N.B. Description based on Jap-Sin II, 43.

Budeyi bian [Pu-te-i pien] 不得已辯 [辨]
By Nan Huaren 南懷仁 (Ferdinand Verbiest).
One juan. Bamboo paper, bound in European style. No date or place of publication.

The cover bears a Latin title: “Refutatio persecuto | ris Yam Quam Sien | circa res mathemati | ces | a p. Ferdin. Verbiest | S.J.”

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).

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)."
Full bibliographic citations see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.

JapSin I, 90
Budeyi bian 不得已辯.
By Li Leisi 李類思 (Lodovico Buglio).
One juan, Chinese bamboo paper in one volume. No date or place of publication.

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
This is the same edition as Jap-Sin I, 90.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 145.

JapSin I, 91
This is the same edition as Jap-Sin I, 90 and Jap-Sin I, 90a. One folio is missing from the preface. Romanizations are written on some of the folios.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 145.

JapSin I, 92
Budeyi bian 不得已辨.
By Li Leisi 李類思 (Lodovico Buglio).
No date or place of publication.

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.
The preface is missing. The title is given on the first folio; the character 辨 is used instead of 辯, found in the other edition. Again, in 極西耶穌會士 the character yuan 遠 is substituted for ji 極. In Buglio’s Chinese name the character lei 類 is written [米 + 女 + 頁], as quite commonly appears in the printing of the Ming and Qing books.
There are nine columns in each half folio with twenty characters in each column. The upper middle of the folios does not bear the title of the book and the fish tail does not appear until after folio 5. When it does appear the number of the folio is given under it. The book is incomplete and only fifty-three folios remain. The picture of Shang Tang’s praying for rain is not there.
Comparison with the above mentioned edition shows that there are a number of differences between the two texts (Jap-Sin I, 90 and 92); the following are some of them:

Doc.---Folio---Line--Difference
90---1a---5---歷引天學書
92---1a---5---zhai 摘 instead of yin
90---1a---2---恠誕, 果蠕
92---1a---2---怪誕, 菓蠕
90---1a---7---無恠其出言之舛
92---1a---7---無足為怪
90---1a---9---攷,徹
92---1a---9---考,撒
90---1b---1---拆
92---1b---1---折

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.
Another difference between the two editions is that Jap-Sin I, 92 does not have the appendix Zhongguo churen bian 中國初人辨, but this omission might be explained by the fact that Jap-Sin I, 92 is an incomplete copy. On the other hand, folio 49 of Jap-Sin I, 92 gives the Tianzhujiao yuezheng 天主教約徵 (Some [clear] proofs of the Catholic doctrine), which is not found in the other edition.

Cf. Pfister, p. 241; Hsü 1949, pp. 235–236; Courant 4984–4991; HHSK 10:1274.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 145-146.

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.

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):
Philosophy (Coimbra) / Theology:
v. 1.: 1. Alfonso Vagnone 高一志. Xiushen xixue 修身西學. [3396-3397] -- 2. anon. Wang yi wenhe 王宜溫和. [3457] -- 3. anon. Wangzheng xu chen 王政須臣. [3458] -- 4. anon. Zhizheng yuanben 治政源本. [3459] -- 5. anon. Zhimin xixue 治民西學. [3460] - 6. Alfonso Vagnone 高一志. Feilu dahui 斐錄答彙 (only juan xia). [3394].
vol. 2: 7. Alfonso Vagnone 高一志. Qijia xixue 齊家西學 (only juan 3-5). [3398] -- 8. Alfonso Vagnone 高一志. Huanyu shimo 寰宇始末. [6859] -- 9. Antonio de (Santa María) Caballero 利安當 OFM. Wanwu benmo yueyan 萬物本末約言. [6971] -- 10. Niccolò Longobardo 龍華民. Linghun daoti shuo 靈魂道體說. [6874] -- 11. Martino Martini 衛匡國. Zhenzhu lingxing lizheng 真主靈性理證. [6931] -- 12. Lodovico Buglio 利類思. Chaoxing xueyao 超性學要 (prefaces and fanli 凡例 only). [6907,6910] -- 13. Gabriel de Magalhaes 安文思. (Chaoxing xueyao:) Fuhuo lun 復活論 (prefaces only). [7009 II]
vol. 3: 14. Raimundo del Valle 賴蒙篤 OP. Xingshen shiyi 形神實義. [6969] -- 15. anon. Sanyi shengxue 三一聖學. [6926]

Humanistic writings:
vol. 4: 16. Alfonso Vagnone 高一志. Lixue guyan 勵學古言. [3393] - 17. Alfonso Vagnone 高一志. Shiwei 十慰. [3402] - 18. Alfonso Vagnone 高一志. Zesheng shipian 則聖十篇. [7191] - 19. Nicolas Trigault 金尼閣. Kuangyi 況義 [9269].

