| Author | Wang Wangde 王望德 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Manuscript (in print collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v.22 |
| Description | pp. 73-103 ; 22.5 cm. |
| Note | Bianli wenda 辯理問答 / Wang Wangde 王望德. Mss. In collection: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. -- 63. 辯理問答 （王望德） Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
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| Author | Verbiest, Ferdinand 南懷仁, 1623-1688 |
| Place | Taibei Shi 臺北市 |
| Publisher | Taiwan xuesheng shuju 臺灣學生書局 |
| Collection | Bibl. Sinensis Soc. Iesu |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | |
| Shelf | Hallway Cases |
| Call Number | BX880.T56 1965 |
| Description | pp. 333-469 : ill. ; 21 cm. |
| Note | Budeyi bian 不得已辨 / 南懷仁. In: Tianzhujiao dongchuan wenxian 天主教東傳文獻 N.B. Description based on Jap-Sin II, 43.
Budeyi bian [Pu-te-i pien] 不得已辯 [辨] The cover bears a Latin title: “Refutatio persecuto | ris Yam Quam Sien | circa res mathemati | ces | a p. Ferdin. Verbiest | S.J.”There is a preface by the author (three and one-half folios) and a table of contents (two folios). The main text consists of 61 folios. Each half folio consists of nine columns with eighteen characters to each column. Folio 1 bears the title of the book and the name of the author: 極西耶穌會士南懷仁述. The middle of each folio bears the title of the book (the character 辯 is a mistake for 辨) and the number of the folio is given under the fish tail. This book of Verbiest has the same title as the Budeyi bian of Lodovico Buglio (Jap-Sin I, 90, 90a, 91 and 92), but the contents are different. They both refute the errors of Yang Guangxian. Verbiest, however, seeks to point out the errors of Yang Guangxian on the Chinese calendar, basing his arguments on European studies. Pfister gives the title as Lifa budeyi bian 曆法不得已辯 “Apologie de l’astronomie européenne contre ses détracteurs, 1 vol. 1669, Pékin” (p. 354, no. 11); cf. Couplet: “Apologia contra calumnias in astronomiam europaeam” (p. 42). In his preface Verbiest states that, after the great persecution of Yang Guangxian against the missioners, Adam Schall had lost the power of speech. Verbiest himself, being a newcomer to China, had been unable to defend himself and he had therefore lived in retirement. This was the occasion for him to reflect and to discover the errors of Yang Guangxian. Verbiest then points out that the calendar method of Yang Guangxian came from the traditional school of the Ming dynasty. Since the establishment of the new regime, the Shunzhi emperor had proclaimed the employment of the new European method, which had been in use for over twenty years and had yielded good results. In Verbiest’s opinion, progress comes from long and careful studies. The longer the studies, the more perfect will be the science of the calendar. Yang Guangxian, however, esteemed the old method and belittled the new one. As the result of his maliciousness eight members of the Imperial Observatory had lost their lives. Yang Guangxian cared only for the principles of calendar making and ignored the practical side. To this Verbiest retorts that to show the validity of the principles one must see them in practice. Wrong principles can never give good results. The disgrace of Yang Guangxian before the Kangxi emperor and his ministers through the failure of his experiments clearly showed that he was ignorant of the principles of calendar making. Finally, Verbiest concludes that although justice had been done in the case of Yang Guangxian, the damage done by Yang’s books still remained. For this reason he still wished to publish his work as a defense of the truth.--Cf. Albert Chan, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 344-346. For full bibliographic citation see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
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| LCCN | c67-380 |
| Author | Buglio, Lodovico 利類思, 1606-1682 |
| Place | [China] |
| Publisher | --- |
| Collection | ARSI |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (stitch-bound 線裝本) |
| Series | |
| Shelf | ARSI |
| Call Number | ED. NOT HELD. SEE NOTE |
| Description | 1 juan. |
| Note | See Tianzhujiao dongchuan wenxian 天主教東傳文獻 and Mingmo Qingchu Yesuhui sixiang wenxian huibian 明末清初耶穌會思想文獻匯編 editions.
"Buglio quotes and refutes 33 statements from the Pixie lun 闢邪論 of Yang Guangxian 楊光先 (contained in his Budeyi 不得已)."
