Pangzi yiquan 龐子遺詮 / Pang Diwo 龐迪我 (Diego de Pantoja).
Reproduction of original text in: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. 

"The explanation of the Creed in Pantoja's Pangzi yiquan (ca. 1609) contains an extensive story of the Passion and Crucifixion of Jesus (based on all four Gospels). This translation found its way into prayer books (1628, 1665, etc.). The earliest prayer book contained meditations on the lives of Jesus and Mary, while the fifteen mysteries of the Rosary were based on the most important events in Jesus' life ...." Cf. Handbook of Christianity in China, p. 622.

Jap-Sin I, 82a, 82b
Pangzi yiquan 龐子遺詮.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Four juan. Chinese bamboo paper in two volumes. No date or place of publication.

Inside the book there is a Latin inscription: “P. Jacobi Pantoja |S.J. Simboli Apostolorum | explicatio |.” There is a note by D’Elia: “Libro edito dal Pantoja nel 1610 (cf. c. 4, ff. 17b; 23b) | [in Pechino]. Preziosissimo perchè contiene | nella parte II 28 ff. cioè 56 | pagine sulla Passione de N.S. | Queste pagine sono una | eloquente refutazione della | calunnia secondo la quale | i gesuiti in Cina non avrebbero | predicato | la Passione | l^e ottobre 1932 | P.M. D’Elia, S.J.”

Folio 1a of juan 1 bears the title, under which there are three small characters: xingbulu 性簿錄 (symbolum). The author’s name also is given. Juan 4 gives the title of the chapter under the fish-tail, together with the number of the folio and an Arabic number.
There are twenty-nine folios in juan 1, thirty-three folios in juan 2, thirty-three in juan 3 and thirty-one in juan 4. Each half folio consists of nine columns with nineteen characters in each column. The upper middle of each folio bears the title with the number of the juan and of the folio marked below.
The first three juan of this book give an explanation of the Apostles’ Creed (symbolum). The introductory section Shixue guixin 始學貴信 actually is an introduction to the book.
This book was published at an early date, when Christianity was still new in China. To avoid misunderstanding, many of the Catholic terms were translated by transliteration into Chinese, for instance, Dousi 陡斯 (Deus), badele 罷得肋 (Pater), feilüe 費略 (Filio) and Sibiliduo Sanduo 斯彼利多三多 (Spiritu sancto).
Juan 4 contains two treatises: Tianshen mogui 天神魔鬼 (On the angels and the devil) and Renlei yuanshi 人類原始 (On the origin of man).
In the last treatise it is stated that between the Incarnation and the 38th year 庚戌 of the Wanli reign, there was an interval of 1610 years (f. 17b); and again, that God through his infinite love had come to this world personally 1610 years ago. This indicates that the book was written in 1610. It is possible that its publication was postponed till several years later, as Hsü Tsung-tse [Xu Zongze] says that it was first published in Peking in 1617 (Wanli 45). Judging from the format and the paper used it can well be a Wanli edition.
Cf. Pfister, p. 72, no. 5 and no. 2–3; Hsü 1949, p. 83; Courant 6851–6853, 6854 (reprint Zhangzhou, Fujian); BR, p. XXX; Couplet, p. 11.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 133-134.

Pantoja's Septem Victoriis (Qike 七克) and the Reconstruction of the Moral Authority in late Ming China / Haitao Peng.

TESI DOCTORAL UPF / 2020. DIRECTOR: Dr. Manel Ollé Rodríguez
INSTITUT D’HISTÒRIA JAUME VICENS I VIVES / DEPARTAMENT D’HUMANITATS

Includes bibliographical references (p.229-243)

Local access dig.pdf [Peng-Septem Victoriis.pdf]

See Japonica-Sinica eds. for more information

Abstract
The thesis aims to analyze the role of Septem Victoriis (Qike 七克), an moral philosophy book of the Spanish Jesuit Diego de Pantoja, in the process of the reconstruction of the moral authority in late Ming China. Since the beginning of the 16th century, China was undergoing a severe social-political crisis. The orthodox literati attributed the social-political crisis to the decline of moral authority and proposed to re-establish moral authority and the highest moral standards. The preaching of God as the source of moral principles and the ultimate goal of moral conduct in Pantoja’s book attracted the orthodox literati. They reinterpreted the book of the Spanish Jesuit and even modified it to meet their own need. As a result, Septem Victoriis (Qike 七克) wielded a specific influence in the development of moral philosophy in the late Ming and early Qing periods.

