001. Hand-written letter, dated Djiao Peng (H’u Kung) 25 August 1901, signed Alexandre Legros, about annual report for the district for 1900-1901, pillaging of chapel, 3,000 piaster for repairs, bought old house, harshness of plague, etc., 27 x 21 cm.
002. Two hand-written letters, dated Djiao Peng 12 August 1900 & 10 August 1900, signed Alexandre Legros, about Frs. Rondière & Boussac, pillaged chapel, Mr. 黃罔城 in 霞繞鄉, where residences of American & English were attacked, residence at 柘林, 8 Protestant churches in Djiao Peng pillaged, etc. 17,5 x 11.5, [17.5 x 23 cm].
003. Hand-written letter, holes in center leaves, dated Arcachon 27 September 1901, signed Alexandre Legros, about Frs. Guillaume & Rondière, retreat, civil & military mandarins, grenades, etc. 21 x 13.5, [21 x 27 cm].
004. Hand-written letter with deteriorated ink, dated Djiao-Peng 28 August 1899, signed Alexandre Legros, about viceroy, some amounts of money, etc. 17.5 x 11, [17.5 x 22 cm].
005. Two hand-written letters, dated Djiao-Peng 18 March 1899, signed Alexandre Legros, and Arcachon 07 October, signed Victor, about last retreat, case of Koo-Csou-Poon (?), District of Bai Pou (?) 大埔, Hakkas, humidity, disease, impossibility of building chapel & residence, etc. 13.5 x 10.5, [13.5 x 21 cm].
006. Hand-written letter, undated, Djiao Peng, signed Alexandre Legros, about annual report for the district for 1897-1898, chapel, etc. 27 x 21 cm.
007. Hand-written, incomplete letter, dated Djiao-Peng 08 August 1898, unsigned, about protection for Christians of Koo-Csou-Poon (?), Fr. Rondière , etc. 21 x 13.5, [21 x 27 cm].
008. Hand-written letter with deteriorated ink, dated Djiao-Peng 04 November 1899, signed Alexandre Legros, about accusations by bachelors, Gua-Fou-swa (?) 外孚山, Koo-Csou-Poon (?) 高厝鋪, etc. 17.5 x 11.5, [17.5 x 23 cm].
009. Hand-written letter with deteriorated ink, dated Djiao-Peng 06 September 1899, signed Alexandre Legros, about chapel, Lay a sciang 賴阿祥, Lai a Louï 賴阿嘿, Bai Pou (?) 大埔, 潮陽, Lay zuoui fong (?) 賴美豐, Gua-Fou-swa (?) 外浮山, etc. 20 x 13.5, [20 x 27 cm].
010. Hand-written list in Chinese, undated, unsigned, probably subdivisions of the Raoping Catholic Church 饒平天主教教堂, 南澳屬, 24 x 30.5 cm.
011. Hand-written letter with ink heavily destroying paper, dated 13 October 1899, signed Alexandre Legros, about women made Christians, etc., 20 x 13.5 cm.

091R ZKW - [d]
ms. (24.1 x 12.8 cm) Daoxue jia zhuan 道學家傳 (102 ff., 8/24), copy signed by Francis-Xavier Hu Huang 胡璜 at the old church of Shanghai on 8 August 1865.
note 64: "This copy contains virtually the same version as 090R (see below). After 1865 someone else (different handwriting and ink) added the Guangxu and Xuantong periods and the Republic 民國 (cf. 090R, f.113a: mention of only the Daoguang and Xianfeng periods: 1820-1861). The same person also made corrections elsewhere in the text. For other copies, see Wang, 附錄, p. 3; RWZ 3.61-65 (Canberra, Australia). One of these two ms. (090R, 091R) has been partly published in Shengjiao zazhi 聖教雜誌, 1925 (Pfister 353); one of them was returned by d'Elia." )--Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.25-26.

090R ZKW B-4 (540.9, Xu 431) [b,d] [Xu 224-225, CY 113] [B541]
ms. (20 x 12.7 cm), Daoxue jia zhuan 道學家傳 (136 ff., 7/20), usually attributed to Verbiest, apparently because it (ff. 85-112a and 116-127a) contains a slightly different version of Shengjiao xinzheng (087R). According to Wang Zhongmin, Daoxue jia zhuan was probably composed by Zheng Jiaozan 鄭交贊 (author of the second essay, ff. 8-16) during the persecution of the Yongzheng period (1723-1735). At some isolated places, the text has been updated by copyists, e.g. f.19b (5808 years have elapsed from the Creation to 1808)--Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.25.

