Local access dig.pdf. [Ebrey-Chu Hsi's Family Rituals.pdf]

[1] Jingbu: Huangyou xinyue tuji 經部: 皇祐新樂圖記 : [3卷] / Ruan Yi, Hu Yuan zhuan 阮逸, 胡瑗撰 -- [2] Shibu: Shaoxi zhouxian shi dian yi tu 史部: 紹熙州縣釋奠儀圖/ Zhu Xi zhuan朱熹撰 -- [3] Zibu: Jiashan tushu 子部: 家山圖書 – [4] Jibu: Qinding buhui Xiao Yuncong Li sao quantu 集部: 欽定補繪簫雲從離騷全圖 : [3卷].

Beautiful reprint edition of a selection of texts from the Wenyuange Library. Folded leaves (not visibly stitched but well affixed in soft paper covers) printed in the four colors used for the Siku categories (brown [gold], blue, red, yellow), with vermilion borders on cream paper. Undated, but produced between 1925-1935.***

The title page of ce 1 gives the original edition (Bailu dong), the title and the place of publication: 白鹿洞原本 | 朱子四書或問 | 墨潤齋藏板.
Ce 1 contains the Daxue 大學 huowen and the Zhongyong 中庸 huowen, each in one juan. Each half folio has twelve columns with twenty-one characters to each column.
At the beginning of ce 2, there is a preface to the Zhongyong jijie by Zhu Xi (two folios) and a preface by Tang Shunzhi 唐順之 (1507–1560). After the table of contents follows the book Zhongyong jilüe 中庸輯略 (juan A and B). There are twelve columns in each half folio. The main text consists of twenty-two characters to each column and twenty-one characters for the commentary.
Ce 3–4 give the first part (juan 1–10) and ce 5 the second part (juan 11–20) of the Lunyu huowen 論語或問.
Ce 6 gives the first and second part of the Mengzi huowen 孟子或問, all together in fourteen juan.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 16-17.

A portion of the Jesuit archives collection Japonica-Sinica I is comprised of selected Chinese Classics and their commentaries as studied by the late Ming literati. It was through these works that the Jesuits learned the basic principles of Confucianism and the Neo-Confucianism of the Song scholar Zhu Xi. They are included here in order to illustrate the sources and thoughts of the Jesuits in their early, tentative steps in explaining and understanding traditional Chinese social/ethical/political systems, and their presentation to a Western audience.

Sishu jizhu 四書集註.
By Zhu Xi 朱熹 (1130–1200).
Six ce. Bamboo paper. 26 x 15 cm.

The printing is fairly good and the book is in good condition. The format seems to be that of the late Ming period. The Latin inscription on the cover of the first ce reads: “Opera omnia Sinensis philosophi Mency, cum notis latinis marginalibus (seemingly, the one who wrote this thought that the book only contains the writings of Mencius).”
Ce 1 contains the Daxue 大學 and the Zhongyong 中庸, preceded by Zhu Xi’s preface and a general list of characters used in the Sishu 四書字辨.
Ce 2 contains the Shanglun 上論 or the first five chapters and ce 3 the Xialun 下論 or the last five chapters of Confucius’ Analects.
Ce 4 contains the Shang Meng 上孟 or the first three chapters of the Book of Mencius, ce 5 the Zhong Meng 中孟 or chapter 4–5, and ce 6 the Xia Meng 下孟 or chapter 6–7.

