JapSin II, 2
Chaoxingxue yao mulu 超性學要目錄.
By Li Leisi 利類思 (Lodovico Buglio).
Four juan. Chinese bamboo paper in four volumes. Bound in one volume, European style. No date or place of publication.

The cover of each juan bears a label with the title and the number of the juan.

Juan 1: 論天主, 三位一體, 天神魔鬼, 世界創造, 論人靈魂, 天主宰制萬物.
Juan 2: 論人之終向, 欲德, 靈魂之諸情, 原罪, 本罪, 法律, 聖寵.
Juan 3: 論信望愛三德, 論樞德, 論分位論.
Juan 4: 論天主降生救贖, 論聖事, 論復活.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 284-285.

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

JapSin II, 3-9
Chaoxingxue yao 超性學要. (Summa Theologiae)
Translated by Li Leisi 利類思 (Lodovico Buglio).
Thirty juan in thirty ce (ce 10 is missing), bound in eight volumes (including one duplicate volume), European style.

In the center of the title page the title of the book is given in four large characters. On the right the name of the translator is given: 極西利類思譯義, and on the left that of the publisher: 北京天主堂梓行. On the verso of this folio the translator’s name is given once more (耶穌會後學利類思譯義) together with the names of the censors: 金彌各 (Michel Trigault, 1602–1667), 郭納爵 (Inácio da Costa, 1603–1666), and 安文思 (Gabriel de Magalhães, 1611–1677). Permission for publication was given by Inácio da Costa, then Vice-Provincial (1658–1661).
There is a preface in two folios by Hu Shi’an 胡世安 (zi 壽靜, 1593–1663), a native of Chengdu, Sichuan, and a jinshi of 1628; for his biography, see Mingji beilüe 明季北略, juan 22. At the end of Hu’s preface there are two seals in black: 胡世安印 (seal characters in relief) and 菊漳氏 (seal characters, incised inscription). There is another preface by Buglio himself in three and one-half folios with the emblem of the Society of Jesus. There are some general remarks on the translation in six folios and a table of contents in nine folios.
Folio 1v of ce 11 bears the name of the translator 耶穌會後學利類思譯義, of the censor 閔明我訂 (Claudio Filippo Grimaldi) and of the Vice-Provincial who gave permission for publication 值會南懷仁准 (Ferdinand Verbiest). There is a preface by Buglio himself in three folios, dated 1676.
At the beginning of ce 17 (folio 1v) there are the names of the translator and those of the censors (as in ce 11). There is a preface by Gao Cengyun 高層雲 in five folios, at the end of which there are three seals in black: 高層雲印 (seal characters, incised inscription), 畟園 (seal characters in relief) and 丙辰進士 (jinshi of 1676). Gao Cengyun (1634–1690, hao 二鮑) was a native of Huating 華亭 (Jiangsu), cf. PCC, juan 54.
The following are the sections of the Summa Theologiae, translated by Buglio:

Pars Prima:
1. De Deo (six juan, ce 1–6; volume 1).
De Deo uno et trino (three juan, ce 7–9; volume 2).
De Creatione (one juan, ce 10, missing). These ten juan were published by the Catholic church in Beijing in 1654 (Shunzhi 11).

2. De Angelis (five juan, ce 11–15; volume 3). There is a duplicate of volume three (ce 11–15) in the Archive.
De Creatione rerum corporalium (one juan, ce 16; volume 4). These six juan were published in 1676 (Kangxi 15).

3. De Homine; De Anima (six juan, ce 17–22; volume 5).
De Corpore humano (two juan, ce 23–24; volume 6, part 1).
De Gubernatione (two juan, ce 25–26; volume 6, part 2). These ten juan were published in 1677 (Kangxi 16).

(Pars Secunda, not translated)

Pars Tertia:
1. De Incarnatione (four juan, ce 27–30, volume 7). These four juan were published in 1677–1678. (Magalhães’ book was published posthumously): Note that De resurrectione carnis (two juan) was also published by Gabriel de Magalhães in 1677–1678 (see Jap-Sin I, 108).

