Lot 20 folder 3 : Account in Chinese (with Spanish translation) of the promotion of Carlo Tommaso Maillard de Tournon to the Cardinalate on Kangxi 46/vii/4 (2 Nov. 1709) after Pope Clement XI received word of his warm and gracious reception by the Emperor (in de Tournon’s letter of Kangxi 45/ix/13).
Writer and place unidentified. 1 folio, written on one side, folded in half, in clear calligraphy. Note on outside (in Chinese ink) says: "Notizia data del Cardinalrito ai 2. novembre 1709. del P. Agrudighio al Mandarino Ciu Lao ye, e a i Mandarini del P. Langasco a i 2. de Febr. 1710

CHINESE RITES CONTROVERSY. COLLECTION OF PAPERS PERTAINING TO THE CONTROVERSY AND TO THE VISIT OF CARDINAL MAILLARD DE TOURNON, including copies of letters and proclamations by Tournon and the Archbishop of Goa, an account of Tournon's audience with the Emperor, a letter by Claude Visdelou, Tournon's only Jesuit supporter in China, letters of support from Rome and Paris, letters by Franciscans to Tournon, a list of missionaries working in China between 1706 and 1708, a memorandum concerning the translation of the Roman missal into Chinese, a memoir on the Chinese practices at funerals, and a French translation of a number of maxims of Confucius, upwards of 70 items, various sizes, some in Chinese characters, some on rice paper, c.1705 to 1725.
鐸羅等. 有關禮儀爭論書信 (七十多件, 手稿) 一七〇五年 -- From Sotheby's "Philip Robinson" catalog, p. 23.

N.B. Descriptions for Lot 20 items are revisions of notes written by Dr. Paul A. Rule (folders 1-83) and Dr. Wu Xiaoxin (folders 1-28, which include Chinese documents), Aug. 1989 & July-Aug. 1991).

9585. Elenco delle spese fatte da mons. Tournon e sua comitiva nel viaggio da Roma e Madras (1702-1704)
9615. Lettere del Domenico Perroni (procuratore della Congragazione di Propaganda Fide in Cina) . Canton, 15 Nov. 1717.
“Notizia del viaggio &c. de l'Ill.mo Sig.r Abbate Giuseppe Ignazio Cordero del Mondo vì alla Cina in compagnia di S.E. il sig.r Card. Di Tournon”

Local access dig. folder [Cini-Tournon Mss]

Citation Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp.524-531.
Jap-Sin IV, 5 E

6. Letter of Joachim Bouvet to Father Jean-Joseph Guibert, Peking, 24 November 1721.
Written in French, Chinese ink on Chinese paper.
Two folios (incomplete). 24.4 x 17 cm.

Bouvet complains that his fellow Jesuits went against his writings without understanding what they are about. On folio 3 he writes:

Il est bien aise d’ecrire d’ici en Europe mes interpretations ne seront point reçuës ici de doctes Chinois. Mais ceux qui osent ecrire ces choses avant d’en avoir fait l’epreuve doivent ils en estre sur leur paroles. Et c’est parce que je ne pretens pas non plus estre cru sur la mienne que j’ay sollicité ici si long temps en vain la liberté necessaire de consulter les chinois de que j’insiste aujourdhui si fortement dans une lettre a n. R.P.G^nal pour obtenir cette liberté si necessaire pour faire connoistre la verité.

On dit que les Missionaires flamans, italiens, portugais, et françois ne sont tous tant qu’ils sont nullement pour ma doctrine, quoy que la plus part en jugent sur la traduction et non sur le chinois. A cela je responds qu’aucun d’eux n’a jamais pu jusqu’a ici ni du prononcer ma doctrine, dont il n’ont vu que quelques propositions preliminaires mais si infidelement traduites, que le P. Foucquet tres capable d’en juger les traita en les voyant de ce nom flagitiosae versions, ce qui m’enpescha de continuer de rien produire devant les juges si pleins d’iniquité en cette matiere.

Au ajoutte, que le P. de Premare qui auparavant estoit dans mes sentiments proteste qu’il s’estoit trompé et qu’il a changé. Mais ce n’est pas les Adversaires du P. de Premare qu’il en fut croire, et qui furent cause du changement, apparent qu’il fist paroistre pendant quelques mois apres s’estre laissé seduire; mais c’est le P. Premare lui mesme a qui l’on doit s’en rapporter, et, aux ecrits qu’il a envoyes depuis en Europe et dont il m’en addressé plusieurs.

. . . j’espère avec l’aide de N. Sgr que tout le fond de doctrine que j’ay envoyés jusqu’ici a V^e R^ce auroit un jour toute approbation que je souhaite pourvu [folio 4] que V^e R^ce veuille bien m’aider (comme je n’en puis douter) de tout son credit auprès de N.R.P.G^nal pour obtenir la permission et la liberté que je lui demande avec tant de justice.

Bouvet tries to defend his writings pointing out that he has full support from both Foucquet and Gollet who consider his writings as the best shortcut for the conversion of the whole of China.

Speaking of the Ode Jiang yuan 姜嫄 in the Book of Songs (詩經), Bouvet writes: “Anni 1707 misi ad P. Placidum Hervieu . . . it ut P. Hervieu in provinciis, et ego Pekini, illud ut ait Auctor commentarii offenderemus incredulis, id est Patribus Lugdunensibus & ceteris, qui non possunt sibi persuadere ulla posse referiri vestigia sublimiorum mysteriorum in omnibus sinorum monumentis” (f. 2r). Bouvet then states that de Prémare agrees with his interpretation and quotes de Prémare’s comment written in French. He begs the General of the Jesuit Order to appoint men of learning to examine his writings (f. 3r). Once more he affirms his support from Foucquet and Gollet.

8. A letter of Joachim Bouvet to the General of the Jesuit Order, Peking, 25 November 1716.
Two folios written in Latin; Chinese ink on Chinese paper. 32.5 x 24.5 cm.

Folio 1r bears a Latin inscription (in European ink), which gives a summary of the whole letter:

Missio Sinensis ￜ Pekini 25 Nov. 1716 ￜ P. Joachimus Bouvet missus ￜ ad reparandam [..]adem quam religioni ￜ intulit publicatio ultimi Decreti pontifi ￜ cii, multum confere potest executio ￜ operis a se suscepti a multis annis pro ￜ indaganda et elucidanda Doctrina in ￜ Libris sinicis contenta hoc opus, ut ￜ sperat, habebit apud Sinas vim ￜ demonstrationis Evangelicae proprie dictae, ￜ et plurimum valebit ad conversionem ￜ totius imperii Sinensis. ￜ Subjungit quandam operis idem ￜ ait se magna cum claritate compense ￜ antiquos Libros Sinarum esse libros in ￜ quibus ante et post diluvium servabantur ￜ sacrae et primitivae Legis traditiones, et ￜ librorum illorum authorem fuisse ￜ patriarcham Henoch, et post fuisse ab ￜ aquis diluvii ereptos cura patriarchae ￜ Noë et per Semum aut eius filios imperii Sinis fundatores fuisse ad Sinas translatos. Totam canonicorum librorum doctrinam revocat ad triplicem ￜ mundi statum, mundi scilicet a Deo primum ￜ creati deinde per [ptrem] corrupti ad demum ￜ per deum incarnatum reparatio qui ￜ triplex status demonstratur in traditionibus ￜ sinicis, ut ipse putat. Caeterum illud ￜ opus suscepit jussu Imperatoris, qui eius ￜ ideam constanter approbavit, et de ￜ conversione ope huius operis ￜ obtinendo bene sperat. ￜ Mittet anno proximo scriptum magis prolixum.

There is no date given; since the letter is substantially the same as no. 8 (only the wording varies a little), someone added in European ink on top of folio 1: “25 Novemb, 1716.”

10. Joachim Bouvet’s letter to Jean-Joseph Guibert, Assistant of the French Province in Rome. Peking, 26 May 1719.
Written in French. Three and one-half folios; Chinese ink on Chinese paper. 33.4 x 24 cm.
Folio 3v bears the address as above.

This letter was addressed to Giovanni Laureati (利國安 ，若望, 1666–1727), then Visitor to the Chinese and Japanese missions. Bouvet made a second copy which he sent to Jean-Joseph Guibert. On the left top corner of folio 1 there is an inscription in French that reads: “(Au R. P. Jean Laureati ￜ Visiteur) ￜ avec un long cahier ￜ d’extraits de lettres ￜ du P. Premare, qui ￜ font voir qu’il ne differe ￜ en n’en d’essence et, de moy ￜ sur toute la doctrine des ￜ livres Chinois.” The letter points out that:

1. The quarrels between Portuguese and French Jesuits in China are not good for the Church or for the Jesuit Order.
2. The Kangxi emperor had taken interest in his (i.e., Bouvet’s) work and the General of the Jesuits also wished him success.
3. For many years he had been studying ancient Chinese writings in relation to Catholicism.
4. Some of the French Jesuits in China underestimated his writings by saying that they were all imaginative; as a result it might diminish the prestige of the French both in China and in Europe; furthermore the Portuguese Jesuits in China were afraid that if the French Jesuits in China succeeded in their publications they might lower the reputation of the Portuguese Jesuits in the missions.
5. He finally decided to give his writings, the work of twenty-five years, to his superiors for their consideration, hoping to obtain permission for publication.
6. Finally, Bouvet begs Laureati to petition the General to appoint three intelligent men who will be able to pronounce a fair judgment on his writings. These three men whom Bouvet had in mind, were Hervieu, Foucquet and de Prémare. According to him they were well versed in theology and had acquired profound knowledge in ancient Chinese studies.

The last folio of this document bears a short note:

Au tres R. Pere Assistant.
Mon Reverend Pere.
Cette lettre apres avoir esté luë par le R. Pere Laureati Visiteur de ces Missions, avec tous les extraits des lettres du P. De Premare que je lui presenta en mesme temps: Sa R^ce, qui avant de venir ici avoit esté etrangement prevenu par le R. Pere Dentrecolles; a son arrivée a Pekin ayant esté comme obsedé par les PP. de Tartre [1669–1724], Parrenin [1665–1741], Régis [Jean-Baptiste Régis, 1663–1738], de Mailla [1669–1748], Jartoux [1669–1720], qui notoirement depuis une 12^ne d’années se sont montrés si contraires a toutes mes etudes et ecritures S. R^c dis je a montré depuis en toute occasion tellement favoriser leur disposition qu’il me rendit ensuite froidement cette lettre avec tous ces extraits de lettres sans daigner y faire seulement un mot de reponse ni de vive voix ni par ecrit. Comme je l’en sollicite plusieurs fois.

Twenty-two pages plus two title pages with the address: “A mes RR. Peres Jesuites François miss^res ￜ dans les diverses Provinces de la Chine.” 32.3 x 23.3 cm.

Bouvet tells that he entered the Society of Jesus with the intention of going to the Chinese mission, and had prepared himself with ancient languages in order to compare the histories of these countries with that of China and the ancient Chinese books. After fifteen years of assiduous studies of Chinese books he came to the conclusion that the contents of these books are also in the books of Moses and the Prophets and in the teaching of Holy Scriptures. He affirms that even Chinese scholars of high standing (e.g., Li Guangdi 李光地, 1642–1718) would agree with him in his interpretations (p. 2, last paragraph, and p. 3, top lines).
He laments that even his superior, Dentrecolles, did not understand him, instead of helping he wrote to the General to hinder his work (p. 4).
Bouvet suggests that censors of his writings should be men of learning; otherwise they would be of no help. His own choices are Gollet and de Prémare. He tells that the Kangxi emperor takes great interest in the Jesuits who are studying ancient Chinese writings. Formerly the emperor summoned J.-F. Foucquet to Peking precisely to help him (Bouvet) to do the research (p. 5).
Bouvet expresses the difficulties he had in mind. Because of the command of his superiors he felt embarrassed when several times the emperor asked to see his writings. He had to excuse himself by saying that he needed more time for research before he could start to write. It happened that one day he presented one of his short essays to the emperor and after having finished reading it the emperor sought the opinion of the Visitor, something that Bouvet never expected (pp. 6–11).

Nine of the Jesuits in Peking, headed by Kilian Stumpf (紀理安 ，雲風, 1655–1720), Visitor of the China and Japan Missions, signed a document, which they presented to the emperor in the absence of Bouvet. This occasion made the emperor suspicious that Bouvet was timorous. Eventually he lost interest in the work of Bouvet. An edict issued in April or May 1716 reads: “Bai Jin’s [Bouvet] work on the Yijing is not obligatory; he may do it or leave it. If he intends to do it let him do it by himself. There is no need to get help from anyone or to trouble his head about the subject. When his work is accomplished, let him give me notice.” Seemingly the emperor had followed the suggestion of the missioners who thought they might discourage Bouvet by cutting off help from outsiders (p. 12). All this time Bouvet insists on the study of the Yijing:

qui est un livre d’un assez petit volume, mais qui semble comprendre sous les nombres mysterieux et sous le style figuré de ses charactères hieroglyphiques (où tout paroit avoir quelque chose de devin) ce qu’il y a de plus sublime dans la sagesse et philosophie Theologique des anciens Patriarches, je veux dire dans cette science toute celeste, que Dieu selon l’anciennes traditions des Hebreux et des chinois mesme, enseigna par le ministère des Anges, a ceux qu’il destina des les premiers siècles du monde, pour estre les premiers maistres du genre humain; et qui selon l’idée qu’en donne le sage, et St. Augustin (de lib. arb. 2° cap. 11) a tres bien comprise, se trouva renfermée toute entiere sous ces deux termes, nombre & sagesse. (p. 14)

12. A letter from Joachim Bouvet to Jean-Joseph Guibert, Peking, 1 November 1720.
Written in French; Chinese ink on Chinese paper.
Eight pages. 32.8 x 24.5 cm.

The first page (which bears no number) has an inscription that reads: “A mon Tres Reverend Pere ￜ Le tres Reverend Pere Guibert de la ￜ Compagnie de Jesus, Assistant de France ￜ A Rome: 1ª via.” The last page (which bears no number) is a postscript. The main body of the letter consists of six pages in Bouvet’s handwriting.

On the first page, Bouvet mentions the four packages of his writings which he sent to Guibert to illustrate that Christian vestiges can be found in ancient Chinese writing. He was surprised at the sudden recall of J.F. Foucquet to Europe: that a sick and feeble man had to make such a rough long voyage. He also regretted that so little preparation was given to the transfer of the small library of Foucquet: “sa petite bibliotheque chinoise des livres choisis, qui est comme un veritable thresor, d’ou avec l’aide de n. S^r il tirera de puissans secours pour la salut de cette mission desolée et pour la conversion des chinois . . . .”

On the second page, Bouvet felt that it was a pity that Pierre V. Tartre was made superior of the French house in Peking. As a result, both his and Foucquet’s work was hindered.
On pages 3–6, Bouvet repeated the unfortunate incident of the nine Jesuits who denounced his writing before the emperor (cf. Jap-Sin IV, 5 E, no. 11, pp. 4–5). He was disappointed that even de Prémare who had helped him previously had now gone over to his accusers.
The Postscript is about the news of the recall of Foucquet back to Europe. The order came from Rome to the Visitor in Canton. Accordingly, the Jesuit superior in Peking sent a messenger (un valet nommé Augustine) to inform João Mourão ( 穆敬遠，若望,1681–1726) and Dominique Parrenin to obtain permission from the emperor to release Foucquet from his services at the court. Bouvet was bitter because he was not informed until after the affair was accomplished.

13. A letter from Joachim Bouvet to Julien-Placide Hervieu (赫蒼壁,子拱 1671–1746), Peking, 10 August, 1721.
Written in French; Chinese ink on Chinese paper.
Fourteen pages in Bouvet’s handwriting. 32.8 x 24.4 cm.

This letter begins with: “Mon Reverend Pere” (giving no name of the person addressed). However, on pages 9–11 Bouvet makes mention of his own writing, the Gujin jingtian jian 古今敬天鑑 (A study of the worship of Heaven [God] in ancient and modern times) and its Latin translation. Page eleven reads: “ . . . alors le P. Gerbillon a ma priere, engagea V^e R^ce et les PP. De Premare et Mailla à faire un version latine de cette nouvelle piéce, vous laissant la liberté d’y changer et rentrancher a que vous jugeriez a propos, a quoy je consentis tres volontiers, a fin que rien ne vous fist de la peine dans ce travail.”

If we turn to Pfister (p. 438, n.8), we read: “De cultu celesti Sinarum veterum et modernorum, liber novus e Sinico idiomate in latinum versus a PP. Hervieu et de Prémare, S.J., auctore J. Bouvet, anno 1706, MS., à la Bibliothèque nationale de Paris. Le titre chinois est: 古今敬天鑑 Kou kin king T’ien kien.”

Furthermore, Pfister in the biography of P. Julien-Placide says: “Il [i.e., Hervieu] persévéra dans ces travaux pendant plusieurs années et cueillit des fruits abondants, jusqu’à ce qu’il fût choisi, en 1719, pour être le quatrième supérieur général de la Mission; il succédait au P. d’Entrecolles” (p. 581). Bouvet on page eleven of the present document states: “ . . . V^e R^ce qui lui [i.e., Dentrecolles] a succede et a le mesme pouvoir en main.” Finally, Bouvet ends his letter with the phrase: “Votre tres humble et tres obeisant serviteur,” which implies the expression of a subject towards his superior.

With all this evidence we can quite safely conclude that this letter was addressed to Julien-Placide Hervieu. In this letter, Bouvet mentions that the Kangxi emperor greatly appreciates his assiduous studies of the ancient Chinese writings. At the three audiences given by the Kangxi emperor to the Papal Legate Maillard de Tournon, the emperor cited and praised Bouvet’s book, the Gujin jingtian jian, in the presence of the three Jesuit superiors of the three churches in Peking. Bouvet is convinced that the Rujiao 儒教 of the Chinese is closely related to Christianity. What they call Tian and Xam-ti [Shangdi 上帝] is in reality the true Creator of the universe. The teachings in the Jing 經 or Chinese Classics have the same source as the holy Scriptures.

He complained that many of his fellow Jesuits contradicted him on his interpretations, which he himself considered as important for the good of the missions and for the salvation of souls. He said he had shown the Gujin jingtian jian to de Tournon. Then he asked if the emperor would find some learned men to go through the text of this book and make suitable corrections. To this the emperor said that he would do it himself. Bouvet then states that since the Kangxi emperor had always been favorable to the missioners and their work, the missioners have an obligation to obey his orders. The fact that the emperor encouraged him (Bouvet) to study the ancient Chinese writings is a great help to missionary work and to the salvation of souls. Hence the order of Dentrecolles forbidding him to do his work was against the will of the emperor.

Bouvet goes on to state that his book, the Cou kim kien tien kim, for the past fifteen years had been approved by diverse superiors. In fact when J.-F. Gerbillon was superior of the French missioners he had given this book to Han Tan 韓菼 (1637–1704), President of the Hanlin Academy and a renowned scholar, who having read the book, wrote a preface in praise (cf. ECCP 1:275). Gerbillon then asked Bouvet to ask Hervieu, Prémare and de Mailla to make a Latin translation of it.

At the end (pp. 13–14) Bouvet gives a summary of a letter which P. Bertrand-Claude Tacherau de Linières S.J. (1658–1746, also Lignières or Linyères) wrote to him: Extrait d’une lettre du R.P. Delinyere, ecrite de Paris au P. Bouvet à Pekin, le 10 fevrier, 1720. It deals, among other items, with Bouvet’s studies of ancient Chinese writings and the views of French scholars about the subject.

Local access folder ARSI I-IV under Jap-Sin IV-5E.
Online on ARSI via Internet Archive.

100 Roman documents concerning the Chinese rites controversy (1645-1941) / translations by Donald F. St. Sure ; edited with introductions and summaries by Ray R. Noll. Documents 47-49, and 51 translated by Edward J. Malatesta. Alternate title: One hundred Roman documents concerning the Chinese rites controversy (1645-1941) Local access dig.pdf. [100 Roman Docs.pdf]

A brief response on the controversies over Shangdi, Tianshen and Linghun by Niccolò Longobardo / Thierry Meynard, Daniel Canaris, editors.
Includes bibliographical references and index.

1.Claudia von Collani: The Genesis, Editions and Translations of Longobardo’s Treatise, Pages 1-26
This chapter reconstructs the background of Longobardo’s treatise through a detailed analysis of the texts on the Terms Controversy. It devotes particular attention to the role of João Rodrigues Tçuzu (1561–1633), a key figure in the connection between the missions of Japan and China. After arriving in China, he interviewed Chinese Christians and concluded that their understanding of God, angel and soul was mistaken. Collani argues that Rodrigues’ method of textual examination and interviews prompted Longobardo to launch his own investigation. Collani analyzes also how different manuscripts of the report were produced, and its role in the tense discussions in 1668 when almost all the missionaries in China had been exiled to Canton. The disagreements in Canton led the opponents of Ricci’s missionary policy to publicize Longobardo’s report in Europe.

2.Song Liming: The Identification of Chinese Non-Christian Literati and Reflections on the Dating of the “Resposta breve” and Its Place of Composition, Pages 27-44
This chapter contains the first systematic study of the non-Christian literati whom Longobardo interviewed for his report. Prior scholarship has focused on Longobardo’s discussions with Chinese Christian literati, particularly Yang Tingyun. However, Longobardo mentions also the names of sixteen non-Christian literati, of whom only one had been identified (Qian Linwu). Based on the information provided by the manuscripts and Chinese historical records, Song Liming has identified with certitude eleven of the sixteen literati. For the five remaining literati, Song hazards some possibilities. He infers from details about the positions of those literati that Longobardo held two rounds of interviews: a first round in Beijing around 1621–1625, and a second round in Nanjing and Hangzhou around 1625–1629. Song provides convincing evidence that the report had not been finalized in 1623, as previously assumed, but that Longobardo continued to revise it up until the very end of the 1620s.

3.Daniel Canaris: Longobardo’s Scholastic Critique of Ricci’s Accommodation of Confucianism, Pages 45-59
This chapter seeks to insert Longobardo’s report into its Renaissance intellectual context by considering how Longobardo’s polemic with Ricci’s accommodation of Confucianism reflects coeval European debates between humanism and scholasticism. Just as the European humanists attempted to discard the traditional commentaries of the Middle Ages and return to the original meaning of ancient texts, Ricci rejected the traditional commentaries of the Song dynasty and attempted to restore what he believed to be the authentic meaning of the Confucian classics by returning to the original texts of the Confucius. In contrast, just as the Renaissance scholastics interpreted ancient texts in continuity with medieval tradition, Longobardo interpreted the ancient texts of China in light of those very Song-dynasty commentaries that Ricci had rejected.

4.Thierry Meynard: Longobardo’s Reading of Song Confucianism, Pages 61-82
This chapter examines the Song commentaries which Longobardo considered important for a correct understanding of Confucianism. In particular, Meynard reveals that Longobardo’s understanding of what constituted canonical thought in late Ming China was highly idiosyncratic. Longobardo elevates Shao Yong as the representative thinker of the Confucian tradition despite the fact that Zhu Xi considered many of his ideas to be heterodox. Longobardo’s report provides the first European description of Shao Yong’s cosmological division between metaphysical and abstract realities (xiantianxue), and the concrete realities unfolding in the physical universe (houtianxue). Longobardo interprets his cosmology through the lens of Aristotelian concepts, and concludes that it was essentially materialist monism which does not allow for spiritual substances, thereby proving terminology indigenous to the Confucian tradition cannot convey the transcendence of Christian theological concepts.

5.Claudia von Collani et alii: Philological Note, Pages 83-90
This chapter explains the philological principles employed in our edition of Longobardo’s “Resposta breve”. In particular, it stresses our intention to represent as accurately as possible Longobardo’s intellectual contribution while giving a sense of how the text was manipulated during the Chinese Rites Controversies. For this reason, our edition has opted to base the English translation on Santa Maria’s Latin translation of Longobardo’s report located in the archives of Propaganda Fide in Rome (APF). This manuscript has been systematically compared against Longobardo’s Portuguese text, which has been reconstructed with Longobardo’s autograph (and significantly mutilated) manuscript found in APF and a copy of Longobardo’s text found in the Bibliothèque Nationale de France (BNF). This chapter also provides an overview of the most important manuscript and printed copies of the text.

6.Niccolò Longobardo: A Brief Response to the Controversies Over Shangdi, Tianshen and Linghun, Translated from Latin into English by Daniel Canaris and Annotated by Thierry Meynard, Daniel Canaris Pages 91-198
This report by the Jesuit Niccolò Longobardo, who succeeded Matteo Ricci as Superior of the Jesuit China mission, was one of the most controversial texts in the history of Sino-Western exchange. Ricci had attempted to use indigenous Chinese vocabulary to represent the Christian God, the soul and the angels. This approach was challenged by Jesuits arriving in Macau from Japan who feared that such accommodations could lead to heterodoxy among Chinese Christian converts. Influenced by these missionaries, Longobardo started compiling this report in the early 1620s using a combination of Chinese and Western sources, as well as interviews with Christian and pagan literati. The report was leaked in the early 1660s to the Franciscan missionary Antonio de Santa Maria Caballero, who forwarded it to Rome. The printing of this text in Europe had a decisive impact on the Chinese Rites Controversy and Enlightenment understanding of Confucianism.

Appendix 1: Transcription of Caballero’s Latin Translation, Transcribed by Claudia von Collani, Daniel Canaris, and Thierry Meynard
This appendix contains a transcription of the Latin translation of Longobardo’s “Resposta breve” by the Franciscan missionary Antonio de Santa Maria Caballero. Santa Maria commenced this translation soon after receiving a copy of Longobardo’s autograph Portuguese manuscript from Jean Valat sometime between 20 August 1661 and 12 October 1661. It was addressed to the cardinals of Propaganda Fide, who Santa Maria hoped would intervene to overturn the 1656 decree in favor of the Chinese Rites. He handed this translation, the autograph original and other documents to his companion Buenaventura Ibañez, who brought the documents to Rome on 20 April 1667. Overall, Santa Maria’s translation is a faithful translation of Longobardo’s Portuguese text, although many glosses are added to make Longobardo’s text more understandable for an audience ignorant of the Chinese language and to draw links between the text and the Chinese Rites Controversy.

Appendix 2: Transcription of Longobardo’s Portuguese Text, Transcribed and edited by Emanuele Landi and revised by Mário S. de Carvalho
This appendix contains a transcription of the original Portuguese text that has been reconstructed through a comparison of Longobardo’s mutilated autograph manuscript found in the archives of Propaganda Fide and a copy found in the archives of the Bibliothèque Nationale de France. Although this text has been dated to 1623—1624, there is evidence that further revisions were made to this manuscript as late as 1630. Originally, the text consisted of three parts, but only the first part of the text reached Santa Maria. Furthermore, the surviving manuscript only includes seventeen preludes; however, the index of the autograph manuscript gives evidence of an eighteenth prelude.

Local access dig.pdf. [Longobardo-Brief.pdf]

The Acta Pekinensia, or, Historical records of the Maillard de Tournon legation : first transcribed edition and English annotated translation / Kilian Stumpf SJ ; Paul Rule, Claudia von Collani, editors.
Print volumes contain the annotated English translation. Digital images of the original manuscript and transcriptions of its Latin text are available on the accompanying CD-ROM.

"Draft translators of the original Latin manuscript are for vol. I: Ian Falconer, Joseph Holland, both deceased, and Paul Rule."--Volume 1, title page verso.

Publication of the Institutum Historicum Societatis Iesu and Macau Ricci Institute.
Includes bibliographical references and indexes.

*CD contains an index of abbreviations, the Acta Pekinensia [ARSI Jap-Sin 138] manuscript itself in 401 p. [i.e. 201 .jpg frames], and a 428 page pdf of the typescript of the Latin manuscript.
Volume I. December 1705-August 1706.