Renaissance sciences:
20. Johann Schreck 鄧玉函. Taixi renshen shuogai 泰西人身說概. [5130] - 21. Lodovico Buglio 利類思. Shizi shuo 獅子說. [5444] - 22. Ferdinand Verbiest 南懷仁. Yanqi tushuo 驗氣圖説. [5662].
Appendix: 23. Han Lin 韓霖 & Zhang Geng 張賡 (attributed) Shengjiao xinzheng 聖教信證. [6905].

Geography and astronomy:
vol. 5: 24. Niccolò Longobardo 龍華民. Dizhen jie 地震解. [5442] -- 25. Ferdinand Verbiest 南懷仁. Kunyu gezhi lüeshuo 坤輿格致略說. [4922] -- 26. anon. Yutu huiyan 輿圖彚言. [4937] -- 27. Johann Adam Schall von Bell 湯若望. Ceshi lüe 測食略. [4921]. -- 28. Ferdinand Verbiest 南懷仁. (Qinding xinli) Ceyan jilüe 欽定新曆測驗紀略. [4992]. -- 29. Kangxi 13 nian suici jiayin (1674) yue wuxing lingfan shixian li 康熙十三年嵗次甲寅月五星淩犯時憲曆. [4926]. -- 30. Claudio Filippo Grimaldi 閔明我. Jiaoshi biao 交食表. [5007] -- 31. Claudio Filippo Grimaldi 閔明我. Fangxing tujie 方星圖解. [4928].

Chinese converts:
vol. 6 32. Yang Tingyun 楊廷筠 (comp.). Juejiao tongwen ji 絕徼同文紀 [9254] -- 33. Yang Tingyun 楊廷筠. Daiyi xupian 代疑續篇 [7111] -- 34. Duan Gun 段袞 & Han Lin 韓霖. Bianjiao lun 辨教論 [7113] -- 35. Wang Zheng 王徵. Renhui yue 仁會約 [7348] -- 36. Duxingzhai zhuren 獨醒齋主人 Geyan liuze 格言六則 [7276] -- vol. 7 37. Fan Zhong 范中. Tianzhu shengjiao xiaoyin 天主聖教小引 [7058] -- 38. (I) Zhang Geng 張賡. Tianxue jiehuo 天學解惑 [6879] -- 39. (II) Lin Guangyuan 林光元. Dianjin shuo 點金說 -- 40. Zhang Geng 張賡. Tianzhu qinli lingxi gaojie er yaogui zhi li 天主親立領洗告解二要規之理 [7249] -- 41. Li Jiugong 李九功. Lixiu yijian 勵脩一鑑 (juan 1-2) [6876][6878] -- 42. Zhou Zhi 周志. Tianxue mengyin 天學蒙引 / Rensheng simo 人生四末 [7065] -- 43. Qian Mingyin 錢明印. Bianhuo lun 辨惑論 [6945] -- 44. Li Mei 李梅. Lingming shenghuo jielüe 靈明生活解略 [7051 I] -- 45. Li Mei 李梅. Haishui di 海水滴 [7051 II] -- 46. Li Mei 李梅. Juehuo ji 爝火集 [7051 III]
vol. 8 - 47. Feng Wenchang 馮文昌. Shi'erwei zongtu xiangzan 十二位宗徒像讚 [6811] -- 48. Lu Xiyan 陸希言. Xinke zhubao dan 新刻主保單 [7416] -- 49. Zhang Xingyao 張星曜. Tian Ru tongyi kao 天儒同異考 [7171] -- 50. Zhang Xingyao 張星曜. Shengjiao zanming 聖教贊銘 [7067 I] -- 51. anon. Shengren zongtu shisi wei xingshi 聖人宗徒十四位行實 [7067 II] -- 52. anon. Zongling tianshen Mi-ge-er zan 總領天神彌格爾賛 [7067 III]
vol. 9 -- 53. anon. Untitled [collection of sermons for every day of the ecclesiastical year 1690[-1691] (Kangxi 28/29)] [7406][7407]
vol. 10 - 53. anon. Untitled [collection of sermons for every day of the ecclesiastical year 1690[-1691] (Kangxi 28/29)] (continuation) [7406] [7407]
vol. 11 -- 53. anon. Untitled [collection of sermons for every day of the ecclesiastical year 1690[-1691] (Kangxi 28/29)] (continuation) [7406] [7407] -- 54. Guo Tingchang 郭廷裳. Taiping wannian shu 太平萬年書 [4935 I] -- 55. Guo Tingchang 郭廷裳. Nanjing Luo zhujiao shendao beiji 南京羅主教神道碑記 [4935 II] -- 56. Chen Xun 陳薰. Kaitian baoyao 開天寶鑰 [7043] -- 57. anon. (Surgiyen 蘇爾金) Shengjiao zhenshi liyi 聖教真實利益 [7248] -- 58. anon. Pomi 破迷 [7110]
vol. 12 - 59. Joseph Marie Anne de Moyriac de Mailla 馮秉正 & Thomas Yang 楊多默 SJ. Penglai jishuo 朋來集說 [7055] -- 60. Depei 德沛 Shijian lu 實踐錄 [3445] -- 61. Renzhai zhuren 任齋主人 Wen Shishi yan lunhui 問釋氏言輪廻 (Wen Shishi lunhui da 問釋氏輪廻答 ) [7173] -- 62. Copies of collective letters of Christians at Xi'an and Beijing to the Pope [1332] -- 63. Yu Mi 俞蔤 Xiabing lu 夏冰錄 [3422][3423]