Fang Hao gave a list of different editions of the Chaoxingxue yao, preserved in China: The Catholic church of Xiwanzi (Siwantze) 西灣子 (Manchuria) has the whole collection (the same church keeps one ce of the collection). Chen Yuan 陳垣, formerly professor at the Catholic University of Peking, has the whole collection in twenty-one ce. The Beitang 北堂 Library has the whole collection. Hubert Verhaeren, C.M., of the Beitang Library had five ce. The Xujiahui 徐家匯 Library in Shanghai has the whole collection. The Xujiahui Library also has the reprinted collection (1932 ed.). Edition reprinted by the Synodal Commission of Peking 北京公教教育聯合會 (circa 1926). Edition reprinted by the Guangqi press 光啟社 (Shanghai, 1932), revised by Ma Xiangbo 馬相伯.

The Bibliothèque Nationale (Paris) possesses a copy of the table of contents of the entire Summa (four juan, Courant 6906), a copy of the translation of Pars prima (twenty-six juan, Courant 6907–6909; cf. 6910, duplicate of juan 1–6) and a copy of Buglio’s translation (Tianzhu jiangsheng 天主降生) of the first part (qq. 1–45) of Pars tertia (four juan, Courant 6911) and of De Magalhães’ translation (Fuhuolun, cf. Jap-Sin I, 108) of a part (pp. 75–86) of the supplement (not written by St. Thomas himself) to Pars tertia (two juan, Courant 7009). The British Museum possesses twenty-seven ce of this collection in twenty-two juan and the table of contents in four juan.

Cf. Pfister, pp. 239–240 (“Somme théologique” de S^t Thomas traduite en chinois, en 30 vol., plus 4 vol. pour les tables. Les tables sont complètes, mais la Somme n’est traduite qu’en partie); JWC 2:83–85; R.K. Douglas, Catalogue of Chinese Printed Books, Manuscripts and Drawings in the Library of the British Museum (London, 1877), p. 122; Henri Cordier, Essai d’une Bibliographie des ouvrages publiés en Chine par les Européens au XVII^e et XVIII^e Siècle (Paris, 1883), pp. 9–10; Hsü Tsung tse 徐宗澤 “Sheng Duomasi zhi Chaoxingxue yao yiben” 聖多瑪斯之超性學要譯本, in: Shengjiao zazhi 聖教雜誌 vol. 16, no. 11 (Shanghai, 1927); Zhang Jinshou 長金壽, “Lun Chaoxingxue yao ge banben zhi tong” 論超性學要各版本之同異 in: Shangzhi bianyiguan guankan 上智編譯館館刊, vol. 2, no. 1 (Peking, 1947).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 285-287.

Contents:
Préface -- Signes et abréviations. Index de la Littérature citée en abrégé -- Principales dates de la Mission de China

Introduction

Première Section -- L'Editio Princeps (1628)
I. Contexte historique
II. Analyse de l'Editio Princeps - Tome I
III. Analyse de l'Editio Princeps - Tome II

Deuxième Section - Les développements de l'euchologue chinois
IV. L'Editio ne varietur
V. Suppléments de "l'Exercice Quotidien" (18e siècle)
VI. L'Exercice Quotidien de poche (1823)
VII. Le Manuel de Bienheureux Moye (1780)
VIII. Problèmes et Conclusions

Traduction du recueil general des prieres

Texte chinois du receuil general des prieres

Table des matières en Chinois -- Appendice des caractères chinois -- Index -- The Prayerbook of China. Origin, development, and reform -- Das Gebetbuch der China-Mission. Ursprung, Entwicklung und Reform

Abkai ejen-i unenggi jurgan [Tianzhu shiyi 天主實義. Manchu Jap-Sin I, 48].
Alt. title: Manwen Tianzhu shiyi 滿文天主實義

