Bianxue yidu 辯學遺牘 / Li Madou yuanzhu 利瑪竇原著 .... Zheng Ande bianji 鄭安德編輯.
[Attributed to Matteo Ricci (Cf. Handbook of Christianity in China, vol. 1, p.617)]
“本書根據1919年 重刊本辯學遺牘 編輯整理”--P. 1 (2nd group)

“ .... Several catechetical and theological writings take an apologetic stand: they explain Christian doctrines while exposing the difference from Confucianism, Buddhism, or Taoism. Some works were solely devoted to this topic such as the Bianxue yidu 辯學遺牘, attributed to Ricci and postumously published (ca. 1623), which refuted the criticism expressed by the lay Buddhist Yu Chunxi 虞淳熙 (js. 1583, d. 1621) and the monk Zhuhong 祩宏 (1535-1615).--Cf. N. Standaert, Handbook of Christianity in China, v.1, p. 616-617.

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4冊.

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

Jap-Sin I, 50
Bianxue yidu 辯學遺牘
By Li Madou 利瑪竇 (Matteo Ricci) and others.
One juan in one volume. Chinese bamboo paper. Second edition by the Xishizhai 習是齋續梓本. No date or place of publication.

The cover has a label with the title in Chinese with a Latin inscription: “Dialogus inter patrem Riccium, et doctorem sinam de falsis sectis, metempsychosi, etc.”

Part 1
Yu Chunxi (d. 1621, zi 長孺, hao 德園, posthumous name 澹然) was a native of Zhejiang. He passed his jinshi examination in 1583 and later became a minister in the Civil Ministry. He left behind a collection of writings in 60 juan under the title of Deyuan ji 德園集. As a devoted Buddhist he was not pleased with the Tianzhu shiyi 天主實義 of Ricci (Jap-Sin I, 44–47). He therefore wrote a letter advising Ricci to give more time to the study of Buddhist scriptures instead of going against Buddhism, which “might lead to the ruin of Christianity [literally: the Holy City].” His letter was polite and elegant. Accordingly, Ricci replied in the same tone, though he showed his firm determination throughout the letter:

I am confronted with a difficulty. Undoubtedly Buddhist scriptures are numerous and those who study them are also many. But our sacred writings and books on history and philosophy of the true religion are perhaps double the number of Buddhist writings. They have not been translated [into Chinese] and, being alone without disciples, I am not in the position to do it. Under these circumstances, as your letter puts it, one might face complete destruction, if one tries alone to go against one thousand. [But I must confess] that this destruction would be due to a failure of physical strength and not because of lack of reasoning. What I now suggest is, let us put aside the idea of who is going to win or to lose, and let some of your countrymen help [me] to translate [our] books. The translations need not to be as copious as those of the Buddhists; perhaps one or two percent. With these translations in hand one could then start to debate. If after the debate I am found in error, I should be ready to admit that Christianity is a failure. Now, as you would say, one must not launch an attack on Buddhism, if one is not familiar with Buddhist scriptures, I would reply, in the same spirit, that one who does not understand Catholic writings should not criticize Christianity [literally: how can you ruin our Holy City?]. I will make an attempt to study Buddhist writings in order to compare [it with our religion]. But is it not up to you to make an investigation of Catholic teaching so as to find out what it is all about? It is of great importance for us and for the generations to come to distinguish the truth itself from the unorthodox doctrines and I beg you to pay heed to my words.

Though he worships the Lord of Heaven, in reality he has no conception of Heaven. . . . According to him the Lord of Heaven is a being without form, without color or sound. One can then only conclude that Heaven is nothing more than [pure] reason. But how can [pure reason] rule its subjects, or promulgate laws, or reward and punish? He [Ricci] may be an intelligent person, but he has never learned the scriptures of Buddhists; what could be expected but that his doctrine would be wrong.

Hence I am most willing to carry out a debate . . . , otherwise what is evident will remain obscure. . . . But there should be order in a debate, the debaters must be governed by reason. No one should bring up wrong traditions in his arguments; that would be to believe in hearsay rather than to follow reason, and that seems childish and would be to no point.

Lienchi (Zhuhong) changed from a Confucianist to a Buddhist, and Deyuan (Yu Chunxi) was a profound scholar on the writings of Buddhism. Both were leaders of Buddhist followers in southeast China. Their belief was very different from the teachings of Mr. Li (Ricci). Reading now these letters in which they carried out their discussions, it gives the impression that they respected one another highly. Each tries to expound his learning with sincerity in the hope that the truth may appear. Unfortunately they never came to a conclusion. How regrettable that within a short period they all passed away. Had they had the opportunity to come together to discuss their knowledge freely and to propose their difficulties as open-minded philosophers, they would certainly have exhausted the subject without reservation of their talent. This might have brought to light hidden points and subtle ideas which undoubtedly would be of great enlightment to the ignorant. How lamentable that this never came to pass.
I received this manuscript accidentally from a friend of mine, and once more my old sentiments revived. I therefore decided to have the manuscript published in the hope that the memories of these venerable persons will not diminish throughout the years. However, I must confess that I am not the person to decide upon the quality and the orthodoxy of their learning.
(Signed by Liang’an jushi)

This book is included in the Tianxue chuhan 天學初函 which was published by Li Zhizao in 1629 (Chongzhen 2). There is a reprint made from wooden blocks by the Lazarists in Peking (Catal. 1924, no. 88). The text has also been reprinted in mobile characters in 1915 by the Dagong Bao 大公報 periodical (Tianjin). Four years later, in 1919, Ying Lianzhi 英斂之 had it published in Peking with prefaces by Chen Yuan 陳垣 and Ma Liang 馬良 (Ma Xiangbai 馬相伯). According to the preface of Chen Yuan, the letters in this book were not written by Ricci himself, but by his followers after his death. Li Zhizao’s postscript, however, makes us think that Ricci was the author. Perhaps the drafts were done by one of Ricci’s friends; or the ideas may have come from Ricci and been put into writing by a Chinese scholar.

Cf. Pfister, p. 36; Hsü 1949, pp. 119–120; SKTY 3:2628; FR 2:306 n. 1; DMB 1:322–324 (Chu-hung).
Cf. Albert Chan, Chinese books and documents in the Jesuit Archives in Rome, pp.79-82.

JapSin I, 160
Bianxue yidu 辯學遺牘.
By Matteo Ricci and others.
One juan in one volume. Chinese bamboo paper. Second edition of the Xishizhai 習是齊續梓本. No date or place of publication.

The cover bears a Latin inscription: “Dissertationes | contra falsa Dogmata Bonziorum | Liber sinicus editus a Patribus Soc^tis Jesu.”

JapSin II, 24.1
Bianxue yidu 辯學遺牘.
By Li Madou 利瑪竇 (Matteo Ricci) and others.
One juan. Bamboo paper, bound together with Jap-Sin II, 24.2 in one volume, European style.

The cover bears a label with the Latin inscription: “1^o Doctoris Pauli | Apologia pro Lege Christianorum” (attributing the book to Xu Guangqi 徐光啟, who was known to the missioners by his Christian name: Dr. Paolo). The inside cover bears the same Latin inscription, with the addition: contra quendam Bonzum.

Bianxue yidu 辯學遺牘
By Li Madou 利瑪竇 (Matteo Ricci) and others.
One juan in one volume (thirty-three folios). Chinese bamboo paper. Re-engraved by the Qinyitang of Fuzhou (Fujian) after the second Xishizhai edition 習是齋續梓欽一堂刻. No date of publication.

The cover bears a label with the title in Chinese and a Latin inscription: “Dialogus inter P. Riccium et doctorem sinen. de falsis sectis, metempsychosi, etc.”

Having read the Tianshuo (Essays on Heaven) of the monk Shen (Zhuhong), I felt very sorry from him. How unexpected was his passing away after an interval of a few months! I have been told that on his death-bed he repented, saying: “I have gone astray and I have misled many [of my followers].” How terrible! This came from his sincere heart and it exposed his whole life, which admitted no hypocrisy. The virtuous men of our time believe that these eminent monks are all convinced of a future beatific life in the Western world. Is the Western world a labyrinth? Those who realize that they are not sages should embrace the truth instead of [walking in] error, otherwise how are they to avoid the same fate as Lienchi (Zhuhong)? As I went through this book I was greatly inspired by the clarity of its arguments. The book was written out of necessity, since it serves as a precaution to those who might fall into this pool of errors. (Signed by Migezi).

Cf. Jap-Sin I , 50.
Cf. Albert Chan, Chinese books an documents in the Jesuits Archives in Rome, pp. 82-83.

China in the sixteenth century : the journals of Matthew Ricci, 1583-1610 / translated from the Latin by Louis J. Gallagher. With a foreword by Richard J. Cushing, Archbishop of Boston.
"Translation of Trigault's 1615 Latin version of the Ricci commentaries [entitled De Christiana expeditione apud Sinas suscepta ab Societate Jesu]."
Title: The journals of Matthew Ricci: 1583-1610.

Local access dig.pdf. [Gallagher-Trigault-China.pdf]

Local access dig.pdf. [Ricci-天主實義-Korean 1972.pdf]

Das vergessene Gedächtnis : die jesuitische mnemotechnische Abhandlung Xiguo Jifa : Übersetzung und Kommentar /  Michael Lackner.

Chiefly German with text in Chinese and Italian.
Includes text of Xiguo Jifa 西國記法 by M. Ricci and Trattato della memoria locale by F. Panigarola.

Includes bibliographical references.

Includes facsimile of Chinese manuscript. and German translation 'Xiguo jifa' by Matteo Ricci, and facsimile of manuscript 'Trattato della memoria locale', by Francesco Panigarola.

Local access dig.pdf. [Lackner-Xiguo jifa.pdf]

De Christiana expeditione apud Sinas suscepta ab Societate Iesu : ex P. Matthaei Ricij eiusdem Societatis com[m]entarijs. Libri V ad S.D.N. Pavlvm V in quibus Sinensis Regni mores, leges atq. instituta & novae illius Ecclesiae difficillima primordia accurate & summa fide describuntur / auctore P. Nicolao Trigavtio Belga, ex eadem Societate.
Engraved t.p. by Wolfgang Kilian. Includes index.
Signatures: a b² A-4M 4N
Binding: old vellum over boards; ink title on spine; leather ties wanting; Zikawei Library marks.

On title page, "Augustae Vind. apud Christoph. Mangium" is flanked by "anno Christi" and "MDCXV," which appear on the base of the columns.
Colophon on p. [10] at end reads: Augustae Vindelicorum, apud Christophorum Mangium. M. DC. XV.
Library copy has ZKW classification L32 and curious "Mñzÿ Andechs" inked in space below Trigault's name on t.p. device.

De Christiana expeditione apud Sinas is the earliest full account of the Jesuit China Mission. Written by Nicolas Trigault 金尼閣 (1577-1628), it is an amplification (with some misreadings and omissions) of the Italian manuscript left by Matteo Ricci after his death in 1610, which was supplemented by the Jesuits Ferreira, Longobardi, and Cattaneo. It was immediately popular and translated into German, Spanish, and Italian, and was later partially translated (by Louis Gallagher) into English. A modern Chinese translation also exists.

De Christiana expeditione apud Sinas presents the history of the mission from Xavier’s time until Matteo Ricci, the experience in Japan, and much information concerning the Chinese nation, government, philosophy, and history.
Ref: Backer-Sommervogel, VIII, 239, no. 6.
For full bibliographic reference see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Available online at Beyond Ricci
See also Internet Archive and several European libraries. Local access see folder: [De Christiana]

Introduzione di Filippo Mignini -- Cronologia essenziale -- Sigle e abbreviazioni Dell’amicizia -- I. Jiaoyou lun (riproduzione fotografica dell’edizione a stampa, Pechino 1601) -- Dell’amicizia (nuova traduzione annotata) . – II. [Risposta intorno alla amicitia al Re Chiengan Chienzat] (autografo dell’Amicizzu in italiano, Nanchang 1595-1599) -- III. Risposta del P. Matteo Ricci da / Macerata della Compagnia di Giesù intorno / all’amicitia al Re Chiengan Chienzai / Tradotta dalla lingua Cinese in Italiano dal i medesimo Autore (apografo dell’Amzciziu in italiano, s. d.) -- Qu Taisu : Da Xiyu Ligong Youlun Xu (riproduzione fotografica dell’edizione a stampa, Pechino 1629) -- Prefazione all’Amicizia del signor Ricci dei Grandi Paesi Occidentali (nuova traduzione annotata) -- Fonti -- Note alle Sentenze -- Indice delle fonti riportate nelle note alle Sentenze – Bibliografia -- Elenco dei caratteri cinesi -- Indice dei nomi.
Local access dig.pdf. [Ricci-Dell'Amicizia.pdf]

Descripción de China / Matteo Ricci ; Edición de Giuseppe Marino.

Título original: Descrizione della Cina [Della entrata della Comapagnia di Giesù e Christianità nelle Cina] (libro I)
Includes bibligraphical references (p. 69-73) and index.

La «Descripción de China» de Matteo Ricci es considerada una de las obras más importantes acerca de la civilización, filosofía, historia, costumbres y geografía de China, tanto por el rigor de sus fuentes literarias como por la riqueza y autoridad de las orales, en especial los literatos chinos con los que el jesuita italiano tuvo trato. Primero de los cinco libros de su prolífica Historia de la introducción del cristianismo en China (también conocida como Commentarj della Cina), la Descripción es un trabajo etnográfico que cabe hoy enmarcar en el ámbito de las disciplinas que estudian los puentes culturales entre Europa y Asia, particularmente con el Lejano Oriente y China. Ricci consigue presentar a los lectores occidentales una China comprensible, pero que representa al mismo tiempo un desafío para la cartografía europea de los saberes.—Publisher description.