Resumen
La tesis tiene como objetivo analizar el papel de Septem Victoriis (Qike 七克), un libro de filosofía moral del jesuita español Diego de Pantoja, en el proceso de reconstrucción de la autoridad moral a finales del período Ming. Desde principios del siglo XVI, China atravesaba una grave crisis sociopolítica. Los literati ortodoxos atribuyeron la crisis sociopolítica al declive de la autoridad moral y propusieron restablecerlo y los más altos estándares de moralidad. La predicación de Dios como fuente de principios morales y el objetivo final de la conducta moral en el libro de Pantoja atrajo a los literatu ortodoxos. Reinterpretaron el libro del jesuita español e incluso lo modificaron para satisfacer sus propias necesidades. Por este motivo, Septem Victoriis (Qike 七克) ejerció una influencia específica en el desarrollo de la filosofía moral en el período de finales de Ming y principios de Qing.

Qike zhenxun 七克真訓 / Sījiào Shāwùlüè Gù zhun  司教沙勿略顧准.

Annonymous simplified adaptation of Diego de Pantoja's Qike 七克. This edition appears similar to the ARSI Japonica-Sinica issue described below.
Digital pdf watermarked Fu Jen Catholic University. 
At head of title: Maison Mere des Soeurs Missionaires de L’Immaculée-Conception, Montreal, Canada.

Handwritten on covers: Ts’at⁴ hak⁴ tchan¹ fan^{3  --} (L'enseignement des sept varies victoires (à remporter sur les 7 péchés capitaux). 2 tomes 1857

This edition not in OCLC. See CCT link below.  

Jap-Sin I, 177
Qike zhenxun 七克眞訓
By a Lazarist missioner.
Two juan. Chinese bamboo paper in two volumes. Shanghai, 1857.

The preface, dated 1857, by Monsignor François-Xavier Danicourt, Lazarist 味增爵會士沙勿略顧， Vicar Apostolic of Chekiang, says that in 1856 (Xianfeng 6) he had found this book in the residence in Henan province and was pleased with its extensive explanations. He then had it published as a means of having this good work preserved, at the same time hoping that by its circulation great good might be produced in its readers.
To understand the title of this book (Faithful explanation of the Qike) we must refer to Diego de Pantoja (龐迪我), whose book Qike 七克( cf. Jap-Sin 1, 84, 85, 86) was well received by scholars, even among the pagans. That book, however, is written in the classical style and is not easily understood by the common people. The author of the Qike zhenxun set out to write a book based on the Qike, but in a simple style and with fuller explanations so as to help the less educated to understand it.
The Qike zhenxun is a popular book, as can be seen from the number of editions in different places: Lazarist Press (Peking, 1904), Nazareth Press (Hong Kong, 1910, 1925), Tou-sè-wè Press (Shanghai, 1922), Imprimerie de la Mission de Sinhsien (Tianjin, 1933), Catholic Mission (Tsinanfu ?) and St. Paul's Press (Yanzhou Fu, Shandong, 1937).

Cf. Pfister, p. 72; Courant 7186一7187 ; JWC 1:145-146; Streit, BM 13 :84.

Source: A. Chan, Chinese Books and Documents in the Jesuit Archives in Rome, p. 243.

Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Local access dig.pdf. [Qike zhenxun.pdf]

“....One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit”... (gongguoge 功過格)... a type of morality book during the early seventeenth century .... lists of virtues and moral actions..." -- Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

Please refer to Japonica-Sinica edition for online texts, links, and Fr. Albert Chan, S.J. extensive bibliographical entry.
This edition online at National Library of Australia.

Qike 七克 / Diego de Pantoja 龐迪我 (Seven Capital sins and seven opposing virtues) in Tianxue chuhan 天學初函 v.2, pp. 689-1126.
Originally published: 明萬曆42 [1614].
Local access in print (bound photocopy) and dig. pdf. [Tianxue chuhan.pdf].