JapSin I, 90 The cover bears a Latin inscription: “Refutatio persecutoris Yam quam sien circa res fidei a p. Lud. Buglio, S.J.”There is a preface, dated the fifth month of the summer of yisi 乙巳 (Kangxi 4, 1665). The first folio bears the title and the author’s name together with the names of the censors, An Wensi 安文思 (Gabriel de Magalhães) and Nan Huairen 南懷仁 (Ferdinand Verbiest). Each half folio contains nine columns and each column has eighteen characters. Quotations of Yang Guangxian have sixteen characters per column. Annotations are given in double lines. The title of the book is given on the upper middle of each folio. Below the fish tail the number of the folio is given. The book contains fifty-four folios. Buglio wrote this book in refutation of Yang Guangxian’s Budeyi 不得已 (cf. Jap-Sin I, 89, 1–2), in which Yang attacks the teaching of the Catholic church and the motives of the missioners in China. The author strives to refute these objections one by one. The preface makes it clear that a refutation of Yang’s objections against the Western calendar system is to be given in a separate book. As Yang has taken illustrations from the Jincheng shuxiang 進呈疏像 to attack the Church, so Buglio on f. 31 reproduced an illustration of Shang Tang’s 商湯 praying for rain in order to show how in the old days the emperors so loved their people that for their welfare they did not spare themselves, similarly like Christ who was willing to undergo the passion for the redemption of the whole human race. At the end of the book (ff. 53–54) there is an appendix: Zhongguo churen bian 中國初人辨 (on the origin of the Chinese). It is an attempt to reply to the objection of Yang Guangxian, who, in his letter to the censor Xu Zhijian 許之漸 had criticized bitterly the statement of Li Zubai 李祖白, that the first Chinese came from Judea and were the descendants of Adam and Eve (cf. Budeyi, A, f. 5b [Jap-Sin I, 89.1–2]; Tianxue chuangai, f. 2a [Jap-Sin I, 89]). Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 144-145.
JapSin I, 90a
JapSin I, 91
JapSin I, 92 This edition differs from the one just mentioned (Jap-Sin I, 90, 90a, and 91). Though it is now bound in one volume, there are signs of its having earlier been in two separated volumes.
Doc.---Folio---Line--Difference
Also, the two lines of annotations on folio 1b in Jap-Sin I, 90 do not appear in Jap-Sin I, 92. It seems that Jap-Sin I, 92 is an older edition and that Jap-Sin I, 90 is amended in an attempt to get rid of a number of particles and so make the text more simple for the ordinary readers. Cf. Pfister, p. 241; Hsü 1949, pp. 235–236; Courant 4984–4991; HHSK 10:1274. |
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| Author | Marinescu, Jocelyn M. N. |
| Place | Manhattan, KS |
| Publisher | Kansas State University |
| Collection | Ricci Institute Library |
| Edition | |
| Language | English |
| Type | Thesis/Dissertation (PDF) |
| Series | |
| Shelf | Digital Archives |
| Call Number | BX1665.A2 M37 2008d |
| Description | dig.pdf. [xvi, 341 p. : ill.] |
| Note | Defending Christianity in China : the Jesuit defense of Christianity in the Lettres édifiantes et curieuses & Ruijianlu in relation to the Yongzheng proscription of 1724 / Jocelyn M. N. Marinescu. Thesis (Ph. D.)--Kansas State University, 2008. Includes bibliographical references (p. 302-331). See: Ignaz Kögler 戴進賢, Rui jian lu 睿鑑錄 [1337] in 法國國家圖書館明清天主教文獻. Available online at K-Rex. Dig.pdf. local access [Marinescu-Defending Christianity in China.pdf] Jesuits presented evidence in both French and Chinese to defend Christianity by citation of legal and historical precedents in favor of the "Teaching of the Lord of Heaven" (Catholicism) even after the Yongzheng Emperor's 1724 imperial edict proscribed the religion as a heterodox cult. The Jesuits' strategy is traceable to Matteo Ricci's early missionary approach of accommodation to Chinese culture, which aimed to prove grounds for a Confucian-Christian synthesis based upon complementary points between Christian theology and their interpretation of Yuanru (Original Literati Teaching). Their synthesis involved both written and oral rhetorical techniques that ranged from attempts to show compatibility between different religious values, to the manipulation of texts, and to outright deceit. Personal witness, observation, and interpretation played a key role in Jesuit group translation projects. French and Chinese apologetic texts composed to prove grounds for the repeal of the 1724 proscription edict contain these approaches. The Lettres édifantes et curieuses écrite par des missionnaires jésuites (1702-1776) contain examples of this approach, as well as the Ruijianlu (1735-1737). Memorials in the Ruijianlu cited favorable legal precedents and imperial patronage