Cover illustration: Bibliothèque nationale de France. Courant 7159
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47冊.

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

Note: A refutation of Yang Guangxian's Budeyi 不得已, an attack on the teachings of the Catholic Church and the motives of the missioners in China. Buglio [et al] refute Yang on a point-by-point basis.

N.B. Description refers to Jap-Sin I, 90
Budeyi bian [Pu te i pien] 不得已辯
By Li Leisi 利類思 (Lodovico Buglio).
One juan, Chinese bamboo paper in one volume. No date or place of publication.

The cover bears a Latin inscription: “Refutatio persecutoris Yam quam sien circa res fidei a p. Lud. Buglio, S.J.”

Note: A refutation of Yang Guangxian's Budeyi 不得已, an attack on the teachings of the Catholic Church and the motives of the missioners in China. Buglio [et al] refute Yang on a point-by-point basis.

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17冊.

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

See Tianzhujiao dongchuan wenxian 天主教東傳文獻 and Mingmo Qingchu Yesuhui sixiang wenxian huibian 明末清初耶穌會思想文獻匯編 editions.

"Buglio quotes and refutes 33 statements from the Pixie lun 闢邪論 of Yang Guangxian 楊光先 (contained in his Budeyi 不得已)."
Full bibliographic citations see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.

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

The cover bears a Latin inscription: “Refutatio persecutoris Yam quam sien circa res fidei a p. Lud. Buglio, S.J.”

There is a preface, dated the fifth month of the summer of yisi 乙巳 (Kangxi 4, 1665). The first folio bears the title and the author’s name together with the names of the censors, An Wensi 安文思 (Gabriel de Magalhães) and Nan Huairen 南懷仁 (Ferdinand Verbiest). Each half folio contains nine columns and each column has eighteen characters. Quotations of Yang Guangxian have sixteen characters per column. Annotations are given in double lines. The title of the book is given on the upper middle of each folio. Below the fish tail the number of the folio is given. The book contains fifty-four folios.
Buglio wrote this book in refutation of Yang Guangxian’s Budeyi 不得已 (cf. Jap-Sin I, 89, 1–2), in which Yang attacks the teaching of the Catholic church and the motives of the missioners in China. The author strives to refute these objections one by one. The preface makes it clear that a refutation of Yang’s objections against the Western calendar system is to be given in a separate book. As Yang has taken illustrations from the Jincheng shuxiang 進呈疏像 to attack the Church, so Buglio on f. 31 reproduced an illustration of Shang Tang’s 商湯 praying for rain in order to show how in the old days the emperors so loved their people that for their welfare they did not spare themselves, similarly like Christ who was willing to undergo the passion for the redemption of the whole human race.
At the end of the book (ff. 53–54) there is an appendix: Zhongguo churen bian 中國初人辨 (on the origin of the Chinese). It is an attempt to reply to the objection of Yang Guangxian, who, in his letter to the censor Xu Zhijian 許之漸 had criticized bitterly the statement of Li Zubai 李祖白, that the first Chinese came from Judea and were the descendants of Adam and Eve (cf. Budeyi, A, f. 5b [Jap-Sin I, 89.1–2]; Tianxue chuangai, f. 2a [Jap-Sin I, 89]).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 144-145.

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

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

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

This edition differs from the one just mentioned (Jap-Sin I, 90, 90a, and 91). Though it is now bound in one volume, there are signs of its having earlier been in two separated volumes.
The preface is missing. The title is given on the first folio; the character 辨 is used instead of 辯, found in the other edition. Again, in 極西耶穌會士 the character yuan 遠 is substituted for ji 極. In Buglio’s Chinese name the character lei 類 is written [米 + 女 + 頁], as quite commonly appears in the printing of the Ming and Qing books.
There are nine columns in each half folio with twenty characters in each column. The upper middle of the folios does not bear the title of the book and the fish tail does not appear until after folio 5. When it does appear the number of the folio is given under it. The book is incomplete and only fifty-three folios remain. The picture of Shang Tang’s praying for rain is not there.
Comparison with the above mentioned edition shows that there are a number of differences between the two texts (Jap-Sin I, 90 and 92); the following are some of them:

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

Also, the two lines of annotations on folio 1b in Jap-Sin I, 90 do not appear in Jap-Sin I, 92. It seems that Jap-Sin I, 92 is an older edition and that Jap-Sin I, 90 is amended in an attempt to get rid of a number of particles and so make the text more simple for the ordinary readers.
Another difference between the two editions is that Jap-Sin I, 92 does not have the appendix Zhongguo churen bian 中國初人辨, but this omission might be explained by the fact that Jap-Sin I, 92 is an incomplete copy. On the other hand, folio 49 of Jap-Sin I, 92 gives the Tianzhujiao yuezheng 天主教約徵 (Some [clear] proofs of the Catholic doctrine), which is not found in the other edition.

