Abstract: Canton Conference (1667-1668) is regarded as an important event in the history of Christianity in China. The Conference was held by missionaries from three religious orders, namely, the Jesuits, Dominicans and Franciscans. Together they tried achieving something common to strive for the prosperity of the China mission. It is true that the background and atmosphere of the Conference was influenced and overwhelmed by the Rites controversy. However, another significant part that the conference covered, in a large portion, dealt with wide pastoral issues in the context of Chinese society. The forty two articles in this Conference demonstrate the open-mindedness and a fairly positive knowledge of an approach to Chinese custom. In addition, some recommendations remain open to further inquiries, in the sense that they were still finding a better way to cope with the indigenous affairs. Analysis of the articles as a whole gives light to various aspects of missionary work at that time beyond the controversial article forty-first.

Appendixes: 4.1 List of the missionaries assembled in Beijing for the imperial inquisition. 4.2 List of the missionaries who were not sent to Canton and remained in Beijing. 4.3 List of the missionaries excluded from the imperial inquisition and Canton exile. 4.4 List of the missionaries who were sent to Canton for detention. 4.5 List of the participants in the Canton Conference. 4.2 Excerpt of the Chinese text “Ordonnances de la sainte eglise” 《聖教規程》

JapSin I, 146
Da ke wen 答客問.
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title with a Latin inscription: “V. RR [vera responsa] ad quaesita a licentiato christ. Chu çum yuen.”

In the Zhengshi lüeshuo (Jap-Sin I, 145) Zhu Zongyuan says of the Da ke wen: “What I could express by words of mouth, I would not spare my insignificance. I was prone to arguments and [as a result] I published the Da ke wen . . .” (cf. Hsü 1949, p. 156). According to the preface of Lin Wenying the author wrote this book when he was 23 sui. It deals with the teaching of the Catholic Church and presents apologies against false religion. Lin Wenying has high praise for the zeal of the author of this book, saying that he was a great worshipper of the Lord of Heaven and that he was eager to communicate his knowledge of God to others. “The readers, therefore, need not think unjustly that this book deals with learning from the West; rather they should realize that it deals throughout with the religion we Confucians should embrace; since this religion is a practical one, its doctrine agrees with ours and [even] its mental attitude, in general, is the same as ours.”

According to the preface, new printing blocks were being prepared for the Da ke wen by Mr. Su 蘇先生 around the year 1697. This makes us think that he was José Soares (1656–1736), whose Chinese name was Su Lin 蘇霖 (zi 沛蒼).
The Yin Xian zhi 鄞縣志, compiled in the Kangxi period, gives the biography of Zhu Zongyuan, who was a native of this district (Ningbo 寧波, Zhejiang). He was a tribute student (gongsheng 貢生) of 1646 (Shunzhi 3). Two years later he obtained the juren degree. We are told that he was learned and an accomplished essayist.
Antonio de Gouvea in his Asia Extrema speaks of a young scholar who was baptized in Hangzhou by Manuel Dias Jr. and took the Christian name Cosmas. Later he returned to his native Ningbo and invited the missioners to come to evangelize the people there. His mother also was converted to the faith. In the letters of missioners Zhu Zongyuan is often named Cosmas, which seems to identify him with the young man baptized by Manuel Dias. In 1640 there were 560 neophytes, according to Colombel (vol. I, p. 323), among whom were three brothers of a Zhu family that came from a gentry class. Their Christian names were: Peter, Cosmas, and Mathias. Cosmas seems to have been the second of the three brothers. Besides writing the above mentioned books, Zhu Zongyuan seems to have given much help to the missioners in their writings. So he polished the style of Qingshi jinshu 輕世金書, the Chinese translation of the Imitatio Christi, made by Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and published in 1640 (Chongzhen 13). He also wrote a preface for another book by Manuel Dias, namely, the Tianzhu shengjiao shijie zhiquan 天主聖教十誡直詮 (A straightforward explanation of the Ten Commandments of the holy Church of God). Zhu Zongyuan was also one of the revisers of the Tianxue lüeyi 天學略義 written by João Monteiro 孟儒望 and published in Ningbo in 1642 (Chongzhen 15) and of the Tizhengpian 提正篇, written by Girolamo de Gravina and published in 1659 (Shunzhi 16). The Tianzhu shengjiao huoyi 天主聖教豁疑, a booklet in less than a thousand characters, bears Zhu Zongyuan’s name as its narrator and that of Qu Dude 瞿篤德 (Stanislao Torrente, 1616–1681) as its reviser.

Cf. Hsü 1949, pp. 154–155; JWC 2:91–98; Jap-Sin II, 75.

[Author’s note: Jap-Sin I, 147, 147a, 147b, 147c, 147d and 147e: six texts, composed by Iacomo Rho, bound together in one volume European style.]
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 192-194.

JapSin I, 166.b
Da ke wen 答客問.
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover is somewhat torn. It has a Latin inscription: “Responsa ad questiones circa varias res religionis christianae | et idolatricae | a licentiato christiano Chu Çum yuen.”

"One of the few separate treatises on the sacraments and sacramental practices in Christian communities during the late Ming dynasty. This treatise chiefly deals with confession and the Eucharist. For publication date of 1627, Cf. N. Standaert, S.J., Handbook of Christianity in China, v. 1, p. 624.

See Fr. A. Chan, S.J. ARSI description Jap-Sin I, 79
No publisher or place of publication; for source and full bibliographic record see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
See Borg. Cin 381 (3) edition online.

One of the few separate treatises on the sacraments and sacramental practices in Christian communities during the late Ming dynasty. This treatise chiefly deals with confession and the Eucharist. For publication date of 1627, Cf. N. Standaert, S.J., Handbook of Christianity in China, v. 1, p. 624.

JapSin I, 79
Dizui zhenggui 滌罪正規.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Four juan. Chinese bamboo paper in two volumes. Published by the Catholic church of Fuzhou, Fujian. No date of publication.

The cover bears the title in Chinese with the Latin inscription: "Tractatus de Sacramento paenitentiae a p. Julio Aleni, S.J. 4 tomi."

Full text of the Vatican edition [Borg. Cin. 381 (3)] of: Dizui zhenggui lüe 滌罪正規略 available online at Hong Kong Catholic Diocese Archive (HKCDA) website.

