The interweaving of rituals : funerals in the cultural exchange between China and Europe / Nicolas Standaert.
"A China program book."
Includes bibliographical references (p. 291-314) and index.
Chinese and European funerals -- Missionaries' knowledge of Chinese funerals -- The gradual embedding of Christian funeral rituals in China -- Funerals as public manifestation -- Funerals as community practice -- Christian versus superstitious rituals -- Imperial sponsorship of Jesuit funerals -- Conclusion: The metaphor of textile weaving.

"The death of the Italian Jesuit Matteo Ricci in China in 1610 was the occasion for demonstrations of European rituals appropriate for a Catholic priest and also of Chinese rituals appropriate to the country hosting the Jesuit community. Rather than burying Ricci immediately in a plain coffin near the church, according to their European practice, the Jesuits followed Chinese custom and kept Ricci's body for nearly a year in an air-tight Chinese-style coffin and asked the emperor for burial ground outside the city walls. Moreover, at Ricci's funeral itself, on their own initiative the Chinese performed their funerary rituals, thus starting a long and complex cultural dialogue in which they took the lead during the next century.
The Interweaving of Rituals explores the role of ritual - specifically rites related to death and funerals - in cross-cultural exchange, demonstrating a gradual interweaving of Chinese and European ritual practices at all levels of interaction in seventeenth-century China. This includes the interplay of traditional and new rituals by a Christian community of commoners, the grafting of Christian funerals onto established Chinese practices, and the sponsorship of funeral processions for Jesuit officials by the emperor. Through careful observation of the details of funerary practice, Nicolas Standaert illustrates the mechanics of two-way cultural interaction. His thoughtful analysis of the ritual exchange between two very different cultural traditions is especially relevant in today's world of global ethnic and religious tension. His insights will be of interest to a broad range of scholars, from historians to anthropologists to theologians."--Publisher.
Local access dig.pdf. [Standaert-Interweaving of Rituals.pdf]

JapSin I, (38/42) 41/1a, 1b, 1c
Jizu kao 祭祖考.
Muzhu kao 木主考.
Bianji 辨祭.
By Yan Mo 嚴謨.
Three treatises, Chinese bamboo paper, bound in one volume. Twenty folios with one cover folio and one folio with a table of contents. 23.4 x 14.2 cm.

In the middle of each folio the heading is given on the upper part. The number of the folio is given below. The table of contents contains eight headings:

[41/1a]
1. Ji zhi yuanyi 祭之原意 (The original meaning of sacrifice) (ff. 1–3).
2. Sandai jiyi 三代祭儀 (The sacrificial ceremonies of the Three Dynasties) (f. 4).
3. Songru jiali 宋儒家禮 (The Jiali of the Song scholars) (ff. 5–6).
4. Houdai zhuwen 後代祝文 (Forms of invocation throughout the centuries) (f. 7).
5. Suji zhi xie 俗祭之邪 (The falsity of the vulgar sacrifices) (ff. 8–11).

[41/1b]
6. Muzhu kao 木主考 (Study on the tablets of deceased persons) (ff. 12–14).
7. Muzhu zonglun 木主總論 (Summary on the tablets of deceased persons) (f. 15).

[41/1c]
8. Bianji 辨祭 (Distinctions on “sacrifice”) (ff. 16–20).

Although the table of contents gives no. 5, the heading in the middle of the folios fails to give it. Below the heading 辨祭 in the table of contents (no. 8) there is a note: 此篇是因福安所作辯祭之文翻駁中祭禮故作辨祭以分別之 “In Fu’an [Fujian] someone has published the treatise Bianji (i.e., Francisco Varo, O.P.) criticizing the Chinese rites. We now write the Bianji in refutation of the above mentioned treatise.”
For the biography of Yan Mo, cf. Jap-Sin I, (38/42) 40/2.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 61-62.

Bibliographic citation and note on translations see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 153
Linsang chubin yishi 臨喪出殯儀式.
By Fang Jige 方濟各 (zi 以智, Francesco Saverio Filippucci, 1632–1692) Manuscript, one juan. Chinese bamboo paper in one volume. Written in 1685 (Kangxi 24). 23.8 x 14.5 cm.