ÍNDICE GENERAL
Siglas ........................................................................................... 9
Estudio introductorio: Giuseppe Marino....11 

1. Ricci, el cristianismo en China y el manuscrito de la Descripción ..... 11
2. Orígenes de la Descripción ............................................... 19
3. Contenido de la Descripción de China .............................. 24
4. La Descripción en las cartas de Matteo Ricci .................... 37
Cronología de Matteo Ricci ......................................................... 61
Nota a la traducción ................................................................... 67
Bibliografía ................................................................................. 69
1. Obras de Matteo Ricci publicadas en chino ...................... 69
2. Ediciones de obras de Matteo Ricci .................................. 70
3. Estudios citados ................................................................ 71

DESCRIPCIÓN DE CHINA
1. De la razón para escribir esta historia y de la manera en la
que en ella se ha de proceder ............................................... 77
2. Sobre el nombre, magnitud y lugar de China ....................... 81
Varias denominaciones de China – Posición geográfica y grandeza
de China – Sus ciudades y sus habitantes – Defensa del territorio
3. Acerca de las cosas que produce la tierra de China .............. 89
Fertilidad del territorio de China: trigo, legumbres, fruta, flores, aceites y vino – Animales usados como comida. Abundancia de pescado, animales salvajes y elefantes – Lino, algodón, seda, cáñamo, lana – Metales, oro, plata y porcelana – Madera para construir, carbón mineral. Plantas  medicinales. Sal y azúcar – Varios tipos de papel. Mármol, gemas y perlas. El cha – Barnices chinos, abundancia de salitre
4. Sobre las artes mecánicas de esta tierra ................................ 101
Criterios de esta disertación. La arquitectura – Antigüedad de la imprenta y sus diferencias con la nuestra – Pintura, escultura y artes de la escritura – Instrumentos musicales. Variedad de los relojes – Acerca de las representaciones dramáticas – Sellos y tintas excelentes – Sobre los abanicos
5. De las artes liberales, ciencias y grados que se confieren en China ............................................ 111
De los caracteres de la lengua china – Confucio, el más importante filósofo moral de China – Ciencias matemáticas y astronómicas – La medicina y la filosofía moral – Primer grado de los literatos – Segundo grado de los literatos – Tercer grado de los literatos – Los grados de literatos en el ejército
6. Del gobierno de China ........................................................ 131
La monarquía como forma constante de gobierno en China – Sucesión de los reyes y fidelidad de los súbditos – Leyes de China y nombre de sus reyes – Legislación de los reyes Humvu – El poder ejecutivo en manos de los literatos – Limitaciones impuestas al poder real – Renta del rey y del reino – Varias clases de magistrados – Los seis tribunales residentes en la corte – El tribunal de los colaos – Otros magistrados y mandarines
– El gran colegio de los literatos – Residencias de los colegios y tribunales chinos – Administración de las provincias y de las ciudades – El tutan y el ciaiuen – Subordinación de los mandarines y sus honorarios – Vestimentas e insignia de los mandarines – Principios distintivos entre chinos y europeos
7. Sobre las cortesías y algunos ritos ........................................ 157
Los chinos estudiosos de la urbanidad – Costumbres típicas en los saludos y en las visitas – Acerca de los presentes y ofrendas – Prescripciones en las vestimentas para las visitas – Hábitos tradicionales al sentarse – Las despedidas – Costumbres en los convites – Ceremonias para el rey – Obsequios a los mandarines – Culto hacia los parientes o ancianos y ritos fúnebres – Ritos nupciales – Fiestas y solemnidades chinas 
8. Sobre la fisonomía, el culto del cuerpo, la vestimenta y otras costumbres de los chinos ..................................................... 183
Calidades físicas de los chinos, hombres y mujeres – De las prendas de vestir que suelen usar – Nombre y apellidos: el nombre pequeño, el mediano y el grande – Antigüedades, sellos de los mandarines y barcos; respeto y reverencia a los maestros – Juegos más populares: el ajedrez chino – Docilidad en los castigos y penas de los delitos, tipos de hurtos
9. De las supersticiones y algunos abusos de China .................. 191
Supersticiones habituales entre los chinos: los días y las horas fastas y nefastas – Varias especies de divinización del futuro – Superstición china desconocida a los gentiles, griegos y romanos – Del vicio y deshonestidad – Causas inauditas de la esclavitud: inhumanidad hacia los hijos y hacia sí mismos – Castración de los eunucos y su influencia en los asuntos reales – Abusos de los magistrados – Sospechas y mentiras usadas  comúnmente y sus consecuencias – Sospechas y desprecios hacia los forasteros y también embajadores – El ejército y su vil condición – Dos vanas extravagancias: la alquimia y la receta de la inmortalidad
10. De las varias sectas religiosas que existen en China .............. 209
La religión primitiva de China – Seguidores de Mahoma, judíos y cristianos en el Imperio del Medio – Acerca de las tres sectas religiosas: la secta de los literatos o la academia de los literatos – La secta de sciechia o de los idólatras – La secta de Laozu o de Lao-tse
Índice analítico ........................................................................... 233
Índice general .............................................................................. 255

Dr. Giuseppe Marino; Ph.D., Spanish philology; associate professor of Spanish Language and Literature and co-founder of the new Spanish department at the College of Foreign Language and Literature of Fudan University in Shanghai. He was previously a visiting researcher at The University of Tokyo and The Ricci Institute for Chinese-Western Cultural History at the University of San Francisco. His main research area lies within the study of Spanish Philology and Literature of the Golden Age (16-17th century) with further interest in the Modern Age, cultural translation and European intellectual history as well as its impact in Japan during the Christian Century (1550-1650)--LC Authority rec'd.

Prefatory material in Portuguese, Chinese, and English; includes Facsimile of original: ARSI Japonica-Sinica I, 198, ff. 32r-169r.
Edition jointly published by: Biblioteca Nacional Portugal 葡萄牙國家圖書館 ; Instituto Português do Oriente (IPOR) 東方葡萄牙學會 ; Ricci Institute for Chinese-Western Cultural History 利瑪竇中西文化歷史研究所 (San Francisco).
Translation, revision, editorial: Natercia Fraga, Iva Flores, Wu Xiaoxin 吳小新, Magarida Duarte, Wang Zengyang 王增揚.
Includes tables of Chinese characters with IPA (International Phonetic Alphabet) and various Romanization systems (besides Ruggieri's and Ricci's) for regional dialects of the late Ming period.
Includes bibliographies: p. 69, 135, 211 Illustration: Inscription for the Church at Zhaoqing 為肇慶教堂的題字 / ARSI Jap.Sin. 9, II, 264r (sic)

"Collected in the late 16th century, this dictionary introduces for the very first time the romanization of the Chinese language spoken in the final years of the Ming period and constitutes a milestone in the development of Chinese studies"--back cover.
972-8013-57-4 (IPOR) 972-565-298-3 (BN) LC authority uses: Biblioteca Nacional de Lisboa

See Jap-Sin I, 197 and Jap-Sin I, 198 entry in Chan catalog for manuscript description.

Local access dig.pdf. [Ricci-Dicionario.pdf]

" ... Ershiwu yan is basically a translation of a Latin version of Epictetus' Encheiridion, with some additions made by Ricci ..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 605.

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

Online edition: Vatican Library [Borg.Cin. 350.96] with bio-bibliography on Ricci at Catholic Diocese of Hong Kong.

[Notes for ARSI editions]
JapSin I, 53.1
Erh-shih-wu yen [Ershiwu yan] 二十五言
By Li Ma-tou (Li Madou 利瑪竇, Matteo Ricci).
One juan (fifteen folios), Chinese bamboo paper. Edited by Wang Ruchun 汪汝淳 of Xindu 新都 (Zhejiang). No date or place of publication.

There is a preface by Feng Yingjing 馮應京, written in Wanli 32 (1604, 甲辰) on the occasion of a new edition. The beginning of folio 1 bears the title of the treatise and below there is an inscription: 太西利瑪竇述 (Narrated by Li Madou of the Great West), 新都後學汪汝淳較梓(Proofread and edited by Wang Ruchun of Xindu).
Each half folio contains ten columns and there are twenty characters in the first line of each paragraph and nineteen in the other lines. The upper middle of the folio bears the title of the book and below the number of the folio is given.
The treatise ends with a postscript by Xu Guangqi 徐光啟, dated Wanli 32 (1604), who indicates that part of the manuscript of the Ershiwu yan was written at Nanjing in the years 1599–1600 (cf. FR 2:97, note).
Feng Yingjing is said to have read a more polished and complete version, when he was in detention (1604). He was so impressed that he offered to have it published and gave it the title Ershiwu yan (The Book of Twenty-five Paragraphs) in contrast with the Buddhist scripture Sishi’er zhang jing 四十二章經 (The Sutra in Forty-two Sections). In his opinion, the former is far superior to the latter.
Although there is neither date nor place of publication, the first folio gives the name of the editor, Wang Ruchun of Xindu (see above). In 1607 he published Ricci’s Tianzhu shiyi 天主實義 at the Yanyitang 燕貽堂 (cf. Jap-Sin I, 44, 45). We may conclude that this edition was also published in Hangzhou and perhaps shortly after 1607.
Courant in his catalogue (no. 3376) mentions a Qinyitang 欽一堂 (Fuzhou, Fujian) edition, of which the Vatican Library also possesses two copies (Borgia Cinese 350.26 and 512.3). According to the catalogue the date of publication is 萬曆甲寅 (寅 is a mistake for 辰, 1604).
According to the preface of Feng Yingjing the Ershiwu yan was re-engraved in Beijing in 1604. It is unlikely that this same book was simultaneously published in Fujian. Both Xu Zongze (1949, p. 473) and Luo Guang (p. 171) assign the date of the first edition of this treatise to the year 1604. But the preface of Feng Yingjing clearly states that this was a re-engraved edition (重刻). Our judgement is therefore suspended until further research.
Christopher A. Spalatin, S.J. published in 1975 "Matteo Ricci’s Use of Epictetus," (Excerpta ex dissertatione, Gregorian University, Rome), Waegwan, Korea, 1975, pp. 7–101. The author tries to prove that the Ershiwu yan of Ricci was a translation from Epictetus with some modification.
The scholar Wang Kentang 王肯堂 incorporated this treatise in juan 3 of his Yugangzhai bizhu 鬱岡齋筆麈 and changed its title to Jinyan 近言. “Mr. Li [Ricci] give me a copy of the Jinyan,” wrote Wang in his book, “. . . I therefore copied a few of the sentences and I keep them by my desk.” Actually, he published fourteen sentences in his book. His opinion of this treatise was that “it seems to be simple, but it has a profound meaning behind it.” As in the Jiaoyou lun (cf. Jap-Sin I, 49 and 53.2), which he also published, he made alterations in Ricci’s original work, which one can notice at once when comparing the two texts (cf. FR 2:286–289).

JapSin I, 53 B
Erh-shih-wu yen [Ershiwu yan] 二十五言
By Li Ma-tou (Li Madou 利瑪竇, Matteo Ricci).
One juan (fifteen folios), one volume.
Chinese bamboo paper. Edited by Wang Ruchun 汪汝淳 of Xindu 新都 (Zhejiang). No date or place of publication.
The cover bears a label with the Chinese title, which the Latin inscription translates as: “25 Sententiae a p. Matth Ricci, S.J.”

This book is a duplicate of Jap-Sin I, 53.1, although a careful examination shows that the engraved Chinese characters are not exactly the same. Jap-Sin I, 53.1 is undoubtedly a finer edition, while the characters in 53 B seem to be blurred. Probably the engraving of the wooden blocks was based on the edition of 53.1. The postscript by Xu Guangqi comes after the preface of Feng Yingjing, while in 53.1 it is found at the end of the book. The upper and lower margins of this book are narrower than in the other edition.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives: Japonica-Sinica I-IV, p. 84-86, 90.

Fonti Ricciane : documenti originali concernenti Matteo Ricci e la storia delle prime relazioni tra l'Europa e la Cina (1579-1615) / editi e commentati de Pasquale M. d'Elia sotto il patrocinio della Reale accademia d'Italia.
[Ed. nazionale delle opere edite e inedite]
Each volume has added individual title pages.
Vol. 1 has English abstract and title: Matthew Ricci's works. Half-title: Li Madou quanji 利瑪竇全集.
Abbreviazioni bibliografiche: v. 1, p. [cliii]-clxiii.
I. Storia dell'introduzione del cristianesimo in Cina. pte. 1: libri 1-3, Da Macao a Nanciam (1582-1597) -- II: libri 4-5, Da Nanciam a Pechino (1597-1610-1611) -- III: Appendice e indici.
Library has additional copy (unbound) at: Dir. Off. Gallery (same call number).
Another copy Gleeson Library.
Dig. pdf edition local access: [Fonti Ricciane.pdf] (3 vols in 1); Vols 1-3 separate files [D'Elia-Fonti Ricciane v. 1-3.pdf]

Ricci's first published work in Chinese, the Jiaoyou lun (1595), like the Ershiwu yan 二十五言 (1605), was written for general non-Christian Chinese readership. Both works follow the late Ming mission practice of introducing the Chinese to "ancient saints and sages" of the West through passages and aphorisms translated or paraphrased from classical European sources, thus presenting a format easily recognizable to literate Chinese as similar to the Confucian tradition. Jiaoyou lun, or De Amicitia, is based on Andreas Eborensis (1478-1573) Sententiae et Exempla, a collection of statements taken from Cicero, Seneca, and other classics of antiquity. Martini based his much later work on friendship, the Qiuyou pian 求友篇 (c. 1661), on Ricci’s model. Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 604-605.

Title variants: You lun 友論; On Friendship; Treatise on Making Friends; Trattato sull'Amicizia.
See the record for the Jesuit Archives (ARSI) Japonica-Sinica I, 49 edition for further textual notes.

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

Title variants: You lun 友論; On Friendship; Treatise on Making Friends; Trattato sull'Amicizia.
Reference: Handbook of Christianity in China, p. 139, on missionary works cited in the Zhuyi 朱翼 "Aid to [studying] Zhu [Xi]" (1616) of Jiang Xuqi 江旭奇; p. 419, on Qu Rukui and his family; p. 478, on Feng Yingjing; pp. 604-605, on Ricci’s humanistic writings and their classical sources.
Local access only [Jiaoyoulin_BAVBorgCin324-10.pdf]

Jesuit Archives (ARSI) JapSin I, 49
Jiaoyou lun 交友論
By Li Madou 利瑪竇 (Matteo Ricci).
One juan in one volume. Chinese bamboo paper. Published by the Qinyitang 欽一堂 of Fuzhou (Fujian). No date of publication.

The cover bears the title in Chinese and a Latin inscription: “De Amicitia a p. Matth. Ricci, S.J.”

