Qijia Xixue jinzhu  齊家西學今注  /  (Yi) Gao Yizhi zhu  (意) 高一志著 ; (Fa) Mei Qianli, Tan Jie, Song Yuanming bianzhou  (法) 梅謙立, 譚杰, 宋元明編注.

Cover title also in Latin: De recta familiae institutione juxta Europaeos
Includes bibliographical references and index.

目錄

Citation: 049R ZKW - (Xu 471: recently acquired) [d] [B 189, no. 3]
Alfonso Vagnone 高一志, Qijia Xixue 齊家西學, 2 juan (2 vol. in blue cassette), Slnd.; main text, 21 + 31 ff. (9/20) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 19.

"Vagnone also composed several other works that are based on Aristotelian philosophy, but that are not necessarily adaptations of books by Aristotle....the family (Qijia xixue)"--Cf. Standaert, Handbook of Christianity in China, p. 608.

In volume 2 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see:
Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教 文獻. For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

For this title see also:  齊家西學  Jap-Sin II, 54

JapSin I, 64
Qijia xixue 齊家西學.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Five juan. Chinese bamboo paper in five volumes. Published by the Catholic Church (Jingjiaotang 景教堂) of Jiangzhou 絳州 (Shanxi). No date of publication.

The cover bears a Latin inscription: “De domus gubernatione | a p. Alph. Vagnone, S. J. | 5 tomi.”

The format of the title page and the arrangement of the folios are the same as in the preceding book (Jap-Sin I, 63). The table of contents, however, is placed in front of each juan.
The censors of juan 1 were: Li Ningshi 黎寧石 (Pedro Ribeiro), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fu Ruowang 伏若望 (João Fróis). Permission for publication was granted by Fu Fanji 傅汎濟 (Francisco Furtado), Vice-Provincial. The censors of juan 2 were: Fei Qigui 費奇規 (Gaspar Ferreira), Long Huamin 龍華民 (Niccolò Longobardo) and Deng Yuhan 鄧玉函 (Johann Terrenz [Schreck]). Permission for publication was granted by the Vice-Provincial Manuel Dias Jr.
The principal Chinese scholars who assisted in this work were, for juan 1: Yang Tianjing 楊天精 of Yucheng 虞城 (Henan), Duan Gun 段袞 and Han Lin 韓霖 of Hedong 河東 (Shanxi); for juan 2: Wei Doushu 衛斗樞 and Chen Zixing 陳子性.
This is a book on ethics, the title of which was taken from the Daxue 大學 (Great Learning). It is called xixue because the book deals with the Western way of governing the home. Juan 1–4 deal with the relations between husband and wife, the children and the domestics. Juan 5 is a treatise on agriculture, irrigation schemes, and animal husbandry. Towards the end of the Ming dynasty China was suffering seriously from natural and human calamities. Government officials and scholars were eager to save the situation. Many of them went in seriously for studies in agriculture, hydraulics, and similar practical useful arts. The missioners who came at this period with their knowledge from the West were welcomed by them. From the missioners they learned European sciences. Some of them were able to produce their own works (cf. Jap-Sin II). The Nongzheng quanshu 農政全書 of Xu Guangqi, a book on agriculture, was especially well known throughout the centuries. Vagnone, no doubt, was aware of the needs of his time and laid special emphasis on agriculture, which he regarded as the backbone of the country. It is quite clear what he meant when he says that if the skeleton is broken one cannot see how a country can stand by itself.

Cf. Courant 3398; Pfister, p. 93; Hsü 1949, pp. 471–472.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 118-119.

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

Shanzhong yiying lidian 善終瘞塋禮典 / [Li Leisi 李類思 (Lodovico Buglio)].

See in: 法國國家圖書館明清天主教文獻. Chinese Christian texts from the National Library of France, v. 18--127. Lodovico Buglio 利類思. Shanzhong yiying lidian 善終瘞塋禮典 [7401]

JapSin I, 95
Shanzhong yiying lidian 善終瘞塋禮典.
Translated by Li Leisi 李類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title with a Latin inscription: “Ritus pro moribundo et sepultura ex rituali romano a p. Lud. Buglio, S.J.”
There is another inscription in Léon Wieger’s handwriting: “Patris Bugli Libellus -- Praxis juvandi moribundos qui fere omnes . . . (?) (sine capita sacerdotis) et sepeliendi mortuos -- Libellus Defunctorum quo decantant adhuc nunc.”

