0063R ZKW 640.6 (Xu 432) *strip [c] [Xu 302, CY 113] [B - ]
ms., Bi Fangji zouzhe 畢方濟奏摺, memorial presented by Francesco Sambiasi on the 6th day of the 12th month (i.e. January 3, 1645), asking for a burial place for João Rodrigues (d. 1633); ZKW copy-booklet, 4 ff. (10/20). note 56: Xu and Chen Yuan do not give a date (Pfister 143: 1633). P. Hoang reproduced it (in a version slightly different from the present text) under the year 1639; Zhengjiao fengbao (145R), ff. 17a-18b (cf. DMB 1147b). As the text speaks of a new reign (Longfei 龍飛, f. 16b) and of the reform of the calendar under the previous Emperor, Sambiasi must have presented it to the Hongguang Emperor (Southern Ming, 1644-1645) in Nanjing; cf. M. Cooper, Rodrigues the Interpreter (New York, 1974)-- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.21.

In volume 2 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.

Reference: Heirman, Ann , De Troia, Paolo and Parmentier, Jan (2009) 'Francesco Sambiasi, a Missing Link in European Map Making in China?', Imago Mundi, 61: 1, 29 — 46

La introducción del Aristotelismo en China a través del De Anima, siglos XVI-XVII / Isabelle Duceux.
Based on the authors dissertation (PhD.)--El Colegio de México, Centro de Estudios de Asia y Africa, 2007.
A study of Francesco Sambiasi's Lingyan lishao (1624), with Chinese text and Spanish translation.
Bibliography: p. 339-364.

"Lingyan lishao 靈言蠡勺 (Humble Attempt at Discussing Matters Pertaining to the Soul).... One of the most important themes taken from Aristotelianism was the question of the soul, as appears from several writings devoted to this subject. Francesco Sambiasi (1582-1649) and Xu Guangqi (1562-1633) presented the theory of Aristotle's De Anima in Lingyan lishao 靈言蠡勺 (1624). Aleni gave a synopsis of this work, and of Parva Naturalia, in Xingxue cushu 性學觕述, written in 1624, but printed in its entirety only in early 1646 during the Longwu reign (Southern Ming) in Fujian." -- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 607. See also p. 445, 613, and: "...In accordance with the state of knowledge at the time, which viewed the soul as being closely associated with the nerves" (i.e. nervous system, medicine), p. 791.

La introducción del Aristotelismo en China a través del De Anima, siglos XVI-XVII / auctora Isabelle Duceux. Directora de tesis: Elisabetta Corsi.
Dissertation (PhD.)--El Colegio de México, Centro de Estudios de Asia y Africa, 2007.
A study of Francesco Sambiasi's Lingyan lishao (1624), with Chinese text and Spanish translation.

"Lingyan lishao 靈言蠡勺 (Humble Attempt at Discussing Matters Pertaining to the Soul).... One of the most important themes taken from Aristotelianism was the question of the soul, as appears from several writings devoted to this subject. Francesco Sambiasi (1582-1649) and Xu Guangqi (1562-1633) presented the theory of Aristotle’s De Anima in Lingyan lishao 靈言蠡勺 (1624). Aleni gave a synopsis of this work, and of Parva Naturalia, in Xingxue cushu 性學觕述, written in 1624, but printed in its entirety only in early 1646 during the Longwu reign (Southern Ming) in Fujian." -- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 607. See also p. 445, 613, and: "...In accordance with the state of knowledge at the time, which viewed the soul as being closely associated with the nerves" (i.e. nervous system, medicine), p. 791.
Local access [Duceux-De Anima.pdf]

N.B. Although the following description applies to the Jesuit Archive edition (which differs slightly), the background still applies. For full bibliographic and textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin II, 60
Lingyan lishuo 靈言蠡勺
Transmitted orally by Bi Fangji 筆方濟 (Francesco Sambiasi) and written down by Xu Guangqi 徐根光啟.
Two juan. Bamboo paper with a paper case. Wooden blocks reengraved and published by the Shenxiutang 慎修堂 (in Hangzhou). No date or place of the original publication.

The cover bears a label with the title in Chinese and a Latin inscription: "De Anima vegetati | va, sensitiva, | rationali | a p. Franc. Sambiasi | S.J."