This book on friendship was written at the request of the Prince of Jian’an 建安王, residing in Nanchang (Jiangxi). Ricci was in Nanchang towards the end of June 1595. He was the guest of the Prince of Jian’an, who wanted to know the view of Europeans on friendship. This was the first book written in Chinese by Ricci. It was so well accepted by scholars that it was reprinted many times and was included in the following collections: Tianxue chuhan 天學初函, Baoyantang biji 寶顏堂秘笈, Yixi[chi] bicun 一瓻筆存, Guang baiquan xuehai 廣百川學海, Shanlin jingji ji 山林經濟籍, Shuofu xuji 說郛續集, Jianhu biji 堅瓠秘集, Gujin tushu jicheng 古今圖書集成 and Congshu jicheng chubian 叢書集成初編. Both the Xiaochuang bieji 小窗別紀 of Wu Congxian 吳從先 (prefaces of 1614 and 1615; see Wang 1983, p. 398) and the Zhuyi 朱翼 of Jiang Xuqi 江旭奇 (prefaces of 1616; see Wang 1983, p. 383) contain some quotations from the Jiaoyou lun. In the Yugangzhai bizhu 鬱岡齋筆麈 Ricci’s original text has been corrected by Wang Kentang 王肯堂 (fl. 1600), cf. SKTY 3:2629.

Fang Hao has made a study of the Jiaoyou lun ("Li Madou Jiaoyou lun xinyan 利瑪竇交友論新研", published in 1954 and reproduced in Fang Hao 1969, vol. 2, pp. 1849–1870; partially translated in: Fang Hao, "Notes on Matteo Ricci’s De Amicitia", Monumenta Serica 14/1949–1955, pp. 574–583). In this article he studied the different editions of this book. He also tried to correct the errors in D’Elia’s article "Il Trattato sull’Amicizia, Primo Libro scritto in cinese da Matteo Ricci, S.I." (Studia Missionalia, VII, 1952, pp. 425–515) and in his Fonti Ricciane (for the reply of D’Elia, see "Further Notes on Matteo Ricci’s De Amicitia," Monumenta Serica 15/1956, pp. 356–377). Finally he tried to trace the sources of the Jiaoyou lun in the works of Greek and Latin authors and in the fathers of the church.
Cf. Stanislaus Gné & J. Dehergne, “Le «Traité de l’amitié» de Matthieu Ricci” in Bulletin de l’Université l’Aurore 8 (Shanghai, 1947), pp. 579–619. For the biography of Qu Rukui, see JWC 1:274–283.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 77-79.

Jap-Sin II, 12
幾何原本Jihe yuanben

Translated orally by Li Madou 利瑪竇 (Matteo Ricci) and written down by Xu Guangqi 徐光啟. Six juan (in this copy only the preliminary and the first juan are preserved; for juan 2–5, see Jap-Sin II, 13). Chinese bamboo paper, bound in one volume with two cloth cases. No date or place of publication. The cover bears the title in Chinese with a Latin inscription: “De geometria | a p. Matteo Ricci, S.J.”

Jap-Sin II, 13
幾何原本Jihe yuanben
Translated orally by Li Madou 利瑪竇 (Matteo Ricci), and written down by Xu Guangqi 徐光啟. Six juan. Chinese bamboo paper in two books: juan 2–5 (for juan 1 see Jap-Sin II, 12; juan 6 is missing); bound into one volume with a cloth case (folio 16 in juan 3 and folio 34 in juan 5 are missing). Both Jap-Sin II, 12 and 13 are in bad condition and have been repaired.

Inside the cloth case there are notes by D’Elia: “Questa è la traduzione cinese dei primi sei libri degli Elementi di Geometria di Euclide, fatta in collaborazione da Matteo Ricci S.J. e dal dott. Paolo Hsü Kuang-ch’i nel 1606–1607 a Pekino e da questo ultimo edita a Pechino nel 1607. | Non è però la 1^a edizione, ma l’edizione reprodotta dal dottore Leone Li Chih-tsao nel 1629. | È molto male andata e vi manca il 6^o libro: vi sono però sempre in male stato. P. D’Elia, S.J. 18–VI–56. | N.B. Il Libro 1^o è al Num. Jap Sin II, 12.

Cf. Luo Guang 羅光, Xu Guangqi zhuan 徐光啟傳 (Hong Kong, 1953), pp. 29–35; FR, II, pp. 356–357; TV II, p. 359; Mei Rongzhao 梅榮照, “Xu Guangqi de shuxue gongzuo 徐光啟的數學工作 (The mathematical work of Xu Guangqi) in HKC, pp. 143–161; Li Yan 1976, pp. 224–230; SHS, pp. 234–236; SKTY, pp. 2210–2211; Xu (1949), pp. 257–262; Pfister, p. 37 (erroneously gives 1605 as the date of publication of the Jihe yuanben, instead of 1607); Couplet, p. 6; Courant 4855–4860.

Reprinted in Ricci's complete works and in TXCH, vol. 4, pp. 1921-2522.
Edition Biblioteca Apostolica Vaticana, Shelf Barberini Orientale, 141 (juan 2-3 missing), 142.5-7 (juan 2-3 missing)

See TXCH, vol. 4, pp. 1921-2522 BAV (Biblioteca Apostolica Vaticana, Rome), Shelf: Barberini Orientale, 141 (juan 2-3 missing), 142.5-7 (juan 2-3 missing) Available online at Project ECHO.

Among the most important of Ricci's Chinese writings, covering a wide range of interesting topics. For notes on the Jiren shipian cf. N. Standaert, Handbook of Christianity in China, v. 1: a eulogy on Jiren shipian in the Zhu yi 朱翼, p. 139; Ricci’s discussions with scholars at Beijing, p. 475; discussions on the transitoriness of time, Ricci’s anti-Buddhism, and a conversation with the Donglin 東林 adherent Cao Yubian 曹于汴 (1558-1634, jinshi 1592), p. 478-479; on moralistic saying from Esopus and Epictetus, p. 606; on preaching to the literati vs. general population, p. 615.

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3冊.

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

JapSin I, 52
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuits Archives in Rome, pp. 83-84.

Jiren shipian 畸人十篇
By Li Madou 利瑪竇 (Matteo Ricci).
Two juan in two volumes. Chinese bamboo paper. Printing blocks re-engraved 重鐫 in 1694 康熙甲戌歲 (Kangxi 33) and kept at the Church of the Annunciation in Peking 京都領報堂藏板. Reprinted by the Society of the Annunciation at Jintai [in Peking] 金臺聖母領報會重刊 in 1695 (Kangxi 34, 乙亥).

The covers of both volumes bear the title in Chinese with the number of the volume. The Latin inscription reads: “Stimuli ad bene vivéndúm | auctore P. Matth. Ricci S.J. 2 tomi.”

1. Xiqin quyi bazhang 西琴曲意八章, eight songs translated into Chinese, according to Ricci’s own preface. Among the gifts he presented to the emperor in the twenty-eighth year of the Wanli reign (14 February 1600–2 February 1601) there was a European musical instrument, a clavichord, which looked and sounded different from the Chinese instruments. The emperor sent word through the court musicians asking if there was appropriate music to go with this instrument. Ricci accordingly translated eight songs for the purpose (cf. FR 2:132 and notes).

2. The treatise Jiren shigui 畸人十規 by Lengshi Sheng 冷石生. The author signed only by his hao, Lengshi Sheng. Fortunately, Wang Jiazhi’s introduction to the Jiren shipian (Jap-Sin I, 52, ch. 1, ff 6r–7r) clearly states that Muzhongzi 木仲子 was the author of the Jiren shigui and we have been able to establish from the seal at the end of this introduction that Muzhongzi is none other than Wang Jiazhi himself. Hence we can conclude quite safely that Lengshi Sheng is another hao of Wang Jiazhi.

At the end there are two postscripts, one (folio 49) by Liang’an jushi 涼庵居士 (Li Zhizao) without date and another (folio 50) by Wang Ruchun 汪汝淳, dated 1611 (Wanli 39, 辛亥). At the very end of the book the date and place of the reprint are given as mentioned above.

Ricci himself testified that of all the books he wrote in Chinese the present book was the most influential and that it was warmly accepted by scholars. He worked on it for two years (1606–1608) and gave it the title Jiren shipian (Ten chapters by a non-conformer). Europeans, however, often called this book the Ten Paradoxes (thus Martini in his Brevis Relatio of 1654: “ldem alium typis evulgavit ki gin xe pien, hoc est, decem paradoxa .... [p. xxix]), not in the sense that they are truths beyond the common opinion, but truths very common among Christians, sounding unusual, however, in the ears of the pagans who have never heard sayings of this kind (see FR 2:302–306).
The book was published in 1608 by order of Francesco Pasio, who was then Visitor of the China and Japan missions. For the Chinese whose conversations with Ricci are recorded in the Jiren shipian, see FR 2:302–304 (note 4) and 3:12–15 (appendix II, notes).

Cf. Courant 6832; TV 2:361; RBS 399–2 & 3 (Zi-ka-wei, 15, VII, 1945), 218–2, 228–2.

Added keywords: music and songs, sacred music, Church music, music for clavichord, religious dialogue, cultural relations, Jesuit composers.

Local access only: [JirenShipianJS_I-52.pdf]

LC & Harvard-Yenching records note: Wood block prints. Shows the world in two hemispheres. Relief shown pictorially. Based on the world map of Joannes Blaeu (and Matteo Ricci). Translated title: Double Hemisphere Map of the World. See: OCLC#5681168

La politica di conversione di Matteo Ricci e il suo impatto con la vita politica e intellettuale nella Cina del Seicento / di Jacques Gernet. Lettere: A Giambattista Roman, Macao (1584), Al p. Duarte de Sande, Macao (1585), Al p. Giulio Fuligatti, Roma (1596), Al p. Claudio Acquaviva, Roma, (1596), Al p. Fabio de Fabi, Roma, (1605), Al p. Giovanni Alvarez, Roma (1605), Al p. Claudio Acquaviva (1607, 1608).

Li Madou shijie ditu yanjiu 利瑪竇世界地圖研究 / Huang Shijian, Gong Yingyan zhu 黃時鑒, 龔纓晏著.
Includes bibliographical references.
Includes folding map of Kunyu wanguo quantu 坤輿萬國全圖 (51 x 100 cm.)
Includes place-name index: Kunyu wanguo quantu diming tongjian 坤輿全圖地名通檢 [Appendix 2, p. 183-209].
“Li Madou shijie ditu yanjiu wenxian mulu 利瑪竇世界地圖研究文獻目錄“ : p. [210]-218.
Title also in English on p. [4] of dustjacket: A Study of Ricci’s World Map.

In addition to a detailed textual study of Ricci’s Mappamondo, or Kunyu wanguo quantu 坤輿萬國全圖, this volume describes both Chinese and European antecedents upon which the Mappamondo was based, a history of editions, versions extant in different countries, and an analysis of the original prefaces with index of place-names. Also described are earlier Chinese maps (e.g. Zhang Huang 章潢, Tushu bian 圖書編) that were incorporated or consulted in the original, and congshu such as the Sancai tuhui 三才圖會 which included the Mappamondo or versions based on it. Also includes Western examples (in color) of maps by Ortelius, Mercator, Plancio, etc., which Ricci used to detail Europe, Africa, and the Americas.

利瑪竇世界地圖研究為﹕Zhejiang Sheng Zhexue shehui kexue guihua keti, Zhejiang daxue ... 浙江省哲學社會科學規劃課題, 浙江大學 ... [etc.]
本書並受到浙江大學”僑福建設基金” 的出版資助.
中國版本圖書館CIP數據核字(2004)第020884號.

Local access dig.pdf. [Huang Shijian-Ricci Maps.pdf (pdf excludes folding map)]

Local access dig.pdf. [Ricci-Correspondence Chinese.pdf]

Chinese translation of 57 of Ricci's letters from 1580-1609 based on Tacchi-Venturi's Opere storiche del P. Matteo Ricci second volume Le lettere dalla Cina and the 2001 Quodlibit edition, Matteo Ricci, Lettere.
Includes bibliographical references and index.

内容简介
《利瑪竇書信集》收錄了本書收錄了利瑪竇1580年至1609年之間從印度和中國寄出的50餘封信件，幾乎包括了目前已發現的所有利瑪竇書信，其中還有兩封信是從未公開發表過的。這些信的收信人包括利瑪竇的領導、師長、朋友、家人，內容多為傳教工作的情況匯報以及個人見聞，這些信從另一個角度還原出明末耶穌會在華傳教事業從無到有的大概發展輪廓，具有極高的史料價值。同時，因為收信人也有朋友和家人，所以其中必然有利瑪竇本人的情感流露，從中可以窺見利瑪竇的內心世界。

