Feilu huida 斐祿彙答. 斐錄彙答. Felu dahu i斐錄答彙. 

In: 耶穌會羅馬檔案館明清天主教文獻. Chinese Christian texts from the Roman Archives of the Society of Jesus, v.12.78 Feilu huida 斐祿彙答 / Gao Yizhi 高一志 (Alfonso Vagnone).

Also 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. 1.6 Alfonso Vagnone 高一志. Feilu dahui 斐錄答彙 (only juan xia). [3394].

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

JapSin II, 57.1-2
Feilu huida 斐祿彙答.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Two juan, bamboo paper, each with a wrapper. Both juan A and juan B have double covers. No date or place of publication.

The cover of juan A bears a Latin inscription: “Quaesita et responsa | circa varias res | physicas | a p. Alph. Vagnoni | S.J.” Inside the cover the Chinese title is given and a Latin title: “De Philosophia.” The outer cover of juan B bears a Latin inscription: “De passionibus, cibis, | morbis, etc | a p. Alph Vagnoni | S.J.”

There is a preface by Bi Gongchen 畢拱辰 (zi 星伯, hao 壺目，羼提居士, d. 16 March 1644) of Donglai 東萊 (Shandong), written in 1635 (Chongzhen 8). At the end of the preface there are two wooden carved seals: 畢拱辰印 and 丙辰進士 (jinshi of 1616).
There is a postscript (five and one-half folios) by Liang Yungou 梁雲搆 of Zhongzhou 中州, dated 1636 (Chongzhen 9). At the end there are two wooden carved seals: 原名治麟 and 匠先氏.
Both juan A and juan B have a table of contents (one folio) and some general remarks (three and one-half folios), at the end of which the author signs as Zhuchuan sheng 珠船生. The verso of folio 3 gives an explanation of the ecclesiastical approval of books (cf. Jap-Sin II, 54) and the names of the censors (Niccolò Longobardo, Johann Adam Schall von Bell, Iacomo Rho, and Cheng Tingrui): 耶穌會中同學極西龍華民，湯若望，羅雅谷，星源程廷瑞共訂.
Folio 1 bears the title and the number of the juan, and the names of the translator (Vagnone), the polisher of the Chinese text (Bi Gongchen) and the collator (Chen Yujie): 陳于階. Each half folio consists of nine columns, with twenty characters in the first column of each paragraph and nineteen in the rest of the paragraph. The title of the book is given in the middle of each folio, and the number of the juan and of the folio below the fish-tail. The main text consists of thirty-two folios in juan A and 34 in juan B.

Juan A is divided into five parts: (1) celestial phenomena 天象類; (2) wind and rain 風雨類; (3) the fire element 火行類; (4) the water element 水行類; and (5) the human body 身體類.
Juan B is divided into seven parts: (1) human dispositions 性情類; (2) sound 聲音類; (3) alimentation 飲食類; (4) diseases 疾病類; (5) physical phenomena 物理類; (6) the animal kingdom 動物類; and (7) the vegetable kingdom 植物類.

For the collator Chen Yujie, see JWC 1:247–252, and for the polisher of the Chinese text Bi Gongchen, see ECCP 2:621–622: “Pi Kung ch’ên obtained from Niccolò Longobardi . . . another draft manuscript, entitled 斐錄答彙 Feilu dahui [sic] (Answers to Questions on Natural Philosophy), two juan, which had been originally translated into unpolished Chinese by Alphonse Vagnone . . . This work, too, Bi put into suitable form. It will be noticed that the first two words of the title represent phonetically the first two syllables of the word ‘philosophy’. In his preface to the work, written in 1635, Bi gives the full latinized form as Feilusuogeiya 斐錄所費亞. The work was printed in 1636, and copies are preserved in various libraries” (p. 622).

Cf. Pfister, p. 94, no. 14; Feng 1938, p. 110; Hsü 1949, p. 359; Courant 3394; Couplet, p. 12.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 361-362.

In collection: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. --78. 真道自證 （沙守信 Emeric de Chavagnac）
Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“ ... after the Edict of Toleration (1692) ... the need for a dialogue had diminished and catechetical writings had become to a greater extent mere expositions of European catechists, while refutation of Chinese teachings, especially of Buddhism and Taoism ... has become sharper. In this regard, the title and the contents of a work published in 1718 are revealing: ‘The true way proved by itself’ (Zhendao zizheng 真道自證), in which the author ... only takes recourse to reason (natural religion) and the Bible (revealed religion); he does not adduce the Chinese Classics and Confucianism for support and is silent on Buddhism and Taoism”--Cf. N. Standaert, Handbook of Christianity in China, v.1., p. 614-615.

“ ... after the Edict of Toleration (1692) ... the need for a dialogue had diminished and catechetical writings had become to a greater extent mere expositions of European catechists, while refutation of Chinese teachings, especially of Buddhism and Taoism ... has become sharper. In this regard, the title and the contents of a work published in 1718 are revealing: ‘The true way proved by itself’ (Zhendao zizheng 真道自證), in which the author ... only takes recourse to reason (natural religion) and the Bible (revealed religion); he does not adduce the Chinese Classics and Confucianism for support and is silent on Buddhism and Taoism”--Cf. N. Standaert, Handbook of Christianity in China, v.1., p. 614-615.

Cover illustration: Bibliothèque nationale de France. Courant 7049
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20冊.

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