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

JapSin I, 166.c
Huoyi lun 豁疑論.
By Zhu Zongyuan 朱宗元; revised by Stanislao Torrente (Qu Dude 瞿篤德, zi 天齊, 1616–1680). One juan. Chinese bamboo paper in one volume. Reprinted by the (Jesuit church) Dayuantang 大原堂 in Guangzhou. No date of publication.

The cover bears the title and a Latin inscription: “Solutio objectionum circa | religionem christianam | a christiano Chu | Çum Yuen.”

Cf. JWC 2:91–98; Fang Hao 1947, pp. 69–72; id., 1969, pp. 230–232.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 221.

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 101-103.
Jap-Sin I, 57
Jiaoyao jielüe 教要解略
By Wang Fengsu 王豐肅 (Alfonso Vagnone).
Two juan, one volume. Chinese bamboo paper. Third edition engraved by the Shenxiutang 慎修堂第三刻.

The cover bears a label with the title and a Latin inscription:
"Brevis | Declaratio Christianae doctrinae (Couplet) | Liber sinicus editus à Patribus | Soc^tis Jesu. | Pater, Ave, Decalogus, symbolum, | Deus trinus et unus, 7 sacramenta, opera | spiritualia, octo beatitudines, | 7 peccata capitalia, 7 virtutes capitales, | 3 virtutes capitales | 3 virtutes theologali, 4 cardinales, 4 | sensus, 3 potentia. | scriptus a laico [these three words are penciled out] Wong Fong sieou | Tempore Ricci [these two words are also penciled out]. Compendia ex eodem opere extant sub: Jap Sin I, 57a & Jap Sin I, 126."
At the back of folio 2 there is a label with the inscription: “Wong Fong sieou non è un laico, ma il P. Alfonso Vagnoni S.J. Non è vero che è del tempo del Ricci ma poco dopo (1615). P. D’Elia.”

Cf. Pfister, p. 91; Courant 6855.

JapSin I, 61
Jiaoyao jielüe 教要解略.
By Wang Fengsu 王豐肅 (Alfonso Vagnone).
Two juan, Chinese bamboo paper in two volumes (three + fifty-eight and thirty-three folios). Shenxiutang 慎修堂 third re-engraved edition.

The covers of both volumes bear a Latin inscription: “P. Alphonsi Vagnoni, S.J. | Doctrinae christianae explicatio | Tom. 1^o et 2^o.” At the back of folio 2 there is a red label with this Latin inscription: “P. Alphonsi Vanhoni | S.J. | Doctrinae Christia | nae explicatio | Tom. 1^o.”
There are two columns of European handwriting in folio 3 (before the preface): on the right side is, written vertically, the romanization of the first line of the preface and on the left is an explanation word by word in Latin. After folio 1 of the preface a sheet is attached with European handwriting in eight columns with Arabic numbers on each column. This is, written vertically, a romanization and explanation in Latin of the Our Father, found in folio 1 of the first volume. The original Chinese text of the Our Father is marked with Arabic numbers. Probably this copy was to be sent to Europe and the romanizations and translations were to satisfy the curiosity of their European readers.

JapSin I, 123
Jiaoyao jielüe 教要解略.
By Wang Fengsu 王豐肅 (Alfonso Vagnone).
Two juan, Chinese bamboo paper in two volumes. First volume, thirty-six folios; second volume, thirty-three folios. Re-engraved edition by the Jingjiaotang 景教堂 of Fujian.

There is no title page nor is there a preface of the author. The first folio of the first volume bears the inscription: 解略卷之上 (Jielüe, vol. I), 西海王豐肅述 (Narrated by Wang Fengsu of the West Sea), 閩景教堂重刻 (Re-engraved by the Jingjiaotang of Fujian).
The format is the same as that of Jap-Sin I, 57 and 61, except that in the middle of each folio the abbreviated title 解略 Jielüe is given. The quality of the paper is inferior to that of the other two editions.
There are only thirty-six folios in the first juan (so the folio numbers differ from those in the other two copies). The folios 1–11 are the same as in the other two editions. But there is no general summary of the Decalogue and no explanation of the Ten Commandments (cf. Jap-Sin I, 57). Before folio 1, however, the Decalogue from a Qinyitang 欽一堂 (Fujian) engraved edition has been inserted. Despite this, the first nine folios of this inserted text are missing: the zonggang 總綱 (general summary), the explanations of the first five Commandments and the first folio of the explanation of the sixth Commandment. Without any doubt, these nine folios have been torn out, as parts of the folios 4–9 are still left in the book. At the end of folio 14 there is an inscription: 天主十誡解略終 (End of the commentary on the Decalogue) and two columns in small characters, giving the author and the place of publication (Qinyitang of Fuzhou): 泰西王豐肅述 | 閩中欽一堂梓.
On the top margin of folio 10 there is a Latin inscription: “Catechismus antiquus. Incompletus ab initio.” At the side there is an inscription: “Vagnone, Alfonso spiegazione abbreviata della dottrina cristiana. Pfister I, 91.”
Actually these two volumes are complete in themselves. However, if we compare them with the original, we see that the general summary of the Decalogue and some of the explanations of the Commandments are missing. It is not the Jiaoyao jielüe in its integrity.
The second juan contains thirty-three folios and is the same as in the other two copies.
[Author’s Note: We have placed together the next two numbers, Jap-Sin I, 57a and 126, both editions of the Tianzhu jiaoyao.]
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 104-105.

Full bibliographic record see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 166.e
Lixiu yijian 勵修一鑑.
By Li Jiugong 李九功.
Two juan (only juan one is extant). Chinese bamboo paper. No date or place of publication.

The cover bears the title and a Latin inscription: “De studio per | fectionis, id est de rebus ac mysteriis | fidei | a christiano | Li Kieu Kum.”

1. Li Sixuan 李嗣玄 (zi 又玄), four folios.
2. Zhang Geng 張賡, two folios.
3. Chen Zhongdan 陳衷丹, dated 1645 (yiyou 乙酉), three folios.
4. The author, dated 1639 (Chongzhen 12), three folios.

