總目錄:
上冊.
《萬國全圖》序一冊附
《坤與圖說》
《識方外紀》五卷卷首一卷.
《西學凡》一卷附
《景教流行中國碑頌》一卷.
《張彌格爾遺蹟》.
《性學 觕述》八卷
《三山論學紀》一卷
《滌罪正規》附《滌罪正規略》四卷
《悔罪要指》不分卷
《耶穌聖體禱文》不分卷
《萬物真原》一卷
《楊淇園先生超性事蹟》不分卷
《彌撒祭義》附《彌撒祭義略》二卷
《大西西泰利先生行蹟》（亦稱《利瑪竇行寶》）一卷
《幾何要法》四卷
《天主降生引義》二卷

下冊.
《天主降生言行紀略》八卷
《天主降生言行紀像》（又題《天主降生出象經解》）不分卷
《聖夢歌》（亦名《性靈篇》）一卷
《西方答問》二卷
《玫瑰經圖像十五端》不分卷
《天主聖教四字經文》一卷
《口鐸日抄》八卷
《聖體要理》二卷
《五十言餘》（又題《五十言》）一卷
附錄.

Local access dig. pdf. [Aleni-Complete.pdf]

第1册. 明清之際西學的再認識. 天主實錄. 齋旨 (附《化人九要》). 聖經約錄. 七克. 天主教要. 童幼教育. 西學凡. 性學觕述. 靈言蠡勺. 況義. 萬物真原. 睡答, 畫答. 主制羣徵. 靈魂道體說 -- 第2冊. 修身西學. 齊家西學. 治平西學. 譬學. 達道紀言. 西方答問. 五十言餘. 超性學要 (節錄). 逑友篇. 西方要紀. 四末真論. 窮理學 (節錄). 格致奧略 -- 第3冊. 泰西水法. 表度說. 天問略. 泰西人身說概. 測食 (略). 地震解. 遠鏡說. 遠西奇器圖說錄最. 寰有詮. 空際格致. 大測. 幾何要法. 斐錄答彙 -- 第4冊. 火攻挈要. 新曆曉或. 西洋新法曆書 (節錄). 天步真原. 曆學會通 (節錄). 新製靈臺儀象志 (節錄). 坤輿圖說. 地球圖說. 獅子說. 進呈鷹論. 律呂纂要. 律呂正義·續編 (節錄). 視學 / 年希堯. 自鳴鐘錶圖說.

Di 1 ce. Ming-Qing zhiji Xixue de zai renshi. Tianzhu shilu. Zhaizhi (fu "Huaren jiuyao"). Shengjing yuelu. Qike. Tianzhu jiaoyao. Tongyou jiaoyu. Xixue fan. Xingxue cushu. Lingyan lishao. Kuangyi. Wanwu zhenyuan. Shuida, huada. Zhuzhi qunzheng. Linghun daoti shuo --
Di 2 ce. Xiushen Xixue. Qijia Xixue. Zhiping Xixue. Pixue. Dadao jiyan. Xifang dawen. Wushi yanyu. Chaoxing xueyao (jielu). Qiuyou pian. Xifang yaoji. Simo zhenlun. Qiongli xue (jielu). Gezhi aolüe --
Di 3 ce. Taixi shuifa. Biaodu shuo. Tianwen lüe. Taixi renshen shuogai. Ceshi (lüe). Dizhen jie. Yuanjing shuo. Yuanxi qiqi tushuo luzui. Huanyouquan. Kongji gezhi. Dace. Jihe yaofa. Feilu dahui --
D 4 ce. Huogong qieyao. Xinli xiaohuo. Xiyang xinfa lishu (jielu). Tianbu zhenyuan. Lixue huitong (jielu). Xinzhi lingtai yixiang zhi (jielu). Kunyu tushuo. Diqiu tushuo. Shizi shuo. Jincheng yinglun. Lülü zuanyao. Lülü zhengyi, xubian (jielu). Shixue / Nian Xiyao. Zimingzhong biaotu shuo.

"明清之際, 西方天主教傳教士在來華過程中出版了大量的中文著作. 這些著作涉及到宗教神學, 教育學, 倫理學, 邏輯學, 語言學, 心理學, 哲學, 美術學, 文藝學, 地理學, 歷史學, 天文學, 地理學, 物理學, 醫學, 數學(主要是幾何學), 植物學和動物學等眾多學科, 是各個學科史追根溯源必須涉及到的內容, 在中西文化交流史, 清代思想史和學術史上, 都具有著不容忽視的價值."--Description on OCLC record.

Local access dig.pdf. [Ming-Qing Xixue.pdf (combined)]; 明清之際西學.pdf (4 v.)]

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]

024R ZKW 640.5 (Xu 432) [c] [Xu 235, CY 113, Jujie 具揭][B 107]
ms., Diego de Pantoja & Sabatino de Ursis, Zoushu 奏疏, memorial of defense (ZKW copy booklet, 35 ff., 10/20) presented in August 1616 against Shen Que's [沈㴶] first anti-Christian memorial (1616, 5th month); summary: Pfister, pp. 72-73 (no. 8: Bianjie 辨揭). Cf. BNP Chinois 1321 (ms.); Bernard 107 (Zikawei ms. copy) -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 15-16.

In volume 1 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 check individual records.

Jie Pang Diwo Xiong Sanba 揭龐迪我熊三拔. BnF Chinois 1321 (fols. 1-23a; 9/20, usually 18 characters) only covers fols. 1a-20b6 of Fujen University 024R (pp. 71-110): … 不敢出也 (in Chinois 1321 there follow eleven characters that are not present in Fujen 024R: 謹揭 [fol. 23a1:] 萬曆肆拾肆年柒月日)--Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Text database.
Online at Gallica.
Local access dig.pdf [Pantoja-DeUrsis.pdf]