Biographies of missionaries and converts:
64. Xiong Shiqi 熊士旂 & Zhang Chun 張焞. Zhang Mige'er yiji 張彌格爾遺蹟 [1016 VI-VIII] -- 65. Zhang Geng 張賡. Ti-ni-xiao shiji 悌尼削世紀 [1016 IX] -- 66. Xiong Shiqi 熊士旂 & Zhang Chun 張焞. Zhang Shi 張識（ Zhang Mige'er yiji 張彌格爾遺蹟） [1098] -- 67. Xie Maoming 謝懋明Mike'er yiban bianyan 彌克兒遺斑弁言 [7188 I] -- 68. Zhang Shi 張識. Tianzhu hong'en xu 天主洪恩序 [7188 II] -- 69. Zhang Shi. Jing li yu 警隸語 [7188 III] -- 70. Étienne Fabre (Le Fèvre) 方德望 & Wang Zheng 王徵. Du Ao-ding xiansheng donglai duhai ku ji 杜奧定先生東來渡海苦跡 [1021] -- 71. He Shizhen 何世貞. Xu Jia-lu zhuan 許嘉祿傳 [1022] -- 72. Philippe Couplet 栢應理. Xu Guangqi xinglüe 徐光啟行略 [1023] -- 73. Xu Yu 許玉. Huang Qing chifeng tairuren xianbi Xu Taiyiren xingshi 皇清敕封太孺人顯妣徐太宜人行實 [1025] -- 74. Tomás Pereira 徐日昇 & Antoine Thomas 安多. Nan xiansheng xingshu 南先生行述 [1032] - 75. anon. Taixi Yin Jue-si xiansheng xinglüe 泰西殷覺斯先生行略 [1096]

Biblical history:
vol. 13 -- 76. anon. (Adrien Grelon?). Gusheng xingshi 古聖行實 (life of the prophets Jesaja, Elia, Elisa, Jeremia, and Daniel) [6763] -- 77. anon. (Adrien Grelon?). Gusheng xingshi 古聖行實 (life of David and Salomo) [6762] -- 78. anon. Shengshi 聖史 : Ma-jia-pou 瑪加剖 (Machabees) [6766] -- 79. anon. Wanwu shiyuan 萬物始元 [6927] -- 80. anon. Shan-song xingshi 衫松行實 (life of Samson, etc.) [6765]. vol. 14 -- 81. anon. Shengjian qieyao 聖鑑切要 [6769] -- 82. Joseph Marie Anne de Moyriac de Mailla 馮秉正. Shengjing guangyi 聖經廣 [6804] -- 83. anon. Shijie yuanben, Tianzhu shijie, Shijie benyi 十誡原本，天主十誡，十誡本意 [7276 III] -- 84. anon. Zhenfu baduan 真福八端 [7276 X]