There follows a general table of contents for juan A (one folio), a list of books quoted (one folio) and directions to the readers (two folios).
Folio 1a gives the title of the book and the name of its author: 勵修一鑑上卷，福唐李九功其敘纂評, those of the revisers: Li Sixuan of Sui’an 綏安 (Fujian) and Yan Zanhua 嚴贊化 (zi 參思) of Qingzhang 清漳 (Fujian), and of the proofreader, the author’s elder brother: Li Jiubiao 李九標 (zi 其香).
The main text consists of forty-three folios. There are nine columns in each half folio with twenty characters to each column. The upper middle of the folio gives the title of the book with the number of the juan, of the chapter and of the folio. Commentaries are given on the top margin of the folios.

Li Sixuan in his preface tells very briefly what this book is about: a collection of religious events and edifying stories of the Catholic Church. The preface written by Li Jiugong himself recalls how in 1635 (Chongzhen 8), when he was studying on the seacoast, he was far from his spiritual directors and good friends. He took out his books and went through them one by one. Then a thought came as a light to him that good books help to increase one’s spiritual knowledge in the way that the rain helps to develop the good tender blade. Just as the rain falls without seeking a preferable place, so good books instruct without seeking for a preferable student. Inspired by this thought, he began to take notes on what he read and after months of work he finally offered his book to the public with the hope that it might be a good help to his readers.
The book is orderly arranged. It begins with the prefaces followed by the table of contents, a list of books quoted and directions for the readers. Going through these pages gives one a clear idea of what the whole treatise is about. One does not often find such good arrangements in the writings of his time. The author in his book refers not only to historical figures but also to contemporary persons, Chinese as well as foreigners. Psychologically it ought to have had a good effect on the readers of his time.
Among the books quoted by the author there are titles that are no longer extant or, if still extant, are very rare, such as the Lixue guyan 勵學古言, Dejie 德楷, Zhu’en xianxi 主恩顯錫, and Minzhong qinchongfan 閩中欽崇範.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 222-223.

The book consists of eleven folios. The number of the folio is given in Chinese in the middle of each folio.

Cf. Stary, p. 63 (Abkai ejen-i enduringge tacihiyan-i oyonggo gisun); see also Stary, pp. 42–43 (no. 41). For transcription and translation of this text, see John Mish, “A Catholic Catechism in Manchu,” Monumenta Serica 17 (1958), pp. 361–372.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 174.

Pantoja's Septem Victoriis (Qike 七克) and the Reconstruction of the Moral Authority in late Ming China / Haitao Peng.

TESI DOCTORAL UPF / 2020. DIRECTOR: Dr. Manel Ollé Rodríguez
INSTITUT D’HISTÒRIA JAUME VICENS I VIVES / DEPARTAMENT D’HUMANITATS

Includes bibliographical references (p.229-243)

Local access dig.pdf [Peng-Septem Victoriis.pdf]

See Japonica-Sinica eds. for more information

Abstract
The thesis aims to analyze the role of Septem Victoriis (Qike 七克), an moral philosophy book of the Spanish Jesuit Diego de Pantoja, in the process of the reconstruction of the moral authority in late Ming China. Since the beginning of the 16th century, China was undergoing a severe social-political crisis. The orthodox literati attributed the social-political crisis to the decline of moral authority and proposed to re-establish moral authority and the highest moral standards. The preaching of God as the source of moral principles and the ultimate goal of moral conduct in Pantoja’s book attracted the orthodox literati. They reinterpreted the book of the Spanish Jesuit and even modified it to meet their own need. As a result, Septem Victoriis (Qike 七克) wielded a specific influence in the development of moral philosophy in the late Ming and early Qing periods.

Resumen
La tesis tiene como objetivo analizar el papel de Septem Victoriis (Qike 七克), un libro de filosofía moral del jesuita español Diego de Pantoja, en el proceso de reconstrucción de la autoridad moral a finales del período Ming. Desde principios del siglo XVI, China atravesaba una grave crisis sociopolítica. Los literati ortodoxos atribuyeron la crisis sociopolítica al declive de la autoridad moral y propusieron restablecerlo y los más altos estándares de moralidad. La predicación de Dios como fuente de principios morales y el objetivo final de la conducta moral en el libro de Pantoja atrajo a los literatu ortodoxos. Reinterpretaron el libro del jesuita español e incluso lo modificaron para satisfacer sus propias necesidades. Por este motivo, Septem Victoriis (Qike 七克) ejerció una influencia específica en el desarrollo de la filosofía moral en el período de finales de Ming y principios de Qing.

“....One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit”... (gongguoge 功過格)... a type of morality book during the early seventeenth century .... lists of virtues and moral actions..." -- Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

Please refer to Japonica-Sinica edition for online texts, links, and Fr. Albert Chan, S.J. extensive bibliographical entry.
This edition online at National Library of Australia.

Qike 七克 / Diego de Pantoja 龐迪我 (Seven Capital sins and seven opposing virtues) in Tianxue chuhan 天學初函 v.2, pp. 689-1126.
Originally published: 明萬曆42 [1614].
Local access in print (bound photocopy) and dig. pdf. [Tianxue chuhan.pdf].

See also: 京都: 始胎大堂 1798 edition online at National Library of Australia.
Juan 4, 5, 6, see: Bayerische Staatsbibliothek, München.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“….One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit” … (gongguoge 功過格)….a type of morality book during the early seventeenth century…..lists of virtues and moral actions…”
Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

See also: Robert R. Ellis, They Need Nothing: Hispanic-Asian Encounters of the Colonial Period, pp.98-101.

Following descriptions apply to ARSI Jap-Sin collection:

Jap-Sin I, 84
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Seven juan (only juan 1–3 are preserved). Chinese bamboo paper in one volume.
The cover bears the title.

There are six prefaces, written by:
1. Chen Liangcai 陳亮采 , Vice Surveillance Commissioner of Shantung, four folios.
2. Cao Yubian 曹于汴, a native of Shansi.
3. Zheng Yiwei 鄭以偉 of Shangyao 上饒 (Jiangsi), four folios.
4. Xiong Mingyu 熊明遇 of Nanzhou 南州 (Nanchang 南昌, Jiangsi), two folios.
5. Yang Tingyun 楊廷筠 of Wulin 武林 (Hangzhou), four and one-half folios.
6. De Pantoja, dated 1607, three folios with the seal of the Society of Jesus at the end.