rendered to Xiyangren (Men from the West). Jesuits presented their case for toleration of Christianity in the Ruijianlu in terms of Chinese notions of hospitality, diplomacy, and defense found in texts from as early as the Zhou dynasty. They cited an enduring Chinese defensive notion of "welcoming men from afar" (rouyuanren), but the court refused to return to this soft policy. The Qianlong Emperor rejected the Kangxi era policy of "welcoming men from afar" regarding established missions. In 1735 the imperial Board of Punishments re-enforced the proscription order against Christianity in military units and also ruled that baptism of abandoned infants by a Chinese convert constituted religious heterodoxy based on the Qing Code (Article 162). The twenty-one Jesuits (not expelled in 1724) remained in imperial service and at liberty to practice their religion among themselves. Officials pursued a severe policy of punishing any cult deemed heterodox according to statutes of the Code. Persecution of Christians increased throughout the eighteenth century, but abated during the reign of the Daoguang Emperor (1821-1851) when most anti-Christian edicts were rescinded and a subsequent imperial edict pardoned those Christians who practiced the faith for moral perfection. |
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| Author | Standaert, Nicolas 鐘鳴旦Dudink, Ad 杜鼎克Bibliothèque nationale (France). Département des manuscritsMonnet, Nathalie 蒙曦 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Book, Digital Book (PDF) |
| Series | |
| Shelf | Hallway Cases, Digital Archives |
| Call Number | BX1665.A24 B526 2009 |
| Description | 26 v. : ill. l 21.5 cm. + pdf |
| Note | Faguo guojia tushuguan Ming-Qing Tianzhujiao wenxian 法國國家圖書館明清天主教文獻 = Chinese Christian texts from the National Library of France = Textes chrétiens chinois de la Bibliothèque nationale de France / edited by Nicolas Standaert 鐘鳴旦, Ad Dudink 杜鼎克, Nathalie Monnet 蒙曦. 法國國家圖書館明清天主教文獻目次 (Note: arranged by category: Author/Title, and BnF Chinois manuscript number in brackets): Humanistic writings: Renaissance sciences: Geography and astronomy: Chinese converts: Biographies of missionaries and converts: Biblical history: Biographies of saints and miracle stories: Apologetic writings, memorials and edicts: Edicts and memorials: Sacraments, liturgy and sermons: Rules for associations: Prayers, prayer books and meditation: Theological, catechical and spiritual writings: Figurism / accomodation theology: Local access dig.pdf. see Folder: [法國國家圖書館明清天主教文獻.pdf] |
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| ISBN | 9789572984833 |
| Author | |
| Place | [China] |
| Publisher | --- |
| Collection | ARSI |
| Edition | |
| Language | Manchu 滿文 |
| Type | Book (stitch-bound 線裝本) |
| Series | |
| Shelf | ARSI |
| Call Number | NOT HELD. DESCRIPTION ONLY |
| Description | 1 juan. |
| Note | JapSin I, 128 Manwen Tongshan shuo 滿文同善說. Manchu translation of Tongshan shuo (cf. JS I, 127). One juan. Chinese bamboo paper in one volume. The cover bears the title in Chinese with the Manchu translation at one side. The Latin inscription reads: “Communis boni expli | catio -- Tartarice.”This translation consists of eight folios. There are nine columns in each half folio. The upper middle of each folio bears the title of the book in Manchu. The number of the folio is given below the fish-tail together with the two Chinese characters tongshan 同善. Cf. Stary, p. 63 (Sain be uhelere leolen). |
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| Author | Zhang Xingyao 張星曜, b.1633 |
| Place | Taibei Shi 臺北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 |
| Description | v. 6-12 [20 ce : 21.5 cm.] |
| Note | Tianjiao mingbian 天教明辨 / Zhang Xingyao 張星曜. 第6-12 冊 : part 17. 天教明辨 （張星曜） In. vols. 6-12 of: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. [Sequel to Chinese Christian texts from the Zikawei Library] |
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| ISBN | 9789572984840 ; 9572984845 |
| LCCN | 2013475467 |
| Author | Li Zubai 李祖白, d. 1665 |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (Text in Collection), Digital Book (PDF) |
| Series | |
| Shelf | Hallway Cases, Digital Archives |
| Call Number | BX1665.A2 L59 1664 |
| Description | 1 juan. |
| Note | Tianxue chuan'gai 天學傳概. [天學傳槩] / [Li Zubai 李祖白]. See also: Tianzhujiao dongchuan wenxian xubian 天主教東傳文獻續編 vol. 2, pp. 1043-1068. "...the final version of this pamphlet was by the hand of Li Zubai, a Christian official in the Astronomical Bureau (baptised by Schall in 1622). It gave a clear testimony of the Jesuit interpretation of Confucianism and stated (rather for the first time) that the Chinese are descendants of Adam and Eve."-- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 514.