Manchu translation attributed to Li Kai 李鎧 (jinshi 1661), Academician of the Grand Secretariat (Neige xueshi 内閣學士) and Vice-Minister in the Ministry of Rites (Libu shilang 禮部侍朗). See ’Brevis relatio’, ARSI, Jap. Sin. I, 206, fol. 33r-v.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Archivum Romanum Societatis Iesu (ARSI) edition. Ex Japonica-Sinica.
Digital copy in .tiff format, 4¾ CD-ROM
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, 48
Manwen Tianzhu shiyi (Abkai edchen i ounengai dchourg) 滿文天主實義
Manchu translation of Matteo Ricci’s Tianzhu shiyi (cf. JS I, 44-46). Two juan in two volumes. Chinese bamboo paper. [Note: Manchu transcription alternate: Abkai ejen-i unenggi jurgan, cf. N. Standaert, Handbook of Christianity in China, p. 630]

The title pages of both volumes bear the title in Chinese as well as in Manchu. The Latin inscription reads: “Vera Dei Essentia | Tartaricé a p. Matth. Ricci, S.J.”

Each half folio contains nine columns and in the middle of each folio there is the title, followed by the number of the folio. Juan 1 consists of eighty-four folios (including twelve folios of prefaces) and juan 2 of ninety folios. The top margin of the folios bears Manchu writing also.
Cf. Brevis Relatio (1700), Jap-Sin I, 206, folio 32b–33a:

Decimum sit Testimonium viri senii, non tam dignitate, quam inter Tartaros, et Sinas summâ eruditione insignis, nomine Li [i.e., Li Kai 李鎧]; qui per 30, et amplius annos ab Imperatore occupatus est in Palatio, modò in componendis libris, tum Tartaricis, tum Sinicis de multiplici argumento, atque in primis de iis, quae pertinent ad varias Religiones, seu Sectas, quae in hoc Imperio vigent: modo in vertendis scientiis Europaeis in alterutram linguam, quam utramque apprime callebat. Is etiam vertit jam pridem libros P. Mathei Ricii de Dei Existentiâ è linguâ Sinicâ in Tartaricam, et quosdam alios, qui modò magnâ utilitate impressi sunt.

Cf. Courant 6825 II (only juan 2); Stary, p.62 (Abkai ejen-i unenggi jurgan).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 72-77.

Collection (treated as series) Main Entry. See individual titles or search Series for complete list.
Each title is reproduced in simplified characters with modern punctuation, including prefatory materials and bio-bibliographical references； each volume contains the same 20 page preface with contents, bibliographic citations, and editorial comments.
Series divided as:
Xifang chuanjiaoshi suo zhuan de Zhongwen hujiao wenxian 西方傳教士所撰的中文護教文獻 (1-23) ; Zhongguo xintu suo zhuan de Zhongwen hujiao wenxian 中國信徒所撰的中文護教文獻 (24-44) ; Qita Zhongwen hujiao wenxian 其它中文護教文獻 (45-57).

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

Mingmo-Qingchu Yesuhui sixiang wenxian huibian  明末清初耶穌會思想文獻彙編 = An expository collection of the Christian and anti-Christian philosophical manuscripts and prints in Ming-Qing China /  Lou Yulie guwen 樓宇烈顧問 ; Zheng Ande bianji  鄭安德編輯.

Includes: Mingmo-Qingchu Tianzhujiao he Fojiao bianlun ziliao xuan 明末清初天主教和佛教辯論資料選 / 鄭安德 (diss.)

Cover title.

Includes bibliographical references.

2003 reprint of original 2000 edition (in 57 individual booklets) now bound in 5 volumes. 