After the prefaces follows a table of contents (one folio). At the beginning of each juan there is a short introduction by Cui Chang 崔淐 of Jiangdong 江東 (Southern Zhili); cf. Sommervogel (vol. VI, col. 174, no. 8): “Un Chrétien nommé Tsoui tchang, dit le P. Foureau, qui avait aidé le Père en ce travail, a mis une préface de sa façon à chacun des sept chapitres, dans laquelle il a inséré plusieurs fables d’Ésope . . . (Cordier, p. 35).” The introduction to juan 3, however, is missing.
There are nine columns in each half folio. The first column of each paragraph has twenty-two characters and the other columns twenty-one. The upper middle of each folio bears the title, with the number of the juan and of the folio given below.
Colombel states: “ . . . le P. Pantoja, compagnon du P. Mathieu depuis les premières années de son séjour à Pékin. Le P. Pantoja publiait à cette époque un livre resté célèbre, où la collaboration de Siu Koang ki est certaine. Il est intitulé ‘Les Sept Victoires’.” (vol. I, p. 294).
Cf. Jap-Sin I, 85 and 86.

Jap-Sin I, 85
Qike 七克
By Pang Diwo 龐迪我
Seven juan. Chinese bamboo paper in four volumes.
The cover of each volume bears a Latin inscription, giving the title, the author of the book and the number of the juan. Inside the cover of each volume there is a red label giving the author, the title of the book and the number of the juan. The format of this book is the same as that of Jap-Sin I, 84, except for an additional preface (six and one-half folios) by Cui Chang 崔淐 dated Wanli 39 (1611, 辛亥 ). The preface by Yang Tingyun goes before that of Chen Liangcai. There is a short introduction by Cui Chang before each juan.
At the end of the last volume there is a postscript (one folio) by Wang Ruchun 汪汝淳 (cf. Jap-Sin I, 45), dated Wanli jiayin 甲寅 (1614), which indicates that the book was published in that year in Hangzhou and probably is a new edition.

Jap-Sin I, 86
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja).
Seven juan Chinese bamboo paper in three volumes. Re-engraved by the Lingbaotang 領報堂 (Church of the Annunciation) of Peking in 1694 (Kangxi 33).
The cover bears the title.

The first folio bears at the back the title in two large characters. The top right gives the date of re-engraving and the lower left the place of publication.
Compared with Jap-Sin I, 84 this edition has an additional preface (one and one-half folio) by Peng Duanwu 彭端吾 of Dangjun 碭郡 with the heading Ti Xisheng qipian xu 題西聖七篇序 (Preface to the seven treatises of the Western sage). Yang Tingyun’s preface comes after that of Chen Liangcai in block letters, while those of Chen and Cui Chang remain in handwritten style. The preface by Zheng Yiwei is omitted. At the end of de Pantoja’s preface there are two seals, the upper one bearing the name of the author and the lower one his zi (Shunyang 順陽).
There are nine columns in every half folio. The first column of each paragraph contains twenty-one and the rest of the paragraph twenty characters in each column. The upper middle of each folio bears the title with the number of the juan and of the folio marked below.
Cf. Pfister, pp. 71–72; Hsü 1949, pp. 51–56; Courant 7177–7185; BR, p. XXX; Couplet, p. 9.
Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 136-138.

JapSin I, 138
Shengjiao guijie zhenzan 聖教規誡箴贊.
By Xu Guangqi 徐光啟.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title in ink and a Latin inscription: “Xim Kiao Guei Kiai chin çan | De S^ae Legis praeceptis Legibusque discursus | Auctore Colao Paulo.”

JapSin I, 106
Shengjiao sigui 聖教四規.
By Pan Guoguang 潘國光 (Francesco Brancati, 1607–1671).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title of the book with a Latin inscription: “De praeceptis | Ecclesiae | a p. Franc. Brancati, S.J.”

The main text consists of seventeen folios. The first folio bears the title and the name of the author. There are eight columns in each half folio, with nineteen characters in each column. The upper middle of each folio bears the title with the number of the folio marked below. The text explains the four precepts of the Church.
Cf. Pfister, p. 228, no. 3; Hsü 1949, p. 184; Courant 7217 7219, 7089 II; Couplet, p. 31.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 156.

JapSin I, 106a
Shengjiao sigui 聖教四規.
By Pan Guoguang 潘國光 (Francesco Brancati, 1607–1671).
This is a duplicate of Jap-Sin I, 106.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 157.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

JapSin I, 78
Shengti yaoli 聖體要理.
By Ai Rulüe 艾儒略 (Giulio Aleni).
Two juan. Chinese bamboo paper in one volume. Published in 1644 (Chongzhen jiashen 甲申) by the Catholic church of Fuzhou (Fujian).

The cover bears the title in Chinese and a Latin inscription: “Compendiale sacramenti Eucharistiae ac S. Communionis explicatio, a.p. Julio Aleni, S.J.”

Cf. Courant 7284–7287; Pfister, p. 134, no. 15; Hsü 1949, p. 179.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 129.

JapSin I, (38/42) 40/4
Shuwen pian 述聞篇.
By Qiu Sheng 丘晟.
Manuscript, ninety-two folios. One volume, Chinese bamboo paper. 24 x 14 cm.

The cover bears the title, the author’s name and a Latin inscription: “Xo uen pien sive capita S.^ae legis ex Philosophia Sinica & auctoritatibus demonstrata, auctore Kieu Chim, kiu gin de Fokien Ciam Lo Sien.”

1. Fate.
2. Fortune-telling.
3. Geomancy.
4. The choice of lucky days and divination.
5. Buddhism and Daoism.
6. Witches, wizards and fairies.
7. The disreputability of temples of idols.
8. Angels and demons.
9. There must be a Lord in heaven.
10. Confucius knew how to serve God.
11. The soul must have its final resting place.
12. A repentant sinner can also merit heaven.
13. The Incarnation and Ascension are true facts.
14. Fasting.
15. Western scholars.
16. There should be ceremonies for the worship of ancestors.