Local access dig.pdf. [Acta Pekinensia V.1.pdf]

The Acta Pekinensia, or, Historical records of the Maillard de Tournon legation : Volume II : September 1706-December 1707 / by Kilian Stumpf, SJ ; edited by Paul Rule, Claudia von Collani.
"With special thanks to Rev. Dr. Gerard J. Hughes, SJ, for his contribution to the scholarly translation of the Acta Pekinensia"
Includes bibliographical references (p. [785]-787 and index.

Contents: ‎Abbreviations -- ‎Introduction -- ‎The Acta Pekinensia-September 1706 to December 1707 -- ‎ Major Headings and Subheadings -- ‎Compendium of the Acta Pekinensia for 1705 and 1706 -- ‎September 1706 -- ‎October 1706 -- November 1706 -- ‎December 1706 -- January-February 1707 -- March 1707 -- ‎April 1707 -- ‎May 1707 -- ‎June 1707 -- ‎July 1707 -- August 1707 -- ‎September 1707 -- October 1707 -- ‎November 1707 -- ‎December 1707 -- ‎Bibliography -- General Index.

See Volume 1, released in the series: Monumenta historica Societatis Iesu. Nova series ; vol. 9.
Volume 2 is released in the series: Studies in the history of Christianity in East Asia ; v. 1.

"...As in the first volume, the translation is based on a transcription from the original manuscript of the "Acta Pekinensia" in the Jesuit Roman Archives (Jap. Sin.138) made by three Latinists in Poznan (Poland): Monika Miazek Meczynska, Ewa Jarmakowska, and Katarzyna Prychitko. A first draft translation was then made by Jesuit classicists (in Australia, Joseph Holland, John Wilcken, John Begley, and Stan Hogan; also Gerard ]. Hughes of Campion Hall, Oxford University).
This was then revised and annotated by Paul Rule and Claudia von Collani, who take ultimate responsibility for the text as it now appears. The Compendium was translated by Paul Rule with the assistance of Claudia von Collani. We wish to acknowledge the constant support of the Macau Ricci Institute, especially the initiators of the project, Yves Camus and Luis Sequeira, and for this and we hope subsequent volumes, the Ricci Institute for Chinese-Western Cultural History at the University of San Francisco, under the direction of Fr. Antoni Ucerler and Dr. Wu Xiaoxin. And special thanks are due to the assiduous editor of this volume, Stephen Ford."--Introduction (vol. 2).

Local access dig.pdf. [Rule-Acta Pekinensia II.pdf]

t. 1. Relation de M. le cardinal de Tournon, patriarche d'Antioche, visiteur apostolique; avec pouvoir legat à latere à la Chine, écrite par liu-même. -- t. 2. Diverses pieces, de M. le cardinal de Tournon, écrites & envoyées à Rome par lui-même. -- t. 3. 1. ptie. L'histoire des superstitions des Malabares. 2. ptie. Ce qui s'est passe à Rome & à la Chine au sujet des idolâtries chinoises, depuis la mort de M. le cardinal de Tournon, jusquà la légation de M. de Mezzabarba. -- t. 4. Le journal de monseigneur Charles Ambroise de Mezzabarba. Pieces qui ont rapport au présent journal. Remarques d'un missionaire sur le journal précédent. Relation de la prison de Monsieur Pedrini. -- t. 5. Suites de la légation de M. de Mezzabarba. -- t. 6. Le memorial du R.P. Michel-Ange Tambourin, & sa soumission au Pape. -- t. 7. Les decisions de la S. Congregation de la Propagande sous le Pontificat d'Innocent XI. Actes des congregations tenues a Rome, au sujet des missions des Indes Orientales.

Bound with: Informatio antiquissima de praxi missionariorum Sinensium Societatis Jesu : circa ritus Sinenses, data in China, jam ab annis 1636. & 1640. à Francisco Furtado antiquo-Missionario, & Vice-Provinciali Sinensi ejusdem Societatis. Paris, 1700.
52, [10] p. ; 18 cm. (1st work) ; [40] 94 p. ; 18 cm. (2nd work)

Includes: "Documenta controversiam missionariorum apostolicorum Imperii Sinici : de cultu praesertim Confucii philosophi & progenitorum defunctorum missionis sinicae ministrorum adversus libros RR. patrum Le Tellier & Le Gobien Societatis Jesu confirmantia." (196 p. at end) has separate paging.
Signatures: A-Z6, Aa-Ff6, Gg3.

Part I. Historical setting. Antecedents. Resumption of Catholic missions. Augustinians. Franciscans. Jesuits. Ricci's approach. Root of a controversy. Reaction in Japan. Controversy among Jesuits. Viewpoint of Fr. Costanzo. Longobardo's inquiries. Mendicant approach. Dominican mission. Morales and Caballero. Caballero and the Rites. The question in Rome. Clash of method and rights. Decree of 1656. Persecution of 1664. K'ang-hsi (Kangxi) Emperor and Christianity. Intervention of Msgr. Maigrot. Declaration of the K'ang-hsi Emperor.

Part II. The Legations. Maillard de Tournon. First, second, third audiences. Certificate. Legate's mandate. Imperial documents. Edict of the Imperial household. Death of the Cardinal Legate. Missionaries of the Propaganda at Court. Pedrini and companions. Red Manifesto. Chen Mao's charge. Second-Third Apostolic Legation. Christianity under the Yongzheng Emperor. Papal envoys.

Part III. Documents. Imperial mandate. April 26, 1702, on a jurisdictional difference between Portuguese and French Jesuits. Vermilion Decree, June 22, 1706, on Bouvet and Mariani. Vermilion Decree, June 24, 1706. Hortatory message to Maillard de Tournon, April 18, 1707. Imperial instructions to all missionaries, April 19, 1707, concerning the Certificate. Decrees of 1707 and 1708 and list of missionaries appended. Imperial mandate, May 5, 1710, and reply by Jesuit Fathers at court, May 6, 1710, concerning a memorial of Cardinal Maillard de Tournon. Memorial, November 3, 1710, by Guangdong governors relating to the death of Fr. Antonio de Barros, S.J. Three Prohibitions in Papal Decree issued Nov. 20, 1704, as stated by Fr. Teodorico Pedrini, C.M. on Dec. 2, 1714, submitted to the Emperor on Dec. 3, 1714. Letter to Clement XI, Dec. 9, 1714, by Pedrini and Ripa. Imperial mandate, April 23, 1716, on memorial dealing with Fr. Joachim Bouvet's studies on the Yijing. Red Manifesto, Oct. 31, 1716. Pedrini reprimanded by the Emperor, Nov. 12-13, 1716, written in Pedrini's name Nov. 14, 1716. Deliberation by the Board of War upon the charges of Chen Mao, filed May 24, 1717. Imperial audience, May 24, 1717, deliberations by State Council of Nine on memorial by Chen Mao. Memorial on Foreign Merchants and Missionaries, by Yang Lin, ratified by Kangxi, March 9, 1718. Imperial instruction to Fr. Laureati and all missionaries, Dec. 3, 1719. Imperial Instruction to the new Apostolic Legate, Carlo Ambrogio Mezzabarba, Nov. 4, 1720. Deposition on Fr. Provana by Fr. Louis Fan Shouyi (Shou-i), in response to court officers in Guangzhou, 1720. Questions presented to the Legate, Oct. 17, 1720, actually presented Nov. 25, 1720. Instructions to missionaries, Dec. 17, 1720. Mandarins' diary. Vermilion endorsement, Jan. 18, 1721, on the Constitution Ex illa die, Sept. 19, 1715. Report concerning Legate Mezzabarba, submitted to Provincial govt. of Beijing, Jan. 31, 1721, and Feb. 24, 1721. Vermilion decree to Mezzabarba. Feb. 21, 1721. Memorial of Manbao, Governor General of Zhejiang and Fujian, against the Catholic Church, submitted to the throne at the end of 1723. Referred Jan. 9, 1724, ratified by Yongzheng January 12, 1724. Memorial, Aug. 6, 1725, by Kong Yuxun reporting arrival of Papal envoys at Guangzhou, July 24, 1725. Yongzheng Emperor's reply, Nov. 13, 1725 to first Breve of Pope Benedict XIII congratulating him on his accession to the Throne. Yongzheng Emperor's reply, Nov. 18, 1725, to second Breve of Pope Benedict XIII, Oct. 6, 1724, concerning release of Frs. Appiani and Guignes. Memorial of return of Papal Envoys to Rome by Governor General of Guangdong and Guangxi, Mar. 15, 1726. Sentence passed by Board of Justice, July 21, 1726, on Fr. João Mourao, S.J.

Dig.pdf. local access [Rosso-Apostolic.pdf]

Appendice: Il P. Francisco de la Madre de Dios Bermúdez de la Alameda scongiura il P. Jian Bautista Morales O.P. di fare una informazione giuridica sui sacrifici offerti ai defunti; a questo fine accetti l'ufficio di giudice e come tale egli lo nomina e lo riconosce (Tingtou 亭頭, 1635) -- Il P. Francisco de la Madre de Dios Bermúdez de la Alameda chiede al giudice P. Juan Bautista Morales di inviare gli atti processuali ai respettivi superiori provinciali delle Filippine affinchè facciano conoscere la questione al S. Pontefice ed espone la ragioni di tale richiesta (Tingtou 亭頭, 1636) -- P. Francisco de la Madre de Dios Bermúdez de la Alameda si autonomina giudice del secondo processo informativo; nomina notaro il confratello P. Antonio de Sta. Maria Caballero che emette il giuramento davanti al testimoni i Padri domenicani Juan Bautista Morales e Francisco Díez (Tingtou 亭頭, 1636)

JapSin I, (38/42) 40/5
Bianji canping 辯祭參評.
Communicated orally by Li Ximan (Simão Rodrigues, 1645–1707) 李西滿授 and written down by Li Liangjue 李良爵述.
Manuscript, sixty-nine folios (eleven chapters). One volume, Chinese bamboo paper. There are remarks in blue ink on the top margins of the folios and in the manuscript itself.

The cover gives the title 辨祭參評. Below the title we find the inscription: “Communicated orally by the Franciscan Li Andang” (Antonio S. M. Caballero). This inscription has been blotted out with ink. The Latin inscription reads: “Pien Çi, discursus de littera Çi [祭], auctore P. Antonio à S. Maria [“Antonio à S. Maria” is blotted out and replaced by “Varo”] cum annotationibus Li Kieu cum [‘Kieu cum’ is blotted out] seu Leantio petitis a P^a Li si muon. N.B. Li Leantius fuit Siam cum seu Amanuensis et domesticus ac cathechista Ill^mi D. Maygrot.”

This chapter is quite right. But we must take into consideration that the Catholic faith is not yet flourishing in China, while the veneration of ancestors and of Confucius have been practised for a long time. The people all know that this is Confucianism and therefore they should not disobey; furthermore, this veneration comes from an imperial order. It is necessary to find a way of reconciliation. Whether or not the practice is a transgression of God’s commandment, we have to leave to the judgement of learned theologians of the West. Let us hope for the best.

How are we going to preach the Gospel in China when we have already made ourselves enemies of Buddhism and Daoism and now we are beginning to be hostile to Confucianism. Beyond doubt we are looking for trouble!

JapSin I, (38/42) 41/2b
Bianji houzhi 辯祭後誌.
By Paul Yan 嚴保琭 (Yan Mo 嚴謨).
Manuscript, three folios, written during the autumn of 1695 (乙亥秋月).

Below the title (at the top of the first column on the first folio) there is the following note (in smaller characters): “Previously there was a volume Bian bo ji 辨駁祭 written by Master Wan (i.e., Francisco Varo) and a volume Fen bian ji 分辨祭 written by myself. Now that Michael in his turn has clarified master Wan’s ideas, I in my turn will select a number of sections [from Michael’s essay] and explain them.” 前萬師有辨駁祭一冊予有分辨祭一冊今默覺再伸萬師之意予復擇數條明之.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 65.

JapSin I, (38/42) 40/6a
Bianji 辨祭.
By Yan Mo 嚴謨.
Manuscript, folios 1–11. Chinese bamboo paper, one volume. 24 x 14 cm.

The cover bears the title Sidian 祀典 (cf. 40/7a) and a Portuguese inscription: “Refutação do Trattado do P’ien Çi do R.P.Fr. Franc^o Varo. 3^o M.S. Sinico.”

He does not base his argument on the original meaning of the word sacrifice, nor has he made a study of the Zhuwen 祝文 (the forms of invocation) written throughout the centuries. He has only picked out one or two ambiguous phrases from the Classics knowing nothing of the original meaning and not trying to arrive at an intelligent understanding of its context, but simply weaving together what he finds into a plot. For him the thing seems to be too easy!

JapSin I, (38/42) 41/1c
Bianji 辨祭.

An inscription on the margin reads: Pien-çi.

P.S. The Kaoyi 考疑 (Jap-Sin I, [38/42] 40/6b) in one volume was written after the writing of Master Wan (萬老師 i.e., Francisco Varo, O.P.), who had taken more than ten quotations from the Liji and Shijing to prove that the veneration of ancestors implies personal participation of the dead in the banquet and supplication for happiness on the part of the living. I have studied the original [and found that] there is nothing there pertaining to supplication for happiness nor is there any real presence or participation of the dead. Unfortunately my original draft is no longer to be found and for this reason I am unable to make you a copy. However, this book is with [Master] Luo (i.e., 羅肋山 Ciceri) and Li (i.e., 李西滿 Simão Rodrigues), who are now in Beijing. If you think it is acceptable, kindly let me know at your convenience. You can have a copy made from them and if you succeed in doing so, I should be very grateful for receiving a copy myself.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 63-64.

Reprint of the 1701 ed. published in Peking : "Limited to two hundred copies." Original printed from wood blocks on double leaves of rice paper.
Dated: Pekini, 29 Julij anni 1701. Signed: Antoine Thomas, Filippo Grimaldi, Thomay Pereyra, Joannes Francs Gerbillion, Josephus Suares, Joachimus Bouvet, Kilianus Stumpf, J. Baptista Regis, Ludovicus Pernon, Dominicus Parrenin.

"A very important work composed and sent by the Peking Jesuits in 1701 from China to Rome. The book contains and explains the Kangxi Emperor's declaration about the Chinese terms for God and the non-religious nature of the Chinese Rites venerating ancestors and Confucius. This view, which was also that of the Jesuits, is also supported by quotations from the Chinese Classics and from statements by leaned Chinese of the time."--note inserted "From the collections of the Institute for Chinese-Western Cultural History"

Full title: Brevis relatio eoru[m], quae spectant ad declarationem Sinaru[m] imperatoris Kam Hi circa caeli, Cumfucii et avoru[m] cultu[m], datam anno 1700. Accedunt primatu[m], doctissimoru[m]q[ue] viroru[m], et antiquissimae traditionis testimonia. Opera PP. Societ. Jesu Pekini pro Evangelii propagatione laborantium.

Original printed from wood blocks on double leaves of rice paper.
Dated: Pekini, 29 Julij anni 1701. Signed: Antoine Thomas, Filippo Grimaldi, Thomay Pereyra, Joannes Francs Gerbillion, Josephus Suares, Joachimus Bouvet, Kilianus Stumpf, J. Baptista Regis, Ludovicus Pernon, Dominicus Parrenin.

Reprint of the 1701 ed. published in Peking : "Limited to two hundred copies."
61 double leaves ; 23 cm ; bound and boxed in Chinese fashion.
Series: Classica Japonica: facsimile series in the Tenri Central Library : Section 11 : Varia III ; 4

"A very important work composed and sent by the Peking Jesuits in 1701 from China to Rome. The book contains and explains the Kangxi Emperor's declaration about the Chinese terms for God and the non-religious nature of the Chinese Rites venerating ancestors and Confucius. This view, which was also that of the Jesuits, is also supported by quotations from the Chinese Classics and from statements by leaned Chinese of the time."--note inserted in Ricci Institute edition.

Brevis Relatio eorum, | quae spectant ad Declaratio~ | nem Sinarum Imperatoris | Kam Hi | circa caeli, Cumfucii, et Avorum | cultum, datam anno 1700. | Accedunt Primatum, Doctissimo~ | rumque virorum, et antiquissimae tra~ | ditionis testmonia. | Opera PP. Societ. Jesu Pekini pro | Evangelii propagatione laborantium.

White Chinese bamboo paper in one volume, bound in Chinese style. Sixty-one + three folios. The number of the folio is given below the fish-tail in the middle of each folio. Arabic numbers are also given at the bottom of each folio.
Folios 1v–5v contain declarations and ff. 6v–10v text in Manchu (cf. Jap-Sin 157: Sinensis anno 1700, supplex libellus oblatus Imp^re | circa nonnullos Ritus sinenses | decretum Imp^ris de iisdem. | Simile decretum, et supplex libellus missi sunt ad Sum. Pontificem.). Folios 11v–14v contain an account in Latin of a memorial to the Kangxi emperor in Manchu and of the reply of the emperor sent to the provinces; folios 15–16 give the translation into Chinese. Folios 17–61 give the views of eminent ministers at the imperial court on the question of Tianzhu 天主, the veneration given to Confucius and ancestor worship. Toward the end Chinese Classics are cited to confirm the points discussed. Ten ministers are quoted in this document, namely:

1. The younger brother of the Kangxi Emperor, Changning 常寧 (1657–1703).
2. So san lao ye [Suo san laoye 索三老爺, i.e., Songgotu 索額圖 (hao 愚庵, d. 1703?). He was an uncle to the empress and had great influence at the court. In 1688 he was appointed head of a commission to negotiate with the Russians about the border conflicts in Manchuria. Both Jean-François Gerbillon and Tomé Pereira were on the staff and he became a good friend of the Jesuits. The document mentions him especially for the efforts he made to secure liberty for the preaching of the Gospel in China: “. . . qui anno praecedentis saeculi 92° missus est ab Imperatore ad Tribunal Rituum, ac deinde Colaorum, ut suâ eloquentia persuaderet dandam Libertatem Edicto Publico, Legi christianae, ad quam ille bene affectus strenue id praestitit, et efficaciter est consecutus” (f. 23v).
3. Mim lao-ye [Ming laoye 明老爺, i.e., Mingzhu 明珠 (zi 端範, 1635–1708). His grandfather, Gintaisi, was one of the rulers of the Yehe nation, which was conquered by the founder of the Qing dynasty. The family then served under the Manchu Plain Yellow Banner. They followed the Manchus to Beijing in 1644 and became nobles of the new dynasty. The document states that Mingzhu served as Grand Secretary (Primus Colaus) for fifteen years; in fact he was in this office only for twelve years (1677–1688). He, too, is said to have shown love to the Divine Law of the Christians (f. 25v).
4. Isanghâ [Yinsanga 尹桑阿] (1638–1703), Manchu of the Plain Yellow Banner. He was Grand Secretary from 1688 to 1701. The emperor had a high esteem for him as a talented minister.
5. Kong Yuqi 孔 毓圻 (zi 鍾在, 1657–1723). He was native of Qufu 曲阜 (Shandong) and a descendant of Confucius. He came to the capital in 1702 for the birthday greeting to the emperor, and was asked by the Jesuits for his opinion on the question of the Chinese Rites (f. 29v, 30r).
6. Vam Hi (Wang Xi 王熙, ziu 子雍, 胥庭; hao 慕齋, 1612–1701). He was a native of Wanping in Beijing. He held the office of Grand Secretary from 1682 to 1701. The document mentions him as: “viri toto Imperio, ob eruditionis, ac prudentiae famam celeberrimi” (f. 30r).
7. Cham Yim (Zhang Ying 張英, zi 敦復, hao 樂圃, 1638–1708). He was a native of Tongcheng (Anhui). In 1677 Chang, then an expositor at the Hanlin Academy, was selected by the emperor to serve in the newly created office known as Nan Shufang 南書坊 (Imperial Study). Only very talented members of the Hanlin Academy were selected for the Nan Shufang and the choice was often made by the emperor personally. He was Grand Secretary from 1699 to 1701.
8. Han Tan 韓菼 (zi 元少, hao 慕盧, 1637–1704). The document says that “insuper Praesidem agit supremi Tribunalis Rituum” (f. 31v); Han Tan was President of the Ministry of Rites from 1700 to 1704. Earlier, in 1703, he wrote a preface to the work Tianxue benyi 天學本義 attributed to Joachim Bouvet, which shows that he was a friend of the missioners (cf. ECCP 1:275).
9. Sun Zhimi 孫致彌 (zi 愷似, hao 松坪, 1642–1709). He was the grandson of Ignatius Sun Yuanhua 孫元化 (cf. Jap-Sin I, 62). Sun Zhimi, “a jinshi of 1678, attracted notice in 1678 because—though he was then only a student in the Imperial Academy—he was specially selected as one of the envoys sent on a mission to Korea to collect poetry there. He achieved some note also as a poet and a calligrapher” (ECCP 2:686).
10. Li Kai 李鎧. His name does not appear in any of the official books. We derive our information only from our document, which says that he was an old man, not distinguished by his official position but highly respected by both the Chinese and Manchus for his great erudition. For more than thirty years he was employed by the emperor in writing books now in Chinese, now in Manchu. He is said to have translated European books on science into the Chinese and Manchu languages. The Tianzhu shiyi by Ricci was translated by him (f. 32r). The same old man is said to have translated Aleni’s book Wanwu zhenyuan 萬物真原 from Chinese into Manchu (f. 33v).

A copy of seven of these ten testimonies can be found in Jap-Sin 160, no. 3, which consists of nine testimonies (cf. SF 8:751–752, n. 133). The first three Manchu dignitaries do not appear in that text and instead two Chinese take their place: Lin Wenying 林文英 of Fujian (閩中) and Wu Sheng 吳晟 of Huaiyin 淮陰 (Jiangsu). Lin Wenying we have met already as the author of a preface (1697) to a reprint of the Da ke wen 答客問 (see Jap-Sin I, 146). Wu Sheng (zi 麗正, hao 梅原) was a native of Quanjiao 全椒 (Anhui) and he lived from 1635 to 1694. See “Epitaph of Wu Sheng” in Chu Xin 儲欣 (fl. 1770), Zailu caotang wenji 在陸草堂文集, juan 6.

The statements of these ten scholars praised unanimously the Jesuits’ correct understanding of the Chinese Rites. They had all read the treatise, which most of them attributed to Min Xiansheng 閔先生 (i.e., Claudio Filippo Grimaldi), although others attributed it to the Jesuits as a group (西洋諸先生).
The document was signed by the following members of the Society of Jesus in Peking on 29 July 1701: Antoine Thomas, vice-provincial of China, Claudio Filippo Grimaldi, rector in Beijing, Tomé Pereira, Jean-François Gerbillon, José Soares, Joachim Bouvet, Kilian Stumpf, Jean-Baptiste Régis, Louis de Pernon, Dominique Parrenin.

Folio 30 (recto) has the following original handwritten statements (cf. Jap-Sin 160, no. 3):

Aliqua Testimonia Doctorum Imperii ac Magnatum Latine edita in relatione an. 1701, pag. 30 [b].
alia indicata pag. 22 eiusdem relationis. omnia numero novem.

Testor hoc exemplar esse legitimum Pekini 3 oct. 1702.
Antonius Thomas, Vice~Prov^lis Soc^tis Jesu, Vice~Prov^ae Sinensis (With a red seal of the Society of Jesus).

Ego Episcopus Macaensis testor | hanc esse veram Copiam ori | ginalis. Macai 20 Januarii | an. 1703. Jes. de Cazal Ep^us Ma | caonensis.

Ego Notarius Episcopalis Macaensis | fidem facio hunc supra testificationem | esse propriam Ill^mi Dⁿⁱ Joannis de Cazal Episcopi Macaensis — Messi | 20 Januarii an. 1703. B^ac Acunha. Recognita ut in fide separata, Joseph Zambecchinus, Dominicus do Blanchis.

1. Ego infrascriptus, Vice~Prov^lis Soc^tis Jesu Vice~Prov^ae Sinensis testor me accepisse testimonium fratris natu minoris Imperatoris Tartaro~Sinici supra relatum folio 21º in cuius fidem, manu propria subscribo: Pekini 30a Septembris 1701.
Antonius Thomas.

2. Nos infra scripti Sacerdotes Societatis Jesu testamur nos accepisse d^tta testimonia duorum magnatum So San Lao ye & Mim Lao ye, nec non Isangha Imperii primi ministri a folio 22º ad 28º supra relata. In quorum fidem subscribimus. Pekini die 30a Septembris 1701.

Joannes Franciscus Gerbillon.
Superior Patrum Gallorum.
Joachim Bouvet.

3. Ego infra subscriptus Soc^tis Jesu Collegii Pekinesis Rector testor me accepisse testmonia quatuor quae fol. 29, 30, 31 et 32 continent^r in quorum fidem hic subscribo, die 30 septembris 1702.

Philippus Grimaldi.

4. Ego infra scriptus Sacerdos Societatis Jesu, testor me accepisse duo inter decem ultima testimonia supra relata a folio 32º usque ad 33ⁱⁿ. In quorum fidem subscribo. Pekini die 30^a Septembris anni 1702.

Joachim Bouvet.

5. Ego infra subscriptus vice~Prov^lis Soc^tis Jesu Vice~Prov^ae Sinensis testor hoc exemplar Brevis Relationis etc., habens folia impressa 61 esse legitimum, uti et subscriptiones hic positas. In quorum fidem, Libellum in prima pagina et ultima, proprio officii Sigillo munivi, atque hic subscribo.

Pekini 26 Oct. 1701.
Antonius Thomas.
(with a red seal of the Society of Jesus).

Libellus quo PP. Societatis suam agendi rationem in Regno Sinarum defendunt, ac de ritum erga Confucium, Coelum, Terram ac parentes cultu rationes assignant, easque coeremonias mere Politicas, cogestis testimoniis sapientum sinarum, esse propug’t.
Hoc exemplar est originale a PP. Pekini Societatis suscriptum, rarissimum ideo, ac praetiosissimum esse nemini dubium est.

Jesuit Archives (ARSI) JapSin I, 206a
Brevis Relatio.

The cover bears a Latin inscription: “Exemplar testimoniorum impressum Pekini.”

Jesuit Archives (ARSI) JapSin I, 206b
Brevis Relatio.

The cover bears a Latin inscription: “Hic liber secundum originale Pekinense impressus fuit Cantone in Cina anno 1701.”

Jesuit Archives (ARSI) JapSin I, 206c
Brevis Relatio.

The cover bears a Latin inscription: “Revdo Patri Thyrso Gonzalez | Generali Preposito Soctis Jesu | Carolus Turcottus.”

Jesuit Archives (ARSI) JapSin I, 206d
Brevis Relatio.

Another copy of the Cantonese edition; sixty-one folios without a list of corrigenda.

Jesuit Archives (RSI) JapSin I, 206e
Brevis Relatio.

The same as Jap-Sin I, 206c.

Jesuit Archives (ARSI) JapSin I, 206f
Brevis Relatio.

The folios 15, 16 and 28–61 are missing.

Jesuit Archives (ARSI) JapSin I, 206g
Brevis Relatio.

This is a copy in handwriting on bamboo paper; it does not reproduce the Manchu text: the Chinese text after folio 23 is followed immediately by folio 31. The text, however, is complete, although the pagination might suggest that it is incomplete.

Abstract: Canton Conference (1667-1668) is regarded as an important event in the history of Christianity in China. The Conference was held by missionaries from three religious orders, namely, the Jesuits, Dominicans and Franciscans. Together they tried achieving something common to strive for the prosperity of the China mission. It is true that the background and atmosphere of the Conference was influenced and overwhelmed by the Rites controversy. However, another significant part that the conference covered, in a large portion, dealt with wide pastoral issues in the context of Chinese society. The forty two articles in this Conference demonstrate the open-mindedness and a fairly positive knowledge of an approach to Chinese custom. In addition, some recommendations remain open to further inquiries, in the sense that they were still finding a better way to cope with the indigenous affairs. Analysis of the articles as a whole gives light to various aspects of missionary work at that time beyond the controversial article forty-first.