1. Daxue, f. 1v: incipimus 8 maii 1637 ad M.D.G. [ad majorem Dei gloriam].
2. Zhongyong, f. 1v: In nomine Dⁿⁱ huius libri explicationem agressi sumus die 29 8^bris [Octobris] 12^a 9 lunae (29 October 1637 was the twelfth day of the ninth month of Chongzhen 10).
3. Analects, juan 2, f. 2v: 4 Junii incipimus hoc 2 caput.
4. Analects, juan 5, at the end of the last folio: Laus Deo, BV, Sstis. Ig^o et Xa^o [Beata Virgine, Sanctissimis Ignatio et Xaverio] meisque omnibus patronis et advocatis ac precipuae D. Thome Aquinati. Absolvi hunc librum die 13 Julii 1637.
5. Analects, juan 6, f. 1v: Huius libri explicationem aggressi sumus die 24 7^bris [Septembris] 1637 post interstitum a die 6 [Augusti?] usque ad dictum diem 24 septembris.
6. Analects, juan 10, f. 9v: Laus Deo Beataq. Virg. Maria finem posuimus 28 8^bris [Octobris] 1637.
7. Shang Meng [first section of the Book of Mencius], f. 1: Ad M.D.G. Incipimus 28 8^bris [Octobris] 1637.
8. Shang Meng, juan 3, at the end of the last folio: die 4 X^bris [Decembris] 1637 finem imposuimus ad M.D.G.
9. Zhong Meng, juan 4, f. 1v: Incipimus deo bene adiuvante 4 X^bris [Decembris] 1637.
10. Xia Meng, juan, f. 1v: Post unius mensis interventum, ob occupatione principimus 11 Januarii 1638.

In several parts of the book pronunciations are given according to the Portuguese romanization and the meaning of each character is also in Portuguese. The explanations, however, are given in Latin.
This book seems to have been in the possession of Francesco Brancati (1607–1671), whose Chinese name was Pan Guoguang 潘國光 (hao 用觀). There are three seals with the name of Brancati stamped on different ce. On f. 12v of juan 10 of the Analects there is a seal in red ink with the characters潘國光印. On f. 23r of the Zhongyong there are two seals: the upper one, with seal characters in incised inscriptions, reads: 潘國光印, and the lower one, with seal characters cut in relief, reads: 用觀氏.

Brancati arrived in China in 1637. He first studied Chinese in Hangzhou 杭州 and left for Shanghai in the same year (JWC 2:55). Colombel gives the reason for his leaving for Shanghai: “le petit nombre des ouvriers ne permettait pas de longues études: il fut envoyé à Chang-Hai” (1:337). Pfister, however, makes no mention of Brancati’s study in Hangzhou.
If our guess about the ownership of this book is correct, Brancati must have spent nearly one year in Hangzhou, i.e., from before 5 May 1637 to after 11 January 1638. In Hangzhou there was a language school where a number of the missioners had spent some time learning the Chinese language. Among those who studied Chinese in Hangzhou there were two others, namely Girolamo de Gravina (Jia Yimu 價宜睦, zi 九章, 1603–1662) and Antonio de Gouvea (He Dahua 何大化, zi 德川, 1592–1677), cf. Pfister, pp. 221 and 243. Would this explain the use of the plural in the verbs used in the Latin inscriptions written on different ce of the book (incipimus, aggresi sumus) and for the Portuguese written on different parts of the book?

Cf. Sapientia Sinica (Jap-Sin III, 3a), f. 2r “Ad lectorem,” last paragraph: “Notae appositae in margine sunt: f. p. § prima denotat folium textus iuxta ordine impressionis nan kim editae Authore chu hi, qui liber vulgo dicitur su xu çie chu.” This translation of the Daxue by Guo Najue 郭納爵 (Ignacio da Costa) and Yin Duoze 殷鐸澤 (Prospero Intorcetta) was revised by Nie Baiduo 聶伯多 (Pietro Canevari), He Dahua (Antonio de Gouvea), Pan Guoguang (Francesco Brancati), Bai Yingli 柏應理 (Philippe Couplet) and Lu Riman 魯日滿 (François de Rougemont). In folio 2r of the Zhongyong (Jap-Sin I, 10) there was an envelope which was addressed to Intorcetta: “Ao P^e Prospero [I]ntroxeta da Com. de Jesu.” It is very likely that da Costa and Intorcetta made their translation from this edition of the Sishu jizhu, which according to the “Ad lectorem” in Jap-Sin III, 3a was published in Nanjing.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 9-11.