The first folio bears the title in big characters with the author’s name printed below. Each half folio contains nine columns with twenty characters in each column. The upper middle of each folio bears the title with the number of the juan marked below.
Buglio translated this book from the Rituale Romanum in order to help the dying to obtain a happy death and to provide Christians the ritual for burying the dead.

Cf. Pfister, p. 240, no. 7; Courant 7401–7404; Couplet, p. 29 (Commendatio animae & Officium sepultae).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 147-148.

1. Shengjiao yaojin de daoli 聖教要緊的道禮 -- 2. Tianzhu de xingshu 天主的行述 -- 3. Fengjiao de shiqing 奉教的事情 -- 4. Xinlai shenfu baike wenda 新來神父拜客問答 -- 5. Ge sheng fu zhou xian zhen shi Tianzhutang 各省府州縣鎮市天主堂 -- 6. Xishi yinbiaolu 西士印表錄 -- 7. Ge Tianzhutang shubanmu 各天主堂書板目.

Cover illustration: Bibliothèque nationale de France. Courant 7046.
明末清初耶穌會思想文獻匯編 = 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49冊.

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

In vol. 17 of: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. -- 42. 天階 （潘國光 Francesco Brancati）

"..... a short meditation or pious thought for 30 occasions or moments during the day, from the early morning to the late evening (see ’table of contents’). "The author teaches how during all daily activities, even the most simple ones, one can elevate one’s soul to God, while observing the infinite perfections of God in material objects and thanking him for his blessings and accepting the hardships of life with resignation. The style of this text is simple and the thoughts are pious" (Pfister, in translation). The text opens (f. 1a3) with referring to an admonition expressed by Jesus: 吾主耶穌在世訓十二宗徒曰 爾當恆求天主而無倦 (cf. Luke 18:1, “And he spoke a parable unto them to this end, that men ought always to pray, and not to faint”)" --Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Tianjie 天階 / 潘國光.
Print edition. Mss. reproduced in Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編, vol. 17, pp. 495-518.

Note: The surmise (below) that this text is an adaptation of Bellarmine's De ascensione mentis in Deum per scalas creaturarum opusculum is incorrect. See: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

JapSin I, 107
Tianjie 天階.
By Pan Guoguang 潘國光 (Francesco Brancati, 1607–1671).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title in handwriting and a Latin inscription: “Caeli scala, sive piae | mentis elevationes | a. p. Franc. Brancati, S.J.”

Folio 1 gives the title and the name of the author. There are eight columns in each half folio. On the upper middle of the folio the title is given together with the number of the folio. The booklet contains ten folios.
According to Sommervogel (t. II, col. 81) this booklet is probably a translation from one of the works of St. Robert Bellarmine. It has for its purpose the lifting up of the hearts of the faithful to God in their daily lives.
Cf. Pfister, pp. 228–229, no. 5; Hsü 1949, p. 89; Courant 6964–6967 (Élévation de l’âme vers Dieu); Couplet, p. 31 (Ascensio mentis in Deum ex creaturis).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 157.

"Important are the spiritual books that present themselves as guides, compasses, or roads for avoiding evil and proceeding towards heaven: Tianjie 天階 (1650, Brancati)..." Cf. Standaert, Handbook of Christianity in China, v. 1, p. 630.

Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Local access dig.pdf. [Brancati-Tianjie.pdf]
Online at Gallica.

Tianzhu jiaoyao 天主教要 / [anonymous]. In: Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian 耶穌會羅馬檔案館明清天主教文獻 / Edited by Nicolas Standaert [鐘鳴旦] [and] Adrian Dudink [杜鼎克].

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 90-99.
Jap-Sin I, 57a
Tianzhu jiaoyao 天主教要.
By an anonymous author.
One juan (thirty-three folios). Chinese bamboo paper in one volume. No date or place of publication.