On the title page the place of publication is given in three large characters: Dayuan tang 大原堂. This is the name of the Jesuit church then existing in Canton. At the bottom of the same folio there is a note in Latin and Portuguese in the handwriting of Filippucci: “de ornatu funebri | Mandey fazer este papel ao Ly Antonio Siam Cum desta casa nos primeiros meses de 1685 | Fr^co Xavier Filippucci S.J.” (I had Anthony Li, xianggong 相公 of this house, compose this paper in the first month of 1685).

Cf. Jap-Sin I, 164 and 164a.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 204-205.

Liyi de jiaozhi : Mingmo-Qingchu Zhong-Ou wenhua jiaoliu zhong de sangzangli  禮儀的交織 : 明末清初中歐文化交流中的喪葬禮  / (Bilishi) Zhong Mingdan zhu ; Zhang Jia yi  (比利時)鐘鳴旦著 ; 張佳譯.

Translation of: The interweaving of rituals : funerals in the cultural exchange between China and Europe
Includes bibliographical references (p.257-282)

本書所討論的主題是禮儀在文化交流中所扮演的角色,具體地說,是喪禮在17世紀中歐交流中的角色.喪禮通常被認為處於中國文化的核心位置.而本書所討論的中心問題是,在中西禮儀傳統相互碰撞之後的17世紀,葬禮發生了何種變化.--Publisher note.

JapSin I, (38/42) 40/9c
Sangli ailun 喪禮哀論.
By an anonymous author.
Manuscript, folios 135–140. Punctuation in black ink. Chinese bamboo paper, one volume.

Both folio 133 and 135 bear the title in Chinese. The opening paragraph quotes the saying of Cengzi 曾子 (disciple of Confucius and putative author of the Classic of Filial Piety, Xiaojing): “It would be better to offer one’s parents a chicken and a pig while they are still alive than to present a bullock to them after they are dead.” It then goes on to show the absurdity of burning paper money for the dead and suggested that instead one should distribute money to the poor. This kind of merit would be far better than the prayers of Buddhist monks.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 59.

JapSin I, 164
Sangzang yishi 喪葬儀式.
By Anthony Li 李安當.
Revised by Li Anrui 李安瑞.
Manuscript, one juan (six folios).
Chinese bamboo paper in one volume.

The Latin inscription on the cover folio reads: “Ly Laurent. De Sepultura | christiana | in Sinis ceremoniae | 30 articuli Li S. Kung.” The verso of this folio gives a note in Portuguese in the hand of Francesco Saverio Filippucci (Philippucci): “Este papel foy tirado, do outro, que mandey fazer à Ly Antonio Siam cum desta casa, e foy consertado por Ly Leontio Siam cum do S^r. B’po Basilitano, e o S^r. B’po o queria aprovar e assinar. O R. P. Fr. Agostinho de S. Pascual embargou esto, por lhe querer acrecentar húa obligação de protestação no N. undecimo. | 16 Mayo de 1685. | Fran^co Xavier Filippucci.” (This paper is drawn from the other one which I had composed by Antonio Ly Sciam cum [xianggong] of this house. It was revised by Leontius Ly Sciam cum [xianggong] of His Lordship the Bishop of Basilitano [the Chinese Dominican, Luo Wenzao 羅文藻], who wished to approve and sign it. The Reverend Friar Agostinho de S. Pascual retained it, because he wished to add a solemn declaration of protest to number eleven. |16 May 1685, Francesco Saverio Filippucci).

JapSin I, 164a
Sangzang yishi 喪葬儀式.
By Anthony Li 李安當.
Revised by Li Anrui 李安瑞.
Manuscript, one juan (six folios).
Chinese bamboo paper in one volume.