Contents keywords: Nestorian experience – Franciscan mission of the Yuan dynasty –Jesuit mission – Ratio Studiorum – mendicant orders – missionary theology of the 16th-17th centuries – Dominican, Jesuit theologians – accommodation – Valignano, Ruggieri, Ricci, Catechisms and Doctrina Christiana – indigenous clergy – Three teachings (Sanjiao) – Christological controversy – Ruggieri, True Record of the Lord of Heaven - Chinese poems – Christological texts – Ricci, Catechetical conversations, True Meaning of the Lord of Heaven - Diego de pantoja, posthumous collection – João da Rocha, Introduction to the Doctrine of the Lord of Heaven, The Method of the Rosary - João Soerio, Nicolò Longobardo, Alfonso Vagnoni, Manoel Dias (the younger), Adam Schall von Bell – Life of Giulio Aleni: scientific publications, life in Fujian. apostolate, Fujian persecution, Nestorian stele and crosses in Quanzhou, The True Origin of All Things, Dominican reaction, The Song of a Holy Dream, Fifty Additional Sentences, Doctrina Christiana, The Life of Michael Zhang, [Yang Tingyun, Matteo Ricci] , The Life of Our Lord Jesus Christ, The Illustrated Life of Our Lord Jesus Christ, Evangelicae Historie Imagines, Ricci and the origin of Christian art in China, Da Rocha’s use of Nadal’s model, Schall’s Pictures Offered to the Emperor, Four Character Classic of the Holy Religion of the Lord of Heaven, Learned Conversations of Fuzhou, Introduction to the Incarnation of the Lord of Heaven, The Diary of Oral Exhortations - Converts & sympathizers: Xu Guangqi, Yang Tingyun, Zheng Geng, Ye Xianggao, Zuo Guangxian – Anti-Christian movement: persecution in Nanjing - Qingshu jingtan, Shengchao zuopi, Yuandao Poxieji, Shengchao Poxieji, Pixieji, Budeyi, The Concept of God. Jesus as God Incarnate - theological justifications of the catechisms – Aleni’s dialogue with Chinese sages, saints.

The title is given in the centre of the title page. On the right there is the name of the author and on the left that of the publisher: Lingbaotang (Church of the Annunciation). The verso of this folio gives the names of the censors: Fei Qigui 費奇規 (Gaspar Ferreira), Yang Manuo 陽瑪諾 (Manuel Dias Jr.), and Fei Lede 費樂德 (Rui de Figueiredo). The proofreaders were Zhang Geng 張賡 of Wenling 溫陵 (Fujian) and Ye Yifan 葉益蕃 of Futang 福唐 (Fujian). This is a reprint made by the Catholic Church in Beijing in 1694 (Kangxi 33).
There is a preface (two and one-half folios) by Su Maoxiang 蘇茂相 and another (three and one-half folios) by Huang Jingfang 黃景昉. The middle of each folio bears the title and the number of each folio is given below. The main text consists of thirty folios, the last of which contains a poem given to Aleni by Ye Xianggao 葉向高 (1562–1627), former Grand Secretary under the Wanli emperor.
The book was written as a result of Aleni’s visit to Ye Xianggao in Sanshan (Fujian) in 1627 (Tianqi 7). There Aleni met the renowned scholar and government official Cao Xuequan 曹學佺 (1574–1646). Their conversation centred on the creation of the universe, the remuneration of the good and the punishment of the wicked, and the problems of the Incarnation and Redemption. The discussion was later recalled by Aleni and published. The title is sometimes rendered with ji 記 instead of ji 紀.

Cf. Courant 7120, 7121, 7122 I (copies of the 1694 reprint).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 125.

JapSin I, 73.b
Sanshan lunxue ji 三山論學紀.
By Ai Rulüe 艾儒略 (Giulio Aleni).
One juan. Bamboo paper in one volume.
Reprint by the Catholic Church of Fuzhou (Fujian). No date of publication.

The cover of the book bears a label: Ke Sanshan lunxueji 刻三山論學紀. The Latin inscription reads: “Dialogi de rebus | fidei inter p. Julius Aleni, S.J. | et doctorem Sinam.”

Cf. Courant 7122 II (Min-chung T’ien-chu t’ang ch’ung-k’o); Pfister, p. 133; Hsü 1949, pp. 152–153; BR, p. XXXIII; Couplet, p. 16; JWC 1:194.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 125-126.

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
Each fascicle includes complete series index (20 p.)

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

Tianxue chuhan 天學初函 / Li Zhizao deng bianji 李之藻等編輯.

"... Tianxue chuhan (1626)...writings concerning Heavenly Studies divided into those pertaining to principles li 理 (nine works) and to concrete things (objects) qi 器 (ten works)...a sample of the topics discussed and of their status in the Jesuits presentation of Christian learning and religion...described the curriculum of European universities, philosophy, rhetoric, medicine, law, canon law, theology...philosophy divided into five fields: logic, physics, metaphysics, mathematics, ethics; Physics, six topics: nature, incorruptible things, corruptible things, the four elements, their changes, living things; geography ..." Cf. Handbook of Christianity in China, vol. 1, p. 602-603; 698.

