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)

Cover illustration: Bibliotheque National de France. Courant 5002.
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42册.

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

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).

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)

1. To "Become Chinese": Nestorian Christians of the T'ang (Tang)--Mongol missions of the 13th and 14th centuries--Syncretism and assimilation--European knowledge of Chinese religion before the Jesuits--Jesuit missionary experience--Alessandro Valignano and the accomodation method.
2. Matteo Ricci and the Jesuit interpretation of Confucianism: Michele Ruggieri and the establishment of the mission--Matteo Ricci and the discovery of Confucianism--Ricci's interpretation of Confucianism--Matteo Ricci and the Chinese Rites question--Ricci and Confucianism: syncretism, accomodation, encounter?
3. Confucian interpretation of the Jesuits: Late Ming Confucianism--Christian Confucians--the Buddhist reaction--the Confucian reaction--Alleged Jesuit influence on late Ming-early Ch'ing thought
4. A point of fact: the debate over terms and rites (1610-1688): Jesuit debate over terms--Arrival of the friars and the beginning of the debate over Chinese Rites--Legitimate prejudices?--Lull in the storm--Confucius Sinarum Philosophus.
5. Son of Heaven and Vicar of Christ: the Chinese Rites Controversy (1688-1742): Ching t'ien (Jing Tian 敬天) "Adore Heaven"--Louis Le Comte vs. the Sorbonne--Papal legates--Aftermath of the Rites.
6. Moses or China? the Jesuit Figurists: The Sources of Figurism--Figurists and their critics--Joachim Bouvet and the prophecies of the I-ching (Yijing 易經)--Jean-François Foucquet and the symbolism of the Chinese classics--Joseph de Prémare and the theory of "vestiges"
7. The Jesuits and the beginning of scientific sinology: Jean Baptiste du Halde--Antoine Gaubil--Alexandre de la Charme and the Hsing-li chen-ch'uan (Xingli zhenquan 性理真詮)--Memoires concernant l'histoire...etc. des chinois.

An agenda (for further research): p. 495
Local access dig.pdf. [Rule-K'ung-tzu or Confucius Diss.pdf]

1. To "Become Chinese": Nestorian Christians of the T'ang (Tang)--Mongol missions of the 13th and 14th centuries--Syncretism and assimilation--European knowledge of Chinese religion before the Jesuits--Jesuit missionary experience--Alessandro Valignano and the accomodation method.
2. Matteo Ricci and the Jesuit interpretation of Confucianism: Michele Ruggieri and the establishment of the mission--Matteo Ricci and the discovery of Confucianism--Ricci's interpretation of Confucianism--Matteo Ricci and the Chinese Rites question--Ricci and Confucianism: syncretism, accomodation, encounter?
3. Confucian interpretation of the Jesuits: Late Ming Confucianism--Christian Confucians--the Buddhist reaction--the Confucian reaction--Alleged Jesuit influence on late Ming-early Ch'ing thought.
4. A point of fact: the debate over terms and rites (1610-1688): Jesuit debate over terms--Arrival of the friars and the beginning of the debate over Chinese Rites--Legitimate prejudices?--Lull in the storm--Confucius Sinarum Philosophus.
5. Son of Heaven and Vicar of Christ: the Chinese Rites Controversy (1688-1742): Ching t'ien (Jing Tian 敬天) "Adore Heaven"--Louis Le Comte vs. the Sorbonne--Papal legates--Aftermath of the Rites.
6. Moses or China? the Jesuit Figurists: The Sources of Figurism--Figurists and their critics--Joachim Bouvet and the prophecies of the I-ching (Yijing 易經)--Jean-François Foucquet and the symbolism of the Chinese classics--Joseph de Prémare and the theory of "vestiges"
7. The Jesuits and the beginning of scientific sinology: Jean Baptiste du Halde--Antoine Gaubil--Alexandre de la Charme and the Hsing-li chen-ch'uan (Xingli zhenquan 性理真詮)--Memoires concernant l'histoire...etc. des chinois.

Local access dig.pdf. [Rule-Kung-tzu or Confucius.pdf]

JapSin I, (38/42) 42/2
Three manuscripts by Li Jiugong 李九功, bound in one volume of sixty-eight pages.
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 68.