目 錄
1.致科因布拉耶穌會曼努爾·德·戈埃斯 (Manoel de Goes) 神父 ………………………………1
2.致耶穌會馬爾第諾·德·弗爾納里 (Martino de Fornari )神父 ……………………………… 7
3.致羅馬耶穌會路多維科·馬賽里 (Ludovico Maselli) 神父 ……………………………………9
4.致科因布拉耶穌會蔣·皮埃特羅·馬費伊 (Gian Pietro Maffei) 神父……………………… 11
5.致羅馬耶穌會總會長克勞迪奧·阿誇維瓦 (Claudio Acquaviva) 神父 ……………………… 14
6.致里斯本耶穌會蔣·皮埃特羅·馬費伊神父 ……………………………………………………18
7.致帕多瓦耶穌會馬爾第諾·德·弗爾納里神父 …………………………………………………23
8.致羅馬耶穌會總會長阿誇維瓦神父 ………………………………………………………………27
9.致澳門蔣·巴蒂斯塔·羅曼 (Juan Bautisa Román)…………………………………………… 30
10.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 42
11.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 45
12.致那不勒斯耶穌會路多維科·馬賽里神父 …………………………………………………… 52
13.致錫耶納耶穌會富裡伽蒂 (Giulio Fuligatti) 神父……………………………………………56
14.致無名氏 ………………………………………………………………………………………… 62
15.致那不勒斯耶穌會路多維科·馬賽里神父 …………………………………………………… 63
16.致澳門耶穌會範禮安 (Alessandro Valignano) 神父 ………………………………………… 67
17.致耶穌會範禮安神父 …………………………………………………………………………… 76
18.致羅馬耶穌會法比奧·德·法比 (Fabio de Fabii) 神父 ………………………………………80
19.致瑪切拉塔鎮喬萬尼·巴蒂斯塔·利奇 (Giovanni Battista Ricci) 閣下 …………………87
20.致羅馬耶穌會會長阿誇維瓦神父 ……………………………………………………………… 91
21.致瑪切拉塔鎮喬萬尼·巴蒂斯塔·利奇閣下 ………………………………………………… 101
22.致羅馬耶穌會會長阿誇維瓦神父 ……………………………………………………………… 103
23.致錫耶納耶穌會吉洛拉莫·科斯塔 (Girolamo Costa) 神父 ………………………………… 106
24.致羅馬耶穌會法比奧·德·法比神父 ………………………………………………………… 110
25.致澳門孟三德 (Duarte de Sande) 神父………………………………………………………… 113
26.致羅馬耶穌會吉洛拉莫·本奇 (Girolamo Benci) 神父 ……………………………………… 139
27.致無名氏神父 …………………………………………………………………………………… 142
28.致吉洛拉莫·科斯塔神父 ……………………………………………………………………… 151
29.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 160
30.致羅馬耶穌會朱里奧·富裡伽蒂神父 ………………………………………………………… 181
31.致瑪切拉塔議事司鐸安東尼奧·瑪利亞·利奇 (Antonio Maria Ricci)…………………… 186
32.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 189
33.致羅馬耶穌會吉洛拉莫·科斯塔神父 ………………………………………………………… 196
34.致摩德納耶穌會萊利奧·帕西奧內伊 (Lelio Passionei) 神父 ………………………………200
35.致羅馬耶穌會克拉維奧 (Christopher Clavius) 神父 …………………………………………206
36.致羅馬耶穌會吉洛拉莫·科斯塔神父 ………………………………………………………… 208
37.致耶穌會士龍華民 (Niccolò Longobardo) 神父 ……………………………………………… 215
38.致羅馬耶穌會路多維科·馬賽里神父 ………………………………………………………… 216
39.致羅馬耶穌會法比奧·德·法比神父 ………………………………………………………… 225
40.致瑪切拉塔鎮喬萬尼·巴蒂斯塔·利奇 ……………………………………………………… 232
41.致羅馬耶穌會吉洛拉莫·科斯塔神父 ………………………………………………………… 236
42.致瑪切拉塔鎮奧拉齊奧·利奇 (Orazio Ricci) ……………………………………………… 242
43.致羅馬耶穌會喬萬尼·阿爾瓦萊茲 (João Álvares) 神父 …………………………………… 244
44.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 250
45.致羅馬耶穌會朱里奧神父和吉洛拉莫神父 …………………………………………………… 257
46.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 262
47.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 269
48.致羅馬耶穌會吉洛拉莫·科斯塔神父 ………………………………………………………… 291
49.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 299
50.致羅馬耶穌會總會長阿誇維瓦神父 …………………………………………………………… 311
51.致法比奧·德·法比神父 ……………………………………………………………………… 325
52.致瑪切拉塔鎮神父安東尼奧·瑪利亞·利奇 ………………………………………………… 329
53.致中國副教省負責人巴範濟 (Francesco Pasio) 神父 …………………………………………331
54.致羅馬耶穌會阿爾瓦萊茲神父 ………………………………………………………………… 340
附錄1 致羅馬學院方濟各·本奇 (Francesco Benci) 神父………………………………………344
附錄2 致瑪切拉塔大教堂安東尼奧·瑪利亞·利奇神父 …………………………………………347
附錄3 致果阿印度教省負責人費南德( Gaspar Fernandes) 神父 …………………………………353
索引…………………………………………………………………………………………………… 354

"本書專有出版使用權由中華書局授予使用"
At head of t.p.: Chuanjiaoshi Li Madou Shenfu de yuanzheng Zhongguo shi 傳教士利瑪竇神父的遠征中國史.
Also includes translation of Joseph Shih, S.J.'s preface from the 1978 French edition.

Li Madou Zhongwen zhuyi ji 利瑪竇中文著譯集 / Zhu Weizheng zhubian ; Deng Zhifeng ... [et al.] bianjiao 朱維錚主編 ; 鄧志峰 ... [et al.] 編校.
Includes bibliographical references.

Contents: Tianzhu shiyi 天主實義 -- Jiaoyou lun 交友論 -- Ershiwu yan 二十五言 -- Xiguo jifa 西國記法 -- Kunyu wanguo quantu 坤輿萬國全圖 -- Shang Da Ming Huangdi gongxian tuwu zou 上大明黃帝貢獻土物奏 -- Xiqin quyi 西琴曲意 -- Xizi qiji 西字奇蹟 -- Jihe yuanben 幾何原本 -- Hun'gai tongxian tushuo 渾蓋通憲圖說 -- Jiren shipian 畸人十篇 -- Qiankun tiyi 乾坤體義 -- Yuanrong jiaoyi 圜容較義 -- Celiang fayi 測量法義 (fu Celiang yitong 測量異同, Gougu yi 勾股義) -- Tongwen suanzhi 同文算指 -- Fuyu chunxi 復虞淳熙 -- Lifaqi cuoyao 理法器撮要.

"本書由香港城市大學出版社授權本社, 在中國內地出版發行繁體字橫排本"
Single-volume collection of the Chinese works of Matteo Ricci in modern printed edition, including prefaces, postscripts, and pertinent graphics.
Keywords: Cultural exchange--Sino-Western relations--Western science--mathematics--cartography--algebra--music (for clavichord).
Note: Same contents as HK ed. but paperbound & written horizontally.
Dig.ed. [利瑪竇中文著譯集.pdf]

Li Madou Zhongwen zhuyi ji 利瑪竇中文著譯集 / Zhu Weizheng zhubian ; Deng Zhifeng ... [et al.] bianjiao 朱維錚主編 ; 鄧志峰 ... [et al.] 編校.
Includes bibliographical references (p. xlix-lvi).

Contents: Tianzhu shiyi 天主實義 -- Jiaoyou lun 交友論 -- Ershiwu yan 二十五言 -- Xiguo jifa 西國記法 -- Kunyu wanguo quantu 坤輿萬國全圖 -- Shang Da Ming Huangdi gongxian tuwu zou 上大明黃帝貢獻土物奏 -- Xiqin quyi 西琴曲意 -- Xizi qiji 西字奇蹟 -- Jihe yuanben 幾何原本 -- Hun'gai tongxian tushuo 渾蓋通憲圖說 -- Jiren shipian 畸人十篇 -- Qiankun tiyi 乾坤體義 -- Yuanrong jiaoyi 圜容較義 -- Celiang fayi 測量法義 (fu Celiang yitong 測量異同, Gougu yi 勾股義) -- Tongwen suanzhi 同文算指 -- Fuyu chunxi 復虞淳熙 -- Lifaqi cuoyao 理法器撮要.
Single-volume collection of the Chinese works of Matteo Ricci in modern printed edition, including prefaces, postscripts, and pertinent graphics.
Keywords: Cultural exchange--Sino-Western relations--Western science--mathematics--cartography--algebra--music (for clavichord)
Note: Same contents as Fudan University edition but hardbound, written vertically with traditional characters.
Local access dig.pdf [Ricci-Chinese Works.pdf]

Abkai ejen-i unenggi jurgan [Tianzhu shiyi 天主實義. Manchu Jap-Sin I, 48].
Alt. title: Manwen Tianzhu shiyi 滿文天主實義

Manchu translation attributed to Li Kai 李鎧 (jinshi 1661), Academician of the Grand Secretariat (Neige xueshi 内閣學士) and Vice-Minister in the Ministry of Rites (Libu shilang 禮部侍朗). See ’Brevis relatio’, ARSI, Jap. Sin. I, 206, fol. 33r-v.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Archivum Romanum Societatis Iesu (ARSI) edition. Ex Japonica-Sinica.
Digital copy in .tiff format, 4¾ CD-ROM
CD-ROM contents: Tianzhu shiyi 天主實義 [JapSin I-44], Manwen Tianzhu shiyi 滿文天主實義 (Abkai ejen-i unenggi jurgan) [JapSin I-48a-b], Jiaoyou lun 交友論 [JapSin I-49], Jiren shipian 畸人十篇 [JapSin I-52], Tianxue shiyi 天學實義 [JapSin I-53a], Tianzhu Shengjiao shilu 天主聖教實錄 [JapSin I-54], Tianzhu shilu 天主實錄 [JapSin I-189], Tianzhu shilu 天主實錄 [JapSin I-190]

JapSin I, 48
Manwen Tianzhu shiyi (Abkai edchen i ounengai dchourg) 滿文天主實義
Manchu translation of Matteo Ricci’s Tianzhu shiyi (cf. JS I, 44-46). Two juan in two volumes. Chinese bamboo paper. [Note: Manchu transcription alternate: Abkai ejen-i unenggi jurgan, cf. N. Standaert, Handbook of Christianity in China, p. 630]

The title pages of both volumes bear the title in Chinese as well as in Manchu. The Latin inscription reads: “Vera Dei Essentia | Tartaricé a p. Matth. Ricci, S.J.”

Each half folio contains nine columns and in the middle of each folio there is the title, followed by the number of the folio. Juan 1 consists of eighty-four folios (including twelve folios of prefaces) and juan 2 of ninety folios. The top margin of the folios bears Manchu writing also.
Cf. Brevis Relatio (1700), Jap-Sin I, 206, folio 32b–33a:

Decimum sit Testimonium viri senii, non tam dignitate, quam inter Tartaros, et Sinas summâ eruditione insignis, nomine Li [i.e., Li Kai 李鎧]; qui per 30, et amplius annos ab Imperatore occupatus est in Palatio, modò in componendis libris, tum Tartaricis, tum Sinicis de multiplici argumento, atque in primis de iis, quae pertinent ad varias Religiones, seu Sectas, quae in hoc Imperio vigent: modo in vertendis scientiis Europaeis in alterutram linguam, quam utramque apprime callebat. Is etiam vertit jam pridem libros P. Mathei Ricii de Dei Existentiâ è linguâ Sinicâ in Tartaricam, et quosdam alios, qui modò magnâ utilitate impressi sunt.

Cf. Courant 6825 II (only juan 2); Stary, p.62 (Abkai ejen-i unenggi jurgan).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 72-77.

"Jesuit astronomers and cartographers have a long history of service to the Chinese Empire, and introduced many new technological and theoretical modifications to traditional Chinese maps and charts. The Jesuit missioner Matteo Ricci (Chinese name Li Madou 利瑪竇), was a skilled linguist, mathematician, and cartographer who reached Macau from Goa in 1583 and began intensive study of Chinese. By 1584, Ricci had copied a European map in his possession and translated the names into Chinese. This work, the Yudi shanhai quantu 輿地山海全圖, is now lost, but its outline is preserved in the Tushubian 圖書編 by Ricci’s friend and associate Zhang Huang 章潢.
In 1600 a revised edition of this map was published with the slightly altered title Shanhai yudi quantu 山海輿地全圖. With the help of the eminent scholar Li Zhizao 李之藻, in 1603 and 1604 the third and fourth editions entitled Kunyu wanguo quantu 坤輿萬國全圖 were published, a copy of which is in the Vatican Archives and is reproduced here. Ricci introduced the system of longitude and latitude onto the traditional Chinese map grid. European maps by Mercator and Ortelius were the basis for Europe, Africa, and the New World, while the East Asian portion was based on a 1579 edition of the Guangyu tu 廣輿圖 by Luo Hongxian 羅洪先.
Ricci’s Mappamondo is the first representation of the New World (the America’s) on a Chinese map. Many Ming scholars immediately recognized these maps as important improvements on existing cartographic technology. Previously unknown regions were now charted in Chinese style and many of the foreign place-names used by Chinese today trace their origin to Ricci’s maps."
{From display placard}

Contents -- Foreword – Preface
Introduction from the 2011 Edition
List of Ricci's Extant Letters
Acknowledgements
The Return of Ricci's Letters to China
The Role of Ricci's Letters for My Work as Biographer
A Chinese Correspondence that Ricci Began
An Odyssey of Interreligious Dialogue
A Breach in Ricci's Existential Journey
Pioneer of Chinese-Western Dialogue & Cultural Exchange

Fully Translated Letters
Letter 7: To Martino de Fornari - Padua
Letter 10: To Claudio Acquaviva - Rome
Letter 36: To Girolamo Costa - Rome
Letter 40: To Giovanni Battista Ricci - Rome
Letter 54: To João Álvares- Rome

Translated Excerpts of Letters
Excerpts from Letter 9: To Juan Bautista Roman
Excerpts from Letter 20: To Claudio Acquaviva
Excerpts from Letter 25: To Duarte de Sande
Excerpts from Letter 53: To Francesco Pasio

Appendix 1: Biographical Notes on People Mentioned
Appendix 2: Acknowledgements from the 2011 Edition
Appendix 3: Images of Original Autographs
About the Contributors and Editors
About The Beijing Center
Bibliography

Issued in conjunction with the 400th anniversary of Matteo Ricci's death in 1610.
"This work was published with the support of the Ministry of Foreign Affairs of the Republic of China (Taiwan)"--Title page verso.
Prefaces and introductions in English and Italian; the remaining contributions are in English.
Includes: Three documents written by Fr. Ricci (presented in facsimiles of the Italian originals, with English translations on facing pages); the report on Ricci's death written by Fr. Sebastiano de Ursis (facsimile of the Italian original, with English translation on facing pages); three "interpretative essays" in English.

"Extensive bibliography / by Edmund Ryden" (p. 215-439) is in English and Chinese.
Includes bibliographical references (pages 215-439).

Library copy lacks accompanying CD, a spoken-word sound recording in Chinese with the title: Matteo Ricci : radio drama in Chinese.

Preface -- Foreword / Gianfranco Ravasi ; Larry Yu-yaun Wang -- Introduction / Francois Xavier Dumortier -- I. Texts of Fr. Matteo Ricci. Tract on friendship : images of documents and translation -- A response to King Chiengan Chienzai -- Letter to Geronimo Costa -- Letter to Fr. Francesco Pasio -- The report on death of Matteo Ricci -- II. Interpretative essay[s]. Creative fidelity in inculturation / Christopher Shelke -- I am the friend and the friend is me / João J. Vila-Chã -- Keep to the method of Matteo Ricci : the Kangxi emperor and Catholic missionaries in China / Edmund Ryden -- Appendix. Letter to Clement XI -- Summons to the Westerners -- Essential chronology of Father Matteo Ricci.

Another copy Gleeson Library.
Also online at EBSCO e-Book via Ignacio (USF community).

Local access dig.pdf. [Ricci-Billings-On Friendship.pdf]

Jap-Sin I, 197
Portuguese-Chinese Vocabulary.
Manuscript, written on Chinese bamboo paper; one volume, leather bound. Unnumbered pages. 17.8 x 12.5 cm.

On folio 1 there is a note by D’Elia: “Frasario per imparare il cinese. Della mano del Ruggieri a quanto sembra. Potrebbe darsi che su una raccolta di frasi fatte del Ruggieri coi suoi giovani e di cui si servi il Ricci ai primi anni — la traduzione italiana delle prime pagine sembra del Ricci. 6. 10. 34. P. D’Elia.” Wieger’s catalogue (WH) gives: “Locutiones Lusitanae-Sinenses.”