Appendixes: 4.1 List of the missionaries assembled in Beijing for the imperial inquisition. 4.2 List of the missionaries who were not sent to Canton and remained in Beijing. 4.3 List of the missionaries excluded from the imperial inquisition and Canton exile. 4.4 List of the missionaries who were sent to Canton for detention. 4.5 List of the participants in the Canton Conference. 4.2 Excerpt of the Chinese text “Ordonnances de la sainte eglise” 《聖教規程》

JapSin I, (38/42) 41/4
Cao gao 草稿 (chaobai 抄白).
By Yan Mo 嚴謨.
Manuscript, five unnumbered folios and cover page. Chinese bamboo paper, one volume. 24.3 x 14.3 cm.

The cover bears the title: Cao gao with chaobai (copied from correspondence) written in small characters. An inscription (three lines) reads: 此本煩為寄上李老師 (Please present this to Li laoshi). The Latin inscription reads: “Scriptus Ien Pauli.”

Folio 4 contains a letter from Yan Mo to Simão Rodrigues in which he informs him that the Christians of Zhangzhou have been without sacraments for a year owing to the prohibition of the Chinese Rites. “Because of this we feel that we are in hot water or in fire!” He greatly hopes that the Jesuits in Beijing will do something to check the influence of the two religious orders. At the end he says that the Li shi tiaowen has been more fully developed at the request of Monteiro.
From the above letter we know the family name of Yan Mo’s brother-in-law was Cai 蔡, though this was not mentioned in the letter to Monteiro. Now, in the Cao gao 草稿 ([38/42] 41/2a) there are three Christians mentioned with the family name Cai, namely Petrus, Theophilus and Ludovicus. Probably one of these is the brother-in-law of Yan Mo, mentioned in the letter to Rodrigues.

On folio 5, in a discussion of the honor given to Confucius there is a statement that reads: “This reply, collected to satisfy the inquiry of Li laoshi, has been revised.” Seemingly the discussion was directed against the treatise Bianji by Francisco Varo, O.P. (cf. Jap-Sin I, [38/42] 40/5). For Yan Mo it was hard to understand why anyone should object to giving Confucius the title of shengren 聖人 on the grounds that this was the title given only to saints of the Catholic Church. Yan Mo would retort that the title shengren had been given to Confucius long before the missioners came to China. It had merely been borrowed from the Chinese as the title for a saint of the Catholic Church. According to him, therefore, calling Confucius shengren had nothing to do with religion, since the meaning of this title differed so greatly from that of saints as used in the Catholic sense.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 66-67.

JapSin I, (38/42) 41/2a
Caogao 草稿.
By Yan Mo 嚴謨and five other Christians from Zhangzhou 漳州 (Fujian).
Handwritten copy, one folio and one and one-half line (Arabic numbers: 1–2). Chinese bamboo paper. 22.9 x 14.4 cm.

The cover bears the title in Chinese and a Latin inscription: “Scriptum Yen Pauli.”

From this letter we know that on Easter Sunday when the faithful gathered together at the church, Ma laoshi 馬老師 (i.e., Ma Xi’nuo 馬西諾, Magino Ventallol O.P., 1647–1732) made the announcement that Charles Maigrot, the bishop in Fujian, had persisted in forbidding the Chinese Rites and had refused the sacraments to Christians who would not yield to his mandate. The letter that Yan Mo wrote to Maigrot was considered an offence to the bishop. Michael, a nephew of Yan Mo, who was ill and was eager to go to confession, was refused the sacraments until he had promised to write against the writing of Yan Mo, which Michael had helped to copy. Yan Mo then goes on to say that he had been able to read some of Michael’s clarifications on the Bianji of Francisco Varo, altogether over twenty paragraphs. He then writes in his own defense “lest people may think that there is disagreement between uncle and nephew and thus lessen my authority.” He laments the absence of the Jesuits and is afraid that in case of illness there will be no priests who will give sacraments to the sick. He eagerly hopes for the return of Monteiro.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 64-65.

Chinese voices in the rites controversy : travelling books, community networks, intercultural arguments / Nicolas Standaert.
"Documents: reproductions of primary sources" (p. [303]-453) comprise facsimile reproductions of a selection of Chinese and Latin documents written between 1701 and 1704; the documents are held by the Archivum Romanum Societatis Iesu.
Documents from ARSI Jap-Sin 137, 157, 160, 165, 167, and I, 206.
Includes bibliographical references (p. [252]-276) and index.

"The Chinese rites controversy in the seventeenth and early eighteenth centuries is often considered a purely European affair: the Catholic Church questioned whether Chinese rites such as ancestor worship could be practised by Chinese converts. But to what extent did Chinese scholars take part in the debates concerning these rites? An exceptional series of Chinese and European sources preserved in the Roman Archives of the Society of Jesus (ARSI), dating from the year 1701 to 1704, provide new evidence for the Chinese voices in this controversy. These sources include a collection of some 60 Chinese letters (with about 430 different signatories) that were sent to Rome to make their voices heard. These letters provide a unique insight not only into the argumentation but also into the sociological composition of the local Christian communities and their networks at the beginning of the eighteenth century.
This book investigates how knowledge about Chinese rites was produced, distributed, and exchanged at that time. It fully exploits the richness of these documents with regard to three themes: travelling books, community networks and intercultural arguments.
The book includes a reproduction of all the Chinese primary sources."--Publisher note.

Dig.pdf. local access only [Standaert-Chinese voices (2012).pdf]

Link to BC Libraries copy

本書主要以法國來華傳教士李明的《中國近事報導》為研究對象, 從該書的寫作特點、主要內容、對中國禮儀之爭影響和對伏爾泰、魁奈、萊布尼茨等啟蒙思想家的影響四方面進行研究, 凸顯出李明在中外文化交流史上的貢獻和地位.--OCLC record.

目錄. 序. 前言
第一章 “國王數學家”李明來華
第一節 保教權下的中國
第二節 “國王數學家”李明來華
第三節 李明回國時間考
第四節 李明在中國的活動
第二章《中國近事報導》的主要內容及寫作特點
第一節《中國近事報導》出版前法國對中國的認識
第二節《中國近事報導》的主要內容及其寫作特點
第三章《中國近事報導》的中國形象（上）
第一節 中國人的性格
第二節 中國女人
第三節 軍人、軍事
第四節 中國政治制度
第四章《中國近事報導》的中國形象（下）
第一節 瓷器、建築
第二節 茶、人參
第三節 中國的水果
第五章《中國近事報導》與“禮儀之爭”
第一節 “禮儀之爭”的背景
第二節《中國近事報導》與“禮儀之爭”
第三節索邦神學院對《中國近事報導》的批評
第六章《中國近事報導》對啟蒙思想家的影響
第一節《中國近事報導》對伏爾泰的影響
第二節《中國近事報導》對魁奈的影響
第三節《中國近事報導》對萊布尼茨的影響
第四節《中國近事報導》對其他思想家的影響
結語.
附錄一 李明在華期問未刊信札. 附錄二《中國近事報導》的常見版本
參考文獻. 外國人名中西文對照表. 後記.

JapSin I, (38/42) 40/9b
Chuyan 蒭言.
By He xianggong 何相公.
Manuscript, folios 123–130.
Chinese bamboo paper, one volume. 24.5 x 14.5 cm.

On folio 121 there is a Portuguese inscription: “Sobre controversias.” Folio 123 bears the title and another Portuguese inscription: “Este Tratado he do Ho Siam Cum Christião de Fo kien Kiu gin que da Corte o deo à o P. Gabiani V. Prl.”

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 58-59.

Reel 1 BNC FG 1246 [positive]
[CvC Mcf Roll 1, on CD1] BNC.VE Ges. 1246/1 ff. 3r-19v. [TIF00010005- 23]
Acta Illustrissimi D. Maigrot Episcopi Cononensis in Aula Pekinensi Imperatoris Sinarum extracta ex documentis authenticis missis ad S. Pontificem ab Imperatore Peking, 19 December 1706 (17ff)

BNC.VE Ges. 1246/2 ff. 22-122. [TIF100022-123 ]
Gesta per Rev. Patrem Fray Didacum Collado Ordinis Praedicatorum Procuratoris Provinciae S.mi Rosarii in Insulis Philippinis in Romana, et Regis Catholici Curia in causa proponens pro Religionibus Sanctorum Dominici Francisci, et Augustini contra Patres Societatis Jesu.
Gesta per Rev. Patrem Franc. Baptistam Morales Ordinis Praedicatorum Procuratorem Provinciae Sanctissimi Rosarij in Insulis Philippinis in causa Regni Sinarum, seu Chinarum pro Religionibus Sanctorum Dominici Francisci contra Patres Societatis Jesu. [on BNC tp & tp of ms]
But on first page of ms (f.24r): Relacion del progresso de los negotios de las Misiones del Japon para inteligencia de los papeles y copias que quedan en Roma’.
Ms. Spanish. Author not named but probably a Dominican in Rome. Seems to stop in mid sentence and never gets to Morales so entirely about grievances of Friars in Japan against the Jesuits.

BNC.VE Ges. 1246/3 ff. 125r-222v. [TIF100124- 225. TIF225 blank]
Giovanni Francesco Nicolai da Leonessa OFM
Scripturae exhibitae ab Ill.mo ac R.mo Domino Fr. Ioanne Francisco de Nicolais Episcopi Beritensis
Animadversiones P. Francisci Noël Procuratoris Sinensis Societatis Jesu in scripturas Ill.mi ac R.mi D.ni Fr. Joannis Francisci de Nicolais Episcopi Beritensis

BNC.VE Ges. 1246/4 ff. 228r-293r. (followed by several blank pages) [TIF100226-297]
Kilian Stumpf
Compendium actorum Pekinensium 1705-1706
Peking, 1. November 1706 (65ff)
’Cop. d Pekino’ (f.226) Attested at the end by Antoine Thomas as the work of Stumpf.
A copy, not in hand of Thomas but could be Joseph Suarez.

BNC.VE Ges. 1246/5 ff. 297-325. [TIF 00010298-328]
Memorial del Procurador de Japon de la Compania de Jesus para el rey Nro S.or [BNC title]
Apologia Societatis contra calumnias ipsi irrogatas a F. Joanne de S.ta Maria Provinciali Franciscanorum in Indies Occidentales. (tp f.298)
Illegible

BNC.VE Ges. 1246/6 ff. 328-363. [TIF 00010328-365 ]
Facultas et privilegia concessa PP. Gallis apud Sinas et Indos degentibus a R. P. N. Generali ad instantiam Regis Christianissimi
Unsigned and not dated [CvC gives 1704 but separation granted 1700].

BNC.VE Ges. 1246/2 ff. 22-122. [TIF100022-123 ]
Gesta per Rev. Patrem Fray Didacum Collado Ordinis Praedicatorum Procuratoris Provinciae S.mi Rosarii in Insulis Philippinis in Romana, et Regis Catholici Curia in causa proponens pro Religionibus Sanctorum Dominici Francisci, et Augustini contra Patres Societatis Jesu.
Gesta per Rev. Patrem Franc. Baptistam Morales Ordinis Praedicatorum Procuratorem Provinciae Sanctissimi Rosarij in Insulis Philippinis in causa Regni Sinarum, seu Chinarum pro Religionibus Sanctorum Dominici Francisci contra Patres Societatis Jesu. [on BNC tp & tp of ms]
But on first page of ms (f.24r): Relacion del progresso de los negotios de las Misiones del Japon para inteligencia de los papeles y copias que quedan en Roma’.
Ms. Spanish. Author not named but probably a Dominican in Rome. Seems to stop in mid sentence and never gets to Morales so entirely about grievances of Friars in Japan against the Jesuits.

BNC.VE Ges. 1246/3 ff. 125r-222v. [TIF100124- 225. TIF225 blank]
Giovanni Francesco Nicolai da Leonessa OFM
Scripturae exhibitae ab Ill.mo ac R.mo Domino Fr. Ioanne Francisco de Nicolais Episcopi Beritensis
Animadversiones P. Francisci Noël Procuratoris Sinensis Societatis Jesu in scripturas Ill.mi ac R.mi D.ni Fr. Joannis Francisci de Nicolais Episcopi Beritensis

BNC.VE Ges. 1246/4 ff. 228r-293r. (followed by several blank pages) [TIF100226-297]
Kilian Stumpf
Compendium actorum Pekinensium 1705-1706
Peking, 1. November 1706 (65ff)
’Cop. d Pekino’ (f.226) Attested at the end by Antoine Thomas as the work of Stumpf.
A copy, not in hand of Thomas but could be Joseph Suarez.

BNC.VE Ges. 1246/5 ff. 297-325. [TIF 00010298-328]
Memorial del Procurador de Japon de la Compania de Jesus para el rey Nro S.or [BNC title]
Apologia Societatis contra calumnias ipsi irrogatas a F. Joanne de S.ta Maria Provinciali Franciscanorum in Indies Occidentales. (tp f.298)
Illegible

BNC.VE Ges. 1246/6 ff. 328-363. [TIF 00010328-365 ]
Facultas et privilegia concessa PP. Gallis apud Sinas et Indos degentibus a R. P. N. Generali ad instantiam Regis Christianissimi
Unsigned and not dated [CvC gives 1704 but separation granted 1700].

BNC.VE Ges. 1249 [positive]
[CvC Mcf Roll 2, on CD1]

BNC.VE Ges. 1249/1 ff. 1r-34. [TIF00020001- 36]
Annuae Collegii Maximi Quitensis Societatis Jesu ab anno MDCCL ad MDCCLVII Provinciae moderatoribus P..Thoma Nieto Polo et Angelo Maria Manca. Sec.XVII.
On Quito.

BNC.VE Ges. 1249/2 ff. 36-42. [TIF00020037- 44. TIF44 blank]
[Joseph Bertrand S.J.]
Quelques pensées genérales sur les Missions de la Compagnie. Par le R.Père Bertrand Missionnaire de Maduré...Jour de S. Ignace 1845.

Ges. 1249/3 ff. 43-56. [TIF00020045- 58]
Apologia pro Paulistis in qua probatur D. Pauli Vadia centium oppidorum incolas, etiamsi non desistant ab Indorum Brasiliae invasione, neque restituta Iisdem Indiis, mancipiis suis libertate esse nihilominus sacramentalis confessionis et absolutionis capaces.
Brasilia De Paulistis 1674 (back cover)

BNC.VE Ges 1249/4 ff. 57-106r. [TIF00020059-110]
Antonio Rubino & Diego de Morales.
Reposta as calumnias que os Patres de S. Domingo et S. Francisco impoem aos Patres da Compagnia de Hiesus, que se occupao na convsersao do Reino da China, feita no anno 1641.

BNC.VE Ges. 1249/5 ff.109-204 [TIF00020111-217 – TIF212-217 blank]
Giandomenico Gabiani.
De rititbus Ecclesiæ Sinicæ permissis Apologetica dissertatio. Pro Sacrae Universalis Inquisitionis responsis ad quaesita Missionariorum Societatis Jesu Romae datis et auctoritate Pontificia confirmatis Anno Domini 1656.’ (48ff) Dated Sin Ngan 21 octobris an. 1680. ff. 109-158v. [TIF0002011-161]
Cover note in hand of Castner.
Apologeticæ dissertationis Appendix. De Cognitione Veri Numinis et Substantiae Spiritualis notitia aoud Sinaslegitimeque in huius modi Substantiana. Compellatione Sinensium Vocabularum Usu’ 1680 (37ff) ff. 159-199; 200-204v [TIF00020161-211]
or. autog. Dated urbi Si Ngan 21 octobris an. 1680.Gabiani signature & VP seal. Marked num. 18.

BNC.VE Ges. 1249/6 ff.212-347 [TIF00020218-372]
Augustin de S. Pascual OFM.
BNC title: Scripta varia Patris Augustini a S. Paschali et Epistola unius doctoris Theologi ad missionarium Sinensem 10 Maij 1687.
1687-1694
Note in hand of Castner (f.248v): Scripta R.P. Augustini a S. Paschali Ordinis S. Francisci, scilicet Responsio ad Epistolam unius Doctoris Theologiae, Oposculum sub titulo Fiscal de Conscientia.
Responsio ad Epistolam Abbatis de Lyonne.
Epistola Scripta ad P. Fr. Balthasarem de S.ta Cruz.
Responsio ad notas P. Fr. de Ventallos.
Adest etiam in principio erudita Epistola sub nomine unius Doctoris Theologiae ad unum Missionaroium Sinensem de usu vocum Tien et Xang Ty ad compellandum Deum &c.

- ‘Excerpta ex Tractatu R. di P. Fr. Augustini a S. Pasquali ord. Minorum in Sinis Missionarij cui titulus: Opuscolo fiscal de conciencia super ritibus, ac praxi missionariourum in metropoli cantoniensi scripto 2 Febr. 1694’ ff. 212r-213v. [TIF00020219-220]
- Respuesta al papal escrito por el M.R.P. Fr. Bartolomé Marron del orden de Predicatores contra la 4 opinion de las tablillas sinicas; (1694) ff. 214r-249r. [TIF00020221-261]
cf. edited version (omitting Rites matters) in SF 7: 290-311
- Respuesta a la carta del Senor Abbad de Leon. 1694, ff. 251r-272v. [TIF00020263-288]
cf. edited version (omitting Rites matters) in SF 7: 264-286: Responsum ad. D. Artus de Lionne, Cantone 25 Martii 1694.
- Note of G.P.Gozani (commenting on above), Nanking, 25 July 1701. f.274 [TIF00020289]
- Note re dispatch of preceding (to Rome?) through F. Noël (Gozani?). f.275 [TIF00020290]
- Carta de un doctor en Theologia a un Missionero de China 10 de Majo de 1687. ff.276r-347r. [TIF00020291-372]
(followed by several blank pages.)

BNC.VE Ges. 1249/7 ff. 354r-393v; 398r-431v. [TIF00020378- 421; 425-467 – 466 & 477 blank]
Francesco Saverio Filippucci SJ.
Praeludium ad plenam Disquisitionem an, bona vel mala fide impugnetur opiniones, et praxes Missionariorum Societatis Jesu in Regno Sinarum. Ad cultum Confucii et defunctorum pertinentes. De statu quaestionis.
Macao, 23. März 1683 (2 Kopien, 40ff + 38ff)

[Brevis notitia eorum quae tractabuntur in capite 5. Tractatus, qui inscribitur Praeludium ad plenam Disquistionem an bona vel mala fide impugnetur opiniones, et Praxes Missionaruiorum Societatis Jesu in regno Sinarum, ad cultum Confuciii et defunctorum pertinentes.
Macao, 23. March 1683 ff. 432r-437v. [Not on mcf.]

BNC.VE Ges. 1249/8 [TIF00020468-521]
Luis da Gama.
‚Extracto das ordens e cousas de major momento que nossos RR. PP. GG. enviarao nestas Provincias de Japao e China des dos annos de 1618 e appendice. Dall’Estratto ve ne sono due copie con firmata autografa e la data Macao 16 ottobre 1665.’
[‚Prima Parte. Extracto das cartas di N. R.P.e Mutio Vitelleschi de bta Memoria’ : 1 Jan.[?] 1618 [on discipline of (Chinese?) Brothers];... [TIF00020470-79][TIF00020480-82]‚ Tercera Parte: Extracto das ordens que se contem nas cartas de N. R. P. Geral Francisco Piccolomini’ [TIF00020482-3]‚ Quarta Parte: Extracto das ordens e cousas de mayor momento que se contem nas cartas de N. R. P. Geral Goswino Nickel.’ [TIF00020483-6]‚ Quinta Parte: Extracto das ordens e cousas de mayor momento que se contem nas cartas de N. R. P. Vigario GeralChristovao Schorren.’ [TIF00020486-7]‚ Sexta Parte: Extracto das ordens e cousas de mayor momento que se contem nas cartas de N. M. . P. Geral João Paulo Oliva.’ [TIF00020487-90]. [Mostly on disciplinary matters that had been referred to Rome by the Visitors in Macao]
Second copy marked ‚6a via’) [TIF00020492-512]
Appendix: [TIF00020514-21]
Macao, 16. Oktober 1665; ff. 442r-467r; 469r-497r.

BNC.VE Ges. 1249/9 ff. 497r-602v. [CvCTIF00020522-662 – TIFs 661&662 blank]
Franceso Saverio Filippucci.
Varie note sulla questione dei Riti (112ff)
[‘Varie Note sulla questioni dei riti Cinesi’, or. autog. Portuguese. 112ff. Brought to Rome by Castner– the contents on f.500r is in Castner’s hand)
Contents:
Notae super Ly Ky (ff. 500- ) [TIF00020534-537]
Notae super Xy Kim (ff. ) [TIF00020539-547]
Notae in Ye Kim [TIF00020549-575]
Notae in Kia Yu [TIF00020576-589]
Ulterior oppositio PP. Dominicanorum contra explicationem 37 textuum Patris Philippucci [TIF00020590-603]
Notae super opera P.Fr. Dominici Navarrete [TIF000205606-660]
Portuguese – gives page references to Navarrete.
[Hand is that of Filippucci. Many Chinese characters. Notes for his unfinished Latin treatise?]

BNC.VE Ges. 1249/10 ff.637r-690r [CvC TIF00020664-719. TIF719blank] See also Ges.1326, ff. 1r-109r
Prospero Intorcetta S.J.
‘Apologetica Disputatio recentior. De officiis et Ritibus, quibus Sinenses memoriam recolunt Confucii Magistri sui et progenitorum suorum vita functorum. Ex occasione cuiusdam Tractatus hispanice conscripti a R.P. Fratre Dominico de Navarrete ordinis Praedicatorum 8 Martii anno 1668 quem obtulit Patri V. Provinciali Sinensi S. Jesu legendum atque examinandum eidem anno, quo in urbe Cantoniensi coactus est coetus Patrum Sinensium pro discutiendis rebus Sinicae Missionis', Quam Cheu fu, 4 Agosti 1668.
or. autog. In bad condition. Chinese characters in red. Approbation & seal of Pacheco (f.2r), 15 Aug.1668.

BNC.VE Ges. 1256/1 ff.1-4< [000303001-7 .TIF]
De Sinici imperii regimine politico et militari (4ff)

BNC.VE Ges. 1256/2 [TIF00030001- ]
Extracta ex compendio actorum Pekinensium ff. 5bisr-v.-

BNC.VE Ges. 1256/3 [TIF00030008-11 , 12-17.]
Extracta ex compendio actorum Pekinensium ff. 7bisr-9v.

BNC.VE Ges. 1256/4 [TIF00030018- 31]
Système abrégé des Rites de la piété filiale des Chinois par l'Empereur K'ang-hsi 1691 (KX29-iv-24) (10ff)
ff. 12r-21v. (pages out or order) Castner’s hand on cover. French hand. Probably Bouvet. Is this the Sacred Edict?

BNC.VE Ges. 1256/5 ff. 23bisr-v [TIF00030032-35 ]
[Tirso Gonzalez]
Razones que se han de representar a su Sandida a favor de la Mission de la China, Tumquin y Cochinquina, representalas el P.e Gen.e a su S.
19. Dezember 1688

BNC.VE Ges. 1256/6 ff. 25bisr-27v [0030036-46 .TIF]
‚S. Congreg. Indicis in causa libri Defensio Novorum Christianorum. Risposta alle opposizioni fatti dentro la Defensio novorum christianorum’
‚Dilucidatio quorumdam factorum ob quae accusatur in S. Congregatione Indici liber Gallicè dictus Defensio novorum Christianorum.’
April 1693 (9ff)

BNC.VE Ges. 1256/7 ff. 34bisr-56v. [0030047- 72.TIF]
Animadversiones generales circa libros, ax textus Sinicos a PP. Societatis Jesu deputatis ad informandum in causa Sinensi proposita S. Congregationi S. Officii, Die 16 Augusti 1700.
16. August 1700 (23ff)
From Jesuit procurators.

BNC.VE Ges. 1256/8 ff. 58bisr-59v. [0030073- 76.TIF]
Considerazioni sui Riti Cinesi (2ff)
Seems to be a continuation of 1256/7. Relates to the Decree of Alexander VII.

BNC.VE Ges.1256/9 [0030077- 79.TIF]
BNC title: ‚Versione del memoriale dato all’Imperator della China affinchè ricevesseli Pp. Carmelatani mandati dal Papa’.
Version del memorial que il Cung-to, Prefecto primario de las dos Provincias Kuangtung y Kuanghsi, de alcuna Kung, dio al Emperador con occasion de la legada de los dos Padres Carmelitas embiados de Roma con Breves, y presente de su Santita al Emperador de China.
Firmato da P. Miguel Roca, OFM, Martin Aleman, OFM, Juan Fernandez Serrano OFM, 14 Jan.1726. 1f.

BNC.VE Ges. 1256/10 f.64r-v [0030080- 83.TIF]
(Relazione dell'udienza imperiale del 18 marzo 1733)
Signed: Ignaz Kögler, Andre Pereyra, Dominique Parrenin, Joseph de Mailla, Antoine Gaubil, Valentino Chalier. 14. April 1733. 1f.
Audience with Yongzheng rejecting their memorial about the expulsion of missionaries from Canton.

BNC.VE Ges. 1256/11 [0030084- 87.TIF]
Paragraphus suma Caietania contra propositionem quandam Missionariorum Gallorum in Cocincina.
A sentence from Cajetan’s Summa with commentary, on whether gentiles sin when they fornicate.

BNC.VE Ges. 1256/12 [0030088- 95.TIF - 94 & 95 blank]
Memoriale al Sommo Pontifice sopra la risposta del procuratore del Sig. Card. di Tournon ad altro memoriale de Missionarij della Compagnia di Gesù (4ff)
Jesuit reply to response to a memorial of Provana. c. 1710. cf. the published Observationes in Responsionem Factam a procuratore
 Emin.^ml Card. de Tournon ad quinque
memorialia P.^ls Provana Procuratoris Missionariorum Chinesium S. J. Anno 1710.s.l., n.d. attributed to Vincenzo Mamiani della Rovere SJ. De Tournon’s procurator Giovanni Giacomo Fatinelli replied in his Apologia Delle Risposte date dal Procuratore dell'Eminentissimo Signor Cardinale di Tournon alli cinque Memoriali del P. Provana ; Contro Le osservazioni fatte sopra di esse da un'Autore Anonimo, Rome? 1710.

BNC.VE Ges.1256/13 [0030096- 117.TIF - 117 is blank] [Another copy in CvC Roll 10, TIF00100001-23]
Charles Maigrot.
Observationes in scriptum Jesuitarum, quo varia Sinarum Imperatoris mandata referunt.
1728 [On outside of last folio in a different hand] (20ff).
Ms. with abundant marginal annotations. Signed by Maigrot. ...can’t find any reference on which the date could be determined later than 1721 and he does not give any reference to the title of the ‚scriptum’ but it may be the Informatio pro Veritate (1717) However there is mention of the Mezzabarba mission. The usual Mezzabarba diatribe – assertions without proof.

BNC.VE Ges.1256/14 ff. 91-98 [0030118- 126.TIF]
Litterae annuae Provinciae Sinensis, 1754.
7ff. Includes discussion of the Portuguese embassy.

BNC.VE Ges. 1256/15 [0030127- 156 .TIF. TIF156 blank]
Resposto a Relaçam do R. P. Fr. Francisco Gonzales de S. Pedro, (27ff) ff. 98bisr-122v. [0030127- 152.TIF]
Suplemento à Resposta Portugueza contra a relaçao do R.P. Fr. Francisco G.lis de S. Pedro da S. Ordem de S. Domingos.
ff. 123r-124v. [0030153-155.TIF]
[Also on Rouleau #25:TIF21-71 – a better darker copy.]

BNC.VE Ges. 1256/16 ff.? [00030157-176.TIF – TIF175&6 blank]
BNC title: Sin. 1710. Relazione dell’Legazione del Card, di Tournon
Ms. title: Breve relazione di ciò che accade a Monsig. di Tournon legato a latere di S.S.tà Clemente XI partito da Canton e giunto in Pechin metropoli da Cina 1710 (15ff)
Italian. Author not identified. Ends with interrogation of Maigrot, August 1706.