In the middle of each folio the first word of each chapter is marked on the top and below the number of the chapter given can be found.
As far as we can see, this manuscript has never been published. In his letters to the missioners (Jap-Sin I, [38/42] 40/3) Qiu Sheng wrote:

The literati of our time keep on arguing and will not embrace the faith, contending that such words (i.e., words of missioners who had studied Chinese writings without thoroughly understanding them) are not convincing. Many doubt about the reality of the Incarnation and Redemption and regard fate, fortunetelling, geomancy etc. as not entirely fictitious. They believe in Buddhas and Bodhisattvas and doubt the Christian fast. For this reason, I did not spare myself but wrote this book, the Shuwen pian, in order to solve one by one the doubts of the Chinese. Some of the things I wrote have already been said by missioners, others are entirely new. They are all written in correct Chinese so as to increase the interest of the readers. . . . Both the doctrine and the expressions were carefully studied to make sure that there should be no errors. There is no need to alter any of the words, to do so might damage the Chinese style. All I plead is to have the manuscript printed as soon as possible so that we may propagate our holy religion. As there are no good engravers in Jiangle [who could make the blocks], we do not intend to do it here. Once it is printed we should like to have some copies for our church at Jiangle. Please drop me a line to let me know your opinion . . .

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 48-49.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

JapSin I, 93, 1 & 2
Siduo dianyao 司鐸典要.
By Li Leisi 李類思 (Lodovico Buglio).
Two juan, Chinese bamboo paper in two volumes. Published by the Catholic church of Beijing in 1676 (Kangxi 17).

On the cover there is a note by Léon Wieger: “Duo exempla operis rarissimi Seu touo tien yao. Debebat instruere sacerdotibus indigenis linguam Latinam ignorantibus. Continet id quod omnino requisitum in administratione sacramentorum et breviarium theologiae morales. Plures ordinati sunt, nihil aliud scientes. Notae P. Wieger.”

Cf. Jap-Sin I, 161 (聖事禮典); Pfister, p. 240, no. 5 (the date 1675 is a mistake, it should be 1676); Hsü 1949, p. 32; Courant 7298–7303; JWC 2:85–86.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 146-147.

Siduo dianyao 司鐸典要 [JapSin I-94, 1 & 2] JapSin I, 94, 1 & 2
Siduo dianyao 司鐸典要.
This is a duplicate of Jap-Sin I, 93, 1 & 2. The four folios of the table of contents in juan B are missing. They are supplemented by photocopies.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 147.

Adrian Dudink 杜鼎克: In memoriam, Erik Zürcher 許理和 (1928-2008) and a note (p. 16, by D.E.M. and undersigned) on Zürcher's calligraphy on the cover of this volume of SWCRJ. [Following notes by Adrian Dudink from EU-CHINA listserv].

Paul Rule 魯保祿: The Acta Pekinensia Project (taken from a paper for a conference in Taipei July 2005, published in English [and not in a Chinese translation, as the first footnote on p. 17 says] in Gu Weiying ed., Dongxi jiaoliu shi de xinju ..., Taibei, 2005, pp. 207-246; pp. 18-29 contain virtually the same text as pp. 227-245). pp. 17-29.

Gail King 歐凱妮: "The Ten Commandments of João Soeiro" (introduction to and [pp. 34-39] translation of an early 17th-century explanation of the Ten Commandments and found in Soeiro's Tianzhu shengjiao yueyan 天主聖教約言, the Chinese text of which is reproduced in vol. 1 of Chinese Christian Texts from the Roman Archives of the Society of Jesus, Taibei, 2002, pp. 253-280; at the end of the present article, pp. 40-55, the pages 265-280 have been reproduced). pp. 30-55.

Reviews of new publications in the field:
Charbonnier, Jean-Pierre 沙百里, Christians in China: A.D. 600- 2000. Trans. M.N.L. Couve de Murville, 2007. Collani, Claudia von, Harald Holz & Konrad Wegmann, Uroffenbarung un Daoismus: Jesuitische Missionshermeneutik des Daoismus. Reihe Daodejing-Forschungen, 2008. Fatica, Michele, curator, Mattep Ripa e il Collegio dei Cinesi di Napoli (1682-1869), 2006. Standaert, Nicolas & Ad Dudink, Forgive us our sins: Confession in late Ming and early Qing China, 2006. Wang, Peter Chen-main 王成勉, ed., Contextualization of Christianity in China: an evaluation in modern perspective, 2007. Rita Widmaier, G.W. Leibniz: Die Briefwechsel mit den Jesuiten in China (1689-1714), Hamburg, 2006, by Daniel J. Cook (with Henry Rosemont compiler of Writings on China: Gottfried Wilhelm Leibniz, 1994). pp. 56-80.

Contents: Tian Ru tongyi kao 天儒同異考 -- Piwang tiaobo heke 闢妄條駁合刻 -- Qinming chuanjiao yueshu 欽命傳教約述 -- Shengjiao zanming 聖教贊銘 (附: 聖人宗徒十四位行實) -- Sidian shuo 祀典說.

Piwang lüeshuo tiaobo 闢妄略說條駁. [Pi lüeshuo tiaobo 闢略說條駁. Piwang shuo tiaobo 闢妄說條駁] "...The critique on Buddhism was further developed in Piwang lüeshuo tiaobo 闢妄略說條駁 (1689) in which Zhang Xingyao and Hong Ji (of Hangzhou) reacted against the rebuttal of the anti-Buddhist essay Piwang (attributed to Xu Guangqi) by the monk Xingce 行策 (1628-1682)"—-Cf. Standaert, Handbook of Christianity in China, p. 618; Mungello, The Forgotten Christians of Hangzhou (1994).

Sidian shuo 祀典說. For full details see Jap-Sin I, (38/42) 40/7a .

N.B. "...same text as 'Tian zhu sheng jiao bian meng ge' 天主聖教便蒙歌* ? (Zikawei 220.15)...between c. 1650 and 1660 [c. 1650s] -- Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

061R ZKW 200.6 (Xu 423) [a,c] [Xu 302, CY 113] [B 329]
ms., Joao Monteiro 孟儒望, Tianxue sijing 天學四鏡, also entitled Zhaomi jing 炤迷鏡 ; copy-booklet, 24 ff. (9/20); two prefaces (ff. 1-5), list (f. 6) of nine collators (of Ningbo 寧波 Prefecture); main text, ff. 7-24. Cf. BNP Chinois 7131, 7132 (mss.). -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p.21.