JapSin I, 89 There is a Latin inscription in the hand of Antoine Thomas (Anduo 安多, zi 平施, 1644–1709): “Libellus de Lege divina | a quo Yang quam Sien sumpsit | exordium suae accusationis | contra P. Adamum Schal | Soctis Iesu | ut patet ex memoriale ab | accusatore oblato. | Hoc exemplar est conforme exemp | lari impresso, quod Pekini servatur. Tabulis | pridem in persecutione exustis. | Ita testor Pekini 5a Nov. 1701. | Antonius Thomas | Vice provincialis Soctis Jesu | Vice~Provae Sinensis.” A seal in red with the emblem of the Society of Jesus is stamped at the end.There is a preface (five folios) by Xu Zhijian 許之漸 of Piling 毗陵 (Jiangsu), dated Kangxi 3 (1664). The main text consist of seven unnumbered folios. The first folio gives the title and the name of the author. Pfister (p. 237) gives the following account of this book: Lorsque Yang Koang sien 楊光先 [1597–1669] commença ses attaques contre le P. Schall, l’astronomie européenne et la religion chrétienne, le P. Buglio et son compagnon répondirent, en 1662, par une apologie que Jean Li Tsou pé 李祖白, assesseur du P. Adam au tribunal d’astronomie, fit imprimer, et à laquelle un han lin fameux, nommé Hiu (footnote 2) donna son approbation, et qu’il fit précéder d’une préface, où il dit qu’il préfère la loi chrétienne à toutes celles de la Chine (Greslon, Histoire, pp. 94 seq.).In footnote 2 (Hiu Tche tsien, Tsan tseng 許之漸，纘曾, le «Docteur Basile», fils de Candide Hiu), Pfister confused Xu Zhijian (zi 儀古, hao 青嶼) with Xu Zuanzeng 許纘曾 (zi 孝修, hao 鶴少), son of Madame Candida and great-grandson of Xu Guangqi (cf. Pfister, p. 1039, where both are written correctly). Xu Zhijian does not seem to have been a Catholic; cf. JWC 2:28–29. Cf. Havret, vol. II, p. 102: Or, dès l’année 1659, quand l’Empereur [i.e., the Shunzhi emperor] commença à se livrer au pratiques du lamaïsme et à la débauche, un lettré originaire du 徽州府 au Ngan-hoei, nommé 楊光先 Yang Koang sien (長公 Tch’ang-kong) publia, sous le titre de 闢邪論 Pi sié luen, un libelle plein de haine contre les missionaires et leur doctrine. La 1ère année de K’ang hi (1662) parut sous le titre de 天學傳概 T’ien hio-tch’oan-kai, une apologie de la religion chrétienne, composée par les Pères L. Buglio . . . et Gabr. de Magalhaens . . . , retouchée et éditée en son propre nom par un chrétien qui devait payer de sa vie cet acte de courage: il était employé au Tribunal des mathématiqes et se nommait Jean Li Tsou pé. Dans cette apologie, que l’Académicien 許之漸 Hiu Tche tsien avait enrichie d’un préface, les Pères réfutaient les calomnies de Yang Koang sien, ‘mais sans marquer de ny le nom ny le Livre de celuy dont ils combattoient les Maximes.’This book developed a theory that man originated in Judea and that a branch of the human family migrated to China. Later the Apostle Thomas sent his disciples and established Christianity in China. It then recounts the coming of the Nestorians in the Tang dynasty (634) and the arrival of the Matteo Ricci and his companions in the Ming dynasty and their history up to the time of the author. There is an account of the scientific and missionary work done by the missioners. They wrote books, and made friends with government officials and scholars. To show them favor the Shunzhi emperor built them a church in the capital. En passant, the book gives some details that are of historical interest, such as the new churches built in different provinces in the early years of the Qing dynasty and the places where Catholic books were printed. Especially important is the mention of over 7,000 volumes of European books brought by the missioners to China. The publication of the Tianxue chuan’gai infuriated Yang Guangxian, who then wrote another book, the Budeyi 不得已 (I could not do otherwise), in which he attacked the Christian teaching and Western astronomy. Schall, who had been stricken by paralysis, was unable to defend himself. Verbiest was still new to the Chinese language and therefore was unable to defend his companion. On 15 April 1665, Schall was condemned to die together with several of the Chinese officials serving in the Imperial Observatory. The missioners then in Beijing were sentenced to flogging and exile. However, an earthquake occurred on the following day and this led the council of officials to change the sentence on the missioners, but Li Zubai and four of the Chinese astronomers were executed. Xu Zhijian, because he had written the preface for the Tianxue chuan’gai, was degraded from his office of censor and reduced to the status of an ordinary citizen. Xu Zuanzeng, who had contributed funds for missionary work, was also stripped of his official ranks. The censor in chief, Tong Guoqi 佟國器 (cf. Jap-Sin I, 56 and 66) suffered the same fate for his association with the missioners. Cf. Giandomenico Gabiani, Incrementa Ecclesiae Sinicae a Tartaris oppugnatae (Viennae, Austriae, 1673), 