Biographies of saints and miracle stories:
vol. 15 -- 85. anon. Tianzhu shengjiao shengji lüe 天主聖教聖蹟略[6813] -- 86. Manuel Dias Jr 陽瑪諾. Sheng Ruose xingshi 聖若瑟行實 [6748 I] -- 87. anon. Sheng Ruose daowen 聖若瑟禱文 [6748 II] -- 88. Joseph de Prémare 馬若瑟. Sheng Ruose zhuan 聖若瑟傳 [6747] -- 89. Niccolò Longobardo 龍華民. Sheng Ruosafa shimo 聖若撒法始末 [6758] -- 90. Francisco González de San Pedro 羅森鐸, OP. Shengnü Luosha xingshi 聖女羅洒行實 [6770] -- 91. anon. (Philippe Couplet). Sheng Bo-er-ri-a xingshi 聖玻耳日亞行實 [6812] -- 92. Dominique Parrenin 巴多明. Jimei pian 濟美篇 [6776].

Apologetic writings, memorials and edicts:
vol. 16 -- 93. He Shizhen 何世貞. Chongzheng bibian 崇正必辯[5002] -- 94. Francesco Brancati 潘國光. Wei lai bian lun 未來辯論 [7145]. - - 95. anon. Bianxue cunlan 辯學存覽 [7158] -- 96. anon. (Western missionary). Bianwu 辯誣 [7159] -- 97. Ferdinand Verbiest 南懷仁. Wang ze bian 妄擇辯 [4993] -- 98. Ferdinand Verbiest 南懷仁. Wang tui jixiong bian 妄推吉凶辯 [4995] -- 99. Ferdinand Verbiest 南懷仁. Wang zhan bian 妄占辯 [4998].

Edicts and memorials:
100. Rouyuan tedian 柔遠特典 [1327] -- 101. anti-Christian memorial of Fan Shaozuo 樊紹祚 [9255] -- 102. Ignaz Kögler 戴進賢, etc. Rui jian lu 睿鑑錄 [1337].-- appendix -- 103. Yuzhi shi 御製詩 (poems for Francesco Sambiasi 畢方濟) [1323].

Sacraments, liturgy and sermons:
104. Giulio Aleni 艾儒略. Mi-sa jiyi 彌撒祭義 [7277]
vol. 17 -- 105. Pedro de la Piñuela 石鐸琭 OFM. Ting Mi-sa fanli 聼彌撒凡例 [7424] -- 106. anon. Yu Mi-sa gongcheng 與彌撒功程 [7438] -- 107. anon. Fu Mi-sa liyi 輔彌撒禮儀 [7439] -- 108. Francesco Brancati 潘先生 & Girolamo de Gravina 賈先生. Sheng An-de-le zongtu zhanli 聖安德肋宗徒瞻禮 [7405] -- 109. anon. Xisi jianglai shenpan 細思將來審判 [7069] -- 110. anon. Jiangdao bian 講道編 [7071]
vol. 18 -- 111. Jacques Motel 穆迪我. Shengxi guiyi 聖洗規儀 [7250] -- 112. Francisco Peris OFM. 卞芳世 Jinjiao lingxi jielu 進教領洗捷錄 [7252] -- 113. anon. Tianzhu jiaoyao: Jiangling shengshui wenda天主教要: 將領聖水問答 [7256] -- 114. anon. Jianzhen wenda 堅振問答 [7257] -- 115. Giulio Aleni 艾儒略 (& Lazzaro Cattaneo 郭仰鳳). Huizui yaozhi 悔罪要指 [7270] -- 116. Ferdinand Verbiest 南懷仁. Gaojie yuanyi 告解原義 [7272] -- 117. anon. Gaojie siyao 告解四要 [7276 VIII] -- 118. Giulio Aleni 艾儒略. Shengti yaoli 聖體要理 / Shengti daowen 聖體禱文 [7284] -- 119. Francesco Brancati 潘國光. Shengti guiyi 聖體規儀 [7288] -- 120. Ferdinand Verbiest 南懷仁. Shengti dayi 聖體答疑 [7290] -- 121. anon. Shengti wenda 聖體問答 [7297] -- 122. anon. Ling shengti jianyao 領聖體緊要 [7276 VI] -- 123. anon. Lingxi wenda 領洗問答 [7254 I]. -- 124. anon. Shengjiao yaojing 聖教要經 [7254 II] -- 125. anon. Gaojie wenda 告解問答 [7254 III] -- 126. anon. Shengti wenda 聖體問答 [7254 IV] -- 127. Lodovico Buglio 利類思. Shanzhong yiying lidian 善終瘞塋禮典 [7401] -- 128. Lodovico Buglio 利類思. Yiwangzhe rike jing 已亡者日課經 [7397] -- 129. anon. Tonggong dan 通功單 (only three of the 130 virtually identical sheets) [7441]
vol. 19 -- 130. Lodovico Buglio 利類思. Siduo dianyao 司鐸典要 [7298] -- 131. anon. (Philippe Couplet). Tianzhu shengjiao yong zhanli dan 天主聖教永瞻禮單 [7429] -- 132. Iacomo Rho 羅雅谷. Zhaike 齋克 [7341] [7342]