See also: 京都: 始胎大堂 1798 edition online at National Library of Australia.
Juan 4, 5, 6, see: Bayerische Staatsbibliothek, München.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“….One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit” … (gongguoge 功過格)….a type of morality book during the early seventeenth century…..lists of virtues and moral actions…”
Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

See also: Robert R. Ellis, They Need Nothing: Hispanic-Asian Encounters of the Colonial Period, pp.98-101.

Following descriptions apply to ARSI Jap-Sin collection:

Jap-Sin I, 84
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Seven juan (only juan 1–3 are preserved). Chinese bamboo paper in one volume.
The cover bears the title.

There are six prefaces, written by:
1. Chen Liangcai 陳亮采 , Vice Surveillance Commissioner of Shantung, four folios.
2. Cao Yubian 曹于汴, a native of Shansi.
3. Zheng Yiwei 鄭以偉 of Shangyao 上饒 (Jiangsi), four folios.
4. Xiong Mingyu 熊明遇 of Nanzhou 南州 (Nanchang 南昌, Jiangsi), two folios.
5. Yang Tingyun 楊廷筠 of Wulin 武林 (Hangzhou), four and one-half folios.
6. De Pantoja, dated 1607, three folios with the seal of the Society of Jesus at the end.

After the prefaces follows a table of contents (one folio). At the beginning of each juan there is a short introduction by Cui Chang 崔淐 of Jiangdong 江東 (Southern Zhili); cf. Sommervogel (vol. VI, col. 174, no. 8): “Un Chrétien nommé Tsoui tchang, dit le P. Foureau, qui avait aidé le Père en ce travail, a mis une préface de sa façon à chacun des sept chapitres, dans laquelle il a inséré plusieurs fables d’Ésope . . . (Cordier, p. 35).” The introduction to juan 3, however, is missing.
There are nine columns in each half folio. The first column of each paragraph has twenty-two characters and the other columns twenty-one. The upper middle of each folio bears the title, with the number of the juan and of the folio given below.
Colombel states: “ . . . le P. Pantoja, compagnon du P. Mathieu depuis les premières années de son séjour à Pékin. Le P. Pantoja publiait à cette époque un livre resté célèbre, où la collaboration de Siu Koang ki est certaine. Il est intitulé ‘Les Sept Victoires’.” (vol. I, p. 294).
Cf. Jap-Sin I, 85 and 86.

Jap-Sin I, 85
Qike 七克
By Pang Diwo 龐迪我
Seven juan. Chinese bamboo paper in four volumes.
The cover of each volume bears a Latin inscription, giving the title, the author of the book and the number of the juan. Inside the cover of each volume there is a red label giving the author, the title of the book and the number of the juan. The format of this book is the same as that of Jap-Sin I, 84, except for an additional preface (six and one-half folios) by Cui Chang 崔淐 dated Wanli 39 (1611, 辛亥 ). The preface by Yang Tingyun goes before that of Chen Liangcai. There is a short introduction by Cui Chang before each juan.
At the end of the last volume there is a postscript (one folio) by Wang Ruchun 汪汝淳 (cf. Jap-Sin I, 45), dated Wanli jiayin 甲寅 (1614), which indicates that the book was published in that year in Hangzhou and probably is a new edition.

Jap-Sin I, 86
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja).
Seven juan Chinese bamboo paper in three volumes. Re-engraved by the Lingbaotang 領報堂 (Church of the Annunciation) of Peking in 1694 (Kangxi 33).
The cover bears the title.

The first folio bears at the back the title in two large characters. The top right gives the date of re-engraving and the lower left the place of publication.
Compared with Jap-Sin I, 84 this edition has an additional preface (one and one-half folio) by Peng Duanwu 彭端吾 of Dangjun 碭郡 with the heading Ti Xisheng qipian xu 題西聖七篇序 (Preface to the seven treatises of the Western sage). Yang Tingyun’s preface comes after that of Chen Liangcai in block letters, while those of Chen and Cui Chang remain in handwritten style. The preface by Zheng Yiwei is omitted. At the end of de Pantoja’s preface there are two seals, the upper one bearing the name of the author and the lower one his zi (Shunyang 順陽).
There are nine columns in every half folio. The first column of each paragraph contains twenty-one and the rest of the paragraph twenty characters in each column. The upper middle of each folio bears the title with the number of the juan and of the folio marked below.
Cf. Pfister, pp. 71–72; Hsü 1949, pp. 51–56; Courant 7177–7185; BR, p. XXX; Couplet, p. 9.
Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 136-138.