144–222; ECCP 2:890–891, JWC 2:24–30; DMB 2:1155. One must not confuse this book with another one, which has the same title Tianxue chuan’gai, written by Huang Mingqiao 黃鳴喬 in 1639 (Chongzhen 12); cf. Hsü 1949, pp. 230 and 433; Courant 6875; JWC 2:26. It is a brief history of the Catholic Church in China. Havret has this note on it: “Il ne faut pas le confondre avec un autre livre de titre identique, écrit en 1639 (12e an. de Tch’ong tcheng par le Dr. (promotion de 1592) 黃鳴喬 Hoang Ming kiao du Fou kien. La bibliothèque de Zi ka wei possède un exemplaire de cet ouvrage, qui ne comprend que quatre feuilles. Nous offrons dans l’Appendice la partie du texte de ce dernier écrit, relative à la stèle chrétienne. Il semble, au moins pour la partie historique, que les auteurs de 1662 se sont inspirés de l’opuscule de 1639” (Havret, vol. 2, p. 103, n. 1). For Xu Zhijian, cf. ECCP 2:876, 890; JWC 2:28–29; JMTTT, p. 1028, col. 4; Väth, pp. 297, 299, 305. For Xu Zuanzeng, cf. JWC 2:71–80; Hsü 1940, pp. 115–118.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
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| Author | Mouly, Joseph-Martial 孟慕理, 1807-1868 |
| Place | Taibei Xian 臺北縣 |
| Publisher | Furen daxue Shenxueyuan 輔仁大學神學院 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Book |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 H85 1996 v. 5 |
| Description | [vol. 5], p. 2133-2174 ; 21 cm. |
| Note | [Text#] 30. Mgr. Joseph-Martial Mouly 孟, Tianzhujiao zouzhe 天主教奏摺(1855)
120R ZKW 640.4 (Xu 432) [a,c]
In volume 5 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻. |
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| ISBN | 957-98886-0-4 |
| Author | |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 Y47 2002, v. 8 |
| Description | 1 juan. (v.8 no. 36, p.89-98) |
| Note | JapSin I, 127 Tongshan shuo 同善說. By an anonymous author. One juan. Chinese bamboo paper in one volume. No date or place of publication. The cover bears the title and a Latin inscription: “Communis boni explicatio. Sine nomine auctoris.”This booklet consists of four folios. There are nine columns in each half folio with twenty-four characters in each column. The upper middle of each folio bears the title of the book with the number of the folio marked below. The general idea of the booklet is: God is the creator of the universe; he created men in this world and expects them to do good so that in the end they may gain everlasting happiness in Heaven. The style is simple, a mixture of mandarin and classical Chinese. There is no doubt that it was written for the general public. According to Courant 7079, the author of this booklet was a Chinese, but the source of this information is not indicated: “De bono communi per aliquem sinam.” As the author states that “with the grace of God we were able to learn the true religion and we gained much profit from having meditated on it” (folio 2v), it is likely that the writing came from the pen of a Chinese convert. Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 172-173. Full bibliographic citation, see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
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| Author | Verbiest, Ferdinand 南懷仁, 1623-1688 |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | |
| Shelf | Hallway Cases |
| Call Number | BX1665.A24 B526 2009 v.16 |
| Description | v.16, p. 337-375 |
| Note | In:
法國國家圖書館明清天主教文獻. Chinese Christian texts from the National Library of France, v.16.99 Ferdinand Verbiest 南懷仁. Wang zhan bian 妄占辯 [4998]. Full textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
JapSin II, 45.2 The Latin title given on the cover reads: “Refutatio persecuto | ris Yam Quam sien | circa vanas | observa | tiones et divinationes | a p. Ferdin. Verbiest | S.J.”The table of contents consists of two folios. On the top of folio 1 the title of the book is given and below the name of the publisher: 粵東大原堂重梓 (blocks remade by the Dayuantang of Guangdong). There are nine columns in each half folio with twenty characters in each column. There are subject headings on the top margin. The title of the book is given in the middle of each folio and the number of the folio below the fish-tail. At the end of the book the date of publication (1669, fifth month, i.e., 30 May – 27 June) and the name of the author are given: 康熙八年己酉仲夏上浣治理曆法遠西南懷仁識. The main text consists of nineteen folios. This book was written to refute Yang Guangxian, who had tried to employ astronomy as a means for divination by lot. Cf. Courant 4998–5001 (Discussion contre les sorts). |
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| Author | |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 Y47 2002 v.9.46 |
| Description | 1 juan. (p.239-388) |
| Note | Edition found 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, v.9, pt.46. . Xingmi pian 醒迷篇 / wumingshi 無名氏.