This book deals with the nature of the three kinds of souls: the vegetative, the sensitive and the rational soul. The term ya-ni-ma 亞尼馬 is a transliteration of the Latin word anima (soul). In 1919, when the scholar Chen Yuan (1880–1971) had this book reprinted, he stated that among all the philosophical treatises published in the Tianxue chuhan the Lingyan lishao is the best. We are told that the Shenxiutang edition was reprinted in the Chongzhen period. According to Pfister (p. 142, no. 1) this book was [first?] printed in Shanghai or Jiading in 1624 and based on the Tianxue chuhan. A century later this book brought about the conversion of Surgiyen (see Sunu, ECCP), a member of the Manchu imperial clan (see DMB 2:1151, L.C. Goodrich).
Cf. Feng 1938, pp. 167–168; Hsü 1949, pp. 200–204; SKTY 3:2631–2632; Courant 6863–6867; Couplet, p. 15; BR, pp. XXXII–XXXIII.
Source: Chan, Chinese books and documents in the Jesuit archives in Rome: a descriptive catalogue: Japonica-Sinica I-IV, p. 365-366.

Francesco Sambiasi 畢方濟, Shui da Hua da 睡答畫答 [睡畫二答] (1629)--pref.
Also in: 耶穌會羅馬檔案館明清天主教文獻. Chinese Christian texts from the Roman Archives of the Society of Jesus: CCT ARSI, BX1665.A2 Y47 2002 vol. 6, pp. 379-434 [ARSI (Archivum Romanum Societas Iesu, Rome), Shelf: Jap.Sin. II, 59]

037R ZKW 200.5 (Xu 423) [c] [Xu 340-341]
ms., Francesco Sambiasi, Shui da, Hua da 睡答, 畫答 [睡畫二答] (1629); copy-book, 20 ffnc (8/22; ff. 3-10 and 12: 9/25) ) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 17.
In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For 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.

JapSin II, 59a
Huada 畫答.
By Bi Fangji 畢方濟 (Francesco Sambiasi, 1582–1649).
One juan. Bamboo paper. Published by the Shanglunzhai 尚論齋 in 1629 (Chongzhen 2).

There is a preface (three and one-half folios), dated 1629 (Chongzhen 2), by Li Zhizao to both the Shuida (59b) and the Huada (59a) under the title 睡畫二答引 (an introduction to the Colloquies on sleep and allegorical pictures), at the end of which there are two seals in cursive style: 耕犁石堂涼叟 and 李之藻印.
Folio 1 gives the title of this book, and the names of the author and of the reviser (Sun Yuanhua): 海西畢方濟譔 | 雲間孫元化訂. There are six columns in each half folio with seventeen characters to each column. The title is given in the middle of each folio and the number of the folio below. The booklet consists of 6 folios with no lines to separate the columns.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 364.

JapSin II, 59b
Shuida 睡答.
By Bi Fangji 畢方濟 (Francesco Sambiasi, 1582–1649).
One juan. Bamboo paper. Published by the Shanglunzhai 尚論齋 in 1629 (Chongzhen 2).

Folio 1 gives the title of the book, and the names of the author and of the reviser (Sun Yuanhua): 西海畢譔，雲間方濟孫元化訂.
Each half folio consists of nine columns with nineteen characters to each column for the questions and eighteen for the replies. The title is given in the middle of each folio with the number of the folio marked below the fish-tail. The treatise consists of sixteen folios. At the end of the book the date and the publisher is given: 己巳冬仲尚論齋校梓.
These two treatises were written in the form of questions and answers. They deal with physiological and philosophical problems. Li Zhizao in his introduction gives us a general idea of what the treatises are about:

If one tries to reflect, one is from one’s birth to one’s death in the state of a dream. For one’s neighbor this dream is nothing but a picture. From the ancient to the present day all men are in a dream, in a picture . . . These two treatises of Father Sambiasi [contain two ideas]: in general, he [exhorts us] to reflect and to practice self-sacrifice; in particular, [he recommends us] to penetrate through our lives and to contemplate that in this universe there is the truth and that there is much for us to learn and inquire . . .

Cf. Pfister, p. 143, no. 2–3; Feng 1938, p. 168; Hsü 1949, pp. 340–341; Courant 3385; Couplet, p. 15; DMB 2:1151.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 364-365.

JapSin II, 59 D
Shuihua erda 睡畫二答.
By Bi Fangji 畢方濟 (Francesco Sambiasi).

The cover bears a label with the title in Chinese and a Latin inscription: “De somniis et | pictura | a p. Franc. Sambiasi, S.J.”

This is a duplicate of Jap-Sin II, 59a and 59b, but the order of the treatises is reversed and the margins are narrower than in the books just mentioned, which measure 26 x 15.4 cm, whereas the present book measures only 23.4 x 15.7 cm.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 365.

For full bibliographic and textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

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