Japonica-Sinica editions:
Jap-Sin I, 83a
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

On folio 1a the title is given as: Tianzhu shengjiao shiyi, 12 ce, Tianzhu shiyi zhi di’er 天主聖教實義 | 十二冊 | 天主實義之第二 . Then the name of the author is given together with those of the three censors: Fu Fanji 傅汎際 (Francisco Furtado), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fei Lede 費樂德 (Rui de Figueiredo). The table of contents is given at the verso of this folio.
The entire book consists of sixty-five folios. There are nine columns in each half folio. The first line of each paragraph contains twenty characters and the other lines nineteen. The upper middle of each folio bears the title: Tianzhu shiyi 天主實義 ; below the fish-tail the characters ci’er 冊二 (second volume) are given together with the number of the folio.
As is clear from these details, there is no sign of xupian (‘continuation’) being the title of this book. In fact, the inscription of the title on the first folio may mislead the inquirer into thinking that this is the second volume of the Tianzhu shiyi; in reality xupian here means “second series.”
The book deals with the attributes of God. It begins with the existence of the universe and all the creatures and from the effect to the cause, i.e., the existence of God. It then goes on to study the attributes of God. Finally, it tries to prove the immutability of God and his justice, i.e., the remuneration of the good and punishment of the wicked. The conclusion is that in this life man must try to do good and avoid evil in order to obtain everlasting happiness.
Pfister (p. 73) says: “Les PP. Couplet, Bartoli, lui [i.e., Pantoja] attribuent un ouvrage en chinois sur Dieu et ses attributs, dont nous n’avons aucune connaissance. (Couplet, Catal. p. 11.—Bartoli, Cina, p. 680; Sommervogel, Bibliothèque, t. VI, col. 172 seq.).” He did not realize that this is precisely the book he mentioned in no. 6 of his book (p. 72), namely the Shiyi xupian 實義續篇.
Cf. Courant 6848, 6849, 6850; BR, p. XXX.

Jap-Sin I, 83b, 83c
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Printed and published by the Catholic church of Qingzhang 清漳 (Zhangzhou 漳州, Fujian).

The folios 1a of both books bear the title Tianzhu shiyi xupian. The verso of this folio bears again the title and the author’s name in Chinese. The censors are the same as in Jap-Sin I, 83a and also the format of both books is almost the same, except for some slight differences in the engraving of the types. It seems that both editions were based on the edition of Jap-Sin I, 83a for their format and type. The Catholic church in Zhangzhou had also the Pangzi yizhuan of de Pantoja reprinted (Jap-Sin I, 82), see Courant 6854 (Jingjiaotang 景教堂 of Qingzhang).

Source: Albert Chan, S.J., Chinese books and documents in the Jesuit archives in Rome: a descriptive catalog, Japonica-Sinica I-IV.

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12冊.

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

024R ZKW 640.5 (Xu 432) [c] [Xu 235, CY 113, Jujie 具揭][B 107]
ms., Diego de Pantoja & Sabatino de Ursis, Zoushu 奏疏, memorial of defense (ZKW copy booklet, 35 ff., 10/20) presented in August 1616 against Shen Que's [沈㴶] first anti-Christian memorial (1616, 5th month); summary: Pfister, pp. 72-73 (no. 8: Bianjie 辨揭). Cf. BNP Chinois 1321 (ms.); Bernard 107 (Zikawei ms. copy) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 15-16.

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 check individual records.

Jie Pang Diwo Xiong Sanba 揭龐迪我熊三拔. BnF Chinois 1321 (fols. 1-23a; 9/20, usually 18 characters) only covers fols. 1a-20b6 of Fujen University 024R (pp. 71-110): … 不敢出也 (in Chinois 1321 there follow eleven characters that are not present in Fujen 024R: 謹揭 [fol. 23a1:] 萬曆肆拾肆年柒月日)--Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Text database.
Online at Gallica.
Local access dig.pdf [Pantoja-DeUrsis.pdf]