JapSin I, (38/42) 42/2a
Lisu mingbian 禮俗明辨.
Given orally by Li Jiugong 李九功 and written down by Li Liangjue 李良爵.
Manuscript, fourteen folios (pp. 1–27). Chinese bamboo paper, one volume. 19.3 x 12.5 cm.

The end of the manuscript (f. 27v) bears the inscription: 古閩李多默口授 (given orally by Thomas Li of Fujian), 男良爵筆錄 (written down by his son Liangjue).

The manuscript is in the form of questions and answers. The questions are identical with those in the Liyi wenda 禮儀問答 (cf. [38/42] 40/7b). This book must have been written shortly before his death in 1681 (Kangxi 20), when he was an invalid and had to seek help from his son. He has told us that he was fond of reading throughout his life time, especially books on the Catholic faith (cf. Jap-Sin I, 34/37, 1, ji 第三集, ff. 13v–14v). He was very familiar with Catholic practices. In his replies to diverse questions, he quotes with great ease and shows particular interest in the current events of the missions. For instance, when asked about the ceremonies for saving the sun or the moon from eclipses his answer is: “The eclipses are things that belong to the natural course. They can be forecast and one must not attribute this to natural calamities. Long ago the priests who were serving at the Imperial Observatory explained this in their memorials to the throne. When did we see them agree with the populace and join in their practice?” Again, in dealing with the veneration of city gods, he says that angels are sent by God to guard cities and they are spirits, whereas the pagan city gods often have their statues and often these statues are attributed to some deceased persons, which is absurd.

Li Jiugong saw the great affinity between the Christian faith and Confucianism. He warned the missioners not to criticize Chinese writings bluntly. He contended that the Chinese language is a very flexible one. When, therefore, one reads a book one must pay attention to the whole context and should on no account separate the phrases and make interpretations based on separate phrases. If Chinese writing happens to be entirely wrong, one should never hesitate to point out the errors. On the other hand, if there are insignificant errors that do not go directly against the Catholic faith, it probably would be better to ignore them.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 68-69.

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14冊.

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

Indexed (perhaps erroneously) also as Tianzhujiao Rujiao tongyi kao 天主教儒教同異考—cf. Standaert, Handbook of Christianity in China, vol. 1, p. 433.

本书据1715年抄本排印.
明末淸初耶稣会思想文献汇编 = 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37册.

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

Contents: Tian Ru tongyi kao 天儒同異考 -- Piwang tiaobo heke 闢妄條駁合刻 -- Qinming chuanjiao yueshu 欽命傳教約述 -- Shengjiao zanming 聖教贊銘 (附: 聖人宗徒十四位行實) -- Sidian shuo 祀典說.

Piwang lüeshuo tiaobo 闢妄略說條駁. [Pi lüeshuo tiaobo 闢略說條駁. Piwang shuo tiaobo 闢妄說條駁] "...The critique on Buddhism was further developed in Piwang lüeshuo tiaobo 闢妄略說條駁 (1689) in which Zhang Xingyao and Hong Ji (of Hangzhou) reacted against the rebuttal of the anti-Buddhist essay Piwang (attributed to Xu Guangqi) by the monk Xingce 行策 (1628-1682)"—-Cf. Standaert, Handbook of Christianity in China, p. 618; Mungello, The Forgotten Christians of Hangzhou (1994).

Sidian shuo 祀典說. For full details see Jap-Sin I, (38/42) 40/7a .

"....Zhang also wrote the Tianjiao mingbian 天教明辯, the manuscript of which (in twenty volumes) is still to be found in the library of the Beitang in Beijing. The preface he wrote for this book is dated 1711 (Kangxi 51). The book was too voluminous and never came to see the light. Instead Zhang Xingyao made an abridgement in three parts, to which he gave the title Tian Ru tongyi kao 天儒同異考 (A study on the difference between Catholicism and Confucianism). The three parts are:

1. The Catholic religion is in harmony with Confucianism.
2. The Catholic religion adds something new to Confucianism.
3. The Catholic religion excels Confucianism.

