" ... Ershiwu yan is basically a translation of a Latin version of Epictetus' Encheiridion, with some additions made by Ricci ..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 605.

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

Online edition: Vatican Library [Borg.Cin. 350.96] with bio-bibliography on Ricci at Catholic Diocese of Hong Kong.

[Notes for ARSI editions]
JapSin I, 53.1
Erh-shih-wu yen [Ershiwu yan] 二十五言
By Li Ma-tou (Li Madou 利瑪竇, Matteo Ricci).
One juan (fifteen folios), Chinese bamboo paper. Edited by Wang Ruchun 汪汝淳 of Xindu 新都 (Zhejiang). No date or place of publication.

There is a preface by Feng Yingjing 馮應京, written in Wanli 32 (1604, 甲辰) on the occasion of a new edition. The beginning of folio 1 bears the title of the treatise and below there is an inscription: 太西利瑪竇述 (Narrated by Li Madou of the Great West), 新都後學汪汝淳較梓(Proofread and edited by Wang Ruchun of Xindu).
Each half folio contains ten columns and there are twenty characters in the first line of each paragraph and nineteen in the other lines. The upper middle of the folio bears the title of the book and below the number of the folio is given.
The treatise ends with a postscript by Xu Guangqi 徐光啟, dated Wanli 32 (1604), who indicates that part of the manuscript of the Ershiwu yan was written at Nanjing in the years 1599–1600 (cf. FR 2:97, note).
Feng Yingjing is said to have read a more polished and complete version, when he was in detention (1604). He was so impressed that he offered to have it published and gave it the title Ershiwu yan (The Book of Twenty-five Paragraphs) in contrast with the Buddhist scripture Sishi’er zhang jing 四十二章經 (The Sutra in Forty-two Sections). In his opinion, the former is far superior to the latter.
Although there is neither date nor place of publication, the first folio gives the name of the editor, Wang Ruchun of Xindu (see above). In 1607 he published Ricci’s Tianzhu shiyi 天主實義 at the Yanyitang 燕貽堂 (cf. Jap-Sin I, 44, 45). We may conclude that this edition was also published in Hangzhou and perhaps shortly after 1607.
Courant in his catalogue (no. 3376) mentions a Qinyitang 欽一堂 (Fuzhou, Fujian) edition, of which the Vatican Library also possesses two copies (Borgia Cinese 350.26 and 512.3). According to the catalogue the date of publication is 萬曆甲寅 (寅 is a mistake for 辰, 1604).
According to the preface of Feng Yingjing the Ershiwu yan was re-engraved in Beijing in 1604. It is unlikely that this same book was simultaneously published in Fujian. Both Xu Zongze (1949, p. 473) and Luo Guang (p. 171) assign the date of the first edition of this treatise to the year 1604. But the preface of Feng Yingjing clearly states that this was a re-engraved edition (重刻). Our judgement is therefore suspended until further research.
Christopher A. Spalatin, S.J. published in 1975 "Matteo Ricci’s Use of Epictetus," (Excerpta ex dissertatione, Gregorian University, Rome), Waegwan, Korea, 1975, pp. 7–101. The author tries to prove that the Ershiwu yan of Ricci was a translation from Epictetus with some modification.
The scholar Wang Kentang 王肯堂 incorporated this treatise in juan 3 of his Yugangzhai bizhu 鬱岡齋筆麈 and changed its title to Jinyan 近言. “Mr. Li [Ricci] give me a copy of the Jinyan,” wrote Wang in his book, “. . . I therefore copied a few of the sentences and I keep them by my desk.” Actually, he published fourteen sentences in his book. His opinion of this treatise was that “it seems to be simple, but it has a profound meaning behind it.” As in the Jiaoyou lun (cf. Jap-Sin I, 49 and 53.2), which he also published, he made alterations in Ricci’s original work, which one can notice at once when comparing the two texts (cf. FR 2:286–289).

JapSin I, 53 B
Erh-shih-wu yen [Ershiwu yan] 二十五言
By Li Ma-tou (Li Madou 利瑪竇, Matteo Ricci).
One juan (fifteen folios), one volume.
Chinese bamboo paper. Edited by Wang Ruchun 汪汝淳 of Xindu 新都 (Zhejiang). No date or place of publication.
The cover bears a label with the Chinese title, which the Latin inscription translates as: “25 Sententiae a p. Matth Ricci, S.J.”