Jap-Sin I, 198
Portuguese-Chinese Vocabulary.
Manuscript on a kind of thin and soft white paper known as mianzhi 綿紙, bound in European style. 189 folios. 23 x 16.3 cm.

The first folio bears an inscription of D’Elia: “Questo è il Dizionario Europeo-Cinese fatto da Ruggieri — Ricci. È il primo del genere. La romanizzazione è italiana, probabilmente del Ricci — spesso scrittura del Ruggieri. Al principio c’è il primo catechismo verso il 1583–1588 e alcune . . . di cosmografia. Dicembre di 1583–1588. Molto prezioso. 6.10.34. P. D’Elia, S.J.” The same folio bears another Italian inscription: “Dell’ Archivio Rom^o | di Comp^a di Giesu.”

Folios -- -- Contents
2. -- Blank.
3r–7r. -- Romanization of words.
8r–12r. -- Blank.
12v–16v. -- Several transcriptions from Ruggieri’s Catechism (cf. Jap Sin I, 187).
17v–23v. -- The terrestrial globe:
紀天地毬，共有十二圖，南北二極，中央地一，每圖俱有三百六十分數.
24r. -- The names of the twenty-four solar periods 二十四氣 in Chinese with Latin equivalents.
24v–26v. -- Some Chinese characters.
27r. -- The names of the two capitals and the thirteen provinces of China and the names of dates.
27v–28r. -- The names of the Chinese cycles, the names of the twenty-four solar periods and some Chinese characters.
28v–31v. -- Chinese characters, occasionally with romanization and Latin explanation.
32r–156r. -- A Portuguese-Chinese vocabulary from A to Z. The Portuguese word is given first, followed by the romanization and then the Chinese equivalent. The last two lines (f. 156r) are written in Latin: “Laus Deo Virginique Matri Divis Gervasio e Protasio Amen. Jesus.” Perhaps the manuscript was completed on the Feast of Gervatius and Protasius (19 June).
157r–185r. -- A supplementary vocabulary. Folios 170r–171r gives the 日則訣 and folio 171v the 日則圖.
186v–187v. -- A copy of the verdict given by the magistrate on the calumny of Cai Yilong 蔡一龍 against Ruggieri. D’Elia reproduced this document in his Fonti Ricciane, vol. I, p. 242 (N. 297), where he puts the event under 26 October 1587. The handwriting of this verdict is badly done and there are several errors in the characters: 瞞住 is written 瞞准 and twice the character 理 is written 俚. And, in copying this document D’Elia failed to recognize the character 簿 and instead of 李主簿 he has 李主灣. We must admit that in the original this character is not clear. It can, however, be identified by its context.
188r–189r. -- Seemingly transcriptions from a book of rhymes; e.g. in 189r: dimen 地門 (groups of phrases on geographic expressions: 水緣，山光；源白，水遠 etc.) and in folio 188r renmen 人門 (phrases that deal with human beings: 時人，玉昆，偷閑，少年，野僧，漁郎).

------------------------------------------

The following are some interesting curiosities within the text:
Folios -- -- Contents
102v. -- The words connected with figs are given different meanings: Figo de Portugal is given as 無花果 and 番蕉， Figuera as 蕉樹, Figo de India as 芭蕉 and Figo passado as 蕉乾.
103r. -- Fisico is given as 醫生 (under medico and chirugião [surgeon]), Fisico mor as 太醫 (under chirugião) and Freyra as 尼姑 (under Bonza);
108r. -- Igreja is given as 寺; Jogo is wrongly written賻 (it should be賭博 and 賭錢 should be 賭); Juiz is given as 官, perhaps because in China the local mandarins often acted as judges as well as being governors of the districts. India is given as 西洋, Larranje as 柑子, Larrançeira as 柑樹 and both Lição and livro as 書.
113r. -- Limão is given as 酸柑 and Limoeiro as酸柑樹.
122r. -- Nação Portuguese is given as 番人，夷人; obedezer as 孝順 and obediente as 孝.
132v. -- Por merce de deos is given as 因為[口+廖口+師]. These two characters for God do not appear in any other book. The Zhengjiao bianlan (cf. Jap-Sin I, 170) by Domingo de Nieva, O.P., published in Manila, 1606, gives the term Liaoshi 僚氏 for God, which is very close to the term we have here. It looked and sounded too odd to the Chinese people and soon went out of use and the terms Tianzhu, given in Ruggieri’s Catechism (Jap-Sin I, 189), prevailed throughout the centuries.
136r. -- Queiso is given as 牛乳 (milk) instead of 乳酪 (cheese).
149r. -- Tía Irmãa da Pai is given as 姑 and Tía Irmãa da Mai as 姨. It is interesting to note that the term tía is applied to the sister of the father and to the sister of the mother. The latter in Chinese is quite different.

-----------------------------------------

There are indications that this vocabulary was compiled in the Ming period: on folio 161r we find 大明國 (China), 唐人, chumpim 總兵, chaiuen察院 ; Colao 國老 (the character 國 should be 閣), i.e., Grand Secretary; Guei 衛, guards; then on folio 27r there is a list of the two capitals and the thirteen provinces 兩京十三省.
Among the things Chinese given in the vocabulary are: chaapa, 告示，票，文書; faxas 快子, cha 茶, fazer cortesia 作揖, jiunco 船, girobasa 通事, mandarin 官府，老爺，老爹，武官，大官. For ‘Europe’ the term 西竺 is used, as can be seen on folio 20r: 此毬西竺儒者作.

Source: Albert Chan, Chinese Books and Documents in the Jesuit Archives in Rome, pp.254-256.

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 105-107.
Jap-Sin I, 126
Shengjing yuelu 聖經約錄
By an anonymous author.
One juan. Chinese bamboo paper in one volume, fourteen folios. No date or place of publication.

The cover bears a Latin inscription: "Succincta explicatio or. domin. [orationis dominicae ], Ave Maria, signi crucis, opera 7 spirit. Sacramentorum. S.J. deest nomen auctoris (compendium minimum operis Jap^a Sin I, 57)." Cf. Wieger’s catalogue (WH), which attributes this book to Alfonso Vagnone, gives: "Compendium minimum operis n. 57."

At the back of the title page there is a note by P. D’Elia: "Dottrina Cristiana del Ricci posteriore al 1605. La descrizione di questa opera si ha in Tacchi Venturi: Opere storiche del P. Matteo Ricci, S.J. 1913, II, 266. La copia ivi descritta sta all’ archivio della propaganda a Roma. La presente copia deve essere posteriore a quella di Roma: a) il 3^o comandamento è come quello di adesso. b) 5 unzioni (invece di 4) sono indicate per l’Estrema unzione. c) la parola "Messa" è quella chi si usa ora. 4.9.34 P. D’Elia S.J."

右耶穌會友所譯教要累經竄改至數次 . 乃得與本經原文相合. 方敢付梓. 以故與初譯本互異云. 中有即用本經語者. 乃用分註以譯其義.
(The above is a translation of the essential Christian teaching. After repeated correction it finally agrees with the original. We can now print it with assurance, and the translation is different from that of the first edition. Some of the terms are rendered by transliteration and [to make them clear] we have added some annotations to explain the meaning of each of them).

Cf. FR 2:292 note.

Sheyuan mocui 涉園墨萃 / [Tao Xiang jikan 陶湘輯刊].
"A Collectanea of Works on Ink and Inkstones" includes Cheng Dayue 程大約 Li Madou ti baoxiang tu fuzeng 利瑪竇題寶像圖附贈, the graphics and Romanized Chinese text from Chengshi moyuan 程氏墨苑.

[v. 1] 墨譜法式 3卷. (宋) 李孝美撰. 墨經. (宋) 晁貫之撰. 墨史3卷. 陸友篹 -- [v. 2] 墨法集要. 沈繼孫撰丁卯 (1927). 中山狼圖. (明) 程大約. (明) 利瑪竇題寶像圖附贈. 墨苑文. 程大約. 丁卯 (1927) -- [v. 3-8] 墨海內輯書3卷外輯圖 7卷附錄. (明) 方瑞生輯戊辰 (1928) -- [v. 8] 墨表 4卷. 萬夀祺 -- [v. 9-11] (鑑古齋)墨藪4卷附錄附錄補遺. 汪近聖. (清) 汪爾臧. (清) 汪惟高製. (清) 汪炳宇等輯戊辰(1928) -- [v. 12-14] 中舟藏墨錄3卷. 袁勵準戊辰石印己巳玻璃版印圖 -- [v. 14] 內務府墨作則例 己巳 (1929). 南學製墨箚記. 謝崧岱述己巳 (1929).

“….Four religious engravings that were owned by Ricci have been preserved in a most curious way, by being included in the “ink cake” album Chengshi moyuan 程氏墨苑 (The Ink Garden of Mr. Cheng), published shortly after 1605 by the famous ink master Cheng Dayue 程大約 (1541-1616?). With his fine sense of publicity Ricci had given them to Cheng to be reproduced both on his ink cakes and in this “sales catalogue”. Significantly, the four images (the disciples of Emmaus, Saint Peter sinking in the water, Sodom, and the Virgin with Child) were given a place in Cheng’s section of “Buddhist and Taoist subjects” (zihuang 緇黃). The reproduction of the Western prints is amazingly exact. Most interesting is the fact that the picture of the Virgin with Child according to its inscription was made “In Sem[inario] Jap[onico] 1597”, a clear sign of the connection with the Jesuit workshops in Japan.” ---Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 811. See also p. 866.

Li Madou ti baoxiang tu fuzeng 利瑪竇題寶像圖附贈 in TIF & PDF see folder Ricci Insktone

Sŏyang sŏnbi, ujŏngŭl nonhada : Mat'eo Rich'i , Marŭt'ino Marŭt'ini Chŏja 서양 선비, 우정을 논하다 : 마테오 리치 , 마르티노 마르티니 저자. 

Seoyang seonbi, ujeong-eul nonhada Mate-o Lichi , Maleutino Maleutini jeoja (geul) / Jeong Min Yeogju.

Translation of Jiaoyou lun 交友論 and Qiuyou pian 逑友篇. Includes Chinese texts. 

신분과 국경을 초월해 18세기 조선에 우정의 시대를 연
서양 현인의 금언집을 고전학자 정민 교수의 번역과 해설로 읽는다

조선 지성사를 깊이 탐구해온 고전학자 정민 교수가 16~17세기 동서양 문물 교류의 선구였던 마테오 리치의 《교우론》과 마르티노 마르티니의 《구우편》을 새롭게 번역하고 풀어낸 신작. 키케로, 세네카, 아우구스티누스 등 그리스·로마 시대의 격언과 일화부터 《성경》과 《이솝우화》까지. 옛 성현들의 우정에 대한 금언집에 상세한 해제와 영인본, 화보 등 풍성한 자료를 더했다. 서학과 유학이 다르지 않음을 증명해 동아시아와의 접촉면을 확장하고 천주교 신앙을 전파하는 데 토대를 마련한 《교우론》과 《구우편》. 성호 이익, 연암 박지원, 청장관 이덕무 등 조선 후기 지식인들 사이에서 유행한 우정론 열풍의 중심. 신분과 당파, 국경을 초월한 우정의 시대를 만난다.

목차

서언

교우론
마테오 리치의 짧은 서문
교우론
《교우론》을 판각하며 쓴 서문 _풍응경
대 서역 이마두 공이 지은 《우론》의 서문 _구여기
《교우론》의 제사 _주정책
《교우론》의 짧은 서문 _진계유
양강총독채진본 《교우론》 1권 제요

구우편
《구우편》의 짧은 서문
상권
1 참된 벗을 얻는 일의 어려움
2 참된 벗과 가짜 벗의 구별
3 참된 벗은 서로를 두려워하지 않는다
4 마땅히 어떤 벗을 택해야 할까
5 좋지 않은 벗의 해로움
6 좋은 벗의 유익함
7 참된 사랑의 능력
8 참된 사귐의 바탕
9 참된 벗은 벗의 이치를 따르고, 의리가 아닌 것은 추구하지 않는다
10 스스로 착하지 않은 것 외에는 참된 벗은 마땅히 행하지 못할 것이 없다
11 벗에 대한 근거 없는 의심 풀기
하권
12 벗의 선악은 물들기가 쉽다
13 벗과 사귀는 사람은 성을 내면 안 되고, 다만 온화하고 부드러워야 한다
14 사귐은 증오를 품어서는 안 되고 질투하여 다투어서도 안 된다
15 사귀는 벗을 비방하지 말라
16 벗을 사귐에 자신을 뽐내지 말라
17 혀가 둘인 사람은 벗으로 삼아서는 안 된다
18 벗을 사귐에 선물하는 것은 벗을 사귀는 것이 아니다
19 선물의 마땅함을 잘 활용하라
20 로마 황제 마르쿠스가 그의 벗 피라모에게 준 편지
《구우편》 서문 _장안무
《구우편》 서문 _서이각
서 _축석
《구우편》 서문 _심광유
《교구합록》 서문 _유응

(Matteo Ricci, 1552~1610)
이탈리아 출신 예수회 선교사로, 중국명은 이마두(利瑪竇), 자는 서태(西泰), 호는 시헌(時憲)이다. 1552년 이탈리아 마체라타에서 태어나 1571년 예수회에 입회했다. 1582년 마카오에 도착해 1583년 광동성 조경(肇慶)에서 정식으로 전교를 시작했다. 승려 복장 때문에 봉변을 당한 후 자신을 ‘승(僧)’이라 일컫던 불교 코드를 버리고 유복(儒服)으로 복장을 바꿔 ‘도인(道人)’이라 칭하는 등 유학의 접근법으로 전교의 방향을 전환했다. 1601년 북경에서 명나라 만력제(萬曆帝)를 알현했고, 서양의 학문을 소개해 서광계(徐光啓), 이지조(李之藻) 등 중국 고위 관료들과 교류했다. 1610년 58세 나이로 세상을 떠났다. 유클리드 기하학을 번역한 《기하원본(幾何原本)》, 세계지도에 해설을 덧붙인 〈곤여만국전도(坤輿萬國全圖)〉 등을 펴내 초기 서학을 중국에 알린 서학동전(西學東傳)의 선구다.
‘교우(交友)’는 ‘벗과 사귄다’는 의미로, 《교우론》은 황족 건안왕(建安王)의 요청으로 저술되어 1599년 간행되었다. 서양 문화에 대한 중국의 거부감과 경계심을 줄이기 위해 의도적으로 종교적 색채를 배제하고 우정의 주제에만 집중했다.

