“….The Coimbra commentaries on Aristotle as translated by Francisco Furtado (Fu Fanji 傅汎際, 1589-1653) and Li Zhizao (李之藻, 1565-1630)….present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors.” Cf. Standaert, Handbook of Christianity in China, p. 791. See also pp. 607, 713.

Local access dig. pdf. [Furtado-Huanyouquan.pdf]

"....The Coimbra commentaries on Aristotle as translated by Francisco Furtado (Fu Fanji 傅汎際, 1589-1653) and Li Zhizao (李之藻, 1565-1630) ...present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors.” Cf. Standaert, Handbook of Christianity in China, p. 791. See also pp. 607, 713.

Local access dig. pdf. [Furtado-Huanyouquan BnF3384.pdf]
Online at Gallica
Full bibliographical information see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

The cover bears a blue label with the title in Chinese and a Latin inscription: “De planisphaerio | a doctore christiano | Li chi yao, 2 tomi (1607).”

Pfister (p. 39, no. 16) gives this as the work of Matteo Ricci. But from the preface of Li Zhizao it appears that Li studied the matter under Ricci, while he was in Peking. He probably took notes from Ricci and then wrote his treatise when he was on his way to Fujian. Li did not follow exactly what he had learned from Ricci, rather he added something of his own. Hence he used the word yan 演 to denote that the treatise was expounded by him. The original work that Ricci used was the Astrolabium by Christopher Clavius, published in Rome in 1593. This book is to be found in the Beitang Library (Verhaeren, no. 1291). It was a gift from the author to Ricci. On the title page one still can see the autograph of the author: “P. Mathaeo Riccio donum auctoris | alla China.” See also Fang Hao 1966, pp. 48–49 and id., 1969, pp. 54–62.
It is to be noted that according to Pfister (p. 157, no. 8) Johann Terrenz [Schreck] wrote a book that bears the same title: 渾蓋通憲圖說 Hoen kai t’ong hien t’ou chouo, Abrégé des calculs à faire pour les éclipses solaires, édité par Li Tche tsao, 3 vol., Pékin.”
This book was published in the Tianxue chuhan 天學初函 and also copied into the Siku quanshu 四庫全書 and the Shoushange congshu 守山閣叢書 .
Cf. Feng 1938, p. 53; Hsü 1949, pp. 263–264; SKTY 3:2184–2185; Courant 4899–4900.

Hungai tongxian tushuo 渾蓋通憲圖說 (Illustrated Explanation of Cosmologcal Patterns), 1607. Alt.....the Sphere and the Astrolabe), Commentary on Joannes de Sacrabosco Astrolabe. Li Zhizao, 1611. Discussed stereographic projections for the astrolabe. The geographical latitude was set as 40ºN, which corresponds to that of Beijing.... Cf. Standaert, Handbook of Christianity in China, p.693, 694, 712 .
Jianpingyi shuo 簡平儀說 (Explanation of the Simple Altazimuth Quadrant), Sabatino De Ursis, 1611 –Cf. Standaert, Handbook of Christianity in China, p. 693.

Hungai tongxian tushuo 渾蓋通憲圖說 / [Li Zhizao 李之藻].

Hungai tongxian tushuo 渾蓋通憲圖說 (Illustrated Explanation of Cosmologcal Patterns), 1607. Alt.....the Sphere and the Astrolabe), Commentary on Joannes de Sacrabosco Astrolabe. Li Zhizao, 1611. Discussed stereographic projections for the astrolabe. The geographical latitude was set as 40ºN, which corresponds to that of Beijing.... Cf. Standaert, Handbook of Christianity in China, p.693, 694, 712.
See also: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 363-364. Corresponds to Japonica-Sinica II, 58. Also appears in Tianxue chuhan, vol.3.

Local access dig.pdf. [Li-Hungai Barb.Or 142.pdf]

"....The Coimbra commentaries on Aristotle as translated by Francisco Furtado (Fu Fanji 傅汎際, 1589-1653) and Li Zhizao (李之藻, 1565-1630) ...present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors.” Cf. Standaert, Handbook of Christianity in China, p. 791. See also pp. 607, 713.