BNC.VE Ges. 1256/17 ff. 144bisr-150v [0030177-187 .TIF – 186-189 blank]
BNC title: Relazione del Collegio di Pechino al Padre Generale SJ
Italian summary of several letters of Dentrecolles from Peking Sept. & Oct. 1723 plus one undated of Bayard. On the Foucquet problem and other issue among the missionaries of the Court.

BNC.VE Ges. 1256/18 ff.155-188v [0030190-225 .TIF]
Julien Placide Hervieu SJ
BNC title: Narratio eorum quae Pekini contigerunt occasione RR. PP. Carmelitarum qui venerunt cum muneribus a S. Pontefice ad Sinensem Imperatorem destinatis.
- Narratio eorum qua Pekini contingerunt occasione PP. Carmelitarum Missionarios expulsos, in sua Ecclesia perseverantia.
Canton, 22. December 1725 [0030191-202 .TIF] ff.155r-165v.
- Continuatio narrationis eorum quae Pekini contigerunt occasione RR. PP. Carmelitarum Roma missorum cum muneribus ac brevibus Summi Pontificis, Canton, 24. Dezember 1725 [0030203-205 .TIF] ff. 167r-168v
- Supplementum Narrationis eorum quae Pekini contingerunt occasione duorum R. Patrum Carmelitarum Roma missorum cum Brevibus ac muneribus Pontificis. Canton. 8 January 1726. [0030205-211 .TIF] ff.169r-174v
Another copy of first two under title: Narratio eorum quae Pekini contigerunt anno 1725 occasione RR. PP. Carmelitarum qui venerunt cum muneribus a S. Pontefice ad Sinensem Imperatorem destinatis. and Continuatio….Pontificis. [0030211-225 .TIF] ff. 175r-186v, 187r-188v

BNC.VE Ges. 1256/19 ff. 189 -216 [0030226-255. TIF 255 blank. .TIF]
BNC title: Serie Istorica dell’Operato nella Causa de Riti, e vocaboli Cinesi controversi.
- Capo 2.o Serie storica dell’Operato nella Causa de Riti, e vocaboli Cinesi controversi. [0030227-41.TIF]
Italian. Chapter of a treatise on the Chinese Rites from the beginning (Morales etc. to accession of Clement XI
. - Copia d’un Paragrafo di Lettera, scritta alla Sag. Congregazione di Propaganda dall Ill.mo Monsig. Benavente vescovo d'Ascalona e Vicario Apostolico in Kiamsi della Cina, sotto i 27 Nov.e del 1700. [0030241-42.TIF]
- Copia del foglio di permissioni circa I Riti Cinesi, mandato da Clemente XI all’ Imp.^re della China per mano di Monsig.^e Mezzabarba Patriarcha Alessandrino e Legato Apostolico, e da questo pubblicato per tutto quell’Impero. 1721 [0030242 -43.TIF]
- Capo 3.^o. Stato presente delle Controversie Cinesi. ff.205-216 [0030243-254.TIF]

BNC.VE 1256/20 ff.212r-229 [0030256-269.TIF]
BNC title: Acta cum Quaestore Regio in Cochinchina circa Vicarios. 1669 Luis da Gama, Provincial of Japan to the Prcurador Real of Portugal in Cochinchina.

BNC.VE Ges. 1256/21 [0030270.TIF – title page only]
Memoriale del P.P. Gesuiti a Papa Clemente XI sulle Missioni Cina.

BNC FG 1256/22 [0030271-275.TIF]
BNC title: Decreto de ClementeXI riguardante le controversie cinesi. Die 2.o novembris 1704.
Decretum a Sanctissimo D. N. S. Clemente divina providentia Papa XI in Sacra Congregazione Romae Universalis Inquisitionis die 20. Novembris 1704 editum quo responsa data a Praefata Congregatione aliquibus quaesitis excerptis ex mandato seu edicto D. Caroli Maigrot Vicarii Apostolici Fokiensis in Regno Sinarum nunc Episcopi Cononensis confirmantur et approbantur 1704 (2ff)
A partial copy.

BNC.VE Ges. 1256/23 ff. 251bisr-252r. [0030276-81 .TIF]
BNC Title: Descrizione del miracolo avventuo nelle Provincie di Shantung e Chechiang.
Ms. title: ‘Miraculum quales repetitum in Provinciis Xantum et Chekiam.
Miraculum bis evenit in urbe Çi nan fu provinciae Xantum.’ (f. 253) [0030280]
Illustration of crosses observed in the sky [0030278] + 1-. (Lat.) describing the crosses. Events of Kangxi 57 & 61. Document itself not dated.
1700

BNC.VE Ges. 1256/24 ff. 253bisr-264r. [CvC 0030282- .TIF]
Pierre de Goville S.J.
Notizie varie delle Missioni Cinesi
An Italian summary, probably for the Jesuit General, of a letter from Pierre Goville, procurator of the missions in Canton, sent by the French mission with gifts for Louis XV, newly arrived on the English ship, the Montague .He discusses the new emperor, various missionaries and the Carmelite envoys.
(Letter of 24 July 1724, ff.254-260, [0030282-291.TIF]). Then summarizes letters of Placide Hervieu, Hoang Tcheou 24 Sept. 1723, ff.261r-v [0030291-292.TIF] , Dentrecolles, Peking 9 Oct. 1723, f.261v [292. TIF], Du Tartre, Peking 29 Nov. 1722, f.261v-262v [292 –293. TIF] on Foucquet, Dentrecolles, Peking 22 Nov. 1722, on necessity for Mezzabarba’s permissions, ff.261v-262v [293-294.TIF], Dentrecolles 27 Nov. 1722 ff.262v-263r [293-4], Dentrecolles 30 Nov. 1722, ff.263r-v , [294-5].
None of these letters are in the relevant ARSI letter file - Jap. Sin.179- which is an indication of the loss of important correspondance. They also illustrate the summarized and perhaps misleading form in which the General received information from China.

BNC.VE Ges. 1256/25 ff. 265bisr-274r. [00030296-307.TIF] (cf.another copy on Reel 8 : 0008002-13 .TIF)
BNC title : Sinensis Controversiae Explicatio
Joseph de Jouvancy, SJ
Sinensis Controversiae explicatio. per interrogationes et responsiones dilucide ac breviter tractata
1699 (11ff)
Note on titlepage : Opusculum hoc concinnatum est à P. Joanne Giovansi Historico Societatis ad finem anni 1698 vel ad initium anni 1699 , quando tractabatur controversia de ritibus sinensibus, ut adiuvat PP. Baldigiani, Malastra, et Montecatini qui immediatè incumbunt huis operi. Sed re examinata iudicatum est non expedire, ut hoc pousculum communicaretur Cardinalibus.

BNC.VE Ges. 1256/26 ff. 278bisr-280r. [00030308-312.TIF – 312 blank] [3 other copies in BNC.VE Ges. 1257-30. (00050071- 078.TIF)]
BNC title: Specimen Doctrinae p. Foquet Cira Libros Sinicos
Jean François Foucquet
– Specimen doctrinae P. Joannis Francisci Fouquet circa libros sinicos excerptae ex eius literis scriptis ad R.P. Generalem Societatis Jesu. Scripsit P. Jo. Fr. Foucquet ad P. Generalem 30 octobris ann. 1718 in hunc modum 30. October 1718. ff.278r -279r. [00030309-310.TIF]
– Aliud specimen doctrinae exoticae P. Ioannis Francisci Fouquet circa libros Sinicos. Excerptum a literis aliis ejusdem ad Rmus Generalem Societatis Jesu. Sic ille scripsit ad Rum Praepositum Generalem 19 novembris 1719. ff.279v-280r. [00030311.TIF]

BNC.VE 1256/27 f.282 [00030313-315.TIF]
Notizie sopra la priogionia del Sig. Appiani, 1f. n.d.
An Italian summary based on the Diario di Pekino i.e. the Acta Pekinensia.

BNC.VE 1256/28 ff.283-291 [00030316-326 .TIF]
De insula Koien et fundo controverso ultra molam Bartholdi.
Almost illegible.

BNC.VE Ges. 1256/29 ff. 293-308 [00030327-346.TIF -342- 6 blank]
BNC title: Inter PP. Gallos et Lusitanos
Ms. title: Sinensis 1695. Inter PP. Gallos et Lusitanos
11ff. Italian and Latin Note f.303v [341.TIF]: Per manus R. Pis Assistentis 2 Jan. 1695
(Gruppo di lettere e documenti riguardanti i rapporti tra i missionari francesi e quelli portoghesi)
History of negotiations including correspondence relating to separation of French mission between French King and the Jesuit General via Cardinal [Tussano de Fourbin] Janson etc., January 1695.

BNC.VE Ges. 1256/30 ff. 310r-311r. [00030347-350.TIF – 350 blank]
BNC title: Notizie varie della Cina
Calunnie diffuse su P. Diego de Morales e la necessità di dimostrare la sua Santità. 2ff. n.d. c. 1697? [Charmot begn presenting the anti-Rites case to the consultors of the papal commission in mid 1697.]
A brief 3 p. note in Italian on attempts by Charmot to deny Diego Morales S.J. was a martyr in Japan, probably writen by one of the Jesuit procurators for the Chinese Rites papal commission. Charmot claims he apostasised, married and died like a dog & that this was common knowledge in China and Macao. This say the procurators should be checked in the archives and refuted.

BNC.VE Ges. 1256/31 ff. 312-315 [00030351-356 .TIF]
BNC title: Appunti sulle controversie cinesi
Questione dei Riti - Terminologia (3ff)
French. Fontaney? Le Comte? c.1704 [A French hand.Has consulted Leonissa. Opposes Maigrot. Patriarch en route. Fontaney returned to Europe early 1704. Le Comte was in Rome about this time contesting the Sorbonne condemnation of his book]
f.315v (outside cover): ‚Considerations sur soureleverser[?] les affaires de la Chine sans avoir un nouveau decret’
Proposes a papal declaration to be translated into Chinese on the Christian understanding of Tian and Shangdi.

BNC.VE Ges. 1256/32 f.316 [00030357-359 .TIF]
Antonio de Barros
BNC Title: Testimonium P.Antonij de Barros de tabella Ching t'ien in Ecclesia PP. Dominicanorum
Testimonium P. Antonij de Barros de tabella King Tien in Ecclesia PP.um Dominicanorum (hand of Kaspar Castner S.J.)
Peking, 27. November 1701

BNC.VE Ges. 1256/33 ff.317-8 [00030360-363 .TIF]
Idolatria in Sinis Victrix. Triumphus haeresum seu Ritus Sinenses Idolatriae damnati sunt confirmatio et resuscitatio (2ff) Latin. No date or author.
Barely legible. Argument simple: Si Ritus Sinenses sunt idolatrici et superstitiosi, tunc Cultus Sacrarum Reliquiarum, Imaginum, Crucem Christi est idolatricus et Superstitiosus’ (f.318r)

BNC.VE Ges. 1256/34 f.319r [00030364-366 .TIF]
Sobre a la pr.a de China (1f) No date, no author.
A brief and enigmatic note in Portuguese by a former superior on China which seems to be denying that the evil practices alleged in the ‚tratado’[Maigrot’s? Navarrete’s?] are as depicted.

BNC.VE Ges. 1256/35 ff.320-331 [00030367-380 .TIF]
François Noël S.J.
Ritus sinenses iidem mortuorum ac vivorum collecti ex libris classicis Sinarum a P. Francisco Noel S.J. Missionario Sinensi per annos, dum eos descripsit cum[?] procuratore Missionis pro pacificandis controversiis de Ritibus fieri in China solitis Confucio et Majoribus mortuis
1703 (12ff)

BNC.VE Ges. 1256/36 ff. 334bisr-337r. [00030381-386 .TIF]
Francesco Saverio Filippucci
Breve notitia das seitas e errores gentilicos da China
Portuguese. Copy?

BNC.VE Ges. 1256/37 f.338r [00030387-389 .TIF – 389 blank]
BNC title: Propositiones sulla religione della China
(Appunti sulla religione in Cina) (1f)
Ms. title: Proposition
French. No date or author. Le Comte?? [Contents are a summary of the views Les Comte put forward in his Nouveaux Mémoires]

BNC.VE Ges. 1256/38 ff. 339bisr-349v. [00030390-402 .TIF]
Notizie più recenti della Cina, Tunchino e Cocincina, cavate dalle Lettere di Sett.e, Ott.e, e Nov.e del 1723. Scritte al P. Generale della Compagnia di Gesù da suoi Missionari, 1723
Italian summary (sources not indicated).
Covers death of Kangxi Emperor (it is said of malaria) & accession to throne of Yongzheng.The case of Fr.Mourão.

BNC.VE Ges. 1256/39 ff.351-382 [00030403-436 .TIF]
Nicolas de Fonseca, ‘Ciento y Veinte Mentiras en Ciento y Veinte Paginas de los Clerigos de Paris sobre la Persecución de Cochinchina con seis notas de eo lugares’ (Sina, Corte del Reyno do Cochinchina 31July 1708)
Directed against Labbé’s Récit abrégé de la dernière persécution de la religion chrétienne dans la Cochinchine (Paris, 1703).

BNC.VE Ges. 1256/40 ff.383bisr-384r. [00030437-440 .TIF]
Alcune notazioni da porsi sotto li prudenti.mi e santis.mi riflessi di S. S.tà sopra gli affari della Cina (2ff.) Italian.
Barely legible.
nach 1695?? [I can’t find any indication of date or context – PR]
#8 begins: ‚Appena sembra credibile che tanti generali de gesuiti che son esser si esattamente informati da loro sudditi de altre, e fra che S, Fran.co Borgia el venerabile Servo di Dio P. Vincenzo Caraffa siao stati di longo ben ingannati nelle Informazioni continuate date ....’

BNC.VE Ges. 1256/41 ff.385-388v [00030441-446 .TIF]
Balthasar Miller SJ
Varia ex Sinis (4ff)
Latin. Undated, but an archivist’s note on the last page: Sinensi 1726, P. Baltharsio Miller, Varia ex Sinis & the document cites letters to Miller from Lisbon dated 2 &10 April 1725.
Outlines the position of the Yongzheng Emperors & hopes that a forthcoming Portuguese embassy will improve the condition of the mission.

BNC.VE Ges. 1256/42 f.389r [00030447-449.TIF]
Declaratio Imperatoris Sinensis pro responso ad primam Brevem S. Pontificis. Versione dal Cinese di Juliano Placido Hervieu data in Canton, 22. Dezember 1725. (1f.)
Adressed on back flap to Jesuit General Tamburini. Date of Yongzheng’s decree not given. Acknowledges letter thanking his father for benefits to Christianity and announces release of Pedrini, Appiani and Guigues.

BNC.VE Ges. 1256/43 ff. 390r-v. [00030450-452.TIF]
Notizie varie dalla Cina (1f)
Italian summary of news received in Rome on actions of new Emperor of China.

BNC.VE Ges. 1256/44 ff. 391bisr-393r. [00030453-458.TIF-457&8 blank]
Jean-François Foucquet S.J.
BNC title. Parafrasi di un teste Cinese nel quale si prove che li Cinesi conosserano il Mistero della Trinità
Ms. title: Textus quidam ex libro antiquissimo Tao Te Kim 道德經 excerpti quibus probatur SS.mae Trinitatis mysterium Sinicae genti olim notum fuisse.
3ff. Author’s hand?

BNC.VE Ges. 1256/45 ff.395r-396v [00030459 - 462.TIF]
BNC title: Notizie varie dalla Cina
Domenico Perroni
Report on a consultation in Canton on 28 July 1725 (2 copies, undated). Attested by Joseph Labbe, Rector of the Jesuit residence of Canton (14 November 1725) & other superiors of mission houses in the city. (2f.)
A report of the procurator of Propaganda Fide in Canton to the other churches in the city, about a general consultation on 28 July 1725 to address the crisis caused by abandoning the old customs, forwarded to Rome (Jesuit General?) by Labbe.

BNC.VE Ges. 1256/46 ff.397r-398v [00030463 - 466.TIF]
BNC title: Historia promotionis P. Ignatii Kegler ad Presidem Mathematicae et assessorem in Tribunali Rituum
Ms. title: Simplex narratio de modo et occasione novi tituli ac dignitatis ab Imperatore Sinensi in P. Ignatium Kogler S.J. collatae anno 1725 1725
2ff. No date or author. Jesuit archival mark: Sinensi 1725

BNC.VE Ges. 1256/47 ff.399-400 [00030467 -471.TIF]
BNC. Cat, & ms. title: Declaratio Imperatoris Sinensis ad Imperii ministros, primariosque maiorum tribunalium mandarinos directa die octava luna quarta anni quinti Yung-cheng [28 Maji 1727], 2ff (2copies)
Outer cover (f.401v): Declaratio Imp.ris 28 Maji 1727 Facta Praecipuis mandarinis: in qua Mysterium Incarnationis Blasphemat, seu Religionem Xnam praeferi Religioni Bonziorum, utramque Improbans, haec tamen decaratio non fui Iuridice promulgatua per Imperium.

BNC.VE Ges. 1256/48 ff.402r-403v [00030472 - 475.TIF]
BNC title: Notizie delle Missioni in Cina
Ms. title: Ex gazetis per totum Sinicum Imperium ex Aula Pekinensi vulgatis
Translated, annotated & attested by Julien Placide Hervieu S.J., 24 January 1726.
(f.402v-403r) 2 copies.
Report to Board of Rites on letter of Pope Benedict XIV and suggested treatment of his envoys: they should be escorted outside the borders of China.
Aliud memoriale pariter impressum in gazetis publicis per totum Imperium Sinicum ex Aula Pekinensi vulgatis.
Translated, annotated & attested by Julien Placide Hervieu S.J., 29 January 1726.
(f.403r-v)
On same subject. Emperor approves recommendation of the Board
. Addressed (f.403v) to Jesuit General Michelangelo Tamburini.

BNC.VE Ges. 1256/49 ff.404bisr-405v. [00030476-479.TIF]
BNC Title: Notizie delle Missione Cinesi, Pekino 20 Novembre 1720.
Italian. No author noted. On Mezzabarba mission.

BNC.VE Ges. 1256/50 f.406r-v [00030480-82.TIF]
BNC title: Quae acciderunt Cantone 1a Novembris Occasione Literarum Exc.mi Legati Lusitaniae ad Proregem Cantoniensem (from outside flap. f.406v)
Ms. title: Relacam sincera do que aconteceo na residencia de Tí Lô P’ú em Cantam ao I de Nov. de 1726 com occasiam da cassa do Exc.mo Embayx de Portugal a este Vizo rey
Signed Jacobo Philippo Simonellli Soc. J. da V. Prov.a da China, Canton 2 Nov. 1726 & attested byBalthazar Miller S.J. & Antonio Xavier Morabito S.J., Canton 2 Nov. 1626

BNC.VE Ges. 1256/51 ff.407r-408r [00030483-486.TIF]
BNC title: Sinensis 1726. Parte del diario dell'Ambasceria Mandata allo Imperatore della Cina dal re di Portogallo (from outside flap, f.408v)
Portuguese. No author or date.

BNC.VE Ges. 1256/52 ff.409r-v [00030487-489.TIF]
BNC title: Sull ambasceria iviatata dal Re di Portogallo all.Imperatore della Cina Latin. Signed François Xavier Dentrecolles S.J., and attested Julien Placide Hervieu S.J., Canton 20 Sept. 1727.

BNC.VE Ges. 1256/53 ff.410r-411v. [00030490-493.TIF]
BNC title: Relazione de quello che accadde alla ambasciata Portoghese in Macao
Portuguese. Unsigned, undated. 1727?
Almost illegible. BNC.VE Ges. 1256/54 ff. 412-417 [00030494-501 .TIF -501 blank, 502 archival note on end of mcf of 1256]
BNC title: Descrizione de alcuni riti Cinesi
Latin. No author (Filippucci? v. Ges.1249/9) or date.

BNC.VE Ges. 1257/1 ff. 1-5r [00040001- 005.TIF]
Kaspar Castner S.J.
Brevis relatio de insula Sanciano, deque sepultura seu sepulchro primo S. Francisci Xaverii Orientis Apostoli, ornato et fide Christi introducta in istam insulam. Anno MDCC.
1700 (4ff)
Preceeded by maps of the Pearl River delta (ff.1-2)

BNC.VE Ges. 1257/2 ff. 5v – 7v [00040006-10.TIF ]
BNC title: Osservazioni sulle Controversie riguardanti i Riti Cinesi
No ms. title, author or date. Latin.
2 drafts in different hands and contents, the first in 4 points, the second in six. Seems to be a briefing note for cardinals etc.

BNC.VE Ges. 1257/3 ff. 8bis - 19. [TIFF00040011-23]
Giandomenico Gabiani
De latinae linguae usu Sinensibus alumnis non necessario indicendo Dissertatio.
1680 (9ff)

BNC.VE Ges. 1257/4 ff. 21-24bis [TIFF00040024-29]
BNC Title: Osservazioni sulle controversie cinesi
Outside cover: Alla Sacra Congregatione della Santa Inquisizione per li Padri della Compagnia di Gesù. 19 Gen.ro 1701.
Unsigned. 19 January 1701 (4ff)
[Another copy on Roll 9: TIF00090323-31]

BNC.VE Ges. 1257/5 ff. 25r-28r. [00040030-035.TIF]
BNC & ms. title: Dubia proposita a P. NN. Societatis Jesu circa controversiam rerum Sinensium quae fervet Romae anno 1699
Notes (by Jesuit procurator) attempting to reduce the status quaestionis to 17 heads.

BNC FG 1257/6 ff. 29-44 [00040036-051 & 052-068 (recopied) .TIF]
Emanuele Laurifice S.J.
Brevis ac restricta lucubratio, in qua tum ratione, tum veterum auctoritate plurimisque testimoniis probatur priscos Sinas non fuisse penitus ignaros Supremi Luminis creberrime item voce Coelum fuisse usos quod distingunt in materiale visibile, et immateriale, invisibile, atque supremum sub quo nomine venerantur Shang ti, Supremus Deus (ff.29-37v) ... et 5 epistolae (in margin))
P. Laurificj 28 Augustj 1701 circa controversias de ritibus et vocibus sinicis (back cover – hand of Kaspar Castner S.J.)
– Brevis ac restricta lucubratio.... Latin with Chinese texts. (ff.29-37v)
– Laurifice to Antoine Thomas (ff.38r-v). 20 August 1701. Portuguese
– Responsa (to Leonissa) to Antoine Thomas, 20 August 1701 (f.39r-41v) Latin
– Laurifice to Antoine Thomas, 18 August 1701. (ff.42r-43r).Portuguese.

BNC.VE Ges. 1257/7 ff.45r-53v [00040069-079.TIF]
BNC title: Breve esposizione delle diverse determinazioni della S. Sede sopra i riti Cinesi
– Breve esposizione delle diverse determinazioni della S. Sede sopra i riti Cinesi (ff. 45r-48rv.)
Italian & Latin. A summary of Chinese Rites decisions from 1645 to dispatch of Mezzabarba‘s legate.
– A. Sommario [of Mezzabarba’s instructions re permissions] (ff.49r-52v)
– B. Transumptum permissionum, quas Illustrissimus Patriarcha Alexandrinus scripto significavit Imperatori Sinarum in materia Sinensium Rituum die
28 Decembris 1720.(ff.53r-v ) Text of Mezzabarba’s permissions
Italian and Latin.

BNC.VE Ges. 1257/8 ff. 55-59 [00040080-086 .TIF]
BNC & ms. title: [Controversia sui Riti Cinesi] Verificatio quorumdam punctorum ab Illustrissimo Domino Assessore S. Officii propositorum mense martio 1700

BNC.VE Ges. 1257/9 ff. 61r-68v. [00040087-096.TIF]
Nicola de Fonseca
Notitia compendiosa sopra i riti cinesi, i quali si convertono in Roma cavata da un trattato composto contro i Missionari Francesi da D. Nicolai Fonseca Sacerdote, nativo da Macao e Missionario apostolico in Regno di Cocincina. La composizione in Italia fatta in lingua spamgnuola, e qui si tradute in lingua italiana.
Sinoa, 31 July 1708
ff. 61r-68v.
[BM7, #3901]

BNC.VE Ges. 1257/10 ff. 69-73 [00040097-102 .TIF]
Novae circa ritus Sinensium quaestiones.
Eight questions about Chinese rituals not previously scrutinized. No author or date but the introduction attributes them to the Jesuits.

BNC.VE Ges. 1257/11 ff. 75-93 [00040103-123.TIF]
[Jean-François Foucquet]
– Textus quidam ex libro 道德經 deprompti, quibus probatur SS. Trinitatis et Dei Incarnati mysteria Sinicae genti olim nota fuisse et adhuc reperire in antiquis Sinarum monumentis (ff.75-83v) pp. 1- 24 [00040104-116.TIF]
– Quaestio Problematica. An sciri probabiliter possit, quonam sit illud nomen Domini, cujus fit in Ge,. Mentio Cap.25? Sed et Seth natus est filius, quem vocavit Enos: Iste coepit invocare nomen Domini. pp.1-12. (ff.84r-93v) [00040116-123.TIF]
(II. Teil von Gollet cf. Brotier u. Wien, m. Stammtafel der Menschheit)
No author or date, but hand of first part is that of Foucquet. The second is that of Gollet but Foucquet rather than he is probably the author.

BNC.VE Ges. 1257/12 ff. 94-95r [00040124- .TIF -127 blank]
BNC title: Minuta di supplica per chiedere tempo a preparare le discolpe circa gli affari dei riti Cinesi
Addressed by the ‚Padri della Compagnia di Giesu’ to the Cardinals (Emin:mi e Rev:mi SS:ri) of Propaganda Fide?

BNC.VE Ges. 1257/13 ff. 96-100v [00040128-134.TIF – 134 blank]
BNC title: Controversie intorno a Confucio
– Circa Confucium et Progenitores. (f.96r-98v)
– Circa voces et literas Tien 天 et Cham ti 上帝 (f.99r-100r )

BNC.VE Ges. 1257/14 ff. 102-113r. [00040135-147 .TIF]
Prospero Intorcetta
Informazione che dà Prospero Intorctta Sacerdote della Compagnia di Giesù e Procuratore della Cina alli Eminentissimi Signori Cardinali della Sacra Congregazione de Propaganda Fide. Si tratta delle condizioni che si richiedono in quelli cinesi che si hanno da promuovere alla dignità sacerdotale. E si difende il Privilegio conceduto a Padri Missionari della Compagnia nella Cina da Paulo V circa la Versione della Biblia, Messale, Breviario etc. in lingua cinese polita et propria de letterati cinesi
Roma, 24 di Marzo 1672.
Note at end: La sopradetta Informazione prima di presentarsi fu esaminato et approvato dalli Padri Revisori Generali dall Compagnia che furono il P. Francisco le Roy, P. Francisco Dunelli, P. Martino Espanola, e P. Giuseppe Martia Roquesens. (f.113v)

BNC.VE Ges. 1257/15 ff.115-118 [00040148-155 .TIF. 149 &154blank]
Louis Le Comte S.J.
BNC title: Necessità del culto a Confucio per salvare in Cristianismo in Cina Lettera al Santo Padre sulla questione dei Riti
French. Undated & unsigned. Copy?

BNC.VE Ges. 1257/16 ff.120-122 [00040156-160.TIF]br> François Noël S.J.
Notae in decretum Illustrissimi et Reverendissimi D. de Tournon Patriarchae Antiocheni circa Sinenses controversias
1 February 1709
Original (Noël’s hand). Note (f.122v): Sinensis Gemiensis[?] 1a. Feb.ri 1709. P. Franciscus Noël Procurator . Facit aliquas notas as decretum Illustrissimi Patriarchae de Tournon circa controversdias Sinenses.