V. 1. Xixue fan 西學凡 / Giulio Aleni 艾儒略 -- (Tang) Jingjiao liuxing Zhongguo beisong 唐景教流行中國碑頌 -- Jiren shipian fu Xiqin quyi 畸人十篇附西琴曲意 -- Jiaoyou lun 交友論 -- Ershiwu yan 二十五言 -- Tianzhu shiyi 天主實義 / Matteo Ricci 利瑪竇.
V. 2. Bianxue yidu 辯學遺牘 -- Qike 七克 / Diego de Pantoja 龐迪我 (Seven Capital sins and seven opposing virtues)-- Lingyan lishao 靈言蠡勺 / Francesco Sambiasi 畢方濟, Xu Guangqi 徐光啟 (question of the soul, Aristotle's De Anima)
V. 3. Zhifang waiji 職方外紀 -- Qibian zongmu 器編總目-- Taixi shuifa 泰西水法 / Sabatino De Ursis (Xiong Sanba 熊三拔) -- Hun'gai tongxian tushuo 渾蓋通憲圖說 / Li Zhizao 李之藻.
V. 4. Jihe yuanben 幾何原本 / Matteo Ricci (Li Madou 利瑪竇) and Xu Guangqi 徐光啟 (1607)
V. 5. Biaodu shuo 表度說 / Sabatino De Ursis (Xiong Sanba 熊三拔) -- Tianwen lue 天文略 / Manuel Dias Jr. (Yang Manuo 陽瑪諾)(1615) -- Jianpingyi shuo 簡平義說 / Sabatino De Ursis (Xiong Sanba 熊三拔)(1611) -- Tongwen suanzhi 同文算指 / Matteo Ricci (Li Madou 利瑪竇) and Li Zhizao 李之藻 (1614)
V. 6. Yuanrong jiaoyi 圓容較義 / Matteo Ricci (Li Madou 利瑪竇) and Li Zhizao 李之藻 (1614) -- Celiang fayi 測量法義 -- Celiang yitong 測量異同 -- Gougu yi 勾股義 / Xu Guangqi 徐光啟 (1608)

Yingyin Jinling daxue jicun Luoma cangben 影印金陵大學寄存羅馬藏本.
Foreward to the yinyinben 影印本 by Luo Guang 羅光.
Preface by Fang Hao 方豪 entitled: Li Zhizao jike Tianxue chuhan kao: Li Zhizao dansheng sibainian jinian lunwen 李之藻輯刻天學初函考 : 李之藻誕生四百年紀念論文.
For detailed citatation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Dig.ed. local access only. [Tianxue Chuhan.pdf]

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

Undated handwritten copy of Vagnone’s Tianxue shijie jielüe 天學十誡解略 made in Japan during the period of proscription of Jesuit or Christian religious materials beginning in the early 17th century. This copy precisely follows the printed text produced in Fujian at the Qinyitang 欽一堂 press. The text is punctuated with Japanese reading marks and marginal notes in red ink.
The text itself is an offprint of the Ten Commandments in Vagnone's Jiaoyao jielüe 教要解略 (1615).
Reference see: Jami, Statecraft, p. 127; Standaert, Yang Tingyun, p. 233.

Local access dig.pdf & high-res [Vagnone-Tianxue Shijie jielue.pdf & folder]

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]

Yesuhui Luoma dang'anguan Ming-Qing Tianzhujiao wenxian / Edited by Nicolas Standaert [and] Adrian Dudink. Reproduction of original text in vol. 1 of this collection. 

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 90-99.
Jap-Sin I, 189
Xinbian Xizhuguo Tianzhu shilu 新編西竺國天主實錄
By Luo Mingjian 羅明堅 (Michele Ruggieri).
One juan (thirty-nine folios), one volume. Thick Chinese bamboo paper.
Cloth cover, half leather, in European style.

The back of this book bears the title in golden letters: “P. Ruggieri | Doctrina | christiana.”