Photoreprint of the 1585 ed. with new explanatory note.
Each page represents 2 leaves of the original.

JapSin I, 9
Wengong jiali yijie 文公家禮儀節.
Composed by Zhu Xi 朱熹 (1130– 1200) and abridged by Yang Shen 楊慎 (1488–1559). Eight juan in four ce; Chinese bamboo paper. No date or place of publication.

The title page is missing. There are nine columns in each half folio with eighteen characters in each column. The format seems to indicate a Wanli (1573–1620) edition.
Next to a preface by Qiu Jun (dated 1474, see Jap-Sin I, 31), there is a preface by Yang Shen himself, dated the day renyin in the seventh month of the gengyin year during the Zhengde reign 正德庚寅七月壬寅. Zhengde is the reign title of emperor Wuzong 武宗, whose reign lasted from 1506 to 1521, but there was no gengyin year during his reign. The nearest gengyin year is Jiajing 嘉靖 9 (1530). The preface mentions that it was written at the time when Yang was about to return to Yunnan. But the earliest date Yang arrived in Yunnan was the first month of Jiajing 4 (23 January–21 February 1525), when Yang was disgraced in the controversy known as the Daliyi 大禮議. He was one of the group of 134 ministers who received beatings in prison and was later bastonadoed in public in the imperial courtyard. He was then exiled “for life” to Yongchang wei 永昌衛, a guard post near the western border of Yunnan. On 25 July 1529, Yang’s father (Yang Tinghe 楊廷和, b. 1459 [DMB 2:1543–1545]) died and Yang obtained permission to go home to Sichuan for the funeral. He returned to Yunnan in the eleventh month of that same year. Granted that Yang had written this preface in a gengyin year after his return to his place of exile, the reign title should not have been Zhengde (1506–1521), but Jiajing (in the seventh month of Jiajing 9, 1530, there was a renyin day, 7 August).
The Naikaku Bunko owns two editions with the same title (NBC, p. 17): 文公家禮儀節 (The abridged edition of the “Family Rites” written by Zhu Xi), both in eight juan and four ce. The first, by Qiu Jun 丘濬 (1420–1495), was collated by Yang Tingyun 楊廷筠 (1562–1627), prefaced and published in 1608 (Wanli 36). The second, a Ming edition, is by Yang Shen. Furthermore, it owns a revised edition entitled Chongding Wengong jiali yijie 重訂文公家禮儀節 in eight juan, by Chen Renxi 陳仁錫 (1579–1634).
In regard to Qiu Jun’s book, the Siku tiyao 四庫提要 comments that by adding notes on Ming contemporary rites to the original writings of Zhu Xi the book has lost its originality. Furthermore, Zhu Xi’s book consists of five juan and does not contain illustrations. In Qiu’s book, however, illustrations are given at the beginning of the first juan and it makes no mention of the author of them. Some of the illustrations do not even agree with Qiu’s explanations. These indications all lead to the conclusion that the book had not the originality of Zhu Xi’s Family Rites nor does it correspond to the abridged work of Qiu Jun. It is an adulteration of a book publisher of the Ming period (SKTY 1:505–506).
Yang Shen’s book is not mentioned in the Siku tiyao. The Complete Works of Yang Shen 升庵全集 does not give the preface of this book under the section of collected prefaces written by Yang Shen. Nor does it make any mention of this abridged work of Zhu Xi’s Jiali. There is every reason to doubt the authenticity of this book.
Shao Yichen (TTSK, p. 98) mentions a Jiali in eight juan, but adds the caution that formerly the book was attributed to Zhu Xi. However, he proceeds, that according to Wang Maohong 王懋竤 (1668–1741), in his writing Baitian zazhu 白田雜著, this book of Zhu Xi is not a genuine one. Since the Ming period, it has been so adulterated by publishers that the book is not reliable. We refer our readers to the learned article of Wang Maohong, the “Jiali kao” 家禮考 in Baitian caotang cunkao 白田草堂存稿 (photographic copy of the Qianlong ed., Taipei, 1972), vol. A, juan 2, pp. 85–128, where Wang begins with the statement that the Jiali has not been written by Zhu Xi (家禮非朱子書也).
Translations (French): Charles de Harlez, Kia-li, Paris, 1889 (167 pp.); P. G. von Möllendorff, Le droit de famille chinois 家禮集要 (Jiali jiyao), Paris, 1896 (106 pp.). The Jiali has been partly translated (before 27 May 1732) by Jean-François Foucquet: Rituale domesticum Sinensium ad litteram ex sinico latine versum cum notis (Vatican Library, Vat.lat.12851, 1–131). The copy of the Chinese text with notes by Foucquet is preserved also in the Vatican Library (Borg. Cin. 154): Jiali yijie, with preface by Qiu Jun (dated 1474), eight juan in four vols. See Witek 1982, p. 355, 455.