Local access dig. pdf. [Furtado-Minglitan BnF3314.pdf]
Online at Gallica.
Full bibliographical record see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Mingli tan 名理探 [Exploration of Names and Principles, 1631].
"...Of some ... titles or volumes it is certain that they were never printed, such as the twenty remaining volumes of Mingli tan 名理探 (ten volumes printed) of which only five volumes, possibly revised, have been preserved by way of the manuscript Qiongli xue 窮理學..."--Cf. Standaert, Handbook, p. 602.
"A very long-standing and successful collaboration seems to have existed between Francisco Furtado 傅汎際 and Li Zhizao (and after the latter’s death, his son Li Cibin 李次霦). Furtado ... seems to have a preference for the well-known Coimbra commentaries (Commentarii Collegii Conimbricencis SJ, ca. 1592-1606) of Aristotelian philosophy. They first translated the commentaries on Artistotle’s De coelo in Huanyou quan 寰有詮 (1628). Even more difficult was the translation of Universa Dialecta Aritotelis (Coimbra, 1606). This resulted in a series of works: Mingli tan 名理探 (the first 5 juan) is a translation of the introduction and of Isagoge Porphyrii; the next 5 juan (1639) are a translation of Categoriae; Analytica Priora were later included as Litui zhi zonglun 理推之總論 (5 juan) in Qionglu xue 窮理學."-–Cf. Standaert, Handbook of Christianity in China, p. 607.
"The Coimbra commentaries on Aristotle as translated by ... Furtado and Li Zhizao ... present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors."--Cf. Standaert, Handbook of Christianity in China, p. 791.

The cover bears a label with the title.

As far as we know, Li Zhizao did not write a preface for this book, though he wrote one for another book, the Huanyouquan 寰有詮, which he published also with the help of Furtado. There is, however, a preface written by his son, Li Cibin 李次𢒹 [bin={U+224B9} similar to 虨] dated Chongzhen 12 (1639), and another by Li Tianjing 李天經, dated Chongzhen 9 (1636).
According to the preface of Li Cibin, his father, when he stayed in Hangzhou, invited Furtado to translate the Commentarii Collegii Coimbricensis Societatis Iesu in quatuor libros de coelo Aristotelis Stagiritae, to which he later gave the Chinese title Huanyouquan. The translation was started in 1623 and after a revision was completed in 1625. Two years later, in 1627, they took up again the work of translation and turned to another of the textbooks, published by the University of Coimbra, a commentary on the Book of Logic by Aristotle. This book, which still exists in the Beitang Library in Beijing (Verhaeren, no. 1365) has the title: Commentarii Collegii Coimbricensis & Societate Iesu: In universam Dialecticam Aristotelis Stagiritae. It was first published in Cologne (Germany) in 1611. To the translation of this book Li Zhizao gave the title Mingli tan. In 1629, Li Zhizao was summoned to Beijing to help in the reform of the Calendar. By then the translation of the Mingli tan had been completed and consisted of thirty juan, according to the preface of Li Cibin. We are told that the translation was by no means an easy task, especially because Li Zhizao was determined to make the work perfect: “he nearly bit off the hair of the brush trying to find the right word, and often a long period was spent when a phrase required careful wording.”

The Mingli tan was never published in its entirety. Only ten juan saw the light of day and even these were published at two different times: the first five juan were published about the year 1636 and the second five juan between 1637 and 1641 (cf. Courant 3413: “名理探，五卷, Traité de logique,” and 3414: “名理探十論，五卷, Les dix catégories de la logique.”) The manuscript copy of the Mingli tan kept in Zikawei also consists of the first five juan. The manuscript copy in ten volumes, kept in the Beitang Library in Beijing (no. 1064), consists of the first five and the second five juan. There is a Ming edition of the Mingli tan in ten juan in the Zikawei Library. This edition has nine columns in each half folio with nineteen characters in each column, in which it corresponds to the edition kept in the Roman Jesuit Archive.

The Mingli tan has been reprinted several times: 1. The Catholic University of Peking published in 1926 a photographic edition in three volumes, under the care of Chen Yuan 陳垣. It was based on the manuscript in five juan kept in the Zikawei Library. At the end of the book there is a postscript and a biography of Li Zhizao by Chen Yuan. 2. In the spring of 1931 the Guangqishe 光啟社 of Zikawei published the five juan edition with an introduction by Xu Zongze 徐宗澤. 3. The Commercial Press in Shanghai published the Mingli tan in ten juan: the first five juan based on the manuscript copy in the Zikawei Library and the second half based on the printed edition possessed by the Bibliothèque Nationale (Paris). At the end of this edition (Wanyou wenku, second series 萬有文庫二編) there is a postscript by Xu Zongze together with two prefaces taken from the manuscript copy in the Beitang Library. 4. The Commercial Press in Taipei reprinted the Mingli tan edition (no. 3) in 1965 as part of the Hanyi shijie mingzhu 漢譯世界名著 (Collection of Chinese Translations of Famous World Classics).

Cf. Fang Hao 1966; Hsü 1949, pp. 193–197; RBS, no. 17 (Shanghai, T’ou se we, 25 Juillet, 1928).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 283-284.

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

Collects various Catholic writings of the "Three Pillars 三柱" of the early Chinese Church; includes a one-page glossary of sections of the Bible, with English titles alongside Catholic and Protestant Chinese transliterations. Content mainly prefaces and postscripts for Jesuit texts.