In the upper middle of the frontispiece there is a wood cut emblem of the Society of Jesus (IHS), surrounded by a verse taken from Psalm 112: † A SOLIS ORTV VSQUE AD OCCASVM LAVDABILE NOMEN DOMINI—PS:CXII. At the four corners of the emblem there are drawings of an oak branch with an acorn and two leaves. Below there are two lines in big Chinese characters: 天主實 | 錄正文. Above the emblem there is an inscription in Chinese: 解此番字周圍眞經. At the right of the emblem there is an inscription: 天主之名當中, and at the left: 益揚乾坤明教. For a photocopy of the frontispiece, see FR 1:196 (tavola X) [and figure 3 of the present catalogue]. On the opposite page there is an inscription by D’Elia:

Questo è la prima edizione del | 1^o Catechismo cinese curato dal | P. Michele Ruggieri e finito di stampare a | Siauchin o Shiuhing verso il 26–29 nov. 1584. | Questo Jap Sin I, 189 è | lo stesso di Jap Sin I, 190. | Il primo non ha il nome dell’ autore | mentre il secondo lo ha = [Ruggieri] Michele | Uno studio su questo catechismo | è aparso in Arch. Hist. S.J. 1934, | pp. 193–222, ma l’autore dall’arti– | colo non conosceva allora che Jap Sin I, 190, che è un edizione posteriore (the last five words are erased with an annotation: correzioni fatte dal P. D’Elia, 21.XII.57) Preziosissimo. 15.9.34. cf. Tacchi Venturi: Opere storiche del P. Matteo Ricci II, 50–51.

The folios 1–2 contain an introduction by Ruggieri, dated Wanli 甲申歲 (1584), 秋八月望後三日. At the end there is no signature, but only the inscription: 天竺國僧書 (written by a monk from India). The first line of folio 3 reads: 新編西竺國天主實錄目錄 (An index of the newly compiled Tianzhu shilu of West India). This is followed by the titles of the sixteen chapters of the book. Folio 4 begins: 新編天主實錄, and below: 天竺國僧輯 (Compiled by a monk of India).

Each half folio contains nine columns with twenty characters in each column. The middle of each folio bears the title followed by the number of each folio.
At the end of the book the Ten Commandments (Zuchuan Tianzhu shijie 祖傳天主十誡) are given on a separate sheet (56 x 24 cm). On the top margin there is a pencil inscription in Latin: Fol. separatum de decalogo et salute animae. The end of this last folio bears the inscription:

Hoc folium continet traductionem sinicam Decalogi. Probabiliter missum est Romam e Sinis die 30 Nov. 1584, cf. Tacchi Venturi, Opere storiche del P. Matteo Ricci, 1913, II, p. 51. Contra id quod affirmat Wieger in Arch. Hist. S.J. 1932, p. 84, non habet annum (multo minus non habet 1582) impressionis. Probabilissime impressum est inter 10 sept. 1583 et mensem januar. 1584 in Sinis, cf. Arch. Hist. S.J. 1934, 194–195.