Rules for associations:
vol. 20 -- 133. Francesco Brancati 潘國光. Tianshen huike 天神會課 [6958] -- 134. anon. (Pedro de la Piñuela 石鐸琭, OFM). Sheng Fang-ji-ge disanhui huigui 聖方濟各第三會會規 [7446] -- 135. anon. (preface: José Soares 蘇霖). Shengmu lingbaohui gui 聖母領報會規 [7413] -- 136. anon. Shengti huigui 聖體會規 [7296] -- 137. anon. (preface: de Mailla 馮秉正). Shengti ren'ai jing guitiao 聖體仁愛經規條 [7293] -- 138. anon. (Nicolas Raux CM). Shengshi wenda 聖事問答 [7447 I-IX] -- 139. Dominique Parrenin 巴多明. Dexing pu 德行譜 [6772] -- 140. Philippe Couplet 栢應理. Tianzhu shengjiao yong zhanli dan 天主聖教永譫禮單 (one-folio sheet). [7276XII].

Prayers, prayer books and meditation:
vol. 21 -- 141. anon. Tianzhu shengjiao zongdu neijing 天主聖教 總牘内經 [7346] -- 142. Pedro de la Piñuela 石鐸琭, OFM & Manuel de San Juan Bautista o de La Bañeza 利安寧, OFM, part of a prayerbook, zongdu 總牘, j. 5, ff. 39-63 [7420] -- 143. (Innocent XI). Shengjiao zong dishiyi wei Yi-na-zeng-jue xin pan dashe nianzhu shengpai shengxiang deng enshe tiaolüe 聖教宗第十一位意納增爵新頒大赦念珠聖牌聖像等恩赦條略 [7276 II] -- 144. Iacomo Rho 羅雅谷. Qiushuo 求說 [7311] -- 145. Iacomo Rho 羅雅谷. Tianzhu jingjie 天主經解 [7313] -- 146. Iacomo Rho 羅雅谷. Shengmu jingjie 聖母經解 [7316] -- 147. Lodovico Buglio 利類思. Shengmu xiao rike 聖母小日課 [7393] -- 148. Pedro de la Piñuela 石鐸琭, OFM. Shengmu huaguan jing 聖母花冠經 [7422] -- 149. anon. (Chinese) Modao shengong 默道神功 [7339] -- 150. anon. Bari moxiang caopian 八日默想草篇 [7068].
vol. 22 - 151. anon. Ye-su hui li 耶穌會例 [7445] -- 152. Gaspar Ferreira 費奇規. Moxiang gongfu 默想工夫 [7332] -- 153. anon. Tianzhu Ye-su shengji 天主耶穌聖蹟 [6721] -- 154. anon. (Thomas Yang, SJ). Sizheng enyan 思正恩言 [7462]