Cf. Jap-Sin I, 31 and 32; Courant 3204.
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 7-9.

According to the title page, this is the Family Rituals written by Zhu Xi, compiled by Mr. Yang Sheng’an 楊升菴先生 (i.e., Yang Shen 楊慎, 1488–1559) and published by the Yungu tang 蘊古堂 of Nanjing. On top of the left side there is a seal in cursive writing giving the place of publication: 蘊古堂藏書. Below on the right side there is a seal in red cursive writing: 金陵書舖廊蘊古堂朱文卿發兌.
At the beginning of the first juan there is a preface by Yang Shen, dated the renyin 壬寅 day of the seventh month of Zhengde gengyin 正德庚寅 (see Jap-Sin I, 9). There follows a preface by Qiu Jun 丘濬 (1418–1495), written in the second month of Chenghua jiawu 成化甲午 (1474). The engraved characters of this preface are in the xingshu 行書 style. It has six columns to every half folio and each column contains twelve characters. It differs from that in the edition of Jap-Sin I, 9, which is in the Song style 宋禮字.
Folio 1a of the first juan reads: “Written by Zhu Xi of Xin’an 新安 (Anhui) in the Song dynasty, compiled by Yang Shen of Chengdu 成都 (Sichuan) in the Ming dynasty.” In the middle of each folio the title is given as Wengong Jiali 文公家禮, but in reality it is only an abridgement of Zhu Xi’s work. Both the engraving and the number of folios are the same as in Jap-Sin I, 9; only the size is different, and the bibliography and Zhu Xi’s original preface do not appear in the present edition.
Cf. Courant 3206; BAV, Racc.Gen.Or. III, 262 (1–8).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 26-27.

Similar to OCLC#54421646

The title page reads: “The Wengong Jiali compiled by Yang Sheng’an xiansheng personally, wooden blocks in possession of the Zhongxiu tang 鍾秀堂 (cf. Jap-Sin I, 29) and engraved by Shu Yingqi 舒瀛溪 of Jinchang 金閶 (Suzhou, Jiangsu).” Below on the left there is a seal in red cursive writing with the following characters: 鍾秀堂發兌.
The first juan has a preface by Yang Shen, dated the seventh month of Zhengde gengyin 正德庚寅 (cf. Jap-Sin I, 9). The book is similar to those in Jap-Sin I, 9 and 31. In the middle of every folio the title of the book is given as Jiali yijie 家禮儀節. There is neither the preface of Qiu Jun 丘濬nor Zhu Xi’s original preface, but the bibliography is there. The eighth juan ends with the Tudi shen wen er 土地神文二, and the Zayi fulun 雜儀附論 (one folio) is not there.
Cf. Jap-Sin I, (38/42) 40/9d (Jiali hejiao lu).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 27.