In volume 2 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), or see individual records.

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 90-99.
Jap-Sin I, 57a
Tianzhu jiaoyao 天主教要.
By an anonymous author.
One juan (thirty-three folios). Chinese bamboo paper in one volume. No date or place of publication.

The upper centre of each folio bears the title with the number of the folio below. There are six columns in each half folio. The main text has eleven characters in each column and the commentaries nine characters in double lines in each column.
The text of the Yaoli liuduan 要理六端 (The six essential articles of the Christian doctrine), found on folios 10–11, is given in small characters and double lines in each column. The first column of each article consists of twenty-four characters and the remaining columns of the same article have twenty-two characters. Annotations are divided into double lines.
Hsü Tsung-tse (Xu Zongze 1949, pp. 161–162) asserts this book to have been the work of several Jesuits with the approval of Fu Fanji (Francisco Furtado), then Vice-Provincial of the Jesuits in China. This was probably taken from Pfister: "T’ien tchou kiao yao, Doctrine d’Église catholique, 1 vol. Composé sous son (i.e., Furtado) vice provincialat, sans nom d’auteur" (p. 153, no. 6). It does not, however, deal only with doctrine of the Catholic Church, but includes prayers also. One might as well call it a manual, since by nature it is a devotional work compiled for the daily use of the faithful.
The edition of the Tianzhu jiaoyao which is kept by the Roman Jesuit Archive does not correspond quite exactly with the editions described by Hsü Tsung-tse. Comparison of the contents shows that, e.g., the Yaoli liuduan and the Jiang ling[xi] shengshui wenda 將領[洗]聖水問答 (ff. 26–29, a dialogue for preparation for Baptism) do not appear in the edition described by Hsü. On the other hand, the Shengmu meiguijing shiwuduan 聖母玫瑰經十五端, found in the edition described by Hsü, is not found in the Roman Jesuit Archives edition. One must bear in mind that this type of book was often published to suit local practices and therefore need not always to be the same. We may refer the reader to Jap-Sin I, 126 and to Courant 7372–7375 and 7447–7449 for a few examples of this kind.

The cover bears an inscription in Chinese: Shengjiao bai wenda.” The Latin inscription reads: “100 quaesita et responsa | circa res fidei | a p. Philippo Cou | plet. S.J.”

Cf. Pfister, p. 310; Hsü 1949, pp. 168–169; Courant 7002–I.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 155.

Date: between c. 1582 and 1840 [unknown]
N.B. Wylie, Notes on Chinese Literature, p. 180 ('Bian meng ge' 便蒙歌, a Book of Instructions for the Young, in heptameter verse) -- Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Jap-Sin I, 173.3
Tianzhu shengjiao rumen wenda 天主聖教入門問答.
By Shi Ruohan 施若翰 (Juan García, 1606–1665).
Revised by Su Fangji 蘇方積 (Francisco Díez, 1606–1646).
Two juan. Bamboo paper in one volume, European style. No date or place of publication.

There is a Latin inscription on the cover: "Thien Chu Sem | Kiao ge muen uen | ta. | Interrogationes & | reflexiones pro catechumenibus. Auctore Xi Jo han, de Congregatione de propanganda (chuanjiaohui 傳教會: 'ordo Praedicatorum' instead of 'congregatio de Propaganda Fide') & Su Fan çì."

Archivum Historicm Societatis Iesu (ARSI) edition. Ex. Japonica-Sinica.
Digital copy in .tiff format, 4 ¾ CDROM & PDF.
CD-ROM contents: Tianzhu shiyi 天主實義 [JapSin I-44] -- Manwen Tianzhu shiyi 滿文天主實義 (Abkai ejen-i unenggi jurgan) [JapSin I-48a-b] -- Jiaoyou lun 交友論 [JapSin I-49] -- Jiren shipian 畸人十篇 [JapSin I-52] -- Tianxue shiyi 天學實義 [JapSin I-53a] -- Tianzhu Shengjiao shilu 天主聖教實錄 [JapSin I-54] -- Tianzhu shilu 天主實錄 [JapSin I-189] -- Tianzhu shilu 天主實錄 [JapSin I-190]

JapSin I, 54
Tianzhu shengjiao shilu 天主聖教實錄.
By Luo Mingjian 羅明堅 (Michele Ruggieri).
One juan, one volume. Chinese bamboo paper. No place or date of publication. Ming edition.

The cover bears the title in Chinese and a Latin inscription: “Compendium legis divinae a P. Michael Ruggiero, S.J.” There is a note by D’Elia: “Questa è la 2^a edizione del Catechismo del Ruggieri (NN. 189, 190) uscita coll’ imprimatur del Furtado verso 1640, dopo censure dei PP. Emmanuel Dias, Gaspard Ferreira e Giovanni Monteiro. D’Elia. 23.9.1937.”