This book is a duplicate of Jap-Sin I, 53.1, although a careful examination shows that the engraved Chinese characters are not exactly the same. Jap-Sin I, 53.1 is undoubtedly a finer edition, while the characters in 53 B seem to be blurred. Probably the engraving of the wooden blocks was based on the edition of 53.1. The postscript by Xu Guangqi comes after the preface of Feng Yingjing, while in 53.1 it is found at the end of the book. The upper and lower margins of this book are narrower than in the other edition.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives: Japonica-Sinica I-IV, p. 84-86, 90.

Qijia Xixue jinzhu  齊家西學今注  /  (Yi) Gao Yizhi zhu  (意) 高一志著 ; (Fa) Mei Qianli, Tan Jie, Song Yuanming bianzhou  (法) 梅謙立, 譚杰, 宋元明編注.

Cover title also in Latin: De recta familiae institutione juxta Europaeos
Includes bibliographical references and index.

目錄

Citation: 049R ZKW - (Xu 471: recently acquired) [d] [B 189, no. 3]
Alfonso Vagnone 高一志, Qijia Xixue 齊家西學, 2 juan (2 vol. in blue cassette), Slnd.; main text, 21 + 31 ff. (9/20) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 19.

"Vagnone also composed several other works that are based on Aristotelian philosophy, but that are not necessarily adaptations of books by Aristotle....the family (Qijia xixue)"--Cf. Standaert, Handbook of Christianity in China, p. 608.

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.

For this title see also:  齊家西學  Jap-Sin II, 54

JapSin I, 64
Qijia xixue 齊家西學.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Five juan. Chinese bamboo paper in five volumes. Published by the Catholic Church (Jingjiaotang 景教堂) of Jiangzhou 絳州 (Shanxi). No date of publication.

The cover bears a Latin inscription: “De domus gubernatione | a p. Alph. Vagnone, S. J. | 5 tomi.”

The format of the title page and the arrangement of the folios are the same as in the preceding book (Jap-Sin I, 63). The table of contents, however, is placed in front of each juan.
The censors of juan 1 were: Li Ningshi 黎寧石 (Pedro Ribeiro), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fu Ruowang 伏若望 (João Fróis). Permission for publication was granted by Fu Fanji 傅汎濟 (Francisco Furtado), Vice-Provincial. The censors of juan 2 were: Fei Qigui 費奇規 (Gaspar Ferreira), Long Huamin 龍華民 (Niccolò Longobardo) and Deng Yuhan 鄧玉函 (Johann Terrenz [Schreck]). Permission for publication was granted by the Vice-Provincial Manuel Dias Jr.
The principal Chinese scholars who assisted in this work were, for juan 1: Yang Tianjing 楊天精 of Yucheng 虞城 (Henan), Duan Gun 段袞 and Han Lin 韓霖 of Hedong 河東 (Shanxi); for juan 2: Wei Doushu 衛斗樞 and Chen Zixing 陳子性.
This is a book on ethics, the title of which was taken from the Daxue 大學 (Great Learning). It is called xixue because the book deals with the Western way of governing the home. Juan 1–4 deal with the relations between husband and wife, the children and the domestics. Juan 5 is a treatise on agriculture, irrigation schemes, and animal husbandry. Towards the end of the Ming dynasty China was suffering seriously from natural and human calamities. Government officials and scholars were eager to save the situation. Many of them went in seriously for studies in agriculture, hydraulics, and similar practical useful arts. The missioners who came at this period with their knowledge from the West were welcomed by them. From the missioners they learned European sciences. Some of them were able to produce their own works (cf. Jap-Sin II). The Nongzheng quanshu 農政全書 of Xu Guangqi, a book on agriculture, was especially well known throughout the centuries. Vagnone, no doubt, was aware of the needs of his time and laid special emphasis on agriculture, which he regarded as the backbone of the country. It is quite clear what he meant when he says that if the skeleton is broken one cannot see how a country can stand by itself.

Cf. Courant 3398; Pfister, p. 93; Hsü 1949, pp. 471–472.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 118-119.