The preface by the author is dated 1702. The introductory note (bianyan 弁言), however, was written in 1715, when Zhang Xingyao was 83 sui. So we know that Zhang was born in 1633 (Chongzhen 6)."
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 53-55.

Full bibliographic details see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Local access dig.pdf. [Zhang-Tian Ru tongyi kao.pdf]

"...Shang Huqing 尚祜卿 (ca. 1619; jr. 1639) [a Catholic convert--ed.] ... helped Caballero in compiling Tian Ru yin (Christianity and Confucianism Compared, ca. 1664), in which quotations from the Four Books were interpreted in a Christian context."--Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 430.
Local access dig.pdf. in folder: [Andrew Chung Series]. Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. 334 (9)

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15冊.
OCLC record uses: Antonio, de Santa María, padre, 1602-1669. [not under authority control]

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

The Latin inscription on the cover reads: “Cohaerentiae doctrinae | litterarorum sinensium | cum doctrina christiana | a p. Antonio a S. | María, franciscano.”

This book gives a selection of ideas in the Four Books that are close to Catholic ideas and commentaries on them. The author interprets the character Tian as the Lord of Heaven, Tianzhu 天主.

Antonio de Santa María Caballero was born in Baltaná, Spain, 1602. He joined the order of St. Francis in 1618, was ordained in 1626 and entered China from Manila in 1633. He worked in Fujian and Jiangnan, but was later forced to return to Manila. In 1643 he was appointed prefect apostolic in China, where he worked in Jinan (Shandong). In 1665 he was banished to Guangzhou where he died in 1669. Cf. SF, vol. II; Rosso, pp. 104–122; JWC 2:108–113; DMB 1:24–31.
Wei Xuequ 魏學渠 (zi 子存, hao 青城) was a native of Jiashan 嘉善 (Zhejiang). He obtained his juren degree during the Shunzhi period (1644–1661) and became Circuit Intendant (daotai 道臺). He was known as poet, essayist, and calligrapher.
Shang Huqing (zi 天民, 識己, hao 韋堂) was a native of Shanyang 山陽 (Jiangsu). He obtained his juren degree in 1639 and became magistrate of Wei Xian 濰縣 (Shandong) in 1659, but was dismissed within less than a year. He took up his residence in Jinan, where he met Caballero and became a Christian. In his preface to the Tian Ru yin, he says that he has been a Christian for a number of years and that for some time has been studying the teaching of the Catholic church under the guidance of Caballero and Jean Valat, a Jesuit missioner in Shandong. His assiduous efforts gave him confidence to say that, though he is not an expert, he is more than a beginner. Finally, he mentions two books, the Bu-Ru wen’gao 補儒文告 and the Zhengxue liushi 正學鏐石 (cf. Jap-Sin I, 134), which he says are ready for the press. Cf. JWC 2:110–113.
Hsü Tsung-tse (1949, pp. 130–131) reproduces the postscript to Tian Ru yin by the son of Shang Huqing, who clearly attributes the authorship of this book to his father (cf. also the biography of Shang Huqing by Wang Chongmin 王重民 in Tushu jikan 圖書季刊, new ed., vol. 5, no. 1). Also according to Francesco Saverio Filippucci in his Sagitta retorta of 1687 (ms. in the Biblioteca Nazionale, Rome, F.G. 1247, 8, f. 5v), quoted by Hubert Verhaeren (“Notes bibliographiques” in Le Bulletin Catholique de Pékin, 30, 1943, pp. 183–190), Shang Huqing, who appears in the text as reviser, is the author of this book; cf. SF 81:292 n. 51 and 71:257 n. 46.

Cf. Jap-Sin I, 151 (same edition, with a frontispiece)
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 169-170.

"...the final version of this pamphlet was by the hand of Li Zubai, a Christian official in the Astronomical Bureau (baptised by Schall in 1622). It gave a clear testimony of the Jesuit interpretation of Confucianism and stated (rather for the first time) that the Chinese are descendants of Adam and Eve."-- Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 514.

Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. III-213 (12)
本书据许之渐1664年序本排印.
明末淸初耶稣会思想文献汇编 = 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39册.

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

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]

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.

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.