The main text consists of thirty-seven folios. The first folio gives again the title in Chinese and the name of the author. Each half folio contains nine columns, with nineteen characters in each column. The upper middle of each folio gives the title of the book and the number of each folio is given under the title.
This edition of the Tianzhu shilu was published, when Francisco Furtado was Vice Provincial of the mission in China (1635–1641 and 1646–1647) and revised by the three Jesuits whose names we have recorded above. It was then nearly sixty years since the Jesuits had come to China. By this time Ruggieri’s book was no longer in circulation (cf. Jap-Sin I, 189). It was only natural that the new edition should be adapted to the needs of the time. The designation “a monk of India” for the author of the book is no longer to be seen in this edition. Instead the term yuanxi 遠西 (Extreme West) and Yesuhui houxue 耶穌會後學 (member of the Society of Jesus) is used. Since the publication of Matteo Ricci’s Chinese World Map, the Chinese had begun to know something about Europe, and Ricci called himself a European in his book Jiaoyou lun 交友論 (cf. Jap-Sin I, 49 and 53.2). The word seng 僧 (Buddhist monk), which appeared in the first edition of the Tianzhu shilu, was then replaced by the word jian 堅 (the last character of Ruggieri’s Chinese name, i.e., I or me). The last phrase of the first chapter of the original edition, which reads: 一位之天主, was changed to 一尊之天主, in order to avoid misunderstanding on the doctrine of the Holy Trinity (三位一禮). Likewise in the first line of chapter two 一位天主, the word 位 was dropped and so afterwards wherever the same phrase occurred. Also, terms used in the first edition were changed considerably. Thus: 天人 (angel) was changed into 天神, 魂靈 (soul) became 靈魂, 咽咈諾 (hell) became 地獄; 布革多略 (purgatory), however, was given the free translation: 古今善人煉罪者之居 (the habitation where the just, ancient or recent, make satisfaction for their sins). Furthermore, the original edition did not try to give much explanation of the doctrine of the Holy Trinity; the new edition develops the doctrine more fully. Even the word si 寺 (monastery) was felt to be too Buddhist and it was changed to Tianzhutang 天主堂 (a Catholic church).

This new edition is divided into sixteen chapters, as was the original edition. The divisions, however, are not quite the same; e.g. the seventh chapter of the original edition (解釋魂歸四處) is placed in the eighth chapter and the wording reads: 解釋魂歸五所. The seventh chapter of the new edition adds a new item, namely: 天主聖性章 (chapter on the Divine nature of God). In short, the new edition makes so many changes that the original book is greatly improved. The book has the qualities of a modern catechism.

Cf. Courant 6815: “Véritable exposé de la religion chrétienne. Par le P. Michaele Ruggieri, Jésuite (1543–1607; nom chinois Lo Ming kien, Fou tchhou), avec introduction de l’auteur (1584) et autorisation du P. Furtado.”
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 97-99.

Full bibliographic information see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Online at ARSI Chinese Books.
Local access dig. pdf. See ARSI Jap-Sin I-IV folder [Jap-Sin I-54.pdf]

JapSin I, 110
Tianzhu shengjiao yueyan 天主聖教約言.
By Su Ruwang 蘇如望 (João Soeiro, 1566–1607).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “Compendium | Doctrinae christianae | Liber sinicus editus a Patre | Joanne Soerius Soc^tis Jesu.”

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 159.

See also: Standaert, Handbook of Christianity in China, v. 1, p. 264, 615.

On the cover there is a Portuguese inscription in Chinese ink: “Pay do li so leam.” The Latin inscription in European ink reads: “Uen ta guey chao, id est Varia Responsa ad quaesita circa res fidei, et mores. A Bacchalaureo ly kieu kum Thoma christiano. 8 tomi.”

From the title huichao 彙抄(compilation), it is clear that Li Jiugong had in mind a compilation taken from the writings of contemporary Catholic writers, missioners as well as lay scholars, putting them in classified order and in the form of questions and answers, in order to help the reading public to get a better understanding of Catholic teaching. At the end of the manuscript a bibliographical list is given. In general, the manuscript deals with the teaching of the Catholic church and morality. From juan 5 on, attention is paid to pointing out and refuting the errors of pagan superstition.
This is one of the books of Li Jiugong, mentioned by his son as being unpublished at the time of his father’s death (see previous number).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 32-33.

Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 334 (27)
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28冊.

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

Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617.
Cf. Xu Zongze 徐宗澤, Ming-Qing jian Yesuhuishi yizhu tiyao 明清間耶穌會士譯著提要, p. 235.

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

Arranged in 3 sections, on the nature of God and His doctrine, criticism of atheism and superstition; on creation. Criticism of Buddhism, idolatry of Buddhist images, and Buddhist sects. Criticism of Daoism and popular religions, dieties, and practices (fengshui geomancy, divination, physiognomy)

JapSin I, 150
Xingmi pian 醒迷篇.
By an anonymous author.
Manuscript, one juan. Chinese bamboo paper in one volume. No date.

The cover bears the title Xingshu pian 醒述篇 (the character shu 述 is a mistake for mi 迷). The Latin inscription reads: “Sim mi pien | Espergefactio coecorum, seu de Deo & refutatio idolatriae | et superstitionum si | nicarum | auctore Anonymo.”

Arabic numbers are given on the folios. On folio 3 after the characters mulu 目錄 (table of contents) and on folio 5 after the title Xingmipian 醒迷篇 one finds the seal 天學圖書 and in each of the treatises the seal of Yinghe 英和之印 (both also found on the title page).
Both the handwriting and the style of the manuscript are poor. Vulgar words are often used, which gives the impression that the author was an uneducated catechist.

This manuscript was written to refute superstitions, regardless of which religion. It does not try to go in for historical facts. For instance, although the Xiyouji 西游記, which tells of the travel of the Buddhist monk Xuanzang (596–664) to India, is a novel, Xuanzang himself was a historical person who did bring back to China Buddhist scriptures. The author of the Xingmipian, however, tries to disprove that fact, saying that: “the prayers recited by Buddhists in our days are not prayers from the West. There are no prayers handed down from India.” This statement is certainly incorrect.

Cf. Courant 7149, 7150 I, 7151 I.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 202.

N.B. Chan catalog title ends at lu 錄 and omits bianlan 便覽. Leiden OCLC and CCT record omit the character lu 錄. The cover is badly worn as to obscure a character, but the border doesn't appear to allow space for this. The running title on the first page indicates full title to be Xinkan gewu qiongli lu bianlan 新刊格物窮理錄便覽.

Jap-Sin I, 171
Xinkan gewu qiongli lu 新刊格物窮理錄 or Símbolo de la Fe.
By Duomashi 哆媽氏 (Tomás Mayor).
Manila (Binondoc), 1607. In bad condition.

The Latin catalogue gives: “Symbolum Fidei a Thoma Major O. Pr.”