Full bibliographical citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database CCT Database

Qike zhenxun 七克真訓 / Sījiào Shāwùlüè Gù zhun  司教沙勿略顧准.

Annonymous simplified adaptation of Diego de Pantoja's Qike 七克. This edition appears similar to the ARSI Japonica-Sinica issue described below.
Digital pdf watermarked Fu Jen Catholic University. 
At head of title: Maison Mere des Soeurs Missionaires de L’Immaculée-Conception, Montreal, Canada.

Handwritten on covers: Ts’at⁴ hak⁴ tchan¹ fan^{3  --} (L'enseignement des sept varies victoires (à remporter sur les 7 péchés capitaux). 2 tomes 1857

This edition not in OCLC. See CCT link below.  

Jap-Sin I, 177
Qike zhenxun 七克眞訓
By a Lazarist missioner.
Two juan. Chinese bamboo paper in two volumes. Shanghai, 1857.

The preface, dated 1857, by Monsignor François-Xavier Danicourt, Lazarist 味增爵會士沙勿略顧， Vicar Apostolic of Chekiang, says that in 1856 (Xianfeng 6) he had found this book in the residence in Henan province and was pleased with its extensive explanations. He then had it published as a means of having this good work preserved, at the same time hoping that by its circulation great good might be produced in its readers.
To understand the title of this book (Faithful explanation of the Qike) we must refer to Diego de Pantoja (龐迪我), whose book Qike 七克( cf. Jap-Sin 1, 84, 85, 86) was well received by scholars, even among the pagans. That book, however, is written in the classical style and is not easily understood by the common people. The author of the Qike zhenxun set out to write a book based on the Qike, but in a simple style and with fuller explanations so as to help the less educated to understand it.
The Qike zhenxun is a popular book, as can be seen from the number of editions in different places: Lazarist Press (Peking, 1904), Nazareth Press (Hong Kong, 1910, 1925), Tou-sè-wè Press (Shanghai, 1922), Imprimerie de la Mission de Sinhsien (Tianjin, 1933), Catholic Mission (Tsinanfu ?) and St. Paul's Press (Yanzhou Fu, Shandong, 1937).

Cf. Pfister, p. 72; Courant 7186一7187 ; JWC 1:145-146; Streit, BM 13 :84.

Source: A. Chan, Chinese Books and Documents in the Jesuit Archives in Rome, p. 243.

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

Local access dig.pdf. [Qike zhenxun.pdf]

“....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.

The production of knowledge of normativity in the age of the printing press : Martín de Azpilcueta's manual de confessores from a global perspective / edited by Manuela Bragagnolo ; contributors, Samuel Barbosa [and others].

Includes bibliographical references and index.

Part 1. Books and the production of knowledge of normativity in the early modern period : the case of Martín de Azpilcueta's Manual de Confessores / Manuela Bragagnolo -- Legal authorship in the age of the printing press : Manual de confessores by Martín de Azpilcueta (1492-1586) / Manuela Bragagnolo -- The Flemish reeditions of Martín de Azpilcueta's works : a paratextual study / César Manrique Figueroa -- Professional book trade networks and Azpilcueta's Manual in 16th-Century Europe / Natalia Maillard Álvarez -- Translating normative knowledge : Martín de Azpilcueta and Jesuits in Portuguese America (16th Century) / Samuel Barbosa -- Sed talentum commissum non abscondere : Moral obligations of an author / Christiane Birr

Part 2. Circulation and presence of Azpilcueta's Manual on the globe--Martín de Azpilcueta Navarro in the Andes (16th-17th Centuries) / Pedro Guibovich Pérez -- Azpilcueta in the Atlantic Book Trade of the early modern period (1583-1700) / Pedro Rueda Ramírez -- The path of Doctor Navarro in colonial Mexico : the circulation of Martín de Azpilcueta's works / Idalia García Aguilar -- The presence of Azpilcueta's Manual de confessores in Portuguese America (16th to 18th Centuries) / Airton Ribeiro

Part 3. Production, Circulation, and use of Azpilcueta's Manual across the globe--Reading Azpilcueta in the Valley of Mexico / Byron Ellsworth Hamann -- Doctor Navarro in the Americas : the circulation and use of Martín de Azpilcueta's Work in early-modern Mexico / David Rex Galindo -- Martín de Azpilcueta on trade and slavery in Jesuit legal manuscripts from Iberian Asia / Stuart M. McManus -- Pietro Alagona's Compendium manualis Navarri published by the Jesuit mission press in early modern Japan / Yoshimi Orii -- Making women sinners : guilt and repentance of converted Japanese women in the application of Alagona's Compendium manualis Navarri in Japan (16th Century) / Luisa Stella de Oliveira Coutinho Silva.