Theological, catechical and spiritual writings:
vol. 23 -- 155. Manuel Dias, Jr. 陽瑪諾. Tang jingjiao beisong zhengquan 唐景教碑頌正詮 (partially) [1190] -- 156. anon. Jesuits Tianzhu jiaoyao 天主教要 [7373] -- 157. Zhu Yupu 朱毓朴 (& Rui de Figueiredo). Shengjiao yuanliu 聖教源流 (only part 3, juan 1, 彌撒 ; juan 2, 持齋 ) [6882] -- 158. Niccolò Longobardo 龍華民. Sishuo 死說 [6872] -- 159. Niccolò Longobardo 龍華民. Zuiren xiang lüeshuo 罪人像略說 [6873] -- 160. Yan Weisheng 顏維聖. Tianzhu shenpan mingzheng 天主審判明證 [6881 I] -– 161. anon. (Giulio Aleni). Tianzhu shengjiao zhaishuo 天主聖教齋說 [6881 II] -- 162. Manuel Dias, Jr. 陽瑪諾 Tianxue juyao 天學舉要 [6900][6901] -- 163. Iacomo Rho 羅雅谷. Shengji baiyan 聖記百言 [7329] -- 164. António de Gouvea 何大化. Tianzhu shengjiao mengyin yaolan 天主聖教蒙引要覽 [6928].
vol. 24 -- 165. Ferdinand Verbiest 南懷仁. Jiaoyao xulun 教要序論 [6972] -- 166. Philippe Couplet 栢應理. Simo zhenlun 四末真論 [6998] -- 167. Philippe Couplet 栢應理. Tianzhu shengjiao bai wenda 天主聖教百問答 [7002] -- 168. Pedro de la Piñuela 石鐸琭 OFM. Aijin lianling shuo 哀矜煉靈說 [7033] -- 169. Pedro de la Piñuela 石鐸琭 OFM. Dashe jielüe 大赦解略 [7275] -- 170. anon. (MEP, Sichuan) I Tiantang zhilu 天堂直路 [7246] -- 171. II Shengjiao yaoli 聖教要理 (Yaoli wenda 要理問答) -- 172. III Qiu zhuji shi 求諸己式 -- 173. anon. (Charles Maigrot). Tianzhu shengjiao gaojie daoli 天主聖教告解道理 [7276 I] -- 174. anon. Jiushi shenghao laili 救世聖號來歷 [7276 IX] -- 175. anon. Tianzhu shengxiang laili 天主聖像來歷 [7276 XI]
vol. 25 - 176. Juan de Astudillo 艾若望 OP. Aide zhong yili zhi bian 愛德中義利之辯 [7070] -- 177. Benyi jushi 本一居士. Jinshan lu 進善錄 [7440] -- 178. Charles Maigrot 顏璫. Tianzhu shengjiao yaoli 天主聖教要理 [7304] -- 179. Joseph Marie Anne de Moyriac de Mailla 馮秉正. Shengshi churao 盛世芻蕘 (only section 2 :jiushu 救贖) [7052] -- 180. untitled dialogue [7076] -- 181. Wenguzi 溫古子 (Joseph de Prémare). Liushu shiyi 六書實義 [906] -- 182. anon. "passages de la 3e dissertation" [9220].

Figurism / accomodation theology:
vol. 26 -- 183. anon. (Joachim Bouvet). Tianxue benyi 天學本義 [7160] -- 184. Joachim Bouvet 白晉. Gujin jingtian jian 古今敬天鑑 [7161] -- 185. anon. (Joachim Bouvet). Gujin jing tian jian 古今敬天鑑 [7162] -- 186. anon. Zaowuzhu zhenlun 造物主真論 (alias: Gujin jingtian jian 古今敬天鑑 ) [7163] -- 187. Joseph de Prémare 馬若瑟. Tianxue zonglun 天學總論 [7165 I] -- 188. Joseph de Prémare 馬若瑟. Jingzhuan zhongshuo 經傳眾說 [7165 II] -- 189. anon. Auctoritates pro T'ien et Xam ti [7167 I] -- 190. anon. Auctoritates pro quaest. Conf.ii [7167 II] -- 191. anon. Auctoritates pro quaest. Avorum [7167 III].

Local access dig.pdf. see Folder: [法國國家圖書館明清天主教文獻.pdf]

The cover bears the title in Chinese with the Manchu translation at one side. The Latin inscription reads: “Communis boni expli | catio -- Tartarice.”

Cf. Stary, p. 63 (Sain be uhelere leolen).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 173.

"...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
Tianxue chuan’gai 天學傳概.
By Li Zubai 李祖白.
One juan. Manuscript, Chinese bamboo paper, without date or place. 24.6 x 16.5 cm.

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 | Soc^tis 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 5^a Nov. 1701. | Antonius Thomas | Vice provincialis Soc^tis Jesu | Vice~Prov^ae Sinensis.” A seal in red with the emblem of the Society of Jesus is stamped at the end.

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.).

