 30; Courant 3406.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 126-127.

Biblioteca Apostolica Vaticana Borgia Cinese, 324.17 (1st ed. 1637) online Hong Kong Catholic Diocesan Archives

JapSin II, 22
Xifang dawen 西方答問.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Two juan. Bamboo paper bound in one volume, European style.
Printed and published by the Catholic church of Jinjiang (Fujian) 晉江景教堂 in 1637 (Chongzhen 10).

The cover bears a Latin inscription: “Quaesita et responsa | de rebus et moribus | Europaeis | a P. Julio Aleni S.J.”

Cf. Hsü 1949, p. 300; JWC 1:195–196.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 302.

Bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin II, 16
Xingxue cushu 性學觕述.
By Ai Rulue 艾儒略 (Giulio Aleni).
Eight juan. Bamboo paper in three ce bound in one volume, European style. Published by the Catholic church of Fuzhou (Fujian) in 1646 (丙戌).

There is a label with the title on each ce; the first ce bears a Latin inscription: “De Physica | auctore P. Julio Aleni, S.J., 8 tomi.”

This book is an introduction to psychology: juan 1–2 deal with the nature of the soul; juan 3 with the question of growth; juan 4 with the five senses; juan 5 with the functions of the senses; juan 6 with the nature of three kinds of souls; juan 7 with the human mind and with dreams; juan 8 with the question of long and short life, etc. Aleni tried to give a general course of psychology as it was studied in Europe; many of the facts were entirely new to his Chinese readers. At the same time he tried to correct wrong ideas which might have been derived from traditional wrong perceptions.
The book is an adaptation (hence the title page speaks of yizhu “translated and composed”) of a Coimbra course on Aristotelian psychology, viz., the first six chapters of De Anima (Coimbra, 1598) and the two last chapters of Parva Naturalia (Lyon, 1594; Lisbon 1598).

Chen Yi, a native of Fuzhou prefecture (Fujian), obtained the jinshi degree in 1610. He was a disciple of Zhao Canlu 趙參魯 (zi 宗傅, hao 心堂), a native of Ningbo (Zhejiang). He met Ricci at the residence of Zhao, when the latter was Minister of Justice in Nanjing. In 1616, when Chen came to Beijing, he met Diego de Pantoja and Aleni. He seems to have become a friend of the missioners, especially of Aleni, whose movements he followed with great interest. In his preface he makes mention of the calendar reform and of the translation of (mathematical and astronomical) books which had been done in 1629, whence we conclude that it must have been written after this date. The introduction by Zhu Shiheng shows that he was a Christian, probably a new convert of Aleni. The preface of Aleni was signed at the Shenxiutang 慎修堂, the Catholic church in Hangzhou. The Chinese date 天啟甲子 (Tianqi 4), however, does not agree with the Western 1623 (千六百二十三). In this case I think it should be 1624. The book was probably written also in Hangzhou.
The Xingxue cushu was reprinted (third edition) by Xujiahui (Zikawei) (Shanghai) in 1922 (one volume, 218 pages). For another edition, see Jap-Sin II, 21.

Cf. Pfister, p. 134, no. 8; Hsü 1949, pp. 210–214.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 295-297.

JapSin II, 16a
Xingxue cushu 性學觕述.
By Ai Rulue 艾儒略 (Giulio Aleni).

This is an exact copy of Jap-Sin II 16
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 297.

JapSin II, 21
Xingxue cushu 性學觕述.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Eight juan (juan 1–3 are missing). Bamboo paper bound in one volume European style.

The cover bears a label with the title and a Latin inscription: “De natura et | distinctione Animarum | Liber Sinicus editus a Patre | Julio Alenio Soc.^tis Jesu.”

Xingxue cushu 性學觕述 / [Ai Siji 艾思及 (Rulue 儒畧) yizhu 譯著 ; Yang Manuo tongding 陽瑪諾仝訂 ; Fu Fanji zhunzi 傅汎際准梓].
Each page represents 2 leaves of the original.
For Details see Jap-Sin edition description by Fr. Albert Chan, S.J.

Online at Gallica
For information on ARSI edition see here.
Full bibliographical information see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)
Local access dig.pdf. [Aleni-Xingxue cushu BnF.pdf]

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.

Ding Zhilin 丁志麟, Yang Qiyuan chaoxing shiji 楊淇園超性事跡 (ca. 1628)--pref.

034R ZKW 540.4 (Xu 431) *strip [c] [B 161]
Giulio Aleni and Ding Zhilin 丁 志 麟 , Yang Qiyuan chaoxing shiji 楊淇園超性事跡 (ca. 1628); biography of Yang Tingyun 楊廷荺 ; no title-page; 11 ff. (10/22), ff. 1-8, printed text (slnd., punctuated); ff. 9-11, ms. (not punctuated) -- 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 a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or search individual records.

" ... 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
N.B.: This edition is a reduced format copy of the 1984 Taiwan Shangwu yinshuguan 臺灣商務印書館 edition, reproduced from the collection in possession of the Guoli gugong bowuyuan 國立故宮博物院: Yingyin Wenyuan Ge Siku quanshu 景印文淵閣四庫全書 ; 594

Added titles in this volume, most concerning trade and relations with border peoples, ethnic minorities, and notes on Southeast Asia:
Xi Man congxiao 溪蠻叢笑 / Zhu Fu zhuan 朱輔撰. Zhenla fengtu ji 真臘風土記 / Zhou Daguan zhuan 周達觀撰. Daoyi zhilue 島夷志略 / Wang Dayuan zhuan 汪大淵撰. Chaoxian fu 朝鮮賦 / Dong Yue zhuan 董越撰. Haiyu 海語 / Huang Zhong zhuan 黃衷撰. Dong Xiyang kao 東西洋考 / Zhang Xie zhuan 張燮撰. Zhifang waiji 職方外紀 / Xiyang Ai Rulue zhuan 西洋艾儒略撰. Chiya 赤雅 / Kuang Lu zhuan 鄺露撰. Chaoxian zhi 朝鮮志 / 不著撰人. Kunyu tushuo 坤輿圖說 / Xiyang Nan Huairen zhuan 西洋南懷仁撰. Yiyu lu 異域錄 / Jueluo Tulichen zhuan 覺羅圖理琛撰. Haiguo Wenjian lu 海國聞見錄 / Chen Lunjiong zhuan 陳倫炯撰.

" ... 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.
”據墨海金壺及守山閣叢書本影印”
民國25 [1936].
Dig. ed. local access only [Aleni-ZhifangWaijiCSJC.pdf]

"....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]