JapSin II, 159
Itinerand[um] Sinice factum.
By an anonymous author.
Manuscript, eleven folios.

The Latin title is found on the cover. A correction was later added on the old title which reads: Non est Itinerand Sinice, sed | narratio de bonzio ex India | converso (ut in scheda). A sheet is attached on the cover with a Latin inscription: “Bonzius ex Indiâ occidentali venit Canton. Relicto fratre in urbe Canton | ipse Pekinum petit. Curatus a medico | christiano, baptizatus et uxorem ducit. | Sequuntur occasione festorum etc., | recollectiones et effusiones spirituales | metricae satis bonae nullum | nullum datum.” There follows a note that reads: “Hoc scripsit R.P. Leo | Wieger S.J. Prov. Camp. missi | onarius in China (Tcheu-li) | cum esset in Exaten | mense Julio 1912.” Cf. Wieger’s catalogue (WH): “De converzione Bonzii ex India profecti.”

Furnished with so many details, we had little difficulty in identifying the author of this booklet of poems. He is none other than Michele Ruggieri, who is known for the first catechism he wrote in the Chinese language: the Tianzhu shengjiao shilu 天主聖教實錄 (cf. Jap-Sin I, 54, 189 and 190).
Michele Ruggieri (Luo Mingjian 羅明堅, zi 復初) was born in 1543 in Spinazzola in the royal state of Naples. He studied law and obtained his doctorate in Rome. After serving his country for some years he joined the Society of Jesus. In 1577 he was sent to India, where he remained for some years. In 1581 he went to China, where he worked as a missioner till 1588, when he returned to Europe. He died in Salerno in the year 1607.
In 1585, when Wang Pan 王泮, prefect of Zhaoqing and a friend of Ruggieri, was promoted and on his triennial visit to the court, he offered to bring Ruggieri with him. In the company of a Portuguese Jesuit, António d’Almeida (麥安東, zi 立修, 1556–1591) they set out from Guangzhou on 20 November 1585. They reached Meiling on 7 December and from there entered the province of Jiangxi. By 22 December they reached Hangzhou. For some reason, Ruggieri was not able to proceed north towards Beijing, but instead he went to Guilin 桂林 in Guangxi province. He spent some four months in Baishui 白水 (Huguang) and then moved to Guilin again. Eventually he returned to Guangdong. The whole book consists of fifty-two poems of different metrical style, in the opinion of Wieger “metricae satis bonae.”
As we know, Ruggieri began his Chinese studies while he was still in India. However, according to the opinion of Alexander Valignano, Ruggieri’s Chinese was never good. We knew that he was taught Chinese by a xiucai 秀才 (bachelor) from Fujian. One of the poems actually makes mention of most probably this same scholar, considering him as a sworn brother. There is no doubt that these poems had been polished by some literary man.
It is to be noted that among the non-Chinese missioners, as far as I know, no one had made an attempt to write poems. We must give credit to Ruggieri for his courage and attempt to produce something artistic!
The handwriting of the book is clearly written, but does not seem to have been from the hand of a good calligrapher. Sometimes there even are simplified characters, such as 関 [關], 湿 [濕], and 䑓 [臺]. Some of the characters are incorrectly written such as {for 浙, 冤, 華, 顛, 葉}.

For the Chinese text and translation of these poems, see Albert Chan, “Michele Ruggieri, S.J. (1543–1607) and his Chinese poems,” Monumenta Serica 41 (1993), pp. 129–176. See also Albert Chan, “Two Chinese poems written by Hsü Wei 徐渭 (1521–1593) on Michele Ruggieri S.J. (1543–1607),” Monumenta Serica 44 (1996), pp. 317–337.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 444-446.

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

vol. 8 -- 50. Zhang Xingyao 張星曜. Shengjiao zanming 聖教贊銘 [7067 I]

"聖教贊銘 (Inscriptions eulogising the sage teaching [or "Eulogies of the Holy Teaching" following Menegon]) between ca. 1680 and 1690)....Its thirty-eight poems correspond to the seventy-two paintings that were first hung in the Hangzhou church in 1678. Fire destroyed the church interior in 1692, but fortunately Zhang’s poetry preserved this remarkable monument to Christianity--Cf. Handbook of Christianity in China (2001), p. 433.

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

Online at Gallica.

Shengmengge 聖夢歌 / Ai Rulüe zhu 艾儒略著.
Reproduction of original text in: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻, v. 6 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克]. 

Rome, p.189.
JapSin I, 143
Shengmeng Ge 聖夢歌
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Chinese bamboo paper in one volume.
Reprinted and published by the Qinyitang 欽一堂 of Sanshan 三山 (Fujian) in 1684 (Kangxi 23).
The cover bears a Latin inscription: "Cantico sanctorum | somniorum | a christiano Lin" (erroneously taking Lin Yijun 林一儁, the author of the introduction, as the author of the book).

There is a preface (two folios) by Zhangzi 張子, (Mr. Chang) of Qingyuan 清源, Fujian, an introduction (two folios) by Lin Yijun of Futang 福唐 (Fujian) and a postscript (one folio) by Li Jiubiao 李九標 of Futang. The proofreaders were Hsiung Shih-ch’i (Xiong Shiqi 熊士旂) of Chin-hsien (Jinxian 進賢, Kiangsi), P’an Shih-k’ung (Pan Shikong 潘師孔) of T’ao-yüan (Taoyuan 桃源) and Su Fu-ying (Su Fuying 蘇負英) of Chin-chiang 晉江, both from Fukien. The main text consists of nine folios.
This booklet is a translation of a song, attributed to St. Bernard of Clairvaux, rendered in the form of a poem known in Chinese as ch’i-ku (qigu 七古). It starts with the soul making complaint to the body and the body in turn to the soul. Then comes the reply of the soul to the body and of the body to the soul. This is followed by an appearance of the devil, who makes a speech. Finally, the sleeper wakes up from his dream. The style of the poem is quite close to that of the t’an-tz’u (tanci 彈詞), i.e., stories put into rhyme and to be chanted with an accompaniment of musical instruments. It is a didactic treatise with a moral. According to Pfister (p. 133) the book is also known as Hsing-ling p’ien (Xingling pian 性靈篇).
Cf. Hsü 1949, pp. 341–343; Courant 6884 (1637 edition), 6885 and 7379 III (both 1684 editions); BR, p. XXXIII/XXXIV.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 189.

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