(Martino Martini, 1614~1661)
이탈리아 출신 예수회 선교사로, 중국명은 위광국(衛匡國), 자는 제태(濟泰)다. 1614년 이탈리아 트렌토에서 태어나 1631년 예수회에 입회했다. 1643년 마카오에 도착해 절강성 난계(蘭谿)에서 전교를 시작했다. 유학이라는 현지적응주의적 접근법과 관련해 교황청으로부터 교리를 위배했다는 오해를 사 로마로 소환되었으나, 교황을 설득해 1658년 다시 마카오로 돌아왔다. 1659년 북경에서 청나라 순치제(順治帝)를 알현했다. 이후 항주에 장대한 성당을 건립했고, 성당이 완공된 1661년 47세 나이로 세상을 떠났다. 중국 통사를 최초로 서방에 알린 《중국역사초편십권(中國歷史初編十卷)》, 중국 지도를 담은 《중국신지도집(中國新地圖集)》 등을 라틴어로 펴내 한학을 서양에 소개한 동학서전(東學西傳)의 기수다.
‘구우(逑友)’는 ‘진정한 벗’이라는 의미로, 《구우편》은 《교우론》의 내용을 확장해 1661년 간행되었다. 당시는 천주교가 중국 사회에 뿌리를 내린 이후였으므로, 우정의 주제를 선교의 방편으로 활용해 《성경》을 다수 인용하는 등 신앙을 전면에 내세웠다.

The True Meaning of the Lord of Heaven (T'ien-chu shih-i) / [by Matteo Ricci] ; Translated with introduction and notes by D. Lancashire and P. Hu Kuo-chen 胡國楨.
Chinese-English edition edited by Edward Malatesta.
Also published: Taipei : Institut Ricci (physical state differs, xviii, 481, [71] p.).
Taipei ed. includes Ricci's Latin summary and Chinese appendix with related articles excerpted from Shenxue lunji 神學論集. Chinese and English on opposite pages, with summary in Latin.

"Matteo Ricci (1552-1610) pioneered the modern cultural and religious encounter between China and Europe. The present volume allows us to read for the first time in English a translation of Ricci’s most famous work of Christian apologetics."

Bibliography: p. 469-478. Includes index.
Title: Tianzhu shiyi 天主實義.

The True Meaning of the Lord of Heaven (Tien-chu shih-i) / [By Matteo Ricci] ; Translated with introduction and notes by D. Lancashire and P. Hu Kuo-chen 胡國楨.
Chinese-English edition edited by Edward Malatesta.
Also published: Taipei : Institut Ricci (physical state differs, xviii, 481, [71] p.)
Taipei ed. includes Ricci's Latin summary and Chinese appendix with related articles excerpted from Shenxue lunji 神學論集.
Chinese and English on opposite pages, with summary in Latin.

"Matteo Ricci (1552-1610) pioneered the modern cultural and religious encounter between China and Europe. The present volume allows us to read for the first time in English a translation of Ricci’s most famous work of Christian apologetics."

Bibliography: p. 473-482. Includes index.
Dig.pdf. local access [Ricci-TrueMeaning.pdf]

Includes Tianzhu shiyi yuanwen 天主實義原文 [72 p. following p. 224; each page represents two leaves of the original block-print edition, copied from the Jesuit Archives].

Tianzhu shiyi jinzhu 天主實義今注 = Catechismus sinicus /  [Yi] Limadou zhu [意]利瑪竇著 ; [Fa] Mei Qianli zhu ; Tan Jie jiaokan ; [法] 梅謙立注 ; 譚杰校勘.

Parallel title from cover: Catechismus sinicus
Includes bibliographical references (pages 225-233) and index.

目錄

Tianzhu shiyi 天主實義 / Li Madou yuanzhu 利瑪竇原著 .... 鄭安德編輯.
“本書根據杭州燕貽堂較梓本編輯整理, 由李之藻1607年重刻序"--P. 1 (2nd group)

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).

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2冊.

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

Tianzhu shiyi 天主實義 / Li Madou shu 利瑪竇述.
N.B. Library copy imperfect: cover, colophon, etc. wanting. Rebound with stitched in cover paper. No date. (see OCLC record).

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).

See Tianzhu shiyi 天主實義. [Jap-Sin I, 44] etc. for Albert Chan description.
Cf. Chinese Christian Texts Database (CCT-Database).

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).
Local access: [Ricci-TianzhuShiyi1603Rv.pdf]

Tianzhu shiyi 天主實義 /  [耶穌會士利瑪竇述]

On title page: 天主降生一千八百六十八年重刊 [1868]. 主教趙方濟准  上海土山灣藏板. N֯ 82-1000-1-23
Title page verso: 天主降生一千九百廿三年 [1923] . 江蘇主教姚准.

上下卷 in 1 volume. Preface (p. 12) dated 萬歷三十一年  [1603]

Other editions include Latin title "De Deo vera ratio" but this edition does not.

Not in OCLC.

Archivum Romanum Societatis Iesu (ARSI) edition. Ex. Japonica-Sinica
Digital copy in .tiff format, 4¾ CDROM + .PDF.
CD-ROM contents: Tianzhu shiyi 天主實義 [JapSin I-44] -- Manwen Tianzhu shiyi 滿文天主實義 (Abkai ejen-i unenggi jurgan) [JapSin I-48a-b] -- Jiaoyou lun 交友論 [JapSin I-49] -- Jiren shipian 畸人十篇 [JapSin I-52] -- Tianxue shiyi 天學實義 [JapSin I-53a] -- Tianzhu Shengjiao shilu 天主聖教實錄 [JapSin I-54] -- Tianzhu shilu 天主實錄 [JapSin I-189] -- Tianzhu shilu 天主實錄 [JapSin I-190]

JapSin I, 44
Tianzhu shiyi 天主實義
By Li Madou 利瑪竇 (Matteo Ricci, 1552–1610).
Two juan in one volume. Published by the Yanyitang 燕貽堂 in Hangzhou 杭州 in 1607 (Wanli 35).

The cover bears the title (with the character quan 全 [complete]) and a Latin inscription: "Dei solida Ratio | Liber sinicus editus | à Patre Mathaeo Riccio Soc^tis Jesu."

There is a preface written by Li Zhizao 李之藻 in the Wanli period, without date. Another preface by Feng Yingjing 馮塋京 is dated 1601 (Wanli 29). An introduction was written by Ricci himself in 1603 (Wanli 31).
Both juan 1 and 2 bear the title in Chinese and the number of the juan. Then follows the inscription: 耶穌會中人利瑪竇述, 燕貽堂校梓 (Narrated by Li Madou of the Society of Jesus; edited by the Yenyitang).
The upper center of each folio bears the title, with the number of the juan and of the folio. Each half folio contains nine columns and twenty characters in each column. The format is clearly that of the Ming period.
Li Zhizao tells us that his friend Wang Mengpu 汪孟樸 (i.e., Wang Ruchun 汪汝淳, see Jap-Sin I, 45) had this book re-engraved in Hangzhou (cf. Jap-Sin I, 45) and showed great admiration for its style and thought. The Brevis Relatio (1654) of Martini also mentions the most elegant style (“elegantissimo stylo compositus”).

In his Della Entrata Ricci says that this book is necessary for missioners, in particular for newcomers to China who were often asked about diverse subjects which it was not always possible to discuss orally, especially when the Chinese visitors, after hearing the replies, wished to have a book on the problems (FR 2:299–301). D’Elia gives a list of the scholars with whom Ricci held dialogues which are recorded in the Tianzhu shiyi (FR 2:300, n. 1).

With regard to the editions, the Vatican Library has two copies dated 1603 (Wanli 31): R.G. Oriente III, 223 (11–12) and III, 247 (1–2); the Biblioteca Casanatense in Rome has a copy dated 1603 (m. 2136 GI1). Fang Hao quotes Henri Bernard who claimed that the Tianzhu shiyi was printed in 1584 in Zhaoqing 肇慶 (Guangdong) with the title Xinbian Xitianzhuguo Tianzhu shilu 新編西天竺國天主實錄 and that this title was later changed to Tianxue shiyi 天學實義. Seemingly someone had confused it with the catechism by Ruggieri which was published in the year 1584 with this title.

Pfister, on the other hand, says that Ricci’s book was first published in 1595 in Nanchang 南昌 (Jiangxi). He also says that the Tianxue shiyi was first published in Beijing in the year 1601. These statements do not seem quite correct. According to D’Elia the Tianxue shiyi was started by Ricci in 1595 at the request of Alessandro Valignano. By 16 December 1596 the latter had announced that Ricci was writing another Catechism (i.e., besides that of Ruggieri’s Tianzhu shilu), which “will be far more suitable and better arranged than that which was brought to Rome by Father Miguel Rugerio.” The book, however, was not published until 1603 (cf. FR, vol. I, No. 493; Fang Hao 1969, 2:1602). Between 1603 and 1608 there were four editions. The Guangdong edition of 1605 was made for Japan. When Li Zhizao compiled the Tianxue chuhan 天學初函 in 1629 (Chongzhen 2), this work of Ricci was included in the collection. The fourth edition of the Yanyitang bears no date. For later editions, see Fang Hao 1969, 2:1602.
Cf. Courant 6820, 6821, 6822–6823, 6825 I, 6826 and 6827 (all Yenyitang editions).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 72-77.

Full text citation see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.
Local access only: [TZSYJapSin_I-44.pdf]

JapSin I, 45
Tianzhu shiyi 天主實義.
By Li Madou 李瑪竇 (Matteo Ricci).
Two juan in two volumes. Chinese bamboo paper. Published in 1607 (Wanli 35) in Hangzhou 杭州 by the Yanyitang 燕貽堂. In the present copy folio 18 is missing and folio 48 is misplaced.

The cover bears a Latin inscription: “P. Mathaei Riccii S.J. | de vero Deo | tomo 1–2.” Inside the cover the same inscription is written on a red label. The first volume includes a sheet containing the romanization of the first three lines of folio 1 and in the second volume there are four romanized lines together with the meaning of each word (reproduced in FR, vol. 2, after p. 292, tavola XVIII). D’Elia attributes the handwriting to Ricci: “Mandato dal Ricci | all Acquaviva il 26. luglio 1605 | o il 22 ag. 1608 | e da lui stesso annotato. (traduzione e romanizzazione delle 3 prime linee del 1^o volume e delle 4 prime linee del 2^o volume. Tacchi I, 359. 26. 9. 34. P. D’Elia, S.J.”
[Author’s note: Comparing the handwriting of this romanization with specimens of Ricci’s preserved in the Jesuit Archives, D’Elia’s identification becomes questionable.]

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 74-75.

Note: The following references are from Standaert, Handbook of Christianity in China, vol. 1:
Xiguo jifa 西國記法 : "important work transmitting European humanistic tradition to China ... on the art of memory (ars memorativa) compiled by Ricci and later revised and edited by Chinese convert Zhu Dinghan 朱鼎瀚 and Afonso Vagnone (1625)": p. 605, 788.
Xichao ding'an 熙朝定案 : ... 3rd important collection, by 1684 3 juan ... started in the early 1670's [for] the purpose of defending the "restored" Western astronomy (April 1669 Verbiest had replaced Yang Guangxian as head of the Astronomical Bureau) by publishing official documents (ding'an) which tell the story of its restoration [and] victories over subsequent attacks on the validity of Western astronomy ... by concentraiting on the role of Verbiest as a loyal and esteemed servant of the Emperor, Xichao ding'an was meant as an apology for Christianity itself..." ; Xichao ding'an was printed in several parts dating before 1672 ... pp. 71-224 reproduces BAV Barb. Or. 132.3 (1668-1673). Xichao ding'an apparently constituted one of the main sources for Zhengjiao fengbao 正教奉褒 : p. 132-134.
Xichao chongzheng ji 熙朝崇正集 : Memorials and edicts collected by missionaries and converts to show Imperial and official favor and respect for Christian doctrine. Cf. p. 132.
Local access only. [TZJDCWX.pdf]

Tongwen suanzhi 同文算指 (Rules of Arithmetic Common to Cultures, 1614). Cf. Standaert, Handbook of Christianity in China, p. 693, 739, 741, 744, 746.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin II, 11
Tongwen suanzhi 同文算指.
Dictated by Li Madou 利瑪竇 (Matteo Ricci) and recorded by Li Zhizao 李之藻.
One juan; one ce in Chinese bamboo paper. No date or place of publication.

On the cover there is a label with the title in Chinese and a Latin inscription: “Arithmetica | a p. Math. Ricci, S.I.”

In his preface Li Zhizao tells us that when Ricci showed him this book he found it useful for daily use, because one needs no help from mathematical instruments; work could be done with the brush only. Above all, it was particularly handy for geometry and algebra in contrast with the old Chinese method, which is by no means easy to understand.
The first section of the book gives all the fundamentals with examples designed to make it easy for the public to understand. Sometimes old Chinese mathematical methods are given, when they coincide with the Western method. The second section deals with special methods of calculation.

Pfister (p. 38, no. 12): “Cette arithmétique se trouve dans le grand catalogue impérial [Siku quanshu zongmu tiyao 四庫全書總目提要]. Elle est divisée en deux parties: la première traite de la numération, des 4 règles et des opérations sur les fractions; la seconde comprend les règles de trois, sous toutes les faces, l’extraction des racines et quelques calcus trigonométriques. Elle est reproduite dans le recueil précédent 天學初函 T’ien hio tch’ou han [Tianxue chuhan]).”
Wylie (p. 118): “The 同文算指 T’ûng wan swán chè, in ten books, is a treatise on arithmetic, by Lè Che tsaou, published in 1614, being a digest of the science as then known in Europe, which had been communicated to him by Ricci. It is divided into two parts; the first preliminary portion merely containing the rules for Notation, Addition, Subtraction, Multiplication, Division, and the various operations of Fractional computation. The second part which comprises four fifths of the whole, treats at great length on the Rule of Three in all its phases, Extraction of Roots, and Trigonometrical Calculations 10. . . .”
Li Yan 1976, pp. 217–221, 230–236: This book consists of eleven juan. The translation is based on the Epitome Arithmeticae Practicae (Rome, 1595) of Cristoforo Clavius (Verhaeren, no. 1296) and on the work of a contemporary Chinese mathematician, Cheng Dawei 程大位 (zi 汝思, hao 賓渠), a native of Xiuning 休寧 (Anhui). The work he wrote and published in 1592, when he was sixty sui, had the title Zhizhi suanfa tongzong 直指算法統宗 (seventeen juan), which is after the style of the ancient Chinese book Jiuzhang suanshu 九章算書. The general section (前編) of the Tongwen suanzhi follows the same order as the original text of Clavius. The second part (通編) also follows the same order, except that Li Zhizao added some old traditional Chinese methods to it. The third part (別編) remained in manuscript form and has never been published. The book is the first on arithmetic introduced into China from Europe. It had a great influence in China in a later period.
The Tongwen suanzhi can be found in the following congshu (collection of books): Tianxue chuhan 天學初函, Haishan xian’guan congshu 海山仙館叢書, Zhong-Xi suanxue congshu 中西算學叢書, and Congshu jicheng chubian 叢書集成初編.