Bibliographical citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). Arranged in 3 sections, on the nature of God and His doctrine, criticism of atheism and superstition; on creation. Criticism of Buddhism, idolatry of Buddhist images, and Buddhist sects. Criticism of Daoism and popular religions, dieties, and practices (fengshui geomancy, divination, physiognomy)
JapSin I, 150 The cover bears the title Xingshu pian 醒述篇 (the character shu 述 is a mistake for mi 迷). The Latin inscription reads: “Sim mi pien | Espergefactio coecorum, seu de Deo & refutatio idolatriae | et superstitionum si | nicarum | auctore Anonymo.”The title page has the inscription: 順治拾五年八月中秋日寫成，諳德勒記 (Finished copying on the Mid Autumn day, the eighth month of the fifteenth year of Shunzhi [i.e., 1658], Andele [Andreas]). Across the Chinese characters 諳德勒 there is a seal in seal characters: Tianxue tushu 天學圖書 (Catholic books). There is another seal that reads: 英和之印 (the seal of Yinghe). An inscription on the left reads: 連皮柒拾陸篇 (seventy-six folios including the covers). There is a table of contents (two folios) with the following five titles: 主宰篇 Treatise on the Lord [of Heaven]), 佛者 (On Buddhism), 道者 (On Daoism), 神者 (On spirits) and 術者 (On magic).
Arabic numbers are given on the folios. On folio 3 after the characters mulu 目錄 (table of contents) and on folio 5 after the title Xingmipian 醒迷篇 one finds the seal 天學圖書 and in each of the treatises the seal of Yinghe 英和之印 (both also found on the title page). This manuscript was written to refute superstitions, regardless of which religion. It does not try to go in for historical facts. For instance, although the Xiyouji 西游記, which tells of the travel of the Buddhist monk Xuanzang (596–664) to India, is a novel, Xuanzang himself was a historical person who did bring back to China Buddhist scriptures. The author of the Xingmipian, however, tries to disprove that fact, saying that: “the prayers recited by Buddhists in our days are not prayers from the West. There are no prayers handed down from India.” This statement is certainly incorrect.
Cf. Courant 7149, 7150 I, 7151 I. |
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| Author | Chen Xun 陳薰, fl. 1701 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Manuscript (in print collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v. 18 |
| Description | pp. 315-591 ; 22.5 cm. |
| Note | Xingxue xingmi 性學醒迷 / Chen Xun 陳薰. T.p. dated Kangxi xinyi 康熙辛已 {1701} “致彌愷士孫先生編撰 -- 九思堂抄錄”--t.p. margins.
Mss. In vol. 18 of collection: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. [Sequel to Chinese Christian texts from the Zikawei Library] -- 52. 性學醒迷 （陳薰） |
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| Author | Standaert, Nicolas 鐘鳴旦Dudink, Ad 杜鼎克Xujiahui cangshulou 徐家滙藏書樓Wang Renfang 王仁芳, 1956- |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Book |
| Series | |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 |
| Description | 34 vols. : ill. : 22 cm. |
| Note | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 / Zhong Mingdan, Du Dingke, Wang Renfang 鐘鳴旦, 杜鼎克, 王仁芳 = Sequel to Chinese Christian texts from the Zikawei Library / edited by Nicolas Standaert, Ad Dudink, Wang Renfang. Reprint. Preface also in English. "The present collection in 34 volumes reproduces 84 titles ...." -- Preface. Table of contents online in pdf at: Chugoku Shoten. "Sequel to the Chinese Christian Texts from the Zikawei Library is edited by Nicolas Standaert, Ad Dudink and Wang Renfang. In line with earlier collections, it reproduces not yet known or not yet published texts which were originally co-produced by Chinese and Europeans. These prints and manuscripts revive the early contacts between China and Europe in the seventeenth and eighteenth century. The present collection of 34 volumes includes 84 titles from the Zikawei (Xujiahui) Library in Shanghai. Two of these titles cover already 14 volumes: Zhang Xingyao’s 張星曜 Tianjiao mingbian 天教明辨 and Louis de Poirot’s translation of the Old (incomplete) and New Testament. The remaining 82 titles cover a wide range of subjects such as Bible texts, Christian explanations of the Book of Changes, apologetics, history of religion and science, and include unique or rather rare titles, for example Jingyi tang zhi 敬一堂誌, Renlei yuanliu 人類源流, Chongxiu jingyun 崇修精蘊, Lü Liben 呂立本 Yijing benzhi 易經本旨, Shang Huqing 尚祜卿 Bu Ru wengao 補儒文告, Lu Xiyan 陸希言 Yishuo 億說, and Chen Xun 陳薰 Xingxue xingmi 性學醒迷. The purpose of this publication of precious works is twofold: to protect the ancient documents against damage and decay as well as to make these unique documents open to researchers in order to encourage new research. In this way, the editors hope to contribute to the protection and conservation of this cultural heritage."--Publishers note.