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 1^ère 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.’

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 (12^e an. de Tch’ong tcheng par le D^r. (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.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 140-142.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Online at ARSI Chinese Books.
Local access dig.pdf. See ARSI Jap-Sin I-IV folder [Jap-Sin I-89.pdf]

[Text#] 30. Mgr. Joseph-Martial Mouly 孟, Tianzhujiao zouzhe 天主教奏摺(1855)

120R ZKW 640.4 (Xu 432) [a,c]
Mgr. Joseph-Martial Mouly (1807-1868, vicar apostolic of Mongolia and administrator of the diocese of Peking), Tianzhu jiao zouzhe 天主教奏摺, printed in Hongkong, 1855, 21 ff. (8/20); memorial in defence of Christianity presented by Mgr. Mouly on 7 Aug. 1854 (Xianfeng 4, 14.VIII), in which he gives, among others, a historical survey of Christianity in China (ff.1-12), from the Tang and Yuan dynasties to Ricci, Schall, the Edict of Toleration (1692), up to the time of the Nanking Treaty (1844).
Note 75: For a translation (by W. H. Medhurst), see North China Herald (Shanghai 1856), n. 297, 5.IV Cf. BS 2.1164; BM 12.284 (no.628); cf. 13.267 (no.609). --Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.30.

In volume 5 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 Adrian Dudink's description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or search individual records on this catalog.

The cover bears the title and a Latin inscription: “Communis boni explicatio. Sine nomine auctoris.”

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

JapSin II, 45.2
Wangzhanbian 妄占辯.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One juan. Bamboo paper. Dayuantang 大原堂 edition, Guangdong, 1669.

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.”

Cf. Courant 4998–5001 (Discussion contre les sorts).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 347-348.

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
Xingmi pian 醒迷篇.
By an anonymous author.
Manuscript, one juan. Chinese bamboo paper in one volume. No date.

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.”

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).
Both the handwriting and the style of the manuscript are poor. Vulgar words are often used, which gives the impression that the author was an uneducated catechist.

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.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 202.

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

"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 1 冊: 1. 易經本旨 （呂立本）卷1-3
第 2 冊: 易經本旨 （呂立本）（續） 卷4. -- 2. 瑣言分類 附 天主精義 （無名氏）-- 3. 經書精蘊 （無名氏）-- 4. 真道自著 （無名氏）
第 3 冊: 5. 天儒印正 : 敬一編（頁47-53）, 闢妄摘錄（頁55-74）（尚祜卿）-- 6. 天儒印正 [節] 附 匾額對聯（頁85-110）（尚祜卿）-- 7. 補儒文告 （無名氏）（尚祜卿）卷1-3
第 4 冊: 補儒文告 （無名氏）（尚祜卿）（續） 卷4 -- 8. 考工記解 （徐光啟）-- 9. 殿試卷 （許讚曾）-- 10. 會元硃卷（郊社之禮所以事上帝也︱破迷論）（朱宗元）-- 11. 天主聖教通俗至言 （無名氏）
第 5 冊: 12. 人身圖說 （羅雅谷 Iacomo Rho）-- 13. 人身圖說五臟軀殼圖形 （羅雅谷 Iacomo Rho） --14. 康熙永年曆法 （南懷仁 Ferdinand Verbiest）1-2 -- 15. 不得已 （楊光先）-- 16. 彌撒冠儀 （無名氏）

第6-12 冊 : 17. 天教明辨 （張星曜）
第13冊: 18. 聖母七苦會規 （無名氏）-- 19. 聖母領報會規程 （我德費利鐸 Gottfried von Laimbeckhoven）-- 20. 立聖母始胎明道會牧訓 （湯亞立山 Alexandre de Gouveia）-- 21. 羅瑪聖母會規程 （無名氏）-- 22. 聖玫瑰會會規說略 （無名氏）-- 23. 聖母聖衣會恩諭 （那永福 Joseph M. Pruggmayer）-- 24. 敬一堂誌 （無名氏）[抄本A]
第 14 冊: 敬一堂誌 （無名氏）[抄本B] -- 26. 中國傳教緣由 徐文定公事實 （無名氏）-- 27. 天主總論 （無名氏）-- 28. 婚配訓言 （湯亞立山 Alexandre de Gouveia） -- 29. 家學淺論 （無名氏）-- 30. 祭祖答問簡約 （徐慕義）-- 31. 進教不逆祖宗小論 （無名氏）
第 15 冊: 32. 彌撒經典 （利類思 Lodovico Buglio）