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

I. Nangong shudu (1620), Poxie ji (1640) and Western reports on the Nanking Persecution (1616/1617). -– II. The inventories of the Jesuit house at Nanking made up during the persecution of 1616/1617 (Shen Que, Nangong shudu, 1620) –- III. Shengchao zupoi (1623) by Xu Dashou: the date and background of the longest anti-Christian essay of late Ming times. –- IV. Zhang Geng, Christian convert of late Ming times: descendant of Nestorian Christians? -- V. The religious works composed by Adam Schall (1592-1666), especially his Zhuzhi qunzheng (1636), and his efforts (since 1640) to convert the last Ming emperor.

Local access dig.pdf. [Dudink-Five Studies.pdf]

The cover bears a Latin inscription: “Apologia contra | S^am Legem | Auctore Bonzio Hum kio.”

Cf. Jap-Sin I, 165.d, no. 3–4 (Courant 7172 III–IV).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 206-207.

" ... the pages 10-21 deal with Feiyin Tongrong's refutation (in Poxie ji) of Ricci's Tianzhu shiyi ... includes two colour-pictures, of the abbot Miyun Yuanwu and of Feiyin Tongrong (courtesy of Manpukuji, Uji, Japan). Jiang is the author of a dissertation (Harvard) on the formation of a Chan denomination, the early Huangbo (Obaku) School in China .... the article refers, among other literature, to Zhou Erfang, "Ba Tiantong Miyun chanshi Biantian shuo" (Postface to [the anti-Christian] Biantian shuo of the Chan master Miyun of the Tiantong monastery) in Wenxian 82 (1999.4), pp. 285-287 (on an edition older than and slightly different from that included in Poxie ji and kept in the Shanghai Library)" --Ad Dudink.

" ... Materials opposing Christianity...documents related to the anti-Christian incident of 1616-1617. The lay Buddhist Xu Changzhi (juren 1633) reproduced most of these documents in the first two juan of his Poxie ji (1640, 8 juan), a collection of anti-Christian texts"... Cf. Standaert, Handbook of Christianity in China, vol. 1, pp. 134-135, 511-513.
(Xu Changzhi's dates are listed as 1582-1672; degree date preferred.)

Christianity in China according to the Brevis Relatio / A. Lazzarotto--Making friends in the essential tension / Bao Limin--Martino Martini's Treatise on Friendship and other Chinese works / Giuliano Bertuccioli--On the contribution of Italian Sinologist Martino Martini to the cultural exchange between China and Italy / Xu Mingde--M. Martini and Hangzhou Catholic Church / John Zhu Fengqing--Trying to assess J. Aleni's mission in China / Chen Cunfu--The end of Aleni's mission in China / Lin Jinshui and Wu Huaimin--J. Aleni and Poxieji / Xia Guiqi--The purpose and significance of Aleni's writing on M. Ricci, Michael Zhang and Yang Tingyun / Xu Zuda--Intorcetta, his important contribution to Sino-Western exchange / Guo Mutian--Yang Guangxian's opposition to Adam Schall: Christianity and Western science in his work Budeyi / Eugenio Menegon--Ragioni storico-culturali della controversia dei Riti Cinesi / Pietro Tchao--On Li Zhizao's main acts and contributions to Sino-Western exchange / Huang Lanying--A study of Christian history in Wenzhou before 1949 / Mo Fayou.

中國耶穌會教士紀略 -- 包利民 : 逑友與必要的張力之中 : 論衛匡國的逑友篇 -- 徐明德 : 論意大利漢學家衛匡國在中意文化交流史上的卓越功績 -- 朱峰青 ： 杭州教堂 -- 陳村富 : 評艾儒略的傳教活動 -- 林金水, 吳懷民 : 記艾氏在閩北 -- 夏瑰琦 : 艾儒略入閩傳教與破邪集 -- 徐祖達 : 論艾儒略撰寫利瑪竇, 楊廷荺, 張識三傳之目的與意文 -- 郭慕天 : 中西文化交流的功 臣殷鐸澤 -- 楊光先對湯若望從不得已看基督教與西方科學 -- 中國禮儀之爭的歷史文化 -- 黃蘭英 : 論李之藻在中西文化交流史上的主要活動和貢獻 -- 莫法有 : 1949 年前德溫州基督教史研究.

Added keywords: Zhongguo Yesuhui jiaoshi jilue; Qiuyou pian; Chinese rites controversy (Italian)