徐家匯藏書樓明清天主教文獻續編目次:
第6-12 冊 : 17. 天教明辨 （張星曜）
第 16 冊: 33. 人類源流 （無名氏） -- 34. 古聖行實 （聶仲遷 Adrien Grelon）-- 35. 奉天學徐啟元行實小記 : 附 徐文定公行實（陸安多尼、沈若翰、周路加）
第 20 冊: 56. 天主聖教口鐸 （無名氏）-- 57. 週年主日口鐸 （陸希言）上下卷
第 25冊: 聖人行實 （高一志 Alfonso Vagnone） 卷4-7 -- 75. 聖路善工 （無名氏） -- 76. 吟詠聖詩三百首 （無名氏） 第 28-34 冊: 84. 古新聖經 （賀清泰 Louis de Poirot 譯）: 第 28冊: 造成經（上）（Genesis 1-25）; 造成經（下）（Genesis 26-50）; 救出之經 （Exodus）; 肋未之經 （Leviticus）; 第 29 冊: 數目之經 （Numbers）; 第二次傳法度之經 （Deuteronomy）; 若穌耶之經 （Josue (Joshua)） ; 審事官經 （Judges）; 祿德 （Ruth）; 第 30 冊: 眾王經（一） （1 Regum (Samuel)) ; 眾王經（二）; （2 Regum ( 2 Samuel)） ; 眾王經（三） （3 Regum ( 1 Kings)）; 眾王經（四） （4 Regum ( 2 Kings)）; 如達斯國眾王經尾增的總綱（一） （1 Chronicles） ; 第 31冊: 如達斯國眾王經尾增的總綱（二） （2 Chronicles） ; 厄斯大拉（上） （1 Esdrae ( Ezra)） ; 厄斯大拉（下） （2 Esdrae (Nehemia)） ; 若伯經 （Job）; 達味聖詠（上中下）（Psalms 1-150） ; 撒落孟之喻經 （[Salomons] Proverbs） ; 第 32 冊: 智德之經（上） （Wisdom (of Salomon)） ; 智德之經（下） （Ecclesiastes ( Qohelet)） ; 厄格肋西亞斯第箇 （Ecclesiasticus (Wisdom of Jesus Sirach)） ; 多俾亞經 （Tobia (Tobith)） ; 如弟得經 （Judith）; 厄斯得肋經 （Esther）; 依撒意亞先知經 （Isaias (Jesaja)） ; 達尼耶爾經 （Daniel）; 約那斯經 （Jonas (Jona)） ; 第33 冊: 瑪加白衣 （1-2 Machabaei (Maccabees)）; 聖徒瑪竇紀的萬日略 （Gospel of Mathew）; 聖史瑪爾谷紀的萬日略 （Gospel of Mark）; 聖史路加紀的萬日略 （Gospel of Luke）; 聖若望紀的聖經 （Gospel of John）; 第 34 冊: 諸徒行實經 （Acts of the Aposles）; 聖保祿諭羅瑪教友書札 （Romans）; 聖保祿諭各林多教友書札1-2（1-2 Corinthians）; 與加拉漆亞札 （Galatians）; 與厄斐斯札 （Ephesians）; 與斐理伯城人札 （Philippians）; 與得撒落尼加札（一） （1 Thessalonians）; 與各落梭城人札 （Colossians）; 與得撒落尼加札（二） （2 Thessalonians）; 與弟莫德阿書 1 -2（1-2 Timothy）; 與弟多書 （Titus）; 與斐肋孟書 （Philemon）; 聖亞各伯之札 （Letter of James）; 聖伯多祿之札（一） （First letter of Peter） ; 聖伯多祿之札（二） （Second letter of Peter）; 聖如達之札 （Letter of Jude）; 聖保祿與噯伯肋約斯書 （Letter of Paul to Hebrews）; 〔 聖若望之札（1-3）〕 （First, Second, Third letter of John） ; 聖若望默照經 （Book of Revelation） |
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| ISBN | 9789572984840 ; 9572984845 |
| LCCN | 2013475467 |
| Author | Chavagnac, Emeric Langlois de 沙守信, 1670-1717 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v.26 |
| Description | pp. 155-402 ; 22 cm. |
| Note | Zhendao zizheng 真道自證 / Sha Shouxin 沙守信 (Emeric de Chavagnac） Title page dated 康熙辛丑年 [1721]
In collection: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. --78. 真道自證 （沙守信 Emeric de Chavagnac） “ ... after the Edict of Toleration (1692) ... the need for a dialogue had diminished and catechetical writings had become to a greater extent mere expositions of European catechists, while refutation of Chinese teachings, especially of Buddhism and Taoism ... has become sharper. In this regard, the title and the contents of a work published in 1718 are revealing: ‘The true way proved by itself’ (Zhendao zizheng 真道自證), in which the author ... only takes recourse to reason (natural religion) and the Bible (revealed religion); he does not adduce the Chinese Classics and Confucianism for support and is silent on Buddhism and Taoism”--Cf. N. Standaert, Handbook of Christianity in China, v.1., p. 614-615. |
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| Author | Shi Youyun 施友雲 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Manuscript (in print collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v.22 |
| Description | pp. 105-116 ; 22.5 cm. |