In volume 3 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see: Standaert, Nicolas, Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996).

Extraits des relations et des lettres venuës de la Chine & de Macao à Rome, au mois de septembre 1711 ... ou l'on voit la suite des persecutions & des traverses faites aux Missionaires ; la maladie & la mort de Mr le Cardinal de Tournon.

Bound with: Relation abregée de la nouvelle persécution de la Chine and Extraits des relations et des lettres venuës de la Chine & de Macao à Rome, au mois de septembre 1711 par Monsieur Charles Majel.

"This work contains the official government texts of the Tribunal of Rites which in 1669 solemnly declared that the Christian religion was innocent of the calumnies which its enemies had fabricated. As a result, the missionaries held as prisoners in Canton were to be released"--Insert, "From the collections of the Institute for Chinese-Western Cultural History."
"...this is a particular case, for its exceptional (Chinese-Latin) bilingual character, and for its documentary character, since it apparently almost completely relies on original Chinese documents. Its author is conventionally indicated A. de Gouvea or A, Lubelli; in fact, contemporary evidence points to F. de Rougemont."--Cf. N. Standaert, Handbook of Christianity in China, vol. 1, p. 185.

JapSin II, 74

Innocentia | Victrix, | sive | Sententia Comitiorum Imperij Sinici | pro | Innocentia | Christianae Religionis | Lata juridicè per annum 1669. | & | iussu R. P. Antonij de Govvea, Soc.^is | Iesu, ibidem V. Provincialis, | Sinico Latinè exposita, | In Quamcheu metropoli provinciae Quam tum in Regno Sinarum, | Anno Salvtis Humanae MDCLXXI.
Twelve copies, in two paper cases. The book is bound in Chinese style and the folios are arranged from left to right.

The title page bears in the middle the emblem of the Society of Jesus. On top is printed the word Innocentia and at the bottom Victrix. Around the emblem a Latin inscription is given: promicat e tenebris clarius ipsis. The letters are in white on a black background. On the verso of the title page are engraved Chinese characters in the seal style: 上主赫臨 | 宣義於世 (The Lord [of Heaven] solemnly appears, He manifests his justice to the world). Each character is accompanied by the equivalent romanization (xam chu he lin | siuen y yu xi).
There is a preface (one-half folio), written in Latin by António de Gouvea. This book contains memorials to the throne presented by the Jesuits in the Imperial Observatory and memorials from the Ministry of Rites, all drawn up after the persecution by Yang Guangxian. There is a message offered to the deceased Schall by the Kangxi emperor written in seal style script. There are also some imperial decrees giving permission to the missioners who had been detained in Guangzhou to return to their missions. Some of these decrees are given also in the Xichao dingan 熙朝定案 (Jap-Sin II, 66–73); the texts, however, are not always exactly the same. The documents in Chinese given in this book are all accompanied by equivalent romanization side by side with the characters. A Latin translation is given after each document. Seemingly, the book was printed to be sent back to Europe. Pfister (pp. 222–223, no. 2) indicates:

Innocentia Victrix . . . , petit in–fol. de 43 pp. paginé à la chinoise. L’approbation est datée du 28 déc. 1670. Cet ouvrage, extrêment rare, a été imprimé à la manière chinoise sur planches de bois. C’est probablement le premier livre de ce genre imprimé à Canton. Le texte latin se trouve dans les Paralipomema ad Propylaeum Act. SS. Maii des Bollandistes, pp. 131–137. C’est la sentence par laquelle la première cour de l’empire déclarait solennellement, après examen, que la religion chrétienne était innocente des calomnies dont ses ennemis l’avaient chargée; on devait rendre à la liberté les missionnaires retenus prisonniers à Canton. Plusieurs d’entre eux étaient appelés à Pékin pour travailler à l’astronomie, les autres seraient renvoyés dans leurs églises respectives aux frais du Gouvernement, et les missionnaires pourraient faire profession de leur religion, mais il leur était encore défendu de la prêcher, et aux Chinois de l’embrasser. C’était un grand pas vers la liberté, après la persécution des 4 régents (1664–1666). (Cf. Cordier, L’imprimerie, p. 375).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 381-382.