Cf. Li Yan 李儼, Zhongguo suanxueshi luncong 中國算學史論叢 (Taipei, 1954), p. 164; SHS, pp. 236–238; Fang Hao 1966, pp. 97–100; FR, vol. I, p. 297; Hsü 1949, pp. 265–267; SKTY 3:2209–2210; Couplet, p. 6 (Universa arithmetica practica, 11 vol.). Courant 4861–4863: “Traité de mathématique. I (4861), 前編 Section préliminaire. Eléments d’arithmétique. 2 livres. II (4862), 通編 Section général. Arithmétique et géometrie. 8 livres. III (4863) 別編, Section spéciale. Logarithmes, calcul astronomiques. 1 volume.”
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 288-290.

Editor's preface – Introduction: The life of Matteo ricci – History of the composition and publication of The true meaning of the Lord of Heaven -- The present English translation – Ricci’s viewpoint and the contents of the work – A detailed outline of The true meaning of the Lord of Heaven -- The terminology – Reactions to Ricci’s work – A contemporary evaluation -- The true meaning of the Lord of Heaven : the Chinese text, English translation, and notes -- Appendix : Ricci's Latin summary of The true meaning of the Lord of Heaven.

"For two thousand years explorers, merchants, missionaries, and diplomats have been building bridges between China and the West. In the late sixteenth century, Matteo Ricci, an Italian Jesuit, initiated a more direct encounter between Chinese culture and Western Christianity, which has continued ever since. One of Ricci's most famous works, The true meaning of the Lord of heaven, was written in Chinese in form of a dialogue. In it, Ricci attempted to introduce Chinese literati to some of the fundamental ideas of the Judeo-Christian tradition. Based upon conversations Ricci had with Chinese scholars, this work allows us to get a sense of how he explained to his Chinese friends Western views about the purpose of life, human nature, and the existence of God. This revised bilingual edition of the first translation of Ricci's text into English (St. Louis: Institute of Jesuit Sources, 1985) helps us, by means of a substantial introduction and footnotes, to situate Ricci's dialogue in its religious and cultural context.."-- Back cover.

Local access dig.pdf. [Ricci-Meynard-True Meaning.pdf]

220p. (124 images), each represents two pages of the original. Pages divided in half: top half in Ricci's original Chinese, bottom half in modern (1940's) colloquial.
Local access Dig.pdf. [TZSY with Modern.pdf]

Xiguo jifa 西國記法 : "important work transmitting European humanistic tradition to China ... on the art of memory (ars memorativa) compiled by Ricci and later revised and edited by Chinese convert Zhu Dinghan 朱鼎瀚 and Alfonso Vagnone (1625)"--Cf. N. Standaert, Handbook of Christianity in China, vol. 1: p.605, 788.

JapSin II, 10
Jifa 記法.
By Li Madou 利瑪竇 (Matteo Ricci).
One juan. Chinese bamboo paper. No date or place of publication.

The cover bears a Latin inscription: “Ars memoriae | P. Mathaeus Ricci.” Inside the book jacket there are two notes (dated 1934 and 1956) by D’Elia: “Trattato della Memoria locale fatto dal P. Matteo Ricci nella prima metà del 1596 a Nanchang per i figli del Governatore di quella citta di nome Wang, cf. Tacchi Venturi, Opere Storiche del P. Matteo Ricci I, p. 269; II, 224. Questa è una edizione posteriore. Porta l’imprimatur de Emmanuele Diaz e il nihil obstat del Vagnoni e del P. Sambiasi.
11.9.34, P. D’Elia, S.J.” Cf. D’Elia, Fonti Ricciane, Rome, 1942, I, p. 376; Roma, 1949, III, p. 242, no. 22. 14–VI–56.

The biography of Ricci, Da-Xi Li Xitaizi zhuan 大西利西泰子傳 (cf. Jap-Sin III, 23.3.a) by Zhang Weishu 張維樞, states on folio 2 that when Ricci left Nanjing for Jiangxi he met a physician who was in government service. This man by the name of Wang Jilou 王繼樓 noticed that Ricci was an unusual person and received him into his home. Later he described this event to the vice censor in chief Lu Zhonghe 陸仲鶴, i.e., Lu Wan'gai 陸萬陔, a native of Zhejiang who had an interview with Ricci and was so pleased that he became his friend. On one occasion Ricci wrote a treatise for him on the art of memory. He showed him how to read forward and backward invertedly. Lu was so impressed that after this he had an even higher esteem for Ricci. See also Da-Xi Xitai Li xiansheng xingji 大西西泰利先生行蹟 (Jap-Sin III, 23.3.b) by Ai Rulüe 艾儒略 (Giulio Aleni).

This book also has the title Xiguo jifa 西國記法 (European Art of Memory), about which Pfister says: “Cet petit traité excita l’admiration des lettrés. Le P. Ricci ayant longtemps pratiqué cet art, était capable de réciter de longues séries de caractères chinois, en les prenant indiffèrement soit par le commencement soit par la fin. Ces expériences, qu’il répétait volontiers en présence des lettrés, lui firent un grand nombre d’amis” (p. 35, no. 3).
The text of the present edition does not seem to be the original of Ricci. Zhu Dinghan in his preface records the statement of his father in law, Xu Fangmu 徐方牧, that this book of Ricci’s was for some time in the possession of Alfonso Vagnone, who made some alterations in the original text with the purpose of making the treatise more clear to its readers.

Cf. Hsü 1949, pp. 208–209; Courant 5656 (Traité de mnémotechnique); Couplet, p. 6; Lo Kuang, pp. 78–81; JWC 1:74–75. M. Lackner, Das vergessene Gedächtnis. Die jesuitische mnemotechnische Abhandlung Xiguo jifa. Übersetzung und Kommentar, Münchener Ostasiatische Studien no. 42, Stuttgart 1986 (with photocopy of Courant 5656).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 287-288.
Local access dig.pdf. [Ricci-Xiguo Jifa.pdf]

"Xiguo jifa 西國記法 : "important work transmitting European humanistic tradition to China ... on the art of memory (ars memorativa) compiled by Ricci and later revised and edited by Chinese convert Zhu Dinghan 朱鼎瀚 and Alfonso Vagnone (1625)"--Cf. N. Standaert, Handbook of Christianity in China, vol. 1: p.605, 788.
For further details see Jap-Sin edition.

Local access dig.pdf. [Ricci-XiguoJifaBnF5656.pdf]
Full bibliographic citation see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Link to Gallica edition (also embedded below)

"Xiguo jifa 西國記法 : "important work transmitting European humanistic tradition to China ... on the art of memory (ars memorativa) compiled by Ricci and later revised and edited by Chinese convert Zhu Dinghan 朱鼎瀚 and Alfonso Vagnone (1625)"--Cf. N. Standaert, Handbook of Christianity in China, vol. 1: p.605, 788.
See Jap-Sin edition for full description.
Local access dig.pdf [Ricci-Xiguo Jifa RGOIII-227(7).pdf]

“….The second variant is found in some of the works in Classical Chinese that Ricci wrote towards the end of his life, notably a work entitled Xizi qiji 西字奇跡 (The Miracle of Western Letters), published in Beijing in 1605. It is a booklet of six folios, containing three short Biblical stories hand-written by Ricci in Chinese characters, and accompanied by their romanisation. The romanisation used here is more mature and generally consistent and also indicates the tones of each character.” --Cf. Standaert, N., Handbook of Christianity in China, v.1, p.866.

n.17: These same stories, supplemented with four pictures and an additional article entitled “Transmission by Writing Presented to Master Cheng Youbo” were later included in ….Chengshi moyuan 程氏墨苑 (Mr. Cheng’s Ink Garden)….”
n.18 Cf. Coblin (1997), p. 263.

See also Trigault, Xiru ermu zi 西儒耳目資.
Dig.pdf. Local access [Ricci-Xizi qiji RGO_III 231-12]. Also included in: Li Madou Zhongwen zhuyi ji 利瑪竇中文著譯集.

“….Four religious engravings that were owned by Ricci have been preserved in a most curious way, by being included in the “ink cake” album Chengshi moyuan 程氏墨苑 (The Ink Garden of Mr. Cheng), published shortly after 1605 by the famous ink master Cheng Dayue 程大約 (1541-1616?). With his fine sense of publicity Ricci had given them to Cheng to be reproduced both on his ink cakes and in this “sales catalogue”. Significantly, the four images (the disciples of Emmaus, Saint Peter sinking in the water, Sodom, and the Virgin with Child) were given a place in Cheng’s section of “Buddhist and Taoist subjects” (zihuang 緇黃). The reproduction of the Western prints is amazingly exact. Most interesting is the fact that the picture of the Virgin with Child according to its inscription was made “In Sem[inario] Jap[onico] 1597”, a clear sign of the connection with the Jesuit workshops in Japan.” ---Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 811. See also p. 866 (below).

“….The second variant is found in some of the works in Classical Chinese that Ricci wrote towards the end of his life, notably a work entitled Xizi qiji 西字奇跡 (The Miracle of Western Letters), published in Beijing in 1605. It is a booklet of six folios, containing three short Biblical stories hand-written by Ricci in Chinese characters, and accompanied by their romanisation. The romanisation used here is more mature and generally consistent and also indicates the tones of each character.” --Cf. Standaert, N., Handbook of Christianity in China, v.1, p.866.

n.17: These same stories, supplemented with four pictures and an additional article entitled “Transmission by Writing Presented to Master Cheng Youbo” were later included in …. Chengshi moyuan 程氏墨苑 (Mr. Cheng’s Ink Garden)….” n.18 Cf. Coblin (1997), p. 263.

See also Trigault, Xiru ermu zi 西儒耳目資.
Alt. version dig.pdf. [Ricci-Xizi qiji RGO_III 231-12].
Also included in: Li Madou Zhongwen zhuyi ji 利瑪竇中文著譯集.
Local access dig.pdf. [Ricci-Xiziqiji.pdf]

本書據羅馬-意大利國家書店《利瑪竇史料 [i.e. Fonti Ricciane]》1942-1949年版譯出.
“在翻譯過程中, 譯者還參考了意大利 Quodlibet 出版社於2000年出版的意大利文同名著作”--Translators preface.
"本書翻譯出版得到美國舊金山大學利瑪竇中西文化歷史研究所資助"
Includes bibliographical references and index.
Draft dig.pdf [Ricci-Yesuhui.pdf]

EUCHINA note: annotated translation of Fonti Ricciane (1942, vols. I-II) with consultation of the Quodlibet edition (2000) of Della entrata della Compagnia di Giesù e Christianità nella Cina.

This is the first Chinese literal translation of Della entrata / Fonti Ricciane. The translation that came out in 1983 (reprinted in 1997, 2001 and 2010) of Ricci’s report is based on Gallagher’s English translation (1953) of Trigault’s Latin translation /adaptation (1615) of Ricci’s text: 利瑪竇中國札記 (Beijing: Zhonghua shuju). Another translation (利瑪竇全集, vols. 1-2) that came out in 1986 (Taibei) is based on Fonti Ricciane. However, in the course of time this 1986 translation was deemed to contain too many mistakes and at times to be more a paraphrase of the original than a translation.
(A second volume, containing translations of all Ricci's extant letters is forthcoming in 2015)--(Adrian Dudink).

See content description on Douban Books page.

目錄:
第一卷 緒論:中國和中國人
第一章 撰寫這部史書的原因及寫作方法………………………………………… 3
第二章 關於中國的名稱、面積和位置……………………………………………… 5
第三章 中國大地的物產…………………………………………………………… 9
第四章 中國的製造工藝…………………………………………………………… 15
第五章 關於中國的人文科學、自然科學和中國的學位………………………… 20
第六章 中國的政府機構…………………………………………………………… 30
第七章 中國的禮法………………………………………………………………… 42
第八章 關於中國人的相貌、穿著打扮及其他風俗……………………………… 54
第九章 中國的迷信與其他陋習…………………………………………………… 58
第十章 中國的宗教派別…………………………………………………………… 67

第二卷 肇慶的寓所
[1583 年9 月、10 月—1589 年8 月上旬]
第一章 我們當初如何決定進入中國[1552—1582] ……………………………… 81
第二章 不到一年的時間內神父們三次進入中國,但都未能立足 [1582 年3 月9 日—1583 年8 月10 日(約)]…………………………… 87

第三章 神父們是如何被召到肇慶,最終獲得許可證和一塊供修建寓所的 土地而在中國定居的[1583 年8 月15 日(約)—1583 年9 月底] ……… 94
第四章 神父們逐漸開始與中國人談論天主教 [1583 年10 月—1584 年11 月25—29 日(約)] ……………………… 101
第五章 羅明堅神父去澳門,利瑪竇神父肇慶遇險;把鐵鐘和譯成中文的 地圖作為禮物送給知府[1583 年12 月—1584 年10 月] ……………… 105
第六章 神父們獲得許可讓西班牙國王的使節來中國;卡普拉萊神父抵達肇慶 [1584 年5 月2 日—11 月26 日(約)] ………………………………… 111
第七章 為促進傳教事業,又有兩位神父從印度來華:一位是孟三德神父 ———中國傳教事務的負責人———他獲得許可來到肇慶;另一位是 麥安東神父,後來與羅明堅神父前往浙江省 [1585 年4 月1 日—1586 年4 月] ……………………………………… 115
第八章 羅、麥二神父返回肇慶;羅神父又赴廣西;此間發生的其他事情 [1586 年7 月—1587 年7 月] …………………………………………… 119
第九章 嶺西道害怕神父們留在肇慶,於是編造理由,迫使孟三德神父返回 澳門;這一事件後神父們又遇到一個大麻煩 [1587 年7 月27 日—12 月] …………………………………………… 122
第十章 羅明堅神父回到澳門並留在那裡;孟三德神父來肇慶, 當地百姓又給寓所帶來麻煩[1588 年1 月—7 月] …………………… 127
第十一章 範禮安神父派羅明堅神父去羅馬,請求教宗派神父們作為他的 使節去覲見中國皇帝;範神父派麥安東神父來肇慶;肇慶又起風波 [1588 年8 月—12 月] ………………………………………………… 130
第十二章 神父們在肇慶寓所取得的成果 [1583 年9 月、10 月—1589 年8 月上旬] …………………………… 135
第十三章 神父們在肇慶寓所中經受到的最後挫折;都堂劉節齋把神父們 逐出肇慶[1589 年4 月—8 月初] …………………………………… 139