| Note | Zhimi xiaoyin 指迷小引 / Shi Youyun 施友雲. Mss. In collection: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. -- 63. 辯理問答 （王望德） Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). N.B. In CCT database the author of a work with this title is named Shi Jianyi 施鑒儀 (腰路會). It is not indicated if this is the same individual as Shi Youyun 施友雲. |
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| Author | Buglio, Lodovico 利類思, 1606-1682 |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Digital Book (PDF) |
| Series | |
| Shelf | Digital Archives |
| Call Number | BV3427.B85 Z57 1668d |
| Description | pdf [1 juan (30 frames)] |
| Note | Zhujiao yaozhi 主教要旨 / Li Leisi (Buglio, Lodovico) 利類思.
JapSin I, 88 The cover bears the title together with an inscription in French: “Deux opuscules sur les dogmes fondamentaux, (rare). Traité complet en 2 volumes du mahométan Yang Koang sien, le grand ennemi du P. Schall, attaque de méthodes astron. europ. Réfutation de ce traité, par le P. L. Buglio. Deux exemplaires. 2 vol. chacun: Ad Jap Sin I, 88–92. Notae Pris Wieger.” [The first sentence (Deux . . . ) refers to Jap-Sin I, 88+88a, the second to Jap-Sin I, 89, 1–2 (Budeyi 不得已) and the last sentence (Réfutation . . . ) refers to Jap-Sin I, 90+90a+91+92 (Budeyi bian 不得已辨)].The end of the introduction (one folio) bears the date, Kangxi wushen 戊申 (1668), which indicates that the book was published that year. After the table of contents (one folio) follows the main text (twenty-six folios). Each half folio contains nine columns and each column has twenty characters. The first folio gives the title and the author of the book together with the two censors: An Wensi 安文思 (Gabriel de Magalhães, 1610–1677) and Nan Huairen 南懷仁 (Ferdinand Verbiest, 1623–1688). The upper middle of each folio bears the title with number of the folio marked below. The term zhujiao is an abbreviation of Tianzhujiao (Catholicism). This book and the Shengjiao jianyao (Jap-Sin I, 87) both deal with the Catholic teaching and they are essentially the same. The last section of the book deals with the administration of the Catholic Church. It points out that the Church gives great peace of mind to the people, which is of great importance for governing. Finally, the author has a number of unfavorable remarks on the Buddhist and Daoist sects. Cf. Pfister, p. 241, no. 3 (variant title: Shengjiao yaozhi 聖教要旨); Hsü 1949, pp. 167–168; Courant 6917–6921; Couplet, p. 29.
Introduction to the Catholic faith in 12 sections:
Local access dig.pdf. See ARSI Jap-Sin I-IV [Jap-Sin I-88.pdf] |
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| Author | Buglio, Lodovico 利類思, 1606-1682Bibliothèque nationale de France.Manuscript. Chinois 6917 |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Digital Book (PDF) |
| Series | |
| Shelf | Digital Archives |
| Call Number | BV3427.B85 Z572 1668d |
| Description | pdf. (32 [i.e.28] p.) |
| Note | Zhujiao yaozhi 主教要旨 / Li Leisi (Buglio, Lodovico) 利類思. Tchou-kiao-yao-tchi--title written on cover. "Abrégé de la religion chrétienne.Par le P. Buglio, avec introduction de l'auteur ; à la fin on lit la date de 1688.26 feuillets.} "Bibliothèque nationale de France, Département des manuscrits, Chinois 6917"
Online at Gallica. |
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