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 17 冊: 36. 天學雜選 [節] （無名氏） -- 37. 超性俚吟 （許鼎金）-- 38. （題）人類真安稿 （歐加略 Arcadio del Rosario）-- 39. 顯相十五端玫瑰經 （聖母領報會）-- 40. 聖心規條 （馮秉正 Joseph de Mailla） -- 41. 億說 （陸希言）-- 42. 天階 （潘國光 Francesco Brancati） -- 43. 信經解釋 （無名氏）-- 44. 真福八端解釋 （無名氏）-- 45. 聖教簡語 （嚴盎愽削 = 嚴贊化）-- 46. 天教略意 （無名氏）-- 47. 聖教要理俚言 （無名氏）
第 18 冊: 48. 身心四要 （周志）-- 49. 天教便蒙 （周志） -- 50. 天主聖教便蒙歌 （無名氏）-- 51. 醒世方言 （吳某（常熟人））-- 52. 性學醒迷 （陳薰）
第 19 冊: 53. 照永神鏡 （林德瑤 João de Seixas） 卷1-4. -- 54. 助終功用 （那永福 Joseph M. Pruggmayer） 卷1-2 -- 55. 宗元直指 （葉宗賢 Giovanni B. Maoletti）

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 21 冊 : 58. 〔破迷集〕（利安寧 Manuel de Labañeza）-- 59. 歸真集 （徐依納爵）-- 60. 詮真指妄 （無名氏）-- 61. 銓真指妄 （無名氏）
第 22 冊: 62.〔佛教來歷，闢邪集〕（無名氏）-- 63. 辯理問答 （王望德）-- 64. 指迷小引 （施友雲）-- 65. 耶穌會例 （殷鐸澤 Prospero Intorcetta）-- 66. 初學指南 （無名氏）-- 67. 吾神父聖祖依納爵神行書工夫 （無名氏）
第 23 冊: 68. 聖祖依納爵神行書導引 （無名氏） --- 69. 八天避靜神書 （聶若望 João Duarte）-- 70. 論輔理修士 （無名氏）
第 24 冊: 71. 崇修精蘊 （林安多 Antònio da Silva） -- 72. 崇修精蘊（恆守良籌） （林安多 António da Silva）-- 73. 默想道規 （無名氏）-- 74. 聖人行實 （高一志 Alfonso Vagnone） 卷 1-3

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 26 冊: 77. 儒交信 （馬若瑟 Joseph de Prémare）-- 78. 真道自證 （沙守信 Emeric de Chavagnac）-- 79. 論道書 （無名氏）--80. 人類源流 （無名氏）-- 81. 聖教信證 （無名氏）
第 27 冊: 82. 聖教各瞻禮鐸音 （聖教鐸音）（周志）上下卷 -- 83. 提正編[節] （賈宜睦 Girolamo de Gravina）

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）

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

“ ... 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.

JapSin I, 88
Zhujiao yaozhi 主教要旨.
By Li Leisi 李類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

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 P^ris 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)].

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.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 138-139.

Introduction to the Catholic faith in 12 sections:
1) Creation 物有造物者 (fol. 1a5)
2) One Creator 造物者惟一 (fol. 3a6)
3) Creator and His Creation 造物者宰物 (fol. 4a3)
4) The Trinity 天主體一位三 (fol. 6a5)
5) Beginning of the universe and of mankind 天地人祖原始 (fol. 8a4)
6) Incarnation of the Lord of Heaven 天主降生 (fol. 11a2)
7) Human Soul is indestructible 靈魂不滅 (fol. 17b8)
8) Heaven and Hell 天堂地獄 (fol. 19a6)
9) Ten Commandments 十誡 (fol. 21a1)
10) Baptism 領洗 (fol. 21b7)
11) Confession 告解 (fol. 23a1)
12) Good government under Catholicism 主教治世徵 (fols. 24a6-26a8)
The above derived from CCT citation. See: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Local access dig.pdf. See ARSI Jap-Sin I-IV [Jap-Sin I-88.pdf]
Online at Internet Archive.

Online at Gallica.
Full bibliographical informations see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
See also Japonica-Sinica I, 88.
Local access dig. pdf. [Buglio-Zhujiao yaozhi.pdf]