This is another catechism written in Chinese by a Dominican. It was published in Manila in 1607. The author was a Spanish Dominican born in Jativa (Valencia) at the end of the sixteenth century. He was one of the founders of the Dominican mission in the Philippines. For some time he worked among the Chinese in Manila. According to Diego Aduarte (see preceding number), Mayor was a great minister to the Chinese and was well versed in their language. Around 1612 the bishop of Macao, Juan de la Piedad, when in Manila, asked several of the missioners who knew the Chinese language to help in the Chinese mission; Mayor was one of the men assigned. Owing to the strong opposition of the Jesuits in China they were not able to make their way to the interior and eventually Mayor returned to Spain. Besides the Símbolo de la Fe he wrote another book in Chinese with the title: De Rosario Deiparii Virginis.

There is a preface at the beginning of the book in which the author states that after a hard voyage of three years he had at last arrived in Luzon. He had been with the Chinese and had come to know something of their language. He loved them and tried to learn their customs. He then recalls how he and the other Dominican priests always tried to render them services. At length, after consulting his fellow priests, he wrote this book for them so that they might learn about the true God and his teaching.

Since this book was published only one year after the Memorial de la vida christiana (cf. Jap-Sin I, 170), and since it was written for the same Sangleys, the terms and the expressions used are very close to those in the previous book. Besides the term Liaoshi 僚氏 for God, the terms Tianzhu 天主, Tianshen 天神 and Tianren 天人 are also used.

The Chinese style of the book is rather clumsy and often hard to understand; in juan A, folio 74a, for instance, the Blessed Trinity is explained as follows:

予今再告汝等此俺本頭僚氏，實乃三別孫耶，第一名曰僚氏父；第二名曰僚氏子；第三名曰僚氏 挨氏卑尼廚山道。。。。為其僚氏實有三別孫耶，但僚氏則一而已, and the crucifixion: 咱本頭西士奇尼實道既被人鐙死在居律 [cruz] 上 . . . .

It is interesting to note that the last character of each half folio is repeated on the top of the following folio, a common practice in European books of the old days but very rarely used in Chinese books published by Europeans in China or elsewhere. At the end of the book there is:

1. A preface by Francisco de Herrera, November 1606 (badly damaged in our copy).
2. A note by Friar Miguel de S. Jacinto, prior and provincial, Manila, May 1607).
3. Another writing by Francisco de Herrera, Manila, 24 January 1607.
4. Another preface (the paper is so damaged that the name of the author cannot be verified).
5. Permission given for the publication of this book by the dean and the archdean of Manila, February 1607.
6. Permission for publication given by Diego de Leon, parish priest of the city, Manila, 22 December 1606.
7. Permission given for the publication of this book by the President and the magistrates of the audiences and by the Royal chancellery of the Philippine Islands.
8. A letter in which the author dedicates his book to Jesus Christ, our Redeemer and our Glorificator. It says in part: “Open the eyes of this people who possess such acute minds. Move their hearts which are so near to you. Incline their wills to the things of your divine faith which we here proposed to them, so that knowing you for their true God and Lord, they may seek you only. Amen . . .”

From the Latin inscription in Jap-Sin I, 171.a we learn that this book was suspended by the Dominicans because of its many errors, and that eventually whatever copies had been allowed to circulate, were totally suppressed.
Cf. Fang Hao and Van der Loon (pp. 31–37), see preceding number (i.e. Jap-Sin I, 170).

Source: Albert Chan, Chinese books and documents in the Jesuit Archives in Rome (2002), pp.229-230.

Reference: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Available online at ARSI Chinese books digitalized.
Local access dig.pdf. ARSI Jap-Sin I-IV folder {Jap-Sin I, 171]

The cover bears the title in Chinese with a Latin inscription: “De vera et falsa religione, a licencia | to christ^o Chu çum yuen.”

Cf. Courant 7139–7142; Hsü 1949, pp. 155–156; JWC 2:91–98; Fang Hao 1947, pp. 69–73.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 191-192.

JapSin I, 145a
Zhengshi lüeshuo 拯世略說.
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

This is a duplicate of Jap-Sin I, 145, as is Jap-Sin I, 166 d.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 192.

JapSin I, 166.a
Zhengshi lüeshuo 拯世略說
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “De vera et falsa | religione | a licentiato christiano Chu Çum yuen.”

Full bibliographic citation, see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 88
Zhujiao yaozhi 主教要旨.
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 the title together with an inscription in French: “Deux opuscules sur les dogmes fondamentaux, (rare). Traité complet en 2 volumes du mahométan Yang Koang sien, le grand ennemi du P. Schall, attaque de méthodes astron. europ. Réfutation de ce traité, par le P. L. Buglio. Deux exemplaires. 2 vol. chacun: Ad Jap Sin I, 88–92. Notae P^ris Wieger.” [The first sentence (Deux . . . ) refers to Jap-Sin I, 88+88a, the second to Jap-Sin I, 89, 1–2 (Budeyi 不得已) and the last sentence (Réfutation . . . ) refers to Jap-Sin I, 90+90a+91+92 (Budeyi bian 不得已辨)].

Cf. Pfister, p. 241, no. 3 (variant title: Shengjiao yaozhi 聖教要旨); Hsü 1949, pp. 167–168; Courant 6917–6921; Couplet, p. 29.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 138-139.

Introduction to the Catholic faith in 12 sections:
1) Creation 物有造物者 (fol. 1a5)
2) One Creator 造物者惟一 (fol. 3a6)
3) Creator and His Creation 造物者宰物 (fol. 4a3)
4) The Trinity 天主體一位三 (fol. 6a5)
5) Beginning of the universe and of mankind 天地人祖原始 (fol. 8a4)
6) Incarnation of the Lord of Heaven 天主降生 (fol. 11a2)
7) Human Soul is indestructible 靈魂不滅 (fol. 17b8)
8) Heaven and Hell 天堂地獄 (fol. 19a6)
9) Ten Commandments 十誡 (fol. 21a1)
10) Baptism 領洗 (fol. 21b7)
11) Confession 告解 (fol. 23a1)
12) Good government under Catholicism 主教治世徵 (fols. 24a6-26a8)
The above derived from CCT citation. See: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Local access dig.pdf. See ARSI Jap-Sin I-IV [Jap-Sin I-88.pdf]
Online at Internet Archive.

Online at Gallica.
Full bibliographical informations see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
See also Japonica-Sinica I, 88.
Local access dig. pdf. [Buglio-Zhujiao yaozhi.pdf]