BNC.VE Ges. 1257/17 ff. 123-148 [00040161- .TIF. 184-187 blank]
François Xavier Dentrecolles S.J.
BNC title:Tractatus P. D’Enrecolles de 4 punctis controversis (Riguarda i riti Cinesi)
Ms. title: Tractatus P. d’Entrecolles de 4 punctis controversis. F (f.123r)
Voicy quel est mon sentiment sur ces 4 propositions (f.124r)
French. Original? Signed. Undated.

BNC.VE Ges. 1257/18 ff.149-163 [00040188-203 .TIF]
BNCMs Ct.: Intorno al permesso di coprire il capo nelle chiese della China, secondo l’uso del luogo.
Francesco de Ferraris SJ
Apud Sinas in signum reverentiae tegendum esse caput
(ff. 149r-154v)
– P. Adrien Grelon SJ
An deceat, et expediat Christianos Sinas aperto capite sacro interesse et Sacerdoti sacris operandi ministrare? (155r -158r)
– Appendix dissertationis de pileo Sinico in templo a Christianis gestanto vel non gestando (ff. 159r- 161v)
– Numeri 20 et 22 sic habent emendari . Signed by 15 Jesuits. Attested by Luis da Gama . Dated Macao 10 Dec. 1668 (f.163r)

BNC.VE Ges. 1257/19 ff. 164-177. [00040204-219.TIF.
Jean Alexis Gollet S.J.
BNC title: Vari frammenti riguardanti la controversia die riti Cinesi: Continuatio falsorum quae continentur in epistola a directoribus Seminarii Parisiensis ad Miss. Extern. ad Summun Pontificem scripta .... Continuatur dissensio Sinarum quaesitorum quoad progenitores defunctos.
Outside Cover: Tractatus P. Gollet de 4 punctis controversis. G. (f.177v)
– Responsio quaesitis facta: Responsiones falsae in scriptis Sacrae Congregationi oblatis ab Adversariis de Tien et Chang Ti, de King tien. (ff.164-173v)
Continuatur dissensio Sinarum quaesitorum quoad progenitores defunctos.
(ff.175r-176v)
Lat. & Chinese texts. Unsigned. Undated.

BNC.VE Ges. 1257/20 f.178-186r [00040220-231 .TIF. 230&231 blank]
Dissertazione teologica e morale in cui si cerca se possa trattarsi di modificare il decreto della S.ta Memoria di Clemente XI. intorno ai Riti Cinesi. o sospendere l'esecuzione (nach 1720)
Italian. No author or date. Commentary on Ex illa Die so after 1709 when it was made public and before its confirmation in 1715?

BNC FG 1257/21 ff. 188 -195r [00040232-241.TIF - 241 blank]
Risposta alla lettera de' Signori del Seminario delle Missioni Straniere al Papa intorno alle Cerimonie Cinesi.
Undated. Italian
The Lettre des Messsieurs des Missions Etrangères .... to which this was a reply was published in 1700. This is not the Jesuit published response, Lettera a Signori.

BNC.VE Ges. 1257/22 ff.196-216 [00040242-264 .TIF. – 243 blank]
BNC title: Osservazioni die PP. Gesuiti intorno alle controversie di riti Cinesi Relazione dei PP. Gesuiti intorno alle controversie sui Riti Cinesi
1700 (on cover, f.196r). ‚pag.M. Cingut’ (f.196v)

BNC.VE Ges. 1257/23 ff.217-218r [00040265-267 .TIF]
BNC title: Sillogistica Dimostrazione che la Delazione testimoniale di Mons. Maigrot alla Sacra Congregazione dell Santo Uffizio sopre le voci e Riti cinesi non puo attendersi né far fede ad alcun tribunale del mondo
(nach 1693)
Italian.
Probably a submission by the Jesuit procurators to the papal commission c. 1699.

BNC.VE Ges. 1257/24 ff.219-255 [00040268-306 .TIF]
BNC title: Difesa dei Gesuiti contro l’accusa di essere promotori dell’idolatria in China
Ms. title: Dell'Irriverenza dello scrittore dell'Apologia verso le Sacre Congregationi e la Santa Sede Apostolica
c.1699.
Italian. Jesuit procurators to the Papal Commission? A response to Noël Alexandre O.P.’s Apologia de Padri Domenicani Missionarii della China (Cologne 1699).

BNC.VE Ges. 1257/25 ff.257- 263r [00040307-314.TIF]
BNC & ms. title: Denunzia del libro intitolato; Difesa del Giudizio formato dalla Santa Sede Apostolica intorno a' Riti e Cerimonie Cinesi
Italian. A Jesuit reply to the anonymous Difesa del Giudizio formato dalla Santa Sede Apostolica nel di 20. Novembre 1704.... intorno a' Riti e Cerimonie Cinesi, (Torino 1709).

BNC.VE Ges. 1257/26 f.265-271r
[TIFF00050001-009.TIF -009 is a repeat of 008]
BNC title: Fragmenta quaedam causae Sinicae circa voces ritusque Sinensium populorum….
Ms. title: Appendix. Fragmenta quaedam causae Sinicae circa voces ritusque Sinensium populorum, ex hactenusque desuper actis et scriptis eruta atque in considerationem vocata
- De Vocibus (f.265-267v)
- De Ritibus (ff.267v-271r)
Latin. No author or date. 7ff.
Procurators’ briefing notes for Cardinals? c.1700

BNC.VE Ges. 1257/27 ff.272-285 [TIFF00050010-025.TIF]
BNC & Ms. title: Analecta argumentorum pro sententia Missionariorum Societatis Jesu circa puncta in Ritibus Sinicis controversa.
Undated. No author indicated but copy in ARSI: JS150:246-267 signed by Giampaolo Gozani, Kaifeng, 30 July 1705. (did Stumpf have a hand in it?). This has some additional material by Monteyro and others not in the ARSI copy.
Latin. Pars Prima in 9 Chs. + Appendix (13ff)

BNC.VE Ges. 1257/28 ff. 286-315 [TIFF00050026-057.TIF] BNC title: Lettera al Santo Padre riguardante la controversia intorno ai Riti Cinesi Sacra Congregatio Sanctissimae Inquisitionis coram Sanctissimo pro Procuratoribus Societatis Jesu. Memoriale cum novo summario (rear cover f. 315v)
Latin. Copy in two hands. (29ff)
(After 1704 decree & Tournon’s Nanjing decree against which they appeal to the Pope as head of the Holy Office, discusses events in China of mid-1706. So 1707 at earliest.But no mention of 1710 decrees. Refers to numbered attachments, A-C & numbered Sommario.This appears to be the letter or memorial only.)

BNC.VE Ges. 1257/29 ff. 316-327 [TIFF00050058-069 .TIF]
François de Rougemont
Duo sunt de quibus queritur: primum an ex Neophytis Sinensibus asumi debeant aliqui ad ordines sacerdotales. Secundum, an hi patria an vero latina lingua in sacris usi debeant
1667 (11ff)

BNC.VE Ges. 1257/30 ff.328-333 [TIFF00050071- 078.TIF - 078 blank]
[cf. another copy in BNC.VE Ges.1256-26, ff.278-280. (00030308-312.TIF)]
Jean François Foucquet S.J.
Specimen doctrinae P. Joannis Francisci Fouquet circa libros sinicos, excerptae ex ejus literis scriptis ad R. P. Generalem Societatis Jesu
(From letters of 30 Oct. 1716 &19 November 1719 – entitled Aliud Specimen). Latin
3 copies with folios misplaced.

BNC.VE Ges. 1257/31 ff.334-341 [TIFF00050079-88.TIF] . [Also on #9: TIF00090024-00090033]
Réflexions sur un Extrait de l'écrit intitulé:
Sentiments de l'évêque d'Eleutheropolis sur la doctrine des chinois anciens et modernes
François-Xavier Dentrecolles S.J.? On the writings of Jean-François Foucquet
Peking, 29. October 1727 (8ff, paginated 1-16)

BNC.VE Ges. 1257/32 ff.342-344 [TIFF00050089-093.TIF]
Jean François Foucquet
Extrait d'un écrit intitulé:
Sentiments de l'évêque d'Eleutheropolis sur la doctrine des chinois anciens et modernes (3ff)
cf. full treatise, also titled 'Essai d'introduction preliminaire à l'intelligence des Kings…’ in BAV: Borgia Cinese 468:57-71, Vat.Lat. 12870, BNF Fr.12209: 1-36

BNC.VE Ges. 1257/33 ff. 345 – 372 [TIFF00050094- 123.TIF]
BNC title: P. Ferdinandi Verbiest responsa ad varia dubia p. Navarrete. Sul Riti Cinesi
Ferdinand Verbiest SJ
Responsum apologeticum P. Ferdinandi Verbiest Societatis Jesu ad aliquot dubia a R. P. Dominico Navarrete Sanctissimae Congregationi proposita, in quibus Patres Societatis Jesu Pekinenses potissimum sugillare videtur
1669 (27ff)
Another copy in BNC.VE Ges.1383/23.
Published in Verbiest, ed. Josson & Willaert, Correspondance , #XXV, 279-342.

BNC.VE Ges. 1257/34 ff.373-383 [TIFF000500124-136.TIF]
François Noël?
Osservazione intorno alla esposizione de' Riti Cinesi fatta alla Sacra Congregazione
Undated. Probably late 1704 or early1705 before Noël’s return to China if it is his. Certainly it is after the 1704 decree. Argues respectfully that the 1704 decree is based on an erroneous understanding of the facts.
Italian. (11ff) No date or author but it is identical to the following which is explicitly attributed to Noël in the handwriting of his fellow procurator Kaspar Castner (but f.385 may have been misplaced from Ges.1257/36).

BNC.VE Ges. 1257/35 ff. 385 -397 [TIFF000500137-151.TIF]
François Noël
BNC & ms.title:Osservazione intorno alla esposizione de' Riti Cinesi fatta alla Sacra Congregazione
Ms. cover: Patris Franciscij Noël scripta aliqua circa controversijs de ritibus Sinicis. (in hand of Kaspar Castner S.J. , f.385r)
Italian
1704/1705?
Identical with Ges. 1257/34

BNC.VE Ges. 1257/36 ff.399-409 [TIFF000500152-164.TIF]
François Noël SJ
BNC title: P. Francisci Noël scripta aliqua circa controversias de ritibus Sinicis
Ms. title. Quaestiones seu responsiones circa ritus exequiarum Christianae religionis.
Latin. Undated.
In Noël’s hand? Almost illegible. Does not appear to be the Latin original of the preceding.

BNC.VE Ges. 1257/37 ff.410-415r [TIFF000500165-172.TIF - 172blank]
BNC title: Motivi che si propongono per dispensare il P. Giuseppe Enrico di Premare dall'obbligo di ritirare la sua opinione circa il libro del King. Opinione consistente nelsitessere como negli antichi libri Cinersi si rentenga una rivelazione del Mistero della S, Trinità e della Incarnazione.
Ms. title: Motivi che si propongono per dispensare il P. Giuseppe Enrico di Premare dall'obbligo di ritirare la sua opinione circa il libro del King.
(6ff)
Italian. Unsigned. Undated.
Probably relating to the attempted recall of Joseph Henri-Marie de Premare S.J. from China by Propaganda Fide c.1726

Manuscript letter in two parts. Some pdf frames represent two leaves of the original.
Title from ARSI page link.

Jap-Sin IV, 5 D

[ Editors’ note: When the author described Jap-Sin IV, 5, its folder D was not in the usual place and folder E only contained the Bouvet letters numbered 6–13. At present folder D contains only one document at the end of which is written “collectionem hanc textuum Sinicorum eorumque versionem factam a Patre Joanne Alexio Gollet s.j. et novem paginas continentem, legi et approbo. Kieou Kiang, die 11 octobris 1725, Julianus Placidus Hervieu s.j. - Japonis Missionis PP. Gallorum in Sinis.” Folder E now also contains the Bouvet letters numbered 1–5, which formerly were in the then missing folder D and are not described in this catalogue. ]

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 524.

Local access dig. pdf. in folder ARSI Jap-Sin I-IV folder under Jap-Sin IV-5D.pdf]
Online at ARSI via Internet Archive.

De Kangxi para o Papa pela via de Portugal : memória e documentos relativos à intervenção de Portugal e da Companhia de Jesus na questão dos ritos chineses e nas relações entre o imperados Kangxi e a Santa Sé / António Vasconcelos de Saldanha ; traduções chinesas por Jin Guo Ping.

Parallel title also in Chinese: 葡萄牙及耶穌會參與中國禮儀之爭及康熙皇帝與教廷關系研究及文獻集. 漢語翻譯金國平.
Includes bibliographical references.

"Esta obra pretende trazer ao conhecimento da comunidade científica, um número seleccionado de documentos pouco conhecidos ou, na sua maioria, inéditos, que, colhidos em variados arquivos, poderão de algum modo complementar ou re-orientar o rumo da historiografia numa das questões mais controversas da história das relações do Ocidente com a China Imperial – os contactos da Santa Sé com o Imperador Kangxi – trazendo à sua justa dimensão o papel intermédio que o Governo Português, em estreita conexão com a Companhia de Jesus, desempenhou nesse delicado processo."--publisher note.

Keywords: Tianzhu ; Da Ming guidian ; Beijing, Nanjing ; Jiali ; Ancestral tablets. Chongmiao ; Zhutang ; ancestral temples ; Maillard de Tournon, Carlo Tommaso, 1668-1710 ; Maigrot, Charles, 1652-1730 ; Catholic Church. Congregatio Sancti Officii. Catholic Church. Pope (1700-1721 : Clement XI).

Defense des nouveaux chrestiens et des missionaires de la Chine, du Japon & des Indes : contre deux livres intitulez La morale pratique des Jesuites, & l'Esprit de M. Arnauld : avec une réponse à quelques plaintes contre cette défense.
Backer-Sommervogel, VII, Column 1913, no. 7.
Author is Michel Le Tellier--Cf. Koch, L. Jesuiten-Lexikon (under Le Tellier).
Spine stamp: B.M. Z.K.W. L 32

Library copy complete, but damaged. Front cover missing and upper spine cover torn, otherwise sound.

Documenti e titoli sul privato fondatore dell'attuale R. Istituto (antico Collegio dei cinesi in Napoli) Matteo Ripa sulle missioni in Cina nel secolo XVIII e sulla costituzione e consistenza patrimoniale della antica fondazione / R. Istituto orientale in Napoli ; per Gherardo de Vincentiis.
On spine: Documenti e titoli sul privato fondatore dello attuale R. Istituto sulle missioni in Cina nel secolo XVIII e sulla costituzione e consistenza patrimoniale della antica fondazione.
"Documenti Inediti, biografici, storici, politici, con introduzione e con note critico-illustrative e copiosi facsimili"
100 copies printed.
Parte Prima: Matteo Ripa, l'opera sua di artista e missionario ; In Cina: la questione dei Riti Cinesi dal 1700 al 1750, preistoria e primi inizi della fondazione.
Added Keywords: missionary artists and the Qing court, sources of the Chinese terms and rites controversy, Kilian Stumpf correspondence, Bernardino della Chiesa, Teodorico Pedrini etc.

Doc Italia '89/90 (Istituto universitario orientale; Naples; originally Collegio dei cinesi, f. 4-7-1732; name changed 9-12-1869 to Real Collegio asiatico; came under state admin. in 1878; name changed 12-27-1888 to Istituto orientale di Napoli; name enlarged in 1925 to include adj. "superiore," and this was changed to "universitario" in 1937; nationalized by Law no. 1210, 12-3-57. -- (Email to LC from C. Campbell, Casalini, May 24, 2004 in a phone call to Istituto universitario orientale was given verbal confirmation that the institute changed names a few years ago and is now officially the Università degli studi di Napoli "L'Orientale" --LC authority record.

Local access dig.pdf. [Bernard-Dossier.pdf]

Bibliographical note by Dr. Paul A. Rule: L'Etat present de l'eglise de la Chine : adressé monseigneur l'eveque de *** : BM VII #2556 (308 pp.), 2557 (295 pp.)-different editions. Ricci Institute edition bound with Réflexions sur les affaires présentes de la Chine. Must be 1709 because it replies to the MEP Memoires pour Rome, 1709, and the Italian translation (v. Lo Stato Presente) is 1709. Zikawei copy (photocopy in EJM, Zikawei bibliography) has Paris, 1709 written on flyleaf.
Reflexions sur les affaires presentes de la Chine. Ecrit traduit de l'Italien. Ricci Institute cf. Other ed. BM VII #2667 (308 p.), 2668 (40 pp.) both 1710. This edition has 43 pp. and is bound with L'Etat present de l'eglise de la Chine. ET in Oxford Collection of Travels, II, 80ff.
OCLC# 14470359 (L'Etat present de l'eglise de la Chine), variant edition.
OCLC# 9752011 (Réflexions), variant edition.

Bouvet, Joach. Gozani Io. P ￜ or lat. ￜ Examen examinis, seu responsum ad scriptum censoris anonymi (Examen aliquot Propositionum ad R. P. Sup. PP. Gall.)
Manuscript copy, not in Bouvet’s own handwriting, written on Chinese paper in Chinese ink. 32.5 x 22.5 cm.

Cf. Witek 1982, p. 205, n. 128.

Source; A. Chan, Chinese Books and Documents in the Jesuit Archives in Rome, pp.522-523.

Local access in folder ARSI Jap-Sin I-IV under Jap-Sin IV-5B.pdf]
Online at ARSI via Internet Archive.

Bound with; Relation abregée de la nouvelle persécution de la Chine and Oraison funèbre de l'Eminentissime Charles-Thomas Maillard, Cardinal de Tournon, légat apostolique dans la Chine et les Indes orientales, prononcée dans la Chapelle du Pape le 27 de novembre 1711 par Monsieur Charles Majel.

Reel 1: 1640 Alexandre Rhodes, SJ; 1647-1650 A. Rhodes, Relazione d’un vaggio; 6 Jan 1615 "Admodum ..." Carolus Scribary et al.; 1616 Proposita; 24 Aug. 1721 João Mourao; Paradoxum Sinicum Visdelou; 9 Nov. 1710 Wm. Bonjour-Fabri; 1701 Catalogue dominorum et missionarum S.I.; 1703 Kaspar Gastner; 21, 24 Sept. 1706 P. Monteyro; 24 July 1607 Spinola; 17 Mar. 1608 Spinola.
Reel 2: Historiae Sinarum Imperii, Dunin-Szpot, pars I-II, liber V
Reel 3: Collectanea Historiae Sinensis ab anno 1641 ad annum 1700, ex varijis documentis in archivo Societatis existensibus excerpta duobus tomis distincta Auctore Dunin-Szpot.
Reel 4: Dunin-Szpot (cont’d) Tome II 1681-1692.
Reel 5: Dunin-Szpot (cont’d) Pars IV 1691-1700.

Reel 6: 1702-1703 Gerbillon, Patrum Gallorum S.J. apud Sinas laborantium; 1703 Thomas, Synopsis relationis staus missionis Sinensis; 26 mai 1652 Brancato; 26 June 1680 Furtado; 1650 Brancato Calendarium Sin.; 1650 Censura ad tractum, Brancato, Furtado; 3, 7 Dec. 1700, 2 July 1700, 12 Sept. 1701, 6, 9, 11 Nov. 1701, 25 Aug. 1702, 15 Oct. 1702 by A. Thomas, with index and synopsis; 12 Oct. 1696 Thomas (cover letter), 1686-1694 Brevis relatio, Annotationes annuae 1694; Indices JapSin; 20 Oct. 1704 Stumpf; 30 Aug. 1704 Bouvet [Chinese script]; 1 Nov. 1706 Thomas, “Compendium Actum Pk 1705-1706”; 15, 16, 18 July 1707 Hortiz to Thomas, Heironomous Franchi, Aug. Barelli; 1706 Breve Notitia [Chinese script], DaSilva.
Reel 7: 1669-1670 Littera annua Vice Prov. Sin; Europa mathematica; Eximus favoris c. 2; Ad religionem Sin.; Ecclesiarum ac civ. nostrorum status; 20 Aug. 1668 Intorcetta, 9 May 1677 Gregorio Lopez, Adrian Grelon, Diego Mozel, Ferdinand Verbiest; 3 Jan 1678 Ph. Grimaldi, Thomas Pereyra; 11 Jan 1678 Buglio; 15 Jan 1678 João Valat; 8 Jan 1678 Verbiest; 2 Feb. 1678 Intorcetta; 1 Apr. 1678 Gabiani, Henriques; 19, 25 May 1679 (?) Buglio, 27 May 1679 (?) Pereyra; 20 Aug. 1678 Pereyra; 29 Nov. 1685 Fabri; 3 Dec. 1685 Juan de Yrigent, Couplet; 18 Mar. 1664 Jo. Grueber; 10 Apr. 1644 Magalhaes, re Buglio; 18 May 1643 G. de Magalhaes; 15 Aug. 1695 Thomas; 6 Jan 1680 Vitelleschi, Litt. Ann. V. P Sin 1677-1680; 1678-1679 Annua V. Prov. Sin. (another copy); 30 Sept. 1692 Juan de Arnedo.
Reel 8-13: Entire contents of ARSI Jap-Sin 138. Elogium Kilian Stumpf; 25 Oct. 1702 Ad lectorum; Prolegomena Actorum Pek.; Dec. 1705 Acta Pekinensia, Jan-Dec. 1706-1711 (includ. Appeal of Jesuits to Clement XI; Thomas to Bp. of Peking; Acta Pek. cont’d, Tozanus, i.e. Joa. Paulus Tozani, Admodum (different script), K. Stumpf, "De novis controversiis...", "De statu missionis ab Oct. 1710 ad Oct. 1711," Banchieri; Conon and Carolus; "Acta Varia... 1705-1706," Thomas, Gerbillion 15 Oct. 1707)

Reel 14: 12, 22 Sept. 1686 Thomas, to Noyelles, re: Grimaldi; 6 Oct. 1700 Annotationese Pek.; 3, 7 Dec. 1700 Thomas , to Gonzalez; 20 Nov. 1701 Thomas to Bardijani; Nov. 1707 Thomas, 1708-1709 Thomas to Tamburini, to Olivia; 1679, 1681 (various) Thomas; "Status India Orien ..." ; 8 Sept. 1701 Th. Ep. Soc. in Europa; 22 Nov. 1702, 6 Nov. 1703 Thomas to Gonzalez; Dec. 1668 Joan. de Ferrarijs; 5 Oct. 1668 Navarette; 2 Nov. 1668 Domingo Ma de SP; 18 Nov. 1668 Pacheco "Apud Sinas ..." ; 27 Dec. 1668, 17 Jan. 1669 Pacheco, Fauré; 15 Apr. 1671 Intorcetta "Responsio" ; Dec. 1668 Prexes; 1668 Luis da Gama, appendix-da Gama; 11 Dec. 1668 di S. Pietro to da Gama; this reel also includes the following brief documents from 1661-1700 by Rougement, Brancato, Schall, V. Riccio, da Gama, Brancatio, Gabiani, Magalhaes, Buglio, Brancati, Ferrarijs, Fauré, Antonio de S. Maria, Canevarius, Pacheco, Siqueira, Gouvea, Marinis, Jorge, Valguarnera, de Veitia, Filippucci, Valat, G. Lopez, Tissanier, Fabri, Pasateri, Intorcetta, Bernardinus, Lionysia, Jos. Occa, Bernardo de l’In, “Memoria...”, Tarin, Delapinuela, Thomas Croker, Salvador, Miguel Rubio, Manuel de S. Juan Baptista, "Nullum hactenus ...", "l’Egaminacio ...", Spinola, Ludovicus de Franca, Alvarus Episc., Grimaldi, "Declaratio rituum ...", Bp. of Macau.

Reel 15: 1681 Manuel de Montafau; 6 Feb 1681 Pedro de Antitta; 19 Mar, 11 Oct 1686 Joannes (Juan) de Yrigoyen; 14 Jan. 1656 Andreas Cin (Cheng) to Fr. General; 19 Feb. 1656 Martini; 10 Dec. 1668 da Gama; 19 Sept. 1673 Magalhaes; 9 Dec. 1697 Turcotti; 19 Dec. 1697 Aug. Barrellius; 14 June 1699 Gonzalez; 19, 24 July 1699 Juan de Yrigoyen; "Esta carta ... "[three Chinese folii], Bentodemador; 10 Apr. 1665 Joseph de Marini; "Guggliemo Morgani ..." ; 12 Dec. 1668 Emmanuel de Siqueira; JS191 Chinese folio.
Reel 16: "Spinola" (sources not indicated) 19 documents; 5 Jan. 1686 Philippe Couplet; JS164, 17 docs. by Spinola, Grimaldi, Giuseppe Cardone, de Selenia, Couplet, Carlo Amiani, Filippucci, "Imperator Sin ... Alexander P.P. VIII" ; Couplet, "Memoria di varii ponti ..." ; JS165, 27 docs. Le Blanc, Stumpf, de Vitt., Moers. Spinola, Innocent XII, Pereira, Couplet, Bayard, Van Der Beken. JS166, 7 docs: Bandini, "Perguntas ...", "Copia da minuta ...", Gonzalez, Juan Antonio de Arnedo; JS127 "Anno 1692 Sinarum Relatio", 15 Jan. 1695 sig. Van den (der?) Beken; JS128 Spinola to Alex. VIII; "Catalogus tractat ..." ; "Decretum ..." ; "Facultates concessae ..."
Reel 17: 37 documents, 1708-1727, Dentrecolles, Kögler, de Regende “Relatio...”; Mourao, Tozanus, Episc., Kogler “Summaria explicatio...” [two folii in Chinese]; Ad, P. Generalis; Joseph da Costa; P. Gen. Kogler; Ottaiani; Hindere, de Britto, “Excerptum Loren...”; Fridelli, “Confessio Mourao...”; Pinto, Monteyro, Goziani, Hervien, Van Hamme.

Reel 18: JS184a Typed indices of volumes in Jap-Sin series (JS161-184)
Reel 19: JS206, “Brevis Relatio...” (1700)
Reel 20: 23 documents, 1705, 1707, “...quidam fimerat, item sibi”; Fontaney, Maigrot de Conon, Maigrot, Prima supplicatio a patr. Pek.; Benevente, Grimaldi to Maigrot, Joannes Laureati, Van Hamme, Francisco Pinto, Carolus, Fr. Pinto, Antonius Dantas, Carlo Turcotti, Joseph Raymundo, Dentrecolle, Josephus Suarez, [five Chinese folii], Hervier [incomplete], Monteyro, Pierre de Gouille [incomplete]

Reel 21: 26 docs. 1616 Nicolas Trigault; Philippe Couple, “In Prov. Sin. templa, collegia, residentia, missiones’; 1702, 1706-1707 Thomas, Gerbillon, Thjomas to Tambourini, to Appiani; “Relaças do Missa....de 5 Dec. 1706”; “De dimensiones unius gradus orbis terra”; Maigrot, Van Hamme, Pereyra, Fontaney; Stumpf, “Expositio...”; Marino, Viaggio 1666”
Reel 22:1659 S. Miguel, Giuseppe Pimen, Breve Relatione delle Venta dell’Imp...alla Chiesa, e casa...; Breva Nanço; 1651 Christiani in Chancheu, Prov. Philipp. S.J.; 2 Feb. 1657 Tissanier; 30 Sept. 1658 Albertus de Dorville; 26 Oct. 1658 Gravina; 30 Oct. 1658 Dorville;18 Jan. 1659 Martini; 5 Nov. 1686 Filippucci; 29 Mar. 1711 Stumpf; 20 June 1702 Thomas to Ciceri; JS149 8 docs., A. Thomas; 1 Jan. 1687 Thomas “Annotationes”; Jan-Mar 1687 Thomas Diary; 1700 Stumpf toi Cardinals, 23 pages in response to Il Disinganno.

