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.”

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].