The cover bears the title written in ink and a Latin inscription: “M.S. De sepultura | Exemplar identicum | ut superstitiones vitentur.” Inside the cover there is a note in Portuguese in the hand of Filippucci: “Este papel consertado por Ly Leontio Sciam cum do B’po Basilitano, tem húa addição no N. 11 acerca da protestação nos ofertos a os def^os e sem eu saber disto, foi assinado do S^r B’po e os P R Fr. Jo. Fran^co de Leonessa, e Fr. Agostinho de S. Pascual; eu reclamey logo à isto, e assy de comun consentim^to se tirou o meu nome no principio do papel, e no fim do mesmo o assinado, e sello do S^r. B’po, e os assinados dos dd^os P.P., para que não valhão nada os dd^os assinados. En 15 Mayo de 1685 | Fran^co Xavier Filippucci.” (This paper, revised by Ly Leontius, xianggong of the house of His Lordship the Bishop of Basilitano, has an addition to number 11 dealing with the solemn declaration of protest on offerings to the dead and, without my knowledge, it was signed by His Lordship the Bishop and by the Reverend Fathers Friar Jo. Francisco de Leonessa and Friar Agostinho de S. Pascual. I disclaimed this, and with the consent of all, my name was withdrawn from the head of the paper and likewise my signature from the bottom of the same together with the seal of His Lordship the Bishop and the signatures of the aforesaid fathers so as to invalidate the foregoing signatures. 15 May 1685 | Francisco Xavier Filippucci).

The coffin [of the deceased] is placed in the middle of the family hall. In front of the coffin a table is set with incense and other things and they are arranged according to their greater or smaller number. The [chapter] Tan’gong 檀弓 in the Liji 禮記 puts it well: for the newly deceased, dry, minced, and hashed meat is offered together with a libation of wine [as a sign of respect for the deceased]. However, one never expects the deceased to partake of what is offered. But this does not prevent the son of the deceased from expressing his sentiments, and, in this case he should kneel down, offer incense and a libation of wine. Then, having wept in mourning together with members of the family, he kneels down and kowtows before the relatives and friends in expression of gratitude.

Citation note see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, (38/42) 38/1.1
Tianzhujiao sangli wenda 天主教喪禮問答.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One volume. Chinese bamboo paper.

The Latin inscription on the cover reads: “De cultu christianorum erga mortuos cum notis imperatoris Kam Hi (litteris rubris) 1689. Rarum (2 exempl.) (Addenda ad prius exempli ‘Compositio’ quaedam).” On top of folio 1a there is a Latin inscription: “Litterae rubrae et notationes in originali | scriptae sunt propria manu Imperatoris | Cam Hi anno 1689o, cui esse conforme hoc exemplar, testor | Antonius Thomas. V~Prov^lis Soc^tis Jesu | V~Prov^ae Sinensis. | Pekini | 26 Oct. | 1701.” On the left there is a seal of the Society of Jesus in red, which reads: “Socie. Jesu † Vic. | Provinc. Sinen.” The date is given on the left as “Pekini | 26^a Oct. | 1701. | Further left there is an oval red seal: Socie. Jesu † Vic. | Provinc. Sinen.”

1. The meaning of prayer.
2. Prayers at the funeral are for the souls in purgatory.
3. Although the penance in purgatory is determined by God, human efforts can be of help to lessen the penance.
4. The meaning of Catholic funeral ceremonies.
5. The reasons why the Catholic Church forbids burning paper money for the deceased.

Folio 1a has a comment in red ink written by the Kangxi emperor: 言整理順 (The words are well chosen and the ideas convincing); folio 7a has the comment: 說得爽快透理 (Straightforward and thorough) and another comment: 有理有理但恐得罪於人 (Right, right, but it may offend someone).
Neither the catalogue of the Zikawei library nor those of the Vatican or the Bibliothèque Nationale (Courant) mention the title of this booklet. According to Bernard (1945, p. 376, no. 476) there is a printed copy in the Beitang library (Beijing): “Verbiest, Tianzhujiao sangli wenda 天主教喪禮問答. Catéchisme sur les rites funéraires. Xy Pékin entre 1672 et 1686 (Réviseurs: Grimaldi, Th. Pereira). PC 1939 (7 fo, la page de titre manque).”

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 35-36.