"This volume explores the production of knowledge of normativity in the age of early modern globalisation by looking at an extraordinarily pragmatic and normative book: Manual de Confessores, by the Spanish canon law professor Martín de Azpilcueta (1492--1586). Intertwining expertise, methods, and questions of legal history and book history, this book follows the actors and analyses the factors involved in the production, circulation, and use of the Manual, both in printed and manuscript forms, in the territories of the early modern Iberian Empires and of the Catholic Church. It convincingly illustrates the different dynamics related to the materiality of this object that contributed to "glocal" knowledge production. Contributors are: Samuel Barbosa, Manuela Bragagnolo, Christiane Birr, Luisa Stella de Oliveira Coutinho Silva, Byron Ellsworth Hamann, Idalia Garcia Aguilar, Pedro Guibovich Perez, Natalia Maillard Alvarez, Cesar Manrique Figueroa, Stuart M. McManus, Yoshimi Orii, David Rex Galindo, Airton Ribeiro, and Pedro Rueda Ramírez"-- Provided by publisher.

Local access dig.pdf. [Bragagnolo-Production of knowledge printing.pdf]

Link to Brill eBooks via BC Libraries

In: Tianzhujiao dongchuan wenxian sanbian 天主教東傳文獻三編, v. 1.
Added ed: Digital edition local access [Aleni-WushiYanyu.pdf]
Also appears in: Ai Rulüe Hanwen zhushu quanji 艾儒略漢文著述全集 = Collection of Jules Aleni's Chinese works.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

“….In imitation …. Aleni modeled his Wushi yanyu 五十言餘 (1645) on Ershiwu yan to which it purports to be a supplement. ¹² Unlike Ricci’s work, however, Aleni’s is based upon classical European sources as well as Christian spiritual and ethical writings.” –Cf. Standaert, Handbook of Christianity in China, v.1, p. 605.

JapSin I, 74
Wushi yanyu 五十言餘.
By Ai Rulüe 艾儒略 (Giulio Aleni, 1582–1649).
One juan. Chinese bamboo paper in one volume. Published in 1645 (yiyou, 乙酉) by the Catholic Church in Fuzhou (Fujian).

The cover bears the title in Chinese with a Latin inscription: “50 sententiae morales a p. Julio Aleni.”

In the center of the title page there is the title in large Chinese characters. On the right the author’s name is given and on the left that of the publisher: 勑建閩中天主堂刻 (Printed by the Fuzhou Catholic Church, built by imperial order). The verso of this folio bears the author’s name and the names of the censors: Yang Manuo 陽瑪諾 (Manuel Dias Jr.), Fu Fanji 傅汎際 (Francisco Furtado) and Fei Qigui 費奇規 (Gaspar Ferreira). Permission for publication was granted by Fu Fanji (Francisco Furtado), then Vice-Provincial.
There is a preface by Zhang Geng 張賡 (one folio). The main text consists of twenty-two folios. Each half folio has nine columns with nineteen characters in each column. The upper middle of each folio bears the title with the number of the folio below.
Sommervogel (vol. I, col. 159, no. 25) says that this book contains “une moitié par le P. Aleni, l’autre par le P. Mathieu Ricci.” Fang Hao points out that this statement is made also by Cordier in his writing and that it is mistaken (JWC 1:197). It is likely that Sommervogel derived his mistake from Cordier. Zhang Geng in his preface to Aleni’s book says that Ricci had written the Ershiwu yan (Twenty-five Sayings, cf. Jap-Sin I, 53) and Aleni had doubled this to fifty sayings. This statement, perhaps, had caused the confusion.

Cf. Pfister, p. 134 and p. 18*; Hsü 1949, p. 30; Courant 3406.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 126-127.