The upper centre of each folio bears the title with the number of the folio below. There are six columns in each half folio. The main text has eleven characters in each column and the commentaries nine characters in double lines in each column.
The text of the Yaoli liuduan 要理六端 (The six essential articles of the Christian doctrine), found on folios 10–11, is given in small characters and double lines in each column. The first column of each article consists of twenty-four characters and the remaining columns of the same article have twenty-two characters. Annotations are divided into double lines.
Hsü Tsung-tse (Xu Zongze 1949, pp. 161–162) asserts this book to have been the work of several Jesuits with the approval of Fu Fanji (Francisco Furtado), then Vice-Provincial of the Jesuits in China. This was probably taken from Pfister: "T’ien tchou kiao yao, Doctrine d’Église catholique, 1 vol. Composé sous son (i.e., Furtado) vice provincialat, sans nom d’auteur" (p. 153, no. 6). It does not, however, deal only with doctrine of the Catholic Church, but includes prayers also. One might as well call it a manual, since by nature it is a devotional work compiled for the daily use of the faithful.
The edition of the Tianzhu jiaoyao which is kept by the Roman Jesuit Archive does not correspond quite exactly with the editions described by Hsü Tsung-tse. Comparison of the contents shows that, e.g., the Yaoli liuduan and the Jiang ling[xi] shengshui wenda 將領[洗]聖水問答 (ff. 26–29, a dialogue for preparation for Baptism) do not appear in the edition described by Hsü. On the other hand, the Shengmu meiguijing shiwuduan 聖母玫瑰經十五端, found in the edition described by Hsü, is not found in the Roman Jesuit Archives edition. One must bear in mind that this type of book was often published to suit local practices and therefore need not always to be the same. We may refer the reader to Jap-Sin I, 126 and to Courant 7372–7375 and 7447–7449 for a few examples of this kind.

Tianzhu shengjiao shengren xingshi 天主聖教聖人行實 / [Gao Yizhi shu 高一志述]

“Books on the lives of saints and sages played an important role in the Catholic catechetical method. These works abound in exempla (models) of Christian life, told to encourage and confirm people in their vocations. Similar works were introduced in China. Vagnone’s (Tianzhu shengjiao) Shengren xingshi (天主聖教)聖人行實 (1629) is a collection of the lives of seventy-two saints divided into seven categories: apostles, teachers of the Church, martyrs, confessors, religious, virgins, and women....” Cf. Standaert, Handbook of Christianity in China, v.1, p. 618.

Jap-Sin I, 65
Tianzhu shengjiao shengren xingshi 天主聖教聖人行實
By Gao Yizhi 高一志 (Alfonso Vagnone).
Seven juan. Chinese bamboo paper in seven volumes. Published by the Chaoxingtang 超性堂 of Wulin 武林 (Hangzhou, Zhejiang) in 1629 (Chongzhen 2).

The cover bears a blue label with the title of each juan.

The frontispiece of volume one bears the emblem of the Society of Jesus. The verso of this folio gives the title of the book and a general table of contents of the seven juan: 1) the Apostles, 2) popes and bishops, 3) martyrs, 4) confessors, 5) religious, 6) virgins and 7) widows. The author’s name is given at the end of this folio. Down below, printed horizontally, are the date and the place of the publication.
There is a preface by Vagnone (five folios), dated 1629, at the end of which there are two seals (one square and the other round) of the Society of Jesus. Then follows the table of contents. The censors of the book were Yang Manuo 陽瑪諾 (Manuel Dias Jr.), Guo Jujing 郭居靜 (Lazzaro Cattaneo) and Fei Lede 費樂德 (Rui de Figueiredo).
There are nine columns in each half folio with twenty characters in the first column of each paragraph and nineteen in the rest of the paragraph. The middle of each folio bears the title of the book, the title of the juan, the number of the folio and the name of the saint. At the end of each juan there is the following inscription: 武林天主教超性堂新刻 (New engraving by the Catholic Church Chaoxingtang of Wulin).
According to Pfister (p. 92) the book was written when Vagnone was in exile in Macao and published in Jiangzhou 絳州. From what we have seen it is clear that the book was published in Wulin (Hangzhou).

Cf. Hsü 1949, p. 43; Courant 6693; BR, p. XXXI; Couplet, p. 11; Margiotti, pp. 279–280; Xie Guozhen 謝國楨: Zhongguo fangshu xiaoshi 中國訪書小史, in: Zhonghua wenshi luncong 中華文史論叢, 3rd series (Shanghai, 1979), p. 361.
Source: Albert Chan, Chinese books and documents in the Jesuit Archives in Rome, pp.119-120.

BnF edition online at Gallica.
Local access dig.pdf. [Vagnone-TZSJ Shengren xingshi.pdf]

明末清初耶穌會思想文獻匯編 = 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1冊.

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