JapSin I, 7
Minjia sanding Yijing zhengwen 閔家三訂易經正文.
(The character 經 is missing from the title page.) Collated by Huang Ruheng 黃汝亨 (1558–1629) and Li Zhizao 李之藻 (d. 1630).
Four juan, bamboo paper in one ce. Published by [Mr.] Yu of the Yuansheng tang bookstore 書林源盛堂余氏刊行.

The title page bears a seal with the name of the publisher in cursive characters. The first folio gives the title: 新刻京本正為音譯分章周易上經正文下經繫辭說卦共四卷 (A new Peking edition of the Zhou-Yi shangjing in a division of paragraphs, the xiajing, Xici and Shuogua, all together in four juan) and the names of the collators, both high placed jinshi (of 1598): 會魁黃汝亨貞甫李之藻振之甫仝校.
The book is printed in large characters, but is not elegant. Folios 2 and 3 are misplaced. The text is furnished with pronunciations after the fanqie 反切 system (i.e., to indicate the pronunciation of a character by the quick enunciation of two other characters).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 6.

Incomplete: stitched vol. (marked 下) contains only juan 4 & 5. (Original text was printed in 6 juan, with juan 6 containing the illustrations). For full description of Taixi shuifa 泰西水法 see: ARSI Jap.-Sin. record.
Last leaf contains copyist’s colophon and Japanese date: 安政二年 [1855]
內膳正板倉君有泰西水法寫本。屬予加和訓。余嘉其志。。。。。松下見林題...寫之 大塚藏畫.

Local access dig.pdf [De Ursis-Taixi shuifa (xia).pdf]
Image folder: Taixi shuifa.

Tianxue chuhan 天學初函 / Li Zhizao deng bianji 李之藻等編輯.

"... Tianxue chuhan (1626)...writings concerning Heavenly Studies divided into those pertaining to principles li 理 (nine works) and to concrete things (objects) qi 器 (ten works)...a sample of the topics discussed and of their status in the Jesuits presentation of Christian learning and religion...described the curriculum of European universities, philosophy, rhetoric, medicine, law, canon law, theology...philosophy divided into five fields: logic, physics, metaphysics, mathematics, ethics; Physics, six topics: nature, incorruptible things, corruptible things, the four elements, their changes, living things; geography ..." Cf. Handbook of Christianity in China, vol. 1, p. 602-603; 698.

V. 1. Xixue fan 西學凡 / Giulio Aleni 艾儒略 -- (Tang) Jingjiao liuxing Zhongguo beisong 唐景教流行中國碑頌 -- Jiren shipian fu Xiqin quyi 畸人十篇附西琴曲意 -- Jiaoyou lun 交友論 -- Ershiwu yan 二十五言 -- Tianzhu shiyi 天主實義 / Matteo Ricci 利瑪竇.
V. 2. Bianxue yidu 辯學遺牘 -- Qike 七克 / Diego de Pantoja 龐迪我 (Seven Capital sins and seven opposing virtues)-- Lingyan lishao 靈言蠡勺 / Francesco Sambiasi 畢方濟, Xu Guangqi 徐光啟 (question of the soul, Aristotle's De Anima)
V. 3. Zhifang waiji 職方外紀 -- Qibian zongmu 器編總目-- Taixi shuifa 泰西水法 / Sabatino De Ursis (Xiong Sanba 熊三拔) -- Hun'gai tongxian tushuo 渾蓋通憲圖說 / Li Zhizao 李之藻.
V. 4. Jihe yuanben 幾何原本 / Matteo Ricci (Li Madou 利瑪竇) and Xu Guangqi 徐光啟 (1607)
V. 5. Biaodu shuo 表度說 / Sabatino De Ursis (Xiong Sanba 熊三拔) -- Tianwen lue 天文略 / Manuel Dias Jr. (Yang Manuo 陽瑪諾)(1615) -- Jianpingyi shuo 簡平義說 / Sabatino De Ursis (Xiong Sanba 熊三拔)(1611) -- Tongwen suanzhi 同文算指 / Matteo Ricci (Li Madou 利瑪竇) and Li Zhizao 李之藻 (1614)
V. 6. Yuanrong jiaoyi 圓容較義 / Matteo Ricci (Li Madou 利瑪竇) and Li Zhizao 李之藻 (1614) -- Celiang fayi 測量法義 -- Celiang yitong 測量異同 -- Gougu yi 勾股義 / Xu Guangqi 徐光啟 (1608)

Yingyin Jinling daxue jicun Luoma cangben 影印金陵大學寄存羅馬藏本.
Foreward to the yinyinben 影印本 by Luo Guang 羅光.
Preface by Fang Hao 方豪 entitled: Li Zhizao jike Tianxue chuhan kao: Li Zhizao dansheng sibainian jinian lunwen 李之藻輯刻天學初函考 : 李之藻誕生四百年紀念論文.
For detailed citatation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Dig.ed. local access only. [Tianxue Chuhan.pdf]

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].

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.

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.