Huanyu shimo 寰宇始末.
Variant title: Tianzhu shiyi zhi san 天主實義之三.

"....Pfister, ’Notices’ (1932)*, p. 93, reproducing a note in French by P. Riot: “After showing that the world is not eternal, and that it is not the product of neither chance nor fate, and that the beings were not created by Heaven and earth, he proves that only God created the world out of nothing, free and in an admirable order. Then he explains ‘the work of the six days’ (hexaemeron, the creation of the world in six days). In the second book, he successively treats the following themes: the perfection of the world; its plurality; its spherical form; its material, formal (unity of matter and form), efficient and final causes. He concludes with the theory of the four elements, the categories of beings, and the universe’s duration.”

"...In the microfilm of BnF Chinois 6859, juan 1, fol. 17b-18a is missing as well as juan 1, fol. 33b (containing only one character: 之). In the second juan fol. 33 is originally missing (and fol. 31 found twice)"-- Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“The Coimbra commentaries on Aristotle …..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. Alfonso Vagnone wrote on similar topics in Xiushen Xixue 修身西學 (Personal cultivation in Western learning, ca. 1632). In Huanyu shimo 寰宇始末 (Beginning and End of the World) he describes, from the Galenical viewpoint, the function of blood and pneuma, blood movement and the four temperaments….” Cf. Standaert, Handbook of Christianity in China, p.791.

See also in:法國國家圖書館明清天主教文獻 / 鐘鳴旦, 杜鼎克, 蒙曦 = Chinese Christian texts from the National Library of France = Textes chrétiens chinois de la bibliothèque nationale de France / edited by Nicolas Standaert, Ad Dudink, Nathalie Monnet.

Local access dig.pdf. [Vagnone-Huanyu shimo.pdf]

刻本. - 框19,5 X 13,5公分, 無直格,9行20字, 四周雙邊, 版心上鐫書名. - 封面鐫"思及艾先生著萬物真原穗城大原堂重榟,耶穌會後學艾儒略述,同會傅氾際, 龍華民, 費樂德仝訂, 溫陵張賡較梓". - 卷端題"泰西耶穌會士艾儒略述". - 前有艾儒略"萬物真原小引". -.

N.B. The Jap-Sin editions listed below were printed in Hangzhou, while the BSB digital edition was published in Guangzhou. Both editions appear similar.

JapSin I, 71
Three copies, two different editions: A+B and C.

Wan-wu chen-yüan [Wanwu zhenyuan] 萬物真原
By Ai Ju-lüeh (Ai Rulüe 艾儒略 (Giulio Aleni)).
One juan. Chinese bamboo paper in one volume. Re-engraved by the Catholic Church of Wu-lin 武林 (Wulin, Hangzhou). No date of publication (edition A+B).

The cover bears the title in Chinese with a Latin inscription: “P. Jul. Aleni | Vera origo omnium rerum.”

The middle of the title page bears the title with the name of the author on the right and the name of the publisher on the left. The verso of this folio gives the name of the author together with that of the censors: Fu Fan-chi 傅汎際（Fu Fanji, Francisco Furtado）, Lung Hua-min 龍華民 (Long Huamin, Niccolò Longobardo), and Fei Lo-te 費樂德 (Fei Lede, Rui de Figueiredo). Chang Keng (Zhang Geng 張賡) of Wen-ling 温陵 (Wenling, Fujian) was the proofreader and perhaps also the one who polished the Chinese style.
The preface of the author consists of two and one-half folios, the table of contents of one folio and the main text of twenty-five and one-half folios. The title is given in the upper middle of each folio and the number of each folio below.
The Archive possesses three copies: two of them (A and B) are of the same edition. Both have wide margins. The third copy (C) has a different type of print. Even the text is sometimes different, e.g., the characters 遠西 are given at the end of the last folio of the A and B edition, while C has 泰西. The same is true in folio 1 column 2. Although the publisher of the two editions is known (the Catholic church of Hangzhou), the date of the publications is not. According to Pfister the first edition was published in Hangzhou, but the date is not certain.
The book is written in the form of a discussion and occasionally in the form of a dialogue. Aleni himself was well versed in Chinese, and with the help of Zhang Geng he made a very readable book.

Cf. Pfister, p. 132; Hsü 1949, p. 173; BR, p. XXXIII; Couplet, p. 16; Courant 6889–6893 (6890 II and VII: two different Wulin [Hangzhou] editions without date); Sommervogel, vol. I, col. 158.

Local access dig.pdf. [Aleni-Wanwu zhenyuan.pdf]

JapSin I, 111a
Xingling shuo 性靈說.
By an anonymous author.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

This booklet (five folios) is found after the Tuiyan zhengdao lun. It does not give the name of its author. Hsü Tsung-tse (1949, p. 207) attributes it to Lodovico Buglio. Courant (6915 I) translates the title as “Traité de l’âme” and has Buglio as its author. Pfister makes no mention of this treatise in Buglio’s biography. The format is the same as that of the Tuiyan zhengdao lun (Jap-Sin I, 111). It begins by saying:

I have discussed in great details the origin of man and the means that will help him to attain his end. But, unless one knows what is the soul, one’s knowledge (of God) is still incomplete.

When God created man he gave him a conscience . . . . What he should know is his origin and what he should do is to attain his end. If he can do this, he is said to have done his duty.