Reel 23: 16 doc. “Micro of fotos, ASV & ARSI” no source identification: Elogium Kiliani Stumpf, SJ; 14 Dec. 1652 Michael Boym; 14 Feb. 1680 Joseph de Veita Sinage “Certificamos”; Filipucci, Gabianim Bouvet, Thomas to Candela; Suarez “Expos. Tournon”; Levranotte; typed list: “Documents sur les missions de la Compagnie, spec. de la Chine”; “Synopsis relationis de Stat missionis Sin.” (1703); Pereyra to Tournon.
Reel 24: 78 docs. 20 Aug. 1668 Intorcetta to Oliva; 1666 “Ad postulata...; “Dubium...“; “Postulata....”; 20 Jan 1668 Luis da Gama, Brancatius; “Quid agendum...”; 10 Jan. 1668 da Gama and Intorcetta; 1667 Rougemont, “Resolutio...”; 20 Mar. 1664 Fauré, “Tractatus”; “Dialogo entre dous christaos” to Dom Pedro de Portugal (1679); [Second copy in different hand]; “Vera causa...ut Gallos in Sinis subtrahat iur. Lusitanorum”; 6 Aug. 1696 Memoriale; 11 Oct. 1698 Bouver; 6 Aug. 1696 “Annotatione c. mandatum”; “Cum sit absolutum...”; 14 Aug. 1696 Ludovico LeComte, Gonzalez, de la Chaise “3 postul.”; 27 Sept. 1700 Fontaney “Postulata”; [expenses P. Galli]; 25 Oct. 1700 Stumpf; 20 Apr. 1700 Monteyro; 25 Nov. 1702 Thomas, Grimaldi et al.; “Proemium” (1700); 29 Sept. 1669 Navarette; 23 Oct. 1669 Dom Maria a S. Pietro; Apr. 1642 Navarette; 3 Oct. 1669 de Gouvea; 4 Oct. 1669 Dom M. a S. Pietro; 13 Jan. 1670 Miguel dos anjos; 16 Dec. 1680 de Mello; 1704 Castner to Gonzalez; “Diarium actorum c. controversias”; Dentrecolles, “Relation” (8 Nov 1721); “Caput 3 de vera Dei appelatione apud Sinas”; [Six Chinese docs.], Noel; Fond. Ges. 725, 726, 730, by Navarette, Longobardo, Martini, Adrian Grelaon, Verbiest, Adam Schall, Jean Valet, L. Buglio, Le Fauré, Grelon to Boucher, Joannes de Haijmin, Brancati, François Ignace, Francisco Ferrari, Francisco Mesina, Andreas Lubellus (Lubelli), Gregory Lopez, Carol. episc. Conon, Carolus Amianus, Thomas, Noel report to Gonzalez, Bouvet on “Figurism”

Reel 25: 17 docs. 2 Jan 1695 de Janson; Gerbillon and Bouvet, Vlyrizone, Gonzalez, “Reposta....”, “Supplemento”
Reel 26: JapSin 152 Navarette, Tome II of “Tratados...Controversias antiguas y moderna de la mission de la gran China (vol. I, pp. 1-668)
Reel 27: (ASV Fondo Albani Tome 83-84, 526. 18, 234-236, 243-244, 246, 248, 249, 250, 252, 253(?), 248, 255, 257, 253) Nunziatura Venezia; mss. Gesuitico; 28 Nov. 1701 Fir. Seminarii Paris; 20 Nov. 1704 Pict. sacrifice to Confucius, seacrip.; 20 Feb 1702 Marinus to Clement XI; 6, 18 Dec. 1701 Nicolai to Clement XI; 1709-1710 Mezzafalce to Clement XI; 11 Mar. 1710 Montigny to Clement XII; 6 May 1710 Arxo to Clement XII; 8 Feb. 1707 Tournon to Clement XI; 7 Feb. 1707 Decret. Nank. (Tournon), Memoriale; 1 Dec. 1700 Pek. S.J. to Pope; 26 Aug. 1701 Gio. Bonaventura di Roma; 27 Nov. 1701 Ciceri, episc. Nanking; 1704 Gerbillion; 18 Oct. Appiani; 11 documenta (Tome 249); Nunziatura Venezia re : Michel Boym; 10 docs. (Tome 250), incl’d. 28 Nov. Relazione: Tournon in Macau; 1707 Tournon to Paolucci; 18 Nov. 1707 Tournon to Paolucci; 20 Nov. 1707 Benevente to Pope, 27 Dec. 1707 Tournon Relazione;25 Nov. 1707 Giampé to Paolucci; Dec. 1707 Tournon: Observatione on appeal by Jesuits; 7 Dec. 1707 Tournon to Lisbon Nuncio; 7 Dec. 1707 Benevente to SPCF; 8 Dec. 1707 Tournon to Lisbon Nuncio; 9 Dec. 1707 Tournon excommunicates Macau officials; 10 Dec. 1707 Tournon to Lisbon Nuncio; 12 Dec. 1707 Tournon to Paolucci; 17 Dec. 1707 Bonaventura to Clement XI; 17 Dec. 1707 Candela to Amiani; 18 Dec. 1707 Rome to Tournon; 27 Dec. 1707 Amiani to Candela; 27 Dec. 1707 Tournon: Relazione. Tome 251 10 Dec. 1707, 2 Jan 1708 Tournon to Lisbon Nuncio;Tournon to Visdelou; 4 Nov. 1707; 6 Jan 1708 Tournon to Sacripante, & Lisbon Nuncio; 9 Jan 1708 Tournon to Mezzafalce, & Goa to Cardinal Conti; 12 Jun. 1708 Tournon to Paolucci; 10 Feb, 1708 Tournon to Visdelou; 21 Mar. 1708 Tournon about Visdelou; 10 Apr. 1708 Tournon to Paolucci about Visdelou; 8 May, 10 May, 17 Apr. 1708 Mezzafalce to Rome; 1 July 1708 Noel to Pope from Brazil; 30 Aug. 1708 Paolucci summons Maigrot to Rome; 29 Oct. 1708 Giampé to SCPF; 29 Dec. 1708 Benevente to Sacripante; 1708(?) Minutes of SCPF; 28 Dec. 1708 Tournon to Paolucci, & Benevente to SCPF; Tome 252: 26 Apr. 1709 Tournon; 4 Mar. 1709 Tournon to Benevente; 17 Aug.-17 Oct. 1709 Tournon Diario;4 Mar. 1709 Tournib to Benevente; 13 or 23 Mar 1709 Tournon to San Giorgio; 26 Apr. 1709 Tournon to Paolucci; 1 July 1709 G. Borghese; 12 Nov 1709 to Clement XI; 4 Nov. 1709 Tournon to Paolucci; 30 Nov. 1709 Tournon to Clement XI; 2 Dec. 1709 Tournon to Paolucci; 15 Oct. 1709 Tournon Acta vs. Bp. of Macau; 3 Dec. 1709 Tournon to Clement XI; 12 Feb. 1710 (Bonjour-Fabri?); 11 Sept. 1710 Macau difficulties; (Tome 248) 10 Nov. 1701 Alvarus, ep. Ascalon; 12 Nove. 1701 PP. Pekin. Thomas et al.; 27 Nov. 1701 Ciceri; 9 Dec. 1701 Cazal; 9 Dec. 1701 Maigrot to Pope; 29 Dec. 1701 Turcotti to Clement XI; 12 Feb. 1702 Gio. Bonaventura de Roma; 16 Nov. 1702 Alvarus; 20 Nov. 1702 Emanuel Laurifice; 27 Mar 1702 El Rey to Clement XI; 25 Jan, 4 Feb (2), 22 Feb. 1704 Tournon to Paolucci; 28 Oct. 1704 Appiani; (Tome 255) 25 Apr. 1712 Borghese to Paolucci; (Tome 257) 14 Jan 1717 Carlo da Castorano to Clement XI; (Tome 253) Portrait of Tournon.

Reel 28: Biblioteca Casanatense (27 documents) incl’d. Borghese diary (28 Aug-19 Nov. 1706); Debate at Canton; Gerbillon on Visdelou; Clement XI to Tournon re: powers given; Tournon letters 1704-1706.
Reel 29: Biblioteca Casanatense Fondo Fatinelli, Tome 1633, 1706-1709 Visdelou, “Animadversiones”; T. 1627 Tournon Angelita transcript; T. 1634 Libelli supplices ad Tournon; t. 1636-1637 Fatinelli Istoria Parte II, Parte III.
Reel 30: Biblioteca Casanatense, Tome 1637-1638, Fatinelli Parte III (cont’d), Parte IV; Tome 2678 “Breve relatizione...” (with 5 photos at end).
Reel 31: Biblioteca Casanatense, Tome 2455, 1 Sept. 1702 Thomas to Maigrot; Maigrot “Observat.”; 7 Feb. 1702, 20 June, 6 Aug., 23 Sept., 5 Dec. 1701, 4 July 1706 Thomas; 7 July 1706 “Responsio prima as libellos super prima decl. Imp. Sin.”; 8 July 1701 Maigrot; 27 Dec. 1701 Pré Visitatore dell Com.; 1700, Salutor de S. Tha.

Reel 32: Biblioteca Casanatense, Tome 2457-2458, Maigrot: de Actis Tournon; 17 Dec. 1706 Decr. Imperiale.
Reel 33: Archivum Prop. Fide. no. 118 Promissione Sinensi I: 1672 Intorcetta to SCPF; 1646 Intorcetta; 1687 Grimaldi “Succ. informatione dello...mission. Cina; 23 Oct. 1687 Filippucci to Gonzalez; 1689 Postulatum Grimaldi; Sept. 1689 a Grimaldi; 29 Sept. 1690 Thomas to Gonzalez; 1692 Decr. Imperatoris; APF no. 120, Pro missione Sinensi 2: 23 Mar. 1656 Resp. S.C. Inquisit. ad quaesita miss. S.J. ad Sinas; APF 156, Pro missione Sinensi 4, 23 Sept. 1704 Facultates et Priv. concessa P.P. Gallis Gonzalez; APF 157 Pro missione Sinensi 5: 1697-1704 Catalog of writings re Rites Controversy; 1581-1634 Cont. of catalog; 14 May 1702 Bonaventure OSF; 6 Jan (1702?) Turcotti; 28 Sept. 1701 Posateri to SCPF; 6 Nov. 1699 Grimaldi, Grimaldi to Turcotti; 30 Nov. 1700 Pereyra et al, Castner; 21 Apr. 1705 Castner to Clement XI; Lettera al Clemente XI, da S.J. della Cina; 30 Nov. 1700 “Declaratio...”; 1704 “Observationes...”; [plus 6 documents]; APF163 Pro missione Sinensi 8: 1702-1705 Acta Varia; 1706 Acta Maigrot; 1707 Resp. Mariani; 1707 Decr. Imperatoris; 1707 Decr. Imperatoris [list of Chinese names]; 1707 Gerbillon to Benevente; 21 Feb. 1707 Gerbillon to Tournon; 13 Apr. 1707 Alvaro Bp.; 10 Dec. 1707 Tournon (Relatio); 1707 Monteyro et al; 6 Dec. 1707 Monteyro to Gonzalez; APF165 Pro missione Sinensis 10: to Clement XI, from S.J.; APF167 Pro missione Sinensis 12: 2 Apr. 1705-12 Jan. 1708 Tournon: Relazione; Nov. 1710 Becarelli; Provana: Itinerarium; APF SOCP 1707-1706: 8 Apr. 1704 Tournon to SCPF; 5 Feb. 1705 Muellener; 1 Feb. 1705 Appiani; Pastor. Goa c. Tournon; 25 Sept. 1705 Tournon, Tournon to Paolucci; 20 Sept. & 1 Oct. 1705 Tournon to Fatin.; 29 Sept. 1705 Tournon, Annot. Tournon c. Goa; APF SOCP 1710-1711: 1706-1707 Summ. lett. Tournon; 25 Nov. 1707 Tournon to SCPF [duplicate of above]; 12 Dec. 1708 Tournon to SCPF; 3 Dec. 1709 Tournon to Sacripanti; 4 Oct. 1709 Tournon to Sacripanti; 26 Jan. 1708 Visdelou to SCPF.
Reel 34: APF SRCong “Premiers jesuites francais en Chine” [typed]; APF SOCP 1677 II [7 docs.]; 1677 III [2 docs.]; 1684-1686 12 Nov. 1646 Decretum pro Jesuitis; 1677-1688; 1673-1684; 1679-1683; 1680; 1684-1687; 1686-1689; 1685-1687; APF SRCongr 4 (suite); APF SRCong 5; APF SCOP 1703-1704; 1705-1706 Candela Diario [5 folders]; 1707-1709; 1710-1711.

Reel 35: APF 118 24 May 1672 Intorcetta to SCPF; 1687 Grimaldi “Della mis. Cina...”; 23 Sept. 1704 “Facult. P.P. Gallis...”; APF 156, 157, 163, 167 [40 docs.]; 13 Apr. 1707 Actus App. A. Venavente’ “Scritture riferite nei congressi 1705-1706”; APF120 1698 Grelon “Notae in decl. Maigrot...”; “De dubaus litt. Kim Tien”; Appendix: “De oblationibus defunctis”; “Indie orientale Cina SRNC: vol. 4 Greg. Lopez; vol. 8 27 Sept. 1702 Fontanez; “Miscellanea Cina 1”; APF158 2 Dec. 1700 Grimaldi, Thomas et al.; [remainder of preface]; July 1704 “Observ. in quaesita Sin. Imperatori a PP. S.J. proposita, et resp.”; Sept. 1704 Responsio; 17 May 1705 Castner (Kastner); 21 Apr. 1705 Castner to Clement XI; JS193 1652 Martini; June 1649 deV, G.S.M.P., Morales.
Reel 36 BAV Borg.Lat. 543 Joannis Francisci E’S. J. Episc. Nouvelles...de Pekini; [10 docs. 1705, 1706, 1718] Visdelou, de Chavagnac.
Reel 37: “Memoire instructif en forme de Journal sur ce qui s’est passè au suject des missions de la Chine depuis l’arrivée en cet empire de Monseigneur de Tournon...jusqu’au départ de Monseigneur Maigrot” [23 Oct. 1705, from British Museum]

Reel 38: BAV R.G. Storia V 2388: :Memorie Storiche della legazione e morte dell’Eminentiss. Monsignor Cardinale di Tournon...volume ottavo, ed. ultimo. Contenente la Relazione dell’Abate Sala. Venezia MDCCLXII [1762] Appresso G. Bettinelli.
Reel 39: Bibliothèque royale de Belgique, 10550-10554 D: 20 Nov. 1704 Decretum Clemens XI; 5 Feb. 1659 Martini “De Quodam blasphemo...”; 8 Jan. 1615 Ferdinand Albenis; 21 Feb. 1615 Bautera; 7 Feb. 1615 Nicolai Trigault; 19 Feb. 1615 Trigault; (date?) Janssen to Van der Beken; [33 letters of Van Hamme, to Jammingo, Van Gallenberghe, Papebrochio, et al., 1685-1712]

Reel 40 British Museum Add. Mss. 20.903 “Conde de Vila Verde Corresondencia da India“; Add. Mss. 20.533 Papers of Card. F. A. Giualterio; Add. Mss. 19.303 Letters and mss. of the Missionariesl Jacques le Fauré.
Reel 41: British Museum Sloane OR 853A: Feb. 1687-1688 to Thomas Hyde of Oxford; 1687 [8 docs. by Michael Shin, one page of Chinese with Latin explanations].
Reel 42: Biblioteca nazionale centrale di Firenze Manoscritta Palatini 1115, 1711-1728 and letters from 1664-1671, [138 letters and “relationes.” Index, typed]. BM Egerton 2212, Charmot; BM Harley 3570 Index; BM Harley Indices of Chinese books, Stowe 307, 256, 988, Arundel 13; BM Sloane 1005, 2, 1019, 54, 1050, 3, 4 ; BM various indices; BM list of mss. studied; BNP Department de affaires etrangères, archives nationales list of mss. studied and reviewed; Bibliothèque de l’arsenal, Paris: list of mss.; Bibliothèque Mazarine, Paris: list of mss.; Bibl. Ste. Geneviève (Parish); Biblioteca Casanatense [70 docs.]; BM Add. Mss. 20.904 8 Aug. 1695 “Relation de Manoel de S.A. sur son voyage en Chine.”
Reel 43: Bibliothèque nationale de Paris, Mercure Gallant Sept. 1684

Breves Notationes in praecipua loca observationum residualium Societatis Jesu contra mandatum Reverend Dom. Caroli Maigrot Continuatio Historia cultus Sinensium.
Another copy Gleeson Library Stacks BV3413 .H58

Bound with: Apologia pro decreto S.D.N. Alexandri VII et praxi Jesuitarum circa caerimonias, quibus Sinae Confucium & Progenitores mortuos colunt / ex patrum Dominicanorum & Franciscanorum scriptis concinnata. Lovanii : Apud Aegidium Denique, 1700. [OCLC# 18792133]
52, [10] p. ; 18 cm. (1st work) ; [40] 94 p. ; 18 cm. (2nd work)

"This work contains the official government texts of the Tribunal of Rites which in 1669 solemnly declared that the Christian religion was innocent of the calumnies which its enemies had fabricated. As a result, the missionaries held as prisoners in Canton were to be released"--Insert, "From the collections of the Institute for Chinese-Western Cultural History."
"...this is a particular case, for its exceptional (Chinese-Latin) bilingual character, and for its documentary character, since it apparently almost completely relies on original Chinese documents. Its author is conventionally indicated A. de Gouvea or A, Lubelli; in fact, contemporary evidence points to F. de Rougemont."--Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 185.

JapSin II, 74

Innocentia | Victrix, | sive | Sententia Comitiorum Imperij Sinici | pro | Innocentia | Christianae Religionis | Lata juridicè per annum 1669. | & | iussu R. P. Antonij de Govvea, Soc.^is | Iesu, ibidem V. Provincialis, | Sinico Latinè exposita, | In Quamcheu metropoli provinciae Quam tum in Regno Sinarum, | Anno Salvtis Humanae MDCLXXI.
Twelve copies, in two paper cases. The book is bound in Chinese style and the folios are arranged from left to right.

The title page bears in the middle the emblem of the Society of Jesus. On top is printed the word Innocentia and at the bottom Victrix. Around the emblem a Latin inscription is given: promicat e tenebris clarius ipsis. The letters are in white on a black background. On the verso of the title page are engraved Chinese characters in the seal style: 上主赫臨 | 宣義於世 (The Lord [of Heaven] solemnly appears, He manifests his justice to the world). Each character is accompanied by the equivalent romanization (xam chu he lin | siuen y yu xi).
There is a preface (one-half folio), written in Latin by António de Gouvea. This book contains memorials to the throne presented by the Jesuits in the Imperial Observatory and memorials from the Ministry of Rites, all drawn up after the persecution by Yang Guangxian. There is a message offered to the deceased Schall by the Kangxi emperor written in seal style script. There are also some imperial decrees giving permission to the missioners who had been detained in Guangzhou to return to their missions. Some of these decrees are given also in the Xichao dingan 熙朝定案 (Jap-Sin II, 66–73); the texts, however, are not always exactly the same. The documents in Chinese given in this book are all accompanied by equivalent romanization side by side with the characters. A Latin translation is given after each document. Seemingly, the book was printed to be sent back to Europe. Pfister (pp. 222–223, no. 2) indicates:

Innocentia Victrix . . . , petit in–fol. de 43 pp. paginé à la chinoise. L’approbation est datée du 28 déc. 1670. Cet ouvrage, extrêment rare, a été imprimé à la manière chinoise sur planches de bois. C’est probablement le premier livre de ce genre imprimé à Canton. Le texte latin se trouve dans les Paralipomema ad Propylaeum Act. SS. Maii des Bollandistes, pp. 131–137. C’est la sentence par laquelle la première cour de l’empire déclarait solennellement, après examen, que la religion chrétienne était innocente des calomnies dont ses ennemis l’avaient chargée; on devait rendre à la liberté les missionnaires retenus prisonniers à Canton. Plusieurs d’entre eux étaient appelés à Pékin pour travailler à l’astronomie, les autres seraient renvoyés dans leurs églises respectives aux frais du Gouvernement, et les missionnaires pourraient faire profession de leur religion, mais il leur était encore défendu de la prêcher, et aux Chinois de l’embrasser. C’était un grand pas vers la liberté, après la persécution des 4 régents (1664–1666). (Cf. Cordier, L’imprimerie, p. 375).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 381-382.

Running title: Legazione della China.
Full caption title: Legazione della China di Monsignor Mezzabarba del 1720. Full running title: Giornale della legazione della China, che incomincia dalli 23. di Settembre 1720.
"Scritto dal Padre Viani Servita, Confessore de Monsignor Patriarca nel tempo della sua Legazione."
Library device: Bibl. Major. 徐家匯 [ZiKaWei] L 34

JapSin I, (38/42) 39/4
Jili paozhi 祭禮泡製.
By Mathias Xia 夏瑪第亞.
Manuscript, Twelve folios. One volume. Chinese bamboo paper. 24 x 14 cm.

The cover bears the title and a Latin inscription: “De ritibus Çi, ex libro Li Ki, Auctore Hia Siam Cum seu Hia Mathia.”

From this passage it is clear that the Chinese rites conform to natural law and agree with the law of the supernatural. The first three of the Ten Commandments teach us to be at peace with Him and the remaining seven teach us to be at peace with our neighbour. This begins with filial piety, to honor one’s parents. The ancient emperors of China, being enlightened by God, taught their subjects to be at peace with their neighbor and they insisted that, to begin with, they should be at peace with their parents . . . (f. 5b–6a).

Those who honor their parents should not be blamed as usurpers of God’s right. What the natural law regards as right often agrees with the supernatural. Supernatural law tells us to love God; natural law tells us to love our parents. The supernatural law tells us to honor God, the natural law tells us to honor our parents . . . (f. 6b).

. . . Jesus foresaw that the Jews would accuse him as a violator of their religion. He therefore observed the law of Moses. He foresaw the accusation of forbidding others to pay tax to Caesar, he made the declaration that what belongs to Caesar should be rendered to Caesar. . . . If we wish to avoid false accusations we should understand the Chinese traditions from the view point of natural law. And, to be able to do this we must read Chinese books widely, since in them we can find out the natural law. We can never find out the natural law among the Chinese unless we study Chinese writings, and we cannot preach the supernatural in China, unless we understand thoroughly what the Chinese hold on the natural law. If we wish to preach to Chinese scholars by quoting copiously from the ancient writings of China as a proof of what we preach, we must be able to tell the sources of our quotations. The Chinese scholars then will be convinced and will show confidence in us. On the contrary, if we fail to quote Chinese writings in full detail in order to convince them, then, no matter what we say, they will not be convinced. Even if we try to tell them about supernatural mysteries they will not be ready to accept. Perhaps externally, they will pretend to agree, but in our absence they will do the opposite. [Hence, we repeat] we must study Chinese writings widely, if we wish to open the minds of the Chinese (f. 8a–9a).

If we wish to judge Chinese things clearly, we must go through Chinese writings carefully, just as a magistrate who is hearing a law suit must read carefully the writings of the accuser and the accused. It would be impossible [for him] to decide who was right and who was wrong unless he has gone through the papers of both sides. In the same manner, we cannot decide the right and wrong of Chinese things without going through Chinese writings.
The Chinese writings are the papers of accusation. An upright magistrate when he decides a criminal case makes sure that the innocent comes out free. How much more does this apply to a preacher of God’s holy religion. How can he arraign the innocent with false accusations? We must not try to excuse ourselves by saying that it is not necessary to study the Chinese writings, as they are of no importance. The Pharisees neglected the study of the ancient scriptures. As a result, they failed to grasp the mystery of the Incarnation. The three kings, on the other hand, living in the country of Bo’erxiya 百爾西亞 (Persia) studied books other than the Jewish religion and nevertheless they came to know that Our Lord Jesus had been born. God had enlightened the minds of pagans in pagan regions. These people had prophesied [the apparition] of the new star and this account was recorded in their ancient writings. God is everywhere. Who can tell for certain that there are no accounts of supernatural mysteries in the ancient Chinese writings? How can we explain the passage in the Zhouli 周禮 in which the victory over the devil by the [Holy] Cross is prophesied? (f. 10a–b).

JapSin I, (38/42) 40/9a
Jisi wenda 祭祀問答.
By Hong Yinajue (Ignatius) 洪依納爵, Zhu Ximan (Simon) 朱西滿 and Yang Boduolu (Peter) 楊伯多綠.
Manuscript, folios 101–119. Chinese bamboo paper, one volume. 24.5 x 14.5 cm.

The cover bears a Portuguese inscription: “Sobre as controversias.” The first folio bears the title in Chinese. The upper margin bears a Latin inscription: “Tractatus datus P. Intorcettae a Christianis in Ham cheu de Che kiam sub titulo ci su uen ta.”

At the end of the manuscript there is a letter addressed to Bai laoshi 白老師 by the same authors. Among the Jesuit missioners of this time there were two who had Bai for their family name in Chinese, namely, Johann Grueber 白乃心 (1623–1680) and Joachim Bouvet 白晉 (1656–1730). Since neither of them had ever been missioners in Hangzhou, it is hardly possible that either of them was the person to whom the letter was addressed: “Since your Reverence left us several years ago we have often thought of your Reverence. When will your Reverence be back with us in Hangzhou and give us another chance to listen to your teaching?” I am of the opinion that the recipient may have been Philippe Couplet whose Chinese name was Bai Yingli 柏應理 (1642–1693) and who was a missioner for some time in Zhejiang.
The content of the letter is substantially the same as that of the manuscript. It is interesting to note that the scholars had been asked by Intorcetta whether the Jesuit missioners had allowed Catholics to burn paper money or to read sacrificial odes or to perform other superstitious practices. Their reply was that such things had never happened nor had such things ever appeared in their writings. However, at the end of the letter they gave the information that in Jinhua 金華 (i.e., Lanqi 蘭谿) a certain Mr. Zhu had claimed to have heard something different and had tried to lead the faithful to change the rules. According to our three scholars this way of acting could not be tolerated.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 57-58.

JapSin I, (38/42) 41/1a
Jizu kao 祭祖考.

Folio 1r gives the title in Chinese below: 閩漳聖教後學嚴謨保琭定猷氏輯 (Compiled by Paul Yan Mo, zi Dingyou, a disciple of the Catholic religion and a native of Zhangzhou in Fujian).

Folios 8–11 (Suji zhi xie 俗祭之邪) contain Yan Mo’s own remarks. He contends that the old sacrificial rites do nothing but express one’s veneration for one’s deceased parents and have nothing to do with demons. They contain nothing against the Catholic faith. Hence, if these were forbidden to Christians, it might arouse criticism among the pagans who would say that Christians are not human beings, since they act so strangely. The Church might in consequence close her door to pagans. Yan Mo stresses strongly the distinction between ancient Chinese rites and rites adulterated by pagan practices, which must be regarded as superstitious (this passage appears also in Lishi tiaowen: Jap-Sin I, [38/42] 40/2, pp. 17–23).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 62-63.

JapSin I, (38/42) 41/1a, 1b, 1c
Jizu kao 祭祖考.
Muzhu kao 木主考.
Bianji 辨祭.
By Yan Mo 嚴謨.
Three treatises, Chinese bamboo paper, bound in one volume. Twenty folios with one cover folio and one folio with a table of contents. 23.4 x 14.2 cm.

In the middle of each folio the heading is given on the upper part. The number of the folio is given below. The table of contents contains eight headings:

[41/1a]
1. Ji zhi yuanyi 祭之原意 (The original meaning of sacrifice) (ff. 1–3).
2. Sandai jiyi 三代祭儀 (The sacrificial ceremonies of the Three Dynasties) (f. 4).
3. Songru jiali 宋儒家禮 (The Jiali of the Song scholars) (ff. 5–6).
4. Houdai zhuwen 後代祝文 (Forms of invocation throughout the centuries) (f. 7).
5. Suji zhi xie 俗祭之邪 (The falsity of the vulgar sacrifices) (ff. 8–11).

[41/1b]
6. Muzhu kao 木主考 (Study on the tablets of deceased persons) (ff. 12–14).
7. Muzhu zonglun 木主總論 (Summary on the tablets of deceased persons) (f. 15).