第三卷
第一部分 (第一章至第九章)搖韶州的寓所 [1589 年8 月26 日—1595 年4 月18 日]
第二部分 (第十章至第十四章)搖南昌的寓所 [1595 年6 月28 日—1598 年6 月25 日]
第一章 如何建立韶州的寓所;中國的傳教事業又一次從頭開始 [1598 年8 月1 日—10 月1 日] ………………………………………… 149
第二章 神父們被重新召回肇慶的消息是如何傳到澳門的;人們皆大歡喜; 視察員範禮安神父為協助中國的神父們,派來兩名准備入會的 中國青年,並全力支持傳教團各方面的工作 [1589 年9 月—1590 年6 月20 日(約)] ……………………………… 157
第三章 瞿太素到韶州定居,成為利瑪竇神父的弟子,之後又隨利神父 去了英德[1590 年底—1591 年9 月] …………………………………… 160
第四章 神父們在韶州經歷的一次考驗,孟三德神父來到韶州;孟三德神父 在返回澳門的途中被扣留[1590 年底—1591 年9 月] ………………… 165
第五章 麥安東神父之死,石方西神父到達韶州 [1591 年10 月11 日—12 月底] ………………………………………… 169
第六章 利神父是如何去南雄,又在那裡使一些人信教的 [1591 年底—1592 年6 月(約)] ……………………………………… 173
第七章 一夜,神父們被入戶的盜賊襲擊,盜賊們持凶器打傷兩位神父後 被官方緝拿歸案,但又經神父說情被釋放 [1592 年7 月—1594 年6 月] …………………………………………… 177
第八章 石方西神父之死,郭居靜神父來韶州接替他 [1593 年11 月5 日—1594 年11 月] …………………………………… 182
第九章 利瑪竇神父第一次去南京及旅途中的遭遇 [1594 年11 月(?)—1595 年5 月31 日] ……………………………… 185
第十章 利瑪竇神父是如何被逐出南京而又返回江西南昌的 [1595 年6 月1 日—29 日] ……………………………………………… 194
第十一章 如何在南昌建立寓所[1595 年7 月—9 月] ………………………… 199
第十二章 利瑪竇神父如何與兩位王爺成為朋友;利神父與南昌文人的交遊 [1595 年8 月20 日(約)—10 月] …………………………………… 204
第十三章 利瑪竇神父將在南昌取得的成績報告給澳門方面,孟三德神父派蘇 如望神父到南昌,神父們在南昌置辦房產 [1595 年12 月—1596 年7 月] ……………………………………… 207
第十四章 郭居靜神父在韶州遇到的麻煩,龍華民神父和羅如望神父 來到韶州[1596 年9 月—1597 年12 月底] ………………………… 211

第四卷
第一部分 (第一章至第十章)搖南京寓所 [1597 年7 月20 日—1600 年5 月21 日]
第二部分 (第十一章至第二十章)搖北京的寓所 [1601 年1 月21 日—1602 年9 月21 日]
第一章 利瑪竇和郭居靜二位神父在尚書王忠銘的陪伴下抵達南京 [1597 年7 月20 日—1598 年7 月10 日] ……………………………… 217
第二章 神父們首次進入北京;利瑪竇神父被南京都堂約見;在進京路上的遭遇 [1598 年7 月10 日—9 月7 日] ………………………………………… 222
第三章 神父們首次進京未達到目的,一行人又回到了南京 [1598 年9 月8 日—12 月5 日] ………………………………………… 229
第四章 郭居靜神父攜行李在臨清過冬,利瑪竇神父從陸路先到蘇州,然後又 抵南京,並在那裡開闢寓所[1598 年12 月5 日—1599 年2 月] ……… 235
第五章 利瑪竇神父開始在南京傳授數學知識,這一舉動提高了傳教士們的信譽, 為將來打下基礎[1599 年2 月6 日以後—1600 年5 月19 日之前] … 243
第六章 南京的很多重要人物都願與利瑪竇神父交往 [1599 年初的幾個月] …………………………………………………… 249
第七章 在一次辯論中,利瑪竇神父與一位名僧就聖教展開爭論 [1599 年初的幾個月] …………………………………………………… 254
第八章 我們的教士從臨清攜帶貢品到達南京,又在那裡買下一套理想的寓所 [1599 年2 月—6 月5 日] ……………………………………………… 260
第九章 郭神父又回到了澳門,神父們在南京著手發展了一些教徒 [1599 年6 月20 日—1600 年3 月] …………………………………… 265
第十章 利瑪竇神父與龐迪我神父一同重赴北京,鐘鳴仁修士和遊文輝修士到 達山東濟寧[1600 年3 月—6 月] ……………………………………… 269
第十一章 神父們在臨清和天津遇到的麻煩[1600 年6 月—1601 年1 月] …… 274
第十二章 中國皇帝命神父們進入北京獻禮;神父們第一次進入北京時的 遭遇[1601 年1 月—2 月] …………………………………………… 282
第十三章 神父們被禮部官員羈押,軟禁在四夷館,最後又從那裡脫身的經過 [1601 年2 月25 日—5 月28 日] …………………………………… 290
第十四章 神父們親自給皇帝寫奏章搖,主客司的官員批准神父們出離四夷館; 無數北京的高官來拜訪並討好神父們[1601 年6 月—12 月] ……… 298
第十五章 神父們在北京與兩位名人———馮慕岡和李我存的親密友誼 [1601 年6 月—12 月] ………………………………………………… 303
第十六章 這一時期佛教受到巨大挫折,值此機會,神父們在天主的庇佑下戰 勝了某些人加給我們的巨大痛苦[1602 年—1604 年5 月25 日] … 308
第十七章 在韶州發生的一些事情[1599 年7 月初—1603 年] ………………… 313
第十八章 這期間韶州教會遇到的一些麻煩[1599—1603 年] ………………… 324
第十九章 南京教務的進展以及大學士徐保祿的歸信 [1600 年5 月—1604 年2 月(?)] …………………………………… 335
第二十章 澳門耶穌會修道院的新院長瓦蘭第諾•卡瓦里奧神父把李瑪諾神父 派到中國,而利瑪竇神父又把他請到北京,與他就教務進行商討; 北京教務的良好開端[1600 年2 月1 日—1602 年9 月21 日] …… 341
第五卷 傳教事業的逐步發展以及各地教務情況 [1603 年2 月—1610 年5 月10 日—1611 年11 月1 日]
第一章 視察員範禮安神父從日本回到澳門,為中國的傳教事業撥款, 並派李瑪諾等七位耶穌會神父進入中國內地 [1603 年2 月10 日—1604 年8 月15 日] ……………………………… 349
第二章 神父們取得信任,利瑪竇神父的著作刊印 [1584 年8 月—1608 年2 月] …………………………………………… 354
第三章 1604 年大學士徐保祿和武職官員秦瑪爾第諾是如何在北京 獲取功名的;北京傳教使團發生的其他一些事情 [1604 年4 月初—1605 年2 月] ………………………………………… 360
第四章 神父們發現在中國有很多由國外遷來的天主教家庭,他們的後代 被稱為十字回回[1605—1608 年] ……………………………………… 365
第五章 韶州寓所發生的事情[1603—1605 年] ………………………………… 371
第六章 在南昌寓所發生的事情[1601—1605 年] ……………………………… 377
第七章 在南京寓所發生的事情;教名依納爵的瞿太素 [1605 年2 月底—1605 年12 月] ……………………………………… 382
第八章 北京寓所各項工作的進展;買下一所寬敞舒適的大房子;徐保祿與 利瑪竇神父共同翻譯了歐幾里得《幾何原本》中的一部分並將其出版 [1605 年初—1607 年6 月] ……………………………………………… 387
第九章 中國傳教事業的奠基人,中國和日本教省視察員範禮安神父之死 [1605 年下半年—1606 年1 月20 日] ………………………………… 394
第十章 黃明沙修士在廣州遇難[1605 年7 月—1606 年4 月初] ……………… 397
第十一章 我們在廣州所受不公正待遇的結果;郭居靜神父和熊三拔神父 返回中國;韶州寓所經歷的其他一些事[1606 年4 月—11 月] …… 405
第十二章 為尋找契丹王國,我耶穌會修士鄂本篤受上司派遣, 從印度出發一路西行,最終到達哈實哈兒王國的都城 [1602 年10 月—1603 年11 月] ……………………………………… 412
第十三章 耶穌會修士鄂本篤從哈實哈兒到契丹的後半程旅程,修士發現契丹 就是中國[1603 年11 月—1605 年12 月] …………………………… 420
第十四章 鄂本篤修士之死;北京派往肅州的鐘鳴禮修士把亞美尼亞人伊撒克 從撒拉遜人手中救出[1605 年12 月22 日—1606 年10 月29 日] …… 429
第十五章 南昌傳教事業的長足進展;蘇如望神父之死;因購置新居而招致的 麻煩及其良好的結局[1606 年4 月—1607 年11 月下旬] …………… 436
第十六章 南昌誣告事件之後發生的事情;神父們買下一所相當舒適的 新房子[1607 年11 月下旬—1609 年12 月25 日] ………………… 445
第十七章 中國皇帝命神父在宮中重新刊印《坤輿萬國全圖》;北京的傳教事業 又有新起色,第一個聖母會成立[1608 年初—1609 年12 月25 日] …… 449
第十八章 南京傳教事業的良好進展 [1606 年12 月21 日—1610 年12 月25 日] ………………………… 457
第十九章 進士徐保祿家鄉上海的傳教情況 [1608 年9 月—1611 年5 月上旬] …………………………………… 465
第二十章 這段時間在韶州寓所發生的事情[1609 年5 月底—10 月21 日] … 471
第二十一章 利瑪竇神父之死[1610 年3 月—5 月18 日] ……………………… 477
第二十二章 利瑪竇在北京的墓地[1610 年5 月18 日—1611 年11 月1 日] … 485
索引…………………………………………………………………………… 511

“....Yuanjing shuo 遠鏡說 (Explanation of the Telescope, 1626), by Schall, which contained the first account of the Tychonic world system in Chinese..” Cf. Standaert, Handbook of Christianity in China, v.1, p. 714.

Yuanrong jiaoyi 圜容較義 / Matteo Ricci (Li Madou 利瑪竇) and Li Zhizao 李之藻 (1614)
Variant pronunciation: Huanrong jiaoyi.

"圜容較義 Huanrong jiaoyi (Treatise on isoperimetric figures), a translation of Clavius's De figuris isoperimetris done by Ricci and Li Zhizao in Beijing in 1609 and published by the latter in 1614.'--Cf. Gianni Criveller, "The Missionary Method of Matteo Ricci" in Tripod Autumn 2010 Vol. 30 - No. 158 400th Anniversary of Matteo Ricci 1552-1610.

Jap-Sin II, 14
Yuanrong jiaoyi 圜容較義
Dictated orally by Li Madou (Matteo Ricci) and written down by Li Zhizao.
One juan. Chinese bamboo paper in one volume with a cloth case. No date or place of publication.

The cover bears a label with the title in Chinese and a Latin inscription that reads: “P. Mathaei Ricci | De Geometria.”

There is a preface by Li Zhizao in four folios, dated Wanli 42 (1614). At the top of folio 1 the title of the book is given; below are the names of the translators: 西海利瑪竇授 | 浙西李之藻演. The text consists of twenty-four folios. There are ten columns in each half folio with twenty-two characters in each column. The title of the book is given in the middle of each folio, and the number of the folio below the fish tail.
This is a short geometrical treatise, consisting of eighteen propositions, on the proportional capacities of various figures and bodies, commencing with the triangle and proceeding to the circle and sphere.
According to Li Zhizao’s preface, this book was first published in Peking in the eleventh month of Wanli 36 (7 Dec. 1608–5 Jan. 1609). Our 1614 edition was published in Hangzhou by Wang Mengpu 汪孟樸.

Cf. Pfister, p. 39; Hsü 1949, pp. 274–277. D’Elia (FR, II, p. 178) gives the following places where the 1614 edition can be located: Vatican Library (Barber. Orient., 143.16); Biblioteca Vittorio Emanuele, Rome; Bibliothèque Nationale, Paris (Courant 4864); Roman Jesuit Archive (Jap-Sin II, 14); to this we may add: Academia Sinica, Taipei. For later editions see Siku quanshu 四庫全書 (天文算法類), Shoushange congshu 守山閣叢書 , Haishan xianguan congshu 海山仙館叢書 , Zhong Xi suanxue sizhong 中西算學四種 (published by the Saoyeshanfang 掃葉山房), Zhong-Xi suanxue congshu chubian 中西算學叢書初 , Xixue dacheng 西學大成 and Congshu jicheng chubian 叢書集成初編. --Cf. Albert Chan, Chinese books and documents in the Jesuit Archives in Rome, pp.292-293.

See online at World Digital Library (Chinese)
Haishan xianguan congshu 海山仙館叢書 ed. online at Hathi Trust.

Bibliographical Citation:
007R ZKW 222.3 (Xu 425) [c] [Xu 185, CY 114]
ms., Matteo Ricci, Zhai zhi 齋旨, old copy booklet, 11 ff. (6/22); possibly copied from a printed edition; title-page: Yuanxi Yesuhuishi Li Madou xuan 遠西耶穌會士利瑪竇選 / 齋旨 / Siduo huaren jiuyao fuhou 司鐸化人九要附後 ; ff. 1a-4a: Zhai zhi; ff. 5a-11b (no author mentioned): Siduo huaren jiuyao; the text breaks off at the end of folio 11 (for the last 77 characters of the text see 008R).-- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII
(1996)), p. 14.

008R ZKW- [c] ms., Zhai zhi and Siduo huaren jiuyao, 7. ff. (9/25). Note 40: See FR II, p. 161, n.1). "Gu Baogu 顧保鵠 (in Hengyi 恆毅 32/7, Feb. 1983, pp. 12-14) ... argues that this version ... is the draft text, mentioned by Ricci in Jiren shipian (TXCH 1.197). He points out that Christian terms in Siduo huaren jiuyao are quite old and that it is not certain at all that it is by a modern author (as d'Elia states)."--Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 14.

In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see:
Standaert, Nicolas, 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 see individual records.