[41/1c]
8. Bianji 辨祭 (Distinctions on “sacrifice”) (ff. 16–20).

Although the table of contents gives no. 5, the heading in the middle of the folios fails to give it. Below the heading 辨祭 in the table of contents (no. 8) there is a note: 此篇是因福安所作辯祭之文翻駁中祭禮故作辨祭以分別之 “In Fu’an [Fujian] someone has published the treatise Bianji (i.e., Francisco Varo, O.P.) criticizing the Chinese rites. We now write the Bianji in refutation of the above mentioned treatise.”
For the biography of Yan Mo, cf. Jap-Sin I, (38/42) 40/2.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 61-62.

Kangxi de hongpiao : Quanqiuhua zhong de Qingchao 康熙的紅票 : 全球化中的清朝 = Emperor Kangxi's Red Manifesto : the Qing Dynasty in globalization /  Sun Litian zhu  孫立天著.

Cover title also in English: Emperor Kangxi’s Red Manifesto : the Qing Dynasty in Globalization.
Includes bibliographical references (p. 354-376)

目錄 · · · · · ·
序/i
第一部 進入滿人權貴圈的西洋人001
第一章 佟家的奴才/003
戰場上的俘虜·康熙母親的娘家·滿人對西洋人的印象·神父與大砲生意·佟氏家族與傳教士·消除奴籍
第二章 滿漢之爭中的傳教士/029
傳教士被抓·滿漢路線之爭·滿人、漢人和洋人·楊光先的地位·傳統社會中的算命·湯若望參與算命·歷獄審判
第三章 從剷除鰲拜到《尼布楚條約》談判/065
康熙背後的勢力·傳教士登場·傳教士與宮廷政治·功不可沒的南懷仁·傳教士帶給康熙的世界·《尼布楚條約》簽訂
第四章 內務府的人/111
臣子和奴才·傳教士的名分·新來的傳教士·關係網·介紹中國·中西雙向交流
第二部分 紅票與中西交往153
第五章 教宗使團和康熙派出的洋欽差/155
康熙和他的江山·康熙眼中的教皇使團·初次接見·教皇使節與傳教士·多羅與禮儀之爭·傳教士筆下的歷史·辭行會見·康熙面試顏璫主教·領票
第六章 彼得大帝使團與教宗新使團/203
十四年的等待·康熙發給歐洲的公開信·康熙的耐心·彼得大帝來華使團·教皇第二個入華使團
第三部 榮耀後的沉默247
第七章 雍正爭位與禁教/249
康熙晚年的皇位爭鬥·雍正登位中的謎團·傳教士也盡力了·雍正為什麼要禁教？ ·雍正對禁教的解釋·當局者怎麼說？ ·雍正與佛教·作為佛教居士的雍正·皇位爭鬥與禁教的關聯
跋/289
註/311
附錄一 雍親王致年羹堯書/336
附錄二 內務府內傳道名錄/339
附錄三 顏璫關於中國禮儀佈告/344
附錄四 穆經遠判決書/349
參考文獻/354
致謝/377

本書以紅票作為敘事切入點， 圍繞清初皇室特別是康熙帝與湯若望、南懷仁為代表的北京傳教士群體之間的互動，抉出了一段中國與西洋深度接觸的往事。 進入中國的西洋傳教土， 與中國各階層有著廣泛的接觸， 上至皇帝高官、下至販夫走卒， 他們的交往交織若文化碰撞與私人恩怨，糾纏著國際競爭與內闈宮鬥。 作者精讀中西文獻， 細加論證， 在諸如清初歷獄、中西禮儀之爭、雍正禁教等熱點問題上均有原創性見解， 並對流傳巳久的＂閉關鎖國”“朝貢體系”“文明衝突” 等歷史論調提出了質疑， 是一本學術性與通俗性兼具的佳作。

This book takes the Red Manifesto as the starting point of the narrative, and centers on the relationship between the imperial family in the early Qing Dynasty, especially during the reign of the Kangxi Emperor, and Beijing missionaries such as Adam Schall and Ferdinand Verbiest. The Western missionaries who entered China had a wide range of contacts with all social levels, from emperors and officials to peddlers, and their interactions were intertwined with cultural clashes and personal grudges, and entangled in international rivalries. On the basis of Chinese and Western literature and sources, the author carefully examines hot issues such as the Calendar Case in the early Qing dynasty, the dispute between Chinese and Western rituals, and the Yongzheng’s ban on Christianity. This book challenges theories about China as a “closed country,” the “tribute system,” the “clash of civilizations” and other historical frameworks both for academic and popular audiences.

Kangxi yu Luoma shijie guanxi wenshu yingyinben 康熙與羅馬使節關係文書影印本 / [Qing Shengzu 清聖祖 ; Chen Yuan shi 陳垣識].
Facsimile reproduction of the documents in connection with the negotiations between the Apostolic Delegate from Rome and Kangxi, Emperor of the Qing Dynasty.
Reprint. 民國21 [1932].
Local access dig.pdf. [康熙與羅馬使節關係文書.pdf]

See CTEXT edition

Note on this volume from the Philadephia Rare Books and Manuscripts Company:
The Chinese Rites Controversy [Thiberge, Louis]
Lettre de messieurs des missions etrangeres an pape sur le idolatries et le superstitions chinoises. Cologne, 1700. 12mo. A-R6 ; 206 (i.e., 204) pp.$750.00

"This work was printed several times between 1700 and 1720, including some undated editions. The colophon of this one states that it is reprinted from the "Exemplar Romae ex Typographia Reverendie Caniene ApostoIicae 1700," which to this cataloguer would indicate that the Rome, 1700, edition is the first, though no copies of it are recorded in NUC Pre-1956. Only two copies of this edition are shown. The letter mentioned in the title of this volume was sent from Paris to the pope on 27 April 1700 and appears here on pp. 3-146; pp. 147-151 contain a printing of the "Revocation de l'approbation donee en 1687 par M. l'Abbe Brissacier ... au livre de Ia Defense des nouveaux chretiens & des missionnaires de la Chine, par le R. P. le Tellier Jesuite." The book's other contents are 'le memoire suivant a ete envoie a Rome a la Sacree Congregation du Saint Office vers la fin de l'annee 1699" ; "Ordonnance de M. Maigrot" dated Chano Lo, Fokien, China, 26 March 1693; an anonymous account of ancestor worship and the role of Confucius; the "Decret de la Sacrée Congregation de la Propagation de la Foi, confirme par le pape Innocent X. en 1645"; and the decree of the Sacra Congregatio of 11 February 1700."

"Not in Maggs, Bibl. Asia. Contemporary dark sprinkled calf, round spine, raised bands, gilt spine extra; plain endpapers, lacking the rear one. Bottom spine-panel damaged with loss of leather. Brown staining to five early leaves, nearly all marginal, with the rest of the volume quite clean and crisp."

JapSin I, (38/42) 39/5
Liji jizhi cuoyan 禮記祭制撮言.
By Mathias Hsia 夏瑪第亞.
Manuscript, four folios. One volume. Chinese bamboo paper. 24 x 14 cm.

The cover bears the title and a Portuguese inscription: “Libros notas nos mandou o Hia Siam Cum de Cancheu em isto de 1688 elhe as tirou do Ly Ki.”

When we come to examine the whole book of the Liji, the word xiang 饗 (to offer) is used in the ceremonies of the dead as well as in the ceremonies of guests. From this we conclude that in China the ceremonies of the dead were nothing else than this: that one venerates the dead as if they were still alive. The xiangli 饗禮 are ceremonies of guests and they are just as solemn as the ceremonies for the dead. It is divided into half or full sets of ritual utensils zu 俎 used in the offering ceremonies and all things necessary, such as the bian 籩 (basket used to contain fruits), the dou 豆 (container used for holding food in ceremonies) and the fu 脯 (dried and minced meats), can be found there. Unfortunately, the messenger is in a hurry and I have copied out only what I could and hope to send the whole manuscript to you later.

The cover gives the Chinese title: Tiaowen jida 條問集答, fu muzhu kao yitiao 附木主考一條, Fujian Yan Baolu ji 福建嚴保綠集.” The Latin inscription reads: “Tiao-uen cie ta l^o MS sinico de ritibus & ceremoniis sinicis. Responsiones Ien Ambrosii & Ien Pauli Patris et filii ad quaesita P^is Li su.”

Li shi or Master Li (mentioned in the title), for whom Yan Mo wrote the replies, was Simão Rodrigues (1645-1704). He was known by his Chinese name as Li Ximan 李西滿 (zi 受謙). He was in Fujian around the year 1682. Later he went to Jiangnan and died in Suzhou (cf. Jap-Sin I, [38/42] 40/5). Cf. Pfister, no. 144; Répertoire, no. 719.
This book is a collection of replies on the meaning of different problems in connection with the Chinese rites. The first three pages give a list of reference books, personal names and dynastic periods. The general remarks, which consists of only one line, gives a number of conventional signs which are used throughout the book.
The replies are given in order and clearly. Besides quoting from diverse sources, the author gives his own ideas. He makes clear distinctions between the original meaning of ancestor worship and Buddhist superstitious practices. He then points out that, although the Song scholars theoretically denied the subsistence of the human soul, yet they were quite serious on the importance of funeral and burial rites. For Yan Mo, ancestor worship was an ancient practice in China by which one expressed filial piety towards one’s ancestors. Hence the missioners need not forbid it and thus incur disapproval from the pagans.
With regard to the veneration of Confucius, Yan tries to show that Confucius was respected by the Chinese for his excellence as a teacher. In the ceremonies one did not pray to him for favors of any kind.
Finally in his study on the origin of the ancestral tablets (pp. 93–100: Muzhu kao 木主考, see also Jap-Sin I, [38/42] 41/1b), Yan Mo comes to the conclusion that the Chinese did not believe that the souls of their ancestors were actually present in the tablets. Rather, by looking at these tablets they were reminded of their beloved forefathers. Again there is no superstition involved.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 45-46.

JapSin I, (38/42) 40/10a
[Liyi dawen 禮儀答問].
By Xia Madiya (Mathias) 夏瑪第亞.
Manuscript, folios 171–194. Chinese bamboo paper, one volume. 24 x 14 cm.

On the margin of folio 171 there is a Portuguese inscription: “Este tratado he de Hia Siam cum p. St^o nome Mathias, Bacharel de Kien cheu que mora na Igr^a de Can cheu e o deo à o P. Gabiani V. Pro. ¹” (cf. Jap-Sin I, 39/1).

If we wish to discuss things Chinese we must have sufficient Chinese books, otherwise we do not dare to make statements which may be uncertain, lest the pagans think that what we say is not true and we may lead them to think that our Christian teachings are false. In China, whatever we try to do must have an explanation. If we wish to discuss something we must go to the essential points before we can handle it. Hence it is not difficult to speak about something but it is difficult to be well informed. It is not difficult to be well informed, but it is difficult to possess all the necessary books.

1. Fengzhou tongjian 鳳洲通鑑 by Wang Shizhen 王世貞 (1526–1590).
2. Shiwu yuanshi 事物原始 (probably the author meant the Shiwu jiyuan 事物紀原 by Gao Cheng 高承 of the Song dynasty).
3. Soushen ji 搜神記 by Gan Bao 干寶 of the Jin 晉 dynasty.

He excuses himself for not being able to answer the questions fully because the above mentioned books were not available in Ganzhou. He vehemently denies that in the veneration of ancestors the idea of supplication for their protection and blessings was involved. At the same time he tries to show the misunderstanding of some of the adversaries who give quotations of the Classics without knowing the exact meaning of the context.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 60-61.

JapSin I, (38/42) 40/7b
[Liyi wenda] 禮儀問答.
By an anonymous author.
Manuscript, folios 51–67. Chinese bamboo paper, one volume.

The Portuguese inscription on folio 49 reads: “Sobre controversias.” On the top margin of folio 51 there are two other lines in Portuguese: “Este tratado he de hum Bacharel parece gente de Xen sy, q. c. deo à o p. Gabiani : V Pro.^al” (This treatise is by a xiucai, said to be a native of Shaanxi, who gave it to Father Gabiani, Vice-Provincial).

The questions in this manuscript are almost identical with the Lishi tiaowen 李師條問 ([38/42] 40/2), the Chuyan 蒭言 ([38/42] 40/9b) and the Liyi dawen 禮儀答問 ([38/42] 40/10a), but the replies are somewhat different both in length and in points of view. These three manuscripts were all written by Chinese scholars and were presented to Gabiani. Gabiani himself had written two books on the Chinese Rites, see Pfister, p. 319: 1) Dissertatio apologetica, scripta anno 1680, de Sinensium ritibus politicis (77 pages, Liège, 1700); 2) De ritibus Ecclesiae Sinicae permissis apologetica dissertatio (96 pages; ms. now in the library of the Jesuits, rue de Postes, Paris). It is possible that the questions in the above three Chinese manuscripts were originally drawn up by Gabiani and sent to the Chinese scholars for their replies.

The author of the present manuscript does not appear to have been a Catholic, since he professed a good number of superstitious beliefs. For instance, in his reply about the meaning of the worship of the city gods by government magistrates, he contends that the “commonwealth is protected by the city gods and the common people depend on them for their existence. They are really miraculous.” He then cites the case of a city near the Yellow River in Henan province, where the city god appeared and prevented an inundation, thus saving the whole city from a disaster. Again, he makes mention of a certain man in Shaanxi province who died suddenly during a journey. He was rescued by the city god and brought back to life a few days after his death. In a reply about the meaning of choosing land for burial he remarks: “I have read books on geomancy. What is said to be favorable [to the descendants] turns out to be true; what is said to be unfavorable, again turns out to be true. From this I say that geomancy has its raison d’être.” On the other hand, when he comes to reply to the question whether the veneration of Confucius and of the ancestors includes the idea of praying for favors, he holds the same views as other Chinese scholars.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 55-56.

Liyi zhi zheng zhong de Zhongguo shengyin 禮儀之爭中的中國聲音  = Chinese voices in the rites controversy / [Bi] Zhong Mingdan zhu ; Chen Yanrong yi. [比]鐘鳴旦著 ; 陳妍蓉譯.

Translation of: Chinese voices in the rites controversy: travelling books, community networks, intercultural arguments.
Includes bibliographical references (p.[309]-330) and index.

Includes facsimile reproductions of a selection of Chinese and Latin documents written between 1701 and 1704 held by the Archivum Romanum Societatis Iesu. Documents from ARSI Jap-Sin 137, 157, 160, 165, 167, and I, 206. 

本書是歐洲著名漢學家鐘鳴旦先生的又一部探討禮儀之爭的力著.作者的研究緣於歐洲所藏一批新披露的撰寫於1701-1704年間的中文和歐語文獻,禮儀之爭過去通常被視為一個純粹的歐洲事務,因而大部分對於中國禮儀之爭的研究都傾向於歐洲一方,然而這批文獻表明當時中國人也在很大程度上參與了這場爭論,因此提供了這場爭論中的一個獨特視角.本書基於這批文獻,從旅行文本,社會網絡以及文化間論證三個主題出發,探討了17世紀至18世紀禮儀之爭中中國人的"聲音",著重討論了當其時關於中國禮儀的知識是如何產生,傳播和交換的,以及禮儀之爭中的"中國聲音"對古代經典進行了怎樣的新理解與新詮釋.除了學術性研究外,作者還將這批珍稀文獻的原件全部予以影印附於最後,使本書成為一部集學術性和資料性於一體重要漢學著作.

"The Chinese rites controversy in the seventeenth and early eighteenth centuries is often considered a purely European affair: the Catholic Church questioned whether Chinese rites such as ancestor worship could be practised by Chinese converts. But to what extent did Chinese scholars take part in the debates concerning these rites? An exceptional series of Chinese and European sources preserved in the Roman Archives of the Society of Jesus (ARSI), dating from the year 1701 to 1704, provide new evidence for the Chinese voices in this controversy. These sources include a collection of some 60 Chinese letters (with about 430 different signatories) that were sent to Rome to make their voices heard. These letters provide a unique insight not only into the argumentation but also into the sociological composition of the local Christian communities and their networks at the beginning of the eighteenth century. This book investigates how knowledge about Chinese rites was produced, distributed, and exchanged at that time. It fully exploits the richness of these documents with regard to three themes: travelling books, community networks and intercultural arguments. The book includes a reproduction of all the Chinese primary sources."--Publisher note from English edition.

Volume VI includes a typed summary index made by Fr. Francis A. Rouleau (taken from Streit, Bibl. Miss VII 3542 (pp 373-381)), Pieces justificatives, l.c., 374-381) on items concerning the Chinese Rites and the Legation of de Tournon, e.g. Extrait de la bulle d'Urbain VIII, Breve Clementis X, letters of Maigrot, Tournon, Pallucci, Croquet, Fatinelli, Mourao, Tamburini, Pedrini, etc.

Imprint date in roman numerals. Initials; head and tailpieces; printed marginal notes. Volumes 1-5 with frontispieces.
A complete revision, enlargement, and rewriting of the work which first appeared, 1744-1750, under title: Mémoires historiques présentées au Souverain Pontife Benoit XIV. sur les missions des Indes Orientales.

Library note: Platel, abbé is the name most often used, rather than Library of Congress practice. On the question of choice of name: LC uses: Parisot, Pierre-Curel 1697-1769, as authorized name; LC Authority record indicates the following sources: Querard (cf. Platel, l'abbé C.-P., pseud.; Pierre-Curel Parisot, first Capuchin under the name of P. Norbert; then secular priest under the name of Platel) ; Hoefer (Parisot, Pierre, in religion le P. Norbert; b. 1697; d. 7/7/1769) ; Encic. Cattolica (Parisot, Pierre Curel; Padre Norberto; abbé Platel) ; Bib. nat. (hdg.: Parisot, Pierre-Curel, in religion le P. Norbert de Bar-le-Duc, O.M.C.; pseud. abbé Platel; usage: R.P. Norbert; l'abbé Platel; M. l'abbé C.-P. Platel; R.P. Norbert de Bar-le-Duc)
Keywords: Parisot, Peter ; Norbert, P. ; Platel, C.-P. ; Norberto, Padre ; Norbert de Bar-le-Duc, pere, 1697-1769.

Local access dig.pdf. [Le Comte-Memoirs English.pdf]

JapSin I, (38/42) 40/3
Minzhong Jiangle Xian Qiu xiansheng zhi zhuwei shenfu shu 閩中將樂縣丘先生致諸位神父書.
By Qiu Sheng 丘晟.
Manuscript, six folios. One volume, Chinese bamboo paper, with red ink punctuation. 24 x 14 cm.

The cover bears the title: Shuzha 書札 (letter) and a Latin inscription: “Epistola unius Kiu gin [舉人] Christiani dicti Kieu Chim de Fo Kien, praemissa suo libro circa has controversias sinicas.”
The same epistle is given separately in one and one-half sheet (56 x 24 and 14 x 24 cm). At the end there are two lines of an inscription in Latin: “Epistola unius litterati Christiani in Fo Kien dicti Kieu Chim praemissa libello a se facto.”

Qiu Sheng felt aversion toward those who tried to belittle the teaching of Confucius. He pointed out that the Chinese respected Confucius as a great master because he recognized that there is a God to be served and that there are commandments to be kept, and because his writings exhorted people to do good. In one word, what Confucius teaches all agrees with the Catholic doctrine. For this reason Chinese boys study his books at the age of six or seven.
Finally, Qiu Sheng admitted that he embraced the Catholic faith because he saw that the teaching of the Catholic Church agreed with the teaching of Confucius. Now, if the missioners began to revile Confucius as superstitious, the Chinese scholars will no doubt answer back and cast against the Catholic Church the same accusation. He warns that if one inveighs against the veneration of ancestors and the respect paid to Confucius, one would be closing the door of the church to Chinese scholars. In conclusion, he says, “Your Reverences who study our Chinese books ought to know when to change and adapt (to the Chinese custom). It is not expedient to stick to a word or to a phrase so woodenly to the detriment of the welfare of the mission.” At the end he mentions his book, the Shuwen pian 書文篇 (cf. Jap-Sin I, [38/42] 40/4), which he wrote with the intention of helping the propagation of the Catholic faith.

Qiu Sheng (zi 振新) was a native of Jiangle (Fujian). The family seems to have settled down in Changshu 常熟 (Jiangsu). In Jap-Sin 134, the annual letter of 1663, we read that there was a church of Our Saviour and Our Lady in the town of Changshu in the province of Nanjing. François de Rougement (Lu Riman 魯日滿) was superior of the house and there were more than ten thousand Catholics (folio 345v). In Jap-Sin 112 there is a biography of Qiu Sheng’s father written by Qiu Sheng himself (folios 160–161). This was done at the request of de Rougement. According to this biography Qiu Sheng’s father’s zi was Shuliang 叔良 and his hao was Tianran 天然. From the preface he wrote for Brancati’s Shengjiao sigui 生教四規 (cf. Jap-Sin I, 106) we know that his ming was Yuezhi 曰知. He was baptized in 1638 (Chongzhen 11) by Francesco Sambiasi (Bi Jinliang 畢今梁) and took the name Augustine. For twenty-six years he lived an exemplary life. In 1662 (Kangxi 1) some ungrateful person laid hold of his property and robbed him of his possessions. It seems that this injustice was the result of hatred for the Christian religion. We are told that de Rougement exhorted him to forgive his enemy for God’s sake. This good man took his advice with great resignation. However, the blow was too heavy: overcome by grief he died in the following year (1663). De Rougement himself gave an account of this (see Jap-Sin 112). The Latin inscription on folio 160v informs us that Augustine Qiu was a xiucai 秀才: “Christitiana mors et vita Augustini jîu Xo Leam [Qiu Shuliang] baccalaurei Ecclesiae Cham Xo conscripta meo jussu ab eius filio item Baccalaureo.” About the life of Qiu Sheng himself we have far less information, except that he owed his religion to his father and the missioners (cf. Jap-Sin I, [38/42] 40/4).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 46-48.

N.B. 1696 Paris ed. in dig. pdf. [Le Comte-Nouveaux memoires.pdf (v.1-2)]

Bound with: Relation abregée de la nouvelle persécution de la Chine and Extraits des relations et des lettres venuës de la Chine & de Macao à Rome, au mois de septembre 1711.

Source: Sotheby’s catalog entry: The Library of Philip Robinson, Part II: the Chinese collection.
Lot 20. Chinese Rites Controversy. Collection of papers pertaining to the controversy and to the visit of Cardinal Maillard de Tournon, including copies of letters and proclamations by Tournon and the Archbishop of Goa, and account of Tournon’s audience with the Emperor, a letter by Claude Visdelou, Tournon’s only Jesuit supporter in China, letters of support from Rome and Paris, letters by Franciscans to Tournon, a list of missionaries working in China between 1706 and 1708, a memorandum concerning the translation of the Roman missal into Chinese, a memoir on the Chinese practices at funerals, and a French translation of a number of maxims of Confucius, upwards of 70 items, various sizes, some in Chinese characters, some on rice paper, c. 1705 to 1725.
鐸羅 【sic. 多羅】有關禮儀之爭論書信 （七十多件，手稿） 一七〇五到一七二五年
See catalog p.22-23.

General Notes on Lot 20:
Chinese texts are copies on rice paper in Chinese ink, probably by a secretary. Some are marked as having been sent (to Macau?) by Fr. Pedro Muñoz, O.P. (from Guangzhou?). Some have Latin translations, often in a fine secretarial hand, and attested by either Andreas Candela, the Patriarch's Chancellor, or by J.F. Martin de la Balvere - both in Macau. Some of the translations are in Spanish (by Muñoz?). The comments on the outside may be in the hand of Candela and contain details of provenance (often "con una Lettera del P. Muñoz"), summary of contents and dates. They are usually in Italian, sometimes in Latin (the Latin ones perhaps in a different hand).
Since they deal with the arrival of Pedrini & Co. early in 1710, they cannot come from this group of Italian Propagandists, but must come from one of de Toumon's suite, and not Sala who had already left for Europe. Some of the Chinese documents (e.g. 6, 21) have pronunciation notes added to the copy, especially re the pronunciation of names. Some (e.g. 25) have Latin notes and Italian notes in different hands. Probably all come from the Sala papers, and the annotations appear to be his, but perhaps as used later in Europe by one of the compilers of narratives of the legation, such as Cardinal Passionei. [Note by Paul Rule.]

Relação da grande monarquia da China / Álvaro Semedo ; traduzido do italiano por Luís Gonzaga Gomes.
Originally published under title: Imperio de la China.
"Na presente edição utilizou-se o texto da edição de 1956 de Notícias de Macau, hoje completamente esgotada (2 vol.)"--T.p. verso.
Primeira parte. Do estado temporal da China. Segunda parte. Na qual se trata da Christandade da China.
Dig. text Local access [Semedo-Relacao.pdf]

A defense of the Padroado Real in connection with the dispute over the "Chinese rites, and the arrest of Cardinal de Tournon at Macao."--OCLC note from library of C.R. Boxer.

Although Fr. Chan cites the Grande Enciclopedia Portuguesa e Brasilera below, the catalog note from the National Library of Australia reads:

This man probably never existed being possibly a name used by the Jesuits to set forth their point of view in the disputes promoted by Cardinal Tournon in China. The Jesuit General did not wish further controversy, hoping that the other orders would likewise leave matters in abeyance. However this was not to be, and the Jesuits felt that something should be done, hence this book which was printed from wood block xylographic process probably at Macao, and not Hiang Xan, the Chinese district near Macao. See also Vera ac Sineera Historic Actrum 1707 in Braga Books in N.L.A.

----------------------------------

Citation: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, p.465-468.
Jap-Sin II, 173

Relacion sincera y verdadera de la justa defension de las Regalias y privilegios de la Corona de Portugal en la Ciudad de Macao. Escrita por el Doctor D. Felix Leal de Castro en la misma Ciudad. A 4 de Febrero de 1712.
Spanish book written on bamboo paper.
One volume with a paper cover.
Printed in Xiangshan district 香山 (Guangdong) in 1712.
Forty-nine folios, in addition to the back and title page. 23 x 16 cm.

According to the Grande Enciclopedia Portuguesa e Brasilera, vol. 6, the author was a Doctor of Law from the University of Coimbra, who lived at the end of the seventeenth and the beginning of the eighteenth century. For a number of years he resided in Macao, where he published the Relacion sincera. The Encyclopedia Portuguesa Illustrada Diccionario Universal (Porto, no date), vol. II, p. 647, says that he resided in Goa for many years where he published his book in Spanish, and this was printed in Macau in 1712.
This book begins with the arrival of the Papal Legate Maillard de Tournon in Macao in 1705, his expulsion from Peking, his detention by order of the K’ang-hsi emperor in Macao (30 June 1707) and the subsequent events. It is divided into fifteen sections, giving a fairly detailed account of the story. As a loyal subject of the king of Portugal he naturally defended the jurisdiction of the crown. The book begins, thus:

Having read a relation by an anonymous author under the title: Breve Relación de las violencias, que tiene padecidas el convento del Orden de San Agustín de la Ciudad de Macao, por la obediencia alla Silla Apostólica en su Legado [i.e., A brief account on the violence inflicted on the convent of the Order of St. Augustine in the city of Macao, as a result of its obedience to the Holy See in its Legate]. I deemed it necessary to apply the antidote right away against this poison before it affects the body of the Catholic Church, which might cause universal scandals. It might also bring great infamy to the Portuguese nation. It could do serious damage to people, primarily to the Viceroy and the high officials of the East Indies, to the bishop and the Captain General of Macao.

We do not know the author of the Breve Relación against whom de Castro wrote this tract in defense of the Portuguese crown. It was published in Macao on 17 January 1712. A month later de Castro published his paper in which he focused on the main points of the accusations. The following are some of these points:

1. When de Tournon arrived in Macao on 2 April 1705, he did not want to enter the city but went to stay with the Jesuits on a small island nearby. He then handed to the bishop of Macao a Brief of Pope Clement XI, dated 30 January 1702, which showed that he had no jurisdiction over the bishop or the city of Macao, but rather only over the missioners and the newly converted in China (pp. 1–3).
2. With regard to the Brief given on 30 October 1706, in which the Pope disapproved the actions of the Archbishop of Goa against the jurisdiction of de Tournon, it is said that in a letter of the said Archbishop, dated 4 May 1711, he confessed that up to then he had not received any brief from the Pope concerning the jurisdiction of the Papal Legate. Hence the conclusion was that either the brief is not genuine or it might have been given in a moment of necessity, namely, to console the Legate (pp. 3–5).
3. In 1707 the bishop of Macao had already received replies from the Viceroy and from the Archbishop of India to the effect that the Papal Legate had the intention of exercising his jurisdiction in the city and diocese of Macao and in other bishoprics of the Portuguese crown without first presenting the Papal Bulls. The king, however, objected to this. In Goa a meeting among jurists and theologians was held and they were of the opinion that the Papal Legate should by no means be allowed to use his jurisdiction under any circumstances. In May 1706 the Viceroy of India ordered the bishops of Macao, China and Malacca, and also the Captain General not to allow the Papal Legate to exercise his jurisdiction (pp. 5–9).
4. On 30 June 1707 the Papal Legate arrived in Macao, exiled by the Chinese emperor. He told the Captain General that if he, the Captain General, had orders from the Viceroy of India, he had the contrary orders from the Pope and the latter must obey these. On 6 July 1707 the Papal Legate excommunicated the Jesuit provincial Francisco Pinto (He Dajing 何大經, 1662–1731). That same day the Captain General had a talk with Fray Constantino, Prior of the Convent of St. Augustine. The latter denied that the orders came directly from the king and attributed them to the Viceroy. He therefore insisted that he was obliged to obey the Papal Legate. As a result the Captain General put guards around the Augustinian convent and entrance was allowed only to those who had permission from the Captain General (pp. 9–17).
5. The Augustinian Prior was regarded as disloyal to the Portuguese crown because he had received the Papal Legate to his convent. It was declared that all who disobeyed the royal edict would be considered unfaithful to the crown and would be subjected to imprisonment and deportation to Goa (pp. 17–18).
6. The Augustinian Prior was given a choice: to serve in prison or to leave for Goa. He chose the second and left for Goa in January 1708. In Goa he did all he could to help the Papal Legate to exercise his jurisdiction, but without result (pp. 18–20).
7. Three letters from the king of Portugal (April 1709) to the Jesuit, Dominican and Augustinian provincials telling them to send back their subjects who had recognized the jurisdiction of the Papal Legate (pp. 20–22).
8. A ship from Manila arrived in Macao in November 1708, which brought the news that the Papal Legate had been promoted to the cardinalate. There was a consultation between the Captain General and the Senate and it was decided to remove the restriction on the Papal Legate. Honorary guards were stationed at the Augustinian convent and visitors were free to go in and out. The free entrance to the convent brought many visitors to the Papal Legate, especially non-Portuguese missioners who had been expelled from China because they had refused to take the piao 票 , as ordered by the emperor. This strengthened the jurisdiction of the Papal Legate. It is to be noted that when the Chinese Mandarins noticed the withdrawal of the Portuguese guards from the Convent, they put Chinese guards in their place and restricted the number of visitors to the Papal Legate. Later when the Chinese emperor had been fully informed about the Papal Legate’s death, he ordered the removal of the guards. Meanwhile Spanish and Portuguese religious who were in favor of the Papal Legate, resisted the authority of the Captain General and the convent was once more being guarded by soldiers. The religious were taken to a fort and eventually were sent to Goa (pp. 22–32).
9. On 26 July 1710 a ship arrived in Macao from Goa with the order of the Viceroy of Goa which forbade obedience to the Papal Legate. It also brought the news that an order had been received from the king, dated 22 March 1708, that the bishop of Macao should on no account submit to the jurisdiction and the orders of the Papal Legate, which he made while staying either in Macao or in China. At the time these orders reached Macao, however, the Papal Legate had already died (8 June 1710) (pp. 32–34).
10. The differences between the Augustinians and the Jesuits in Macao. (1) The Augustinians obeyed one sole Brief of the Pope which did not establish clearly the jurisdiction of the Papal Legate in Macao and they disobeyed many Bulls given by many popes to the Portuguese king. The Jesuits, however, did the opposite. (2) The Augustinians defended a magistrate who had proclaimed an official of the Holy Office, while the Jesuits defended the official of the Holy Office who had been declared as a criminal by the magistrate (pp. 34–37).

For the mission of de Tournon to Peking, see Francis Rouleau, S.J., “Maillard de Tournon, Papal Legate at the Court of Peking, the first imperial audience (31 December 1705),” AHSI 31 (1962), pp. 264–323:

Unhappily, the glowing enthusiasm that characterized its beginnings was short-lived. Within a matter of months the royal benevolence gradually changed to suspicion, then to acts of irate truculence, climaxed at last by what amounted to a curt dismissal from the country. With anguished soul and ailing in body the Legate set out from Peking (28 August 1706) on the long, tedious journey southward by canal boat, first to Nanking for a halt of three months, then down to the terminal port of Canton where at rare intervals a French or English vessel could be expected for the China merchant trade. But journey’s end was the prelude to tragedy, not embarcation. Scarcely had the disgraced prelate reached Canton than he was overtaken by a fresh imperial mandate that, instead of departure for Europe, now ordered his transfer to the nearly Portuguese enclave of Macao. He was to be detained there as “hostage” (Tournon’s own expression) until two Jesuit messengers returned from Rome. (p. 265)

De Castro’s account gives a fairly detailed picture of the Papal Legate in Macao after his return from Peking in 1707 and thereafter. If we combine Rouleau’s article with this book we have a substantial outline of the mission of de Tournon in China. De Castro in his paper, however, kept silent about the death of the Papal Legate. The question was perhaps too delicate to be mentioned since it necessarily involved the Holy See, and furthermore, in Rome there was Cardinal Ganganelli, an uncle of the Papal Legate. “15 de Janeiro de 1712. Deste dia em diante ficou o convento de Santo Agostinho e a sua igreja sob a administração do Ordinário, pela ausência dos padres daquele convento, que foram presso para Goa à ordem do Vice-Rei, e o motivo porque foram presos foi o das controvérsias do patriarcha de Antioquia, a quem sempre estes tão sòmente prestaram obediência, o que tudo consta com exacção na Relação impressa em Roma, por ordem do cardenal Ganganelli, tio do dito patriarcha.” (Colleção de varios factos, etc.); cf. Manuel Texeira, Macau e a sua Diocese, vol. III, (Macau, 1956–1961).

Cf. Streit, BM 7:184 (no. 2766); Boxer, pp. 207–208 (no. 9), 210 (photocopy of title page); Paul Pelliot, “La Brevis Relatio,” T’oung Pao 23 (1924), p. 359, n. 3.

Local access Digital Archives ARSI Jap-Sin I-IV folder [Jap-Sin II, 173]

Online at ARSI via Internet Archive.

Bound with: Extraits des relations et des lettres venuës de la Chine & de Macao à Rome, au mois de septembre 1711, and Oraison funèbre de l'Eminentissime Charles-Thomas Maillard, Cardinal de Tournon, légat apostolique dans la Chine et les Indes orientales, prononcée dans la Chapelle du Pape le 27 de novembre 1711 par Monsieur Charles Majel.

Bound with: Lettre à Madame de Lionne sur le libelle des Jésuites, contre M. l'Evêque de Rosalie, son fils. (Rome, 1701) 84 pp.

Note: "...Marcelo Angelita, formerly secretary to Cardinal Maillard de Tournon, papal legate to China until his death in 1710 ..." OCLC# 34861030
For documents included see Streit, R. Bibliotheca missionum, v. 7, no. 2719. ; Streit, R. Bib. missionum, VII:2768
"Oratio habita in sacello pontificio v. kal. Decembris A.D. MDCCXI in funere ... Caroli Thomae Maillard de Tournon Apostolici ad Sinas, & Indias Orientales legati a Carolo Majello ...": p. [45]-58.
"Decretum Sanctissimi Domini Nostri Clementis Papae XI" : p. 59-61.
[No OCLC record describes this 63 page edition.]

JapSin I, (38/42) 40/9c
Sangli ailun 喪禮哀論.
By an anonymous author.
Manuscript, folios 135–140. Punctuation in black ink. Chinese bamboo paper, one volume.

Both folio 133 and 135 bear the title in Chinese. The opening paragraph quotes the saying of Cengzi 曾子 (disciple of Confucius and putative author of the Classic of Filial Piety, Xiaojing): “It would be better to offer one’s parents a chicken and a pig while they are still alive than to present a bullock to them after they are dead.” It then goes on to show the absurdity of burning paper money for the dead and suggested that instead one should distribute money to the poor. This kind of merit would be far better than the prayers of Buddhist monks.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 59.

JapSin I, (38/42) 39/2
Shengci yuanyou ce 生祠緣由冊.
By Mathias Xia 夏瑪第亞.
Manuscript, eleven folios. One volume. Chinese bamboo paper. 24 x 14 cm.

Mathias Xia wrote this treatise on the origin of the shrine in honor of a living person at the request of Francesco Saverio Filippucci (cf. 39/1).
The opening paragraph describes the origin of the shengci: when a government official had performed exceptional acts of benefit to the public, the people in order to show their gratitude erected a building in which they set up a tablet with the name and age of the official and on the first and fifteenth day of the month they would come together and pay him honor with incense and candles. In some cases they would even make a statue of the official. After his death the building was changed into a xianxianci 先賢祠 (memorial hall). New commemorative ceremonies would then begin. According to Xia, these were only ceremonies for the dead; they were by no means sacrifices to a deity. Xia then goes on to explain the nature of the shengci and cites different cases from the history of China.
At the end of the treatise there is an inscription which says: “This final copy is being made on the night of the twenty-ninth day of the tenth month in the twenty-fifth year of the Kangxi reign (14 December 1686) and I will send it to your reverence as was requested."

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 40-41.

Adrian Dudink 杜鼎克: In memoriam, Erik Zürcher 許理和 (1928-2008) and a note (p. 16, by D.E.M. and undersigned) on Zürcher's calligraphy on the cover of this volume of SWCRJ. [Following notes by Adrian Dudink from EU-CHINA listserv].

Paul Rule 魯保祿: The Acta Pekinensia Project (taken from a paper for a conference in Taipei July 2005, published in English [and not in a Chinese translation, as the first footnote on p. 17 says] in Gu Weiying ed., Dongxi jiaoliu shi de xinju ..., Taibei, 2005, pp. 207-246; pp. 18-29 contain virtually the same text as pp. 227-245). pp. 17-29.

Gail King 歐凱妮: "The Ten Commandments of João Soeiro" (introduction to and [pp. 34-39] translation of an early 17th-century explanation of the Ten Commandments and found in Soeiro's Tianzhu shengjiao yueyan 天主聖教約言, the Chinese text of which is reproduced in vol. 1 of Chinese Christian Texts from the Roman Archives of the Society of Jesus, Taibei, 2002, pp. 253-280; at the end of the present article, pp. 40-55, the pages 265-280 have been reproduced). pp. 30-55.

Reviews of new publications in the field:
Charbonnier, Jean-Pierre 沙百里, Christians in China: A.D. 600- 2000. Trans. M.N.L. Couve de Murville, 2007. Collani, Claudia von, Harald Holz & Konrad Wegmann, Uroffenbarung un Daoismus: Jesuitische Missionshermeneutik des Daoismus. Reihe Daodejing-Forschungen, 2008. Fatica, Michele, curator, Mattep Ripa e il Collegio dei Cinesi di Napoli (1682-1869), 2006. Standaert, Nicolas & Ad Dudink, Forgive us our sins: Confession in late Ming and early Qing China, 2006. Wang, Peter Chen-main 王成勉, ed., Contextualization of Christianity in China: an evaluation in modern perspective, 2007. Rita Widmaier, G.W. Leibniz: Die Briefwechsel mit den Jesuiten in China (1689-1714), Hamburg, 2006, by Daniel J. Cook (with Henry Rosemont compiler of Writings on China: Gottfried Wilhelm Leibniz, 1994). pp. 56-80.

Luisa M. Paternicò, “Two powers without cannons: The late-Qing government and the Holy See” -- Gail King, “Spaces for belief: Christianity, women, and accommodation in seventeenth-century China” -- Adrian Dudink, “The Zikawei 徐家匯 manuscript copy (1885) of Wang Zheng’s Renhui yue 仁會約 (Rules of the Humanitarian Society, 1634)” -- Phebe Xu Gray 徐秀麗, “Biographical sketch of Herbert Allen Giles (1845-1935)”-- Mario Cams, “The discovery of Chinese Rites Controversy documents in a branch of the Bibliothèque nationale de France” [Bibliothèque de l’Arsenal] -- Translation of the Journal of Lucas Augstinus Ly (Li Shiyin 李世音, Chinese Catholic priest), Part III: 1751-1752” (Joseph Ruellen translated, Robert Entenmann annotated). [ for Parts I-II, see SWCRJ 33-34 (2011-12) ]

Reviews:
J. Marinescu of N. Golvers, Libraries of Western learning for China (2012); L. Brockey of N. Golvers, Portuguese books and their readers in the Jesuit mission of China (17th – 18th centuries) (2011); D. Mungello of M. Kollár, Ein Leben im Konflikt: P. Franz Xaver Biallas SVD (1878-1936). Chinamissionar and Sinologe im Licht seiner Korres-pondenz (2011); Joseph Tse-Hei Lee 李榭熙 of John T.P. Lai (ed.) Negotiating religious gaps: The enterprise of translating Christian tracts by Protestant missionaries in nineteenth-century China (2012); D. Mungello of the Chinese translation by Cui Huajie 崔华杰 (Nanjing, 2011) of Tiedemann’s Violence and fear in North China: Christian mission and social conflict on the eve of the Boxer Uprising (unpublished doctoral thesis of 1991).

Apêndice: Sacra Congregatio de Propaganda Fide : Instructio: Circa quasdam caeremonias et iuramentum super ritibus sinensibus = Instrução da Sagrada Congregação de Propaganda Fide : acerca dalgumas carimónias e do juramento sobre os ritos chineses.
This is the 1939 decree which brought the Rites controversy to a close. Latin text with parallel Portuguese translation, issued by Celso Costantini.

"In connection with the Rites Controversy towards the end of the seventeenth century, several Chinese literati wrote important essays explaining the issues from a Chinese perspective .... Yan Mo (baptised as Paul, suigong 1709) wrote ... Di Tian kao 帝天考 (Investigation of Lord and Heaven), a discussion of the usage of Tianzhu 天主(Lord of Heaven) with the terms Tian 天and Shangdi 上帝 as found in the classics such as the Shujing 書經 and Shijing 詩經, as well as the works of Confucius and Mencius.-- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 434.

本書據梵蒂岡敎廷圖書館藏手抄本編輯整理.
Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. III-248 (10)
明末淸初耶穌会思想文献汇编 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第38册.

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

"In connection with the Rites Controversy towards the end of the seventeenth century, several Chinese literati wrote important essays explaining the issues from a Chinese perspective .... Yan Mo (baptised as Paul, suigong 1709) wrote ... Di Tian kao 帝天考 (Investigation of Lord and Heaven), a discussion of the usage of Tianzhu 天主(Lord of Heaven) with the terms Tian 天 and Shangdi 上帝 as found in the classics such as the Shujing 書經 and Shijing 詩經, as well as the works of Confucius and Mencius.-- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 434.

Full bio-bibliographical note: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Library device : Bibl. Major. [ZiKaWei] L 32
Flyleaf title: Anciens traitez de divers auteurs sur les ceremonies de la Chine.
Keywords : Shangdi ; missions ; Chinese classics, Ricci, Ru, Dao, Macao, Caravallo, Viera, Pantoia, Gui, Shen, spirits, natural and native Chinese religions ; Wen Wang, Zhou Gong, Li, Taiji, ritual.

Bound with: Trait sur quelques points importans de la religion des Chinois. Paris : L. Guerin, M.DCCI. (1701)

Local access dig.pdf. [Longobardo-Traite.pdf]

Flyleaf title: Anciens traitez de divers auteurs sur les ceremonies de la Chine.
Library device : Bibl. Major. [ZiKaWei 徐家匯] L 32
Keywords : Confucius and Confucianism ; Shandong, Beijing ; Tiandao ; Gouvea, Shangdi (Xiangti), names for God. Adressé au R.P. Louis de Gama, Jesuite, Visiteur des Provinces de la Chine & du Japon. Et envoyé à N.S. Pere le Pope & aux Em. Cardinaux qui regardent la propagation de la Foy.
Traduit de la Espagñol.

Bound with : Traité sur quelques points de la religion des Chinois. Paris : L. Guerin, M.DCCI

Local access dig.pdf. [Longobardo-Traite.pdf]

Title in red and black.
This work was to consist of three volumes. The 2d vol, printed complete Madrid 1679, is supposed to have been suppressed by the Spanish inquisition. A copy without t.p., containing p. 1-668, is described in the Bibliotheca grenvilliana, p. 484. Another copy, in the same incomplete condition, quoted by Quaritch under no 61 of his Rough list no. 24, is now in the possession of H. Cordier. The 3d vol. was never published. cf. Cordier, Bibliotheca sinica, 2d ed., Paris, 1904; and Medina, Bibl. hisp. americana.

Tratado I. Del origen, nombre, sitio, grandezas, riquezas, y singularidades de la gran China.--tratado II. Del modo, y disposicion del govierno del Chino, de sus sectas, y de las cosas mas memorables de su historia.--tratado III. Escriuense algunas sentencias politicas, y morales del filosofo Kung Fu Zu.--tratado IV. Del libro Ming, Sin, Pao, Kien, esto es, Espejo prècioso del alma.--tratado V. De la secta literaria.--tratado VI. De los viages, y navegaciones, que el autor deste libro ha hecho.--tratado VII. Qvaesita missionariorvm Chinae, sev Sinarvm Sacrae congregationi de propaganda fide exhibita. Cvm responsis ad ea: decreto eiusdem Sacrae congregationis approbatis.

Local access dig.pdf. (vol. 2 only): [Cummins-Travels of Domingo Navarette v.2.pdf]
N.B. Both volumes online via Gleeson Library.

'Varia Scripta...' All are found published in the Historia Cultus Sinensium... Cologne, 1700 (Bibliotheca Missionum VII, 23-4 & 2075). The ms. includes all the anti-Jesuit material, but none of the pro-Jesuit material in the Historia Cultus. It is in European ink and on European paper. Cardinal Cenci's arms on the binding are significant, since Cenci appears to have been supplanted by Tournon as Legate, some allege because he was pro-Jesuit. -- P. Rule.

Sotheby's catalog entry, corrected (p.25):
[Lot 22]
CHINESE RITES CONTROVERSY—MANUSCRIPT ENTITLED "VARIA SCRIPTA CIRCA QUOSDAM SINARUM USUS CONTROVERSOS OB L.ATA SANCTISSIMIO DOMINO . . . INNOCENTIO P.P. XII ET SACRAE CONGREG[ATIO]NI SACTI OFFICII", on paper, containing copies of documents pertaining to the Chinese Rites Controversy, including Nicolas Charmot's letter to Innocent XII, a memorial to the Congregation of the Holy Office, the text of Maigrot's proscription of the Rites, and documents and letters resulting from it, approximately 290 pages, large 4to, in a single scribal hand, contemporary calf with the arms of Cardinal Balthasar Cenci (1648-1709), bookplate of the Hon. Frederic North, Earl of Guilford, Phillipps MS.5389, 1697
The documents include: the letter addressed to Innocent XII by Nicolas Charmot, sent to Rome as the envoy of Charles Maigrot the Apostolic Vicar of Fujian to obtain papal endorsement of Maigrot's decrees against the observance of the Rites (made March 1693); a memorial from Charmot to the Holy Office; a memorial to the Holy Office relating specifically to the decree by the Pope in 1697 ordering the Holy Office to re-examine the Rites question; a memorial to the Holy Office concerning the defence of the Rites submitted by the Jesuits; a long memorial written by Charles Maigrot to Innocent XII from Fukien in November 1693; the text of Maigrot's decree against the rites, March 1693; his long explanation of the reasoning leading to the decree, November, 1693; a declaration by Joannes Basset, Provicario Apostolico in Jiangxi, June 1693; a series of letters addressed to Maigrot all dated 1693, two of them from Johannes Franciscus a Leonessa (a Franciscan formerly in Nanjing, now at Huguang), the Dominican Thomas Croquer, Philibert Le Blanc (formerly of Fujian, now in Yunnan), Salvatori S. Thomas at Fujian, Jaime Tarin from Canton [Guangzhou], and two from Lucus Thomas at Fujian.

Balthasar Cenci was born in Rome where he received a Jesuit education. According to M. Guarnacci, Vitae, et res gestae Pontificum romanorum et S.R.E. Cardinalium, 1751, Cenci received the appointment of Apostolic Visitor and Legate a latere to China and the East Indies, the same title as that held by Charles Thomas Maillard de Tournon when he left Europe in 1703 to convey the decision of the Holy Office on the prohibition of both the Malabar and Chinese rites. Why Charles de Tournon rather than Cenci executed this historic mission is not clear, but Cenci's interest in the documents bound here is established.
中國禮儀爭論散文集 [拉丁文手稿] 一六九七年

Local access dig.pdf. [Varia Scripta.pdf]

Library device: Bibliotheca Major Zi-Ka-Wei (Xujiahui Da Shufang 徐家匯大書房); L 33

Local access dig.pdf. [Barandica-Viajes Fernandez Navarrete.pdf]

JapSin I, (38/42) 42/1
Yishu 易書.
By an anonymous author.
Manuscript, nine folios plus unnumbered cover page. Chinese bamboo paper, one volume. 19.2 x 12.6 cm.

The cover bears the title and a Portuguese inscription: “suma dos textos sinicos | contra | citados do R.P. Fr. Fr^co Varo nos seus papeis; nos mandou o P. | Simão Rodrigues, de Fo cheu.”

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 67-68.

“ 'Yiyi xiang yu xi': Ji Li'an Beijing jishi (di'er juan) zhengwu” = “疑義相與析”- 紀理安《北京紀事》英譯本（第二卷）正誤 (Some critical notes on Kilian Stumpf, The Acta Pekinensia: volume II, edited by Paul Rule and Claudia von Collani), Aomen ligong xuebao 澳門理工學報 (Revista do Instituto Politécnico de Macau), vol. 23 (2020), issue 4, pp. 89-98.

(Abstract:) The English translation of the second volume of the Acta Pekinensia [2019] edited by Paul Rule and Claudia von Collani is a high-level academic work. However, it is worth noting that this work is far from perfect; some mistakes and misunderstandings can be found in its numerous notes in the editors' efforts to identify the Chinese characters from Stumpf's romanization of Chinese words, especially in those of Chinese nouns, spoken words and place names. It is very necessary to correct the related mistakes and misunderstandings.

Open access: http://journal.ipm.edu.mo/images/journal_c/2020_4/202004089-098.pdf

For the convenience of people who consult this volume (2019), I reproduce the list [page numbers refer to the 2019 edition] of corrected identifications of transcriptions in Acta Pekinensia in the order as given by the author (for justification and explanation see the article itself):

一、名詞
1. Ciappa (p. 91)：牌，票，文書
2. puen (p. 232/33)：本 (instead of probably bin 賓)
3. yuen Veylan (p. 242)：員外郎
4. Hini çha (p. 255)：細呢靸
5. Ço chuen (p. 358)：沙船
6. Ti mien (p. 604)：體面
7. Xin kin su (pp. 198 / 773)：慎刑司
8. Cie pao (p. 676)：捷報
9. Chai gines (p. 751)：差人

二、口語
1. liô, liô (p. 76)：寥寥
2. ngo pu fo, nimen pu chin gin (p. 115)：我不服，你們不成人
3. Tuon xe pu te (p. 131) ：斷使不得
4. Ni men pu yao quon ta (p. 243)：你們不要管他
5. ge leao ho ye hoei lh (p. 247)：隔了好一會兒
6. Pai Cum çu, Çi Cum çu (p. 247)：拜孔子，祭孔子
7. Xam fuen (p. 366)：上墳 (for possibly 上福安 or 賞福安)
8. Ju kin pu yum leao (p. 389)：如今不用了
9. Ngomen tie xun ki nai pu te (p. 516)：我們弟兄極耐不得
10. chi tum xue si, chi si xue tum (p. 685)：指東劃西，指西劃東
11. mo ngai ho (p. 666 [Act. Pek. 742] )：莫奈何

三、地名
1. Leam Kien fam (p. 133)：兩間房
2. Lan ky em çu, lan ky ym (p. 147)：藍旗營子，藍旗營
3. y pe kia (p. 152)：一百家
4. Poro Hoton (p. 155)：博洛河屯
5. Cin in cum (p. 288)：乾清宮
6. Chi Cheu (p. 419)：池州
7. yam cum (p. 515)：楊村
8. Haliastai (p. 641)：海拉蘇台（昂阿）
9. Hakiri Pira (p. 685)：喀奇爾畢喇
10. Xao Kim (p. 639)：肇慶

For the text of the author’s article (2018) with proposed corrections of identifications made in the first volume (2015) [cf. CCT Database, no. 14258], see http://journal.ipm.edu.mo/images/journal_c/2018_3/201803-071-080.pdf

Local access dig.pdf. [Song-AP2.pdf]

JapSin I, (38/42) 42/2b
Zhaichu wenda huichao 摘出問答彙抄.
Compiled by Li Jiugong 李九功.
Manuscript, six folios (pp. 29–39). Chinese bamboo paper, one volume. 19.3 x 12.5 cm.

This book is in the form of question and answer. The quotations are taken from Catholic writings of the time in reply to difficulties about the Chinese Rites. There are four chapters:

1. In reply on the veneration of city, mountain and river gods (taken from the Koutou richao 口鐸日抄, cf. Jap-Sin I, 81).
2. In reply on the veneration of Heaven and earth (taken from the Bianjing lu 辨敬錄 of João Monteiro, 1602–1648).
3. In reply on geomancy (taken from the Da Kewen, cf. Jap-Sin I, 146 and II, 75).
4. In reply on veneration of Guan Gong, the god of war (taken from the Da Kewen).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 69.

"Zhengjiao fengbao....covers the period from the Tang dynasty up to 1826, but mainly the years 1580-1800...." Cf. Standaert, Handbook of Christianity in China, v. 1, p. 133-134.

Local access digital pdf. [Hoang-ZhengjiaoFengbao.pdf]

JapSin I, (38/42) 41/3
Zhi Mu laoshi wen liangshou 致穆老師文兩首, fu ba yishou 附跋一首.
By Yan Mo 嚴謨.
Manuscript, six folios (Arabic numbers). Chinese bamboo paper, one volume. 24.3 x 14.3 cm.

An inscription on the top margin of the first folio reads: “Scriptus Ien Pauli.”

Herewith I present two essays and a postscript to Mu laoshi (i.e., José Monteiro) for his study, and I request that all the works, as found in the list of my writings, be copied and sent to Nie laoshi 聶老師 (Father Greslon) of Jiangxi province. I have been told that Father Greslon intends to write on this subject. He asked earlier for my writings, but because of the long distance I have never carried out his wishes.

1. On the temple of Confucius in Gucheng Xian 榖城縣, Xiangzhou 襄州 (Hubei), by Ouyang Xiu 歐陽修 (1007–1072).
2. An eight-legged essay (bagu wen 八股文) on the veneration of ancestors by Tang Laihe 湯來賀 (jinshi of 1640). This essay contains remarks by diverse scholars.

Yan Mo’s postscript seeks to prove that neither in the veneration of Confucius nor in that of the ancestors there is any superstition, nor is there anything that might show usurpation of God’s right as was suspected by some of the foreign missioners, who at the same time thought that what Chinese Christians told them was not reliable. Yan Mo therefore selected these two essays from pagan writers to satisfy his accusers.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 65-66.