The Tianzhu shilu was written in the form of a dialogue, probably influenced by the method then in use in Europe (cf. Jap-Sin I, 43a). Its main point was to prove the existence of God and at the same time to disprove the superstitions of Buddhism. It also tried to explain why the missioners had entered religion. Moral problems and popular beliefs of the late Ming period were also discussed: choosing lucky days, divination, explanation of dreams, sodomy, concubinage, etc.
The Decalogue found at the end of the book consists of a long sheet with 18 columns of thirteen characters each. It was published together with the Our Father and the Hail Mary around the years 1583–1584. The last two prayers are no longer to be found. The Chinese characters are fairly large and they are in the written style and are printed in blue ink (so also Jap-Sin I, 190). Whether or not this was done intentionally, it bears great similarity to a Buddhist scripture.
The Tianzhu shilu is undoubtedly the first catechism written and published in Chinese, cf. Margiotti, p. 277. According to a letter from Ruggieri to the General of the Society of Jesus (25 January 1584), he had been preparing a catechism in Chinese for the past four years (Jap-Sin 9 II, f. 257v). According to D’Elia (FR 1:197, n. 2) the T’ien chu shih lu was based on the Latin catechism compiled in Macao in 1581 by Ruggieri and his fellow Jesuit, Pedro Gomez. This manuscript is now kept in the Biblioteca Nazionale di Roma (catalogue number: Ges. 1276). Tacchi Venturi, however, thought that the handwriting of this manuscript was not that of Ruggieri. Furthermore, D’Elia in his article (AHSI, 3, 1934, p. 219) estimated that the Latin manuscript contains above 15,000 words, while the Tianzhu shiyi has only 8,002 words. This is a big difference between the two. Then, we have a letter written by Ricci from Canton to the Jesuit General (November 30, 1584), in which he says that the Chinese edition of the Tianzhu shiyi is ready and that he is going to send it to Rome together with the translation of the Ten Commandments, the Our Father and the Hail Mary. He then goes on to say that because of the visit to Zhaoqing of Father Francisco Cabral, rector of Sao Paulo at Macao, he had to postpone the translation of this book into Latin or Italian. This perhaps can serve as a circumstantial evidence that the Chinese text was not a direct translation of the 1581 Latin manuscript.

This book is called xinbian 新編 (newly revised), in contradistinction to the original manuscript which circulated in 1580. When Ruggieri first went to Canton with the Portuguese merchants he must have had talks with the Chinese on the Christian religion. He probably had something prepared in Chinese to meet such occasions. In the Roman Jesuit Archive there is a Portuguese Chinese vocabulary (Jap-Sin I, 198) attributed to Ruggieri and Ricci. At the end of the manuscript there is a brief catechism in four and one-half folios. On folio 12v there is a paragraph entitled 解釋聖水除前罪惡, which is substantially the same as Xinbian Tianzhu shilu, f. 28v (line 7) to 29r (line 5). Can this be the original of the Tianzhu shilu? This manuscript was never printed, but only circulated among Ruggieri’s Chinese friends. Ruggieri himself told the Jesuit general in his letter of 12 November 1581, that the Chinese mandarins called him shifu 師傅 (the great master), "because they read only one catechism [lit., doctrina] which I had composed last year to give them some general knowledge of our holy law, as much as they can take." (TV 2:403–404). Ruggieri arrived in Macao in the year 1579. His Chinese was then scanty. When he tried to compose his catechism he had to seek help from a Chinese, probably some student from the seminary (cf. TV 2:35 & n. 4). The manuscript catechism of four and one-half folios (Jap-Sin I, 198) is in the handwriting of a Chinese, badly written with a large number of mistakes [cf. Chan, p. 94]. This merely shows that the copyist was not a well educated man. The catechism had to be brief to suit the capacity of its readers, who had never heard anything like it. Communication for the first time was by no means easy.

The Xinbian Tianzhu shilu was written in Zhaoqing 肇慶 sometime before 1584 and Ruggieri was encouraged by his mandarin friends to have it published. He obtained permission from the Jesuit Visitor, then Alexander Valignano (cf. Jap-Sin 9, folio 257v). Publication, however, was postponed till the end of 1584, because it still had to be corrected and retouched for Chinese style.
In a letter, written on 5 December 1584, Francisco Cabral reported to Valignano on his visit to Zhaoqing the month before. He said that on 21 November he had baptized two Chinese, one of whom was a literary man (according to Ricci, a xiucai 秀才 or bachelor and a native of Fujian), who had been living in the house for four to five months and was teaching Chinese to the two priests (TV 2:118, 1:149). He was also helping to compile the Chinese catechism (TV 2:429). There can be no doubt that this man (Cabral mentions his name as Paolo) did the polishing of the style. Ricci in his letter to the Jesuit General (Guangzhou, 30 November 1584) mentions that he too had collaborated in this catechism: “un catechismo che habbiamo fatto in lettere china gia con la gratia del Sig^e stampato . . .” (Jap-Sin 9, folio 315).
The second convert whom Cabral baptized also seems to have taken part in this new catechism. He was a native of Zhaoqing, known by his Christian name Giovanni [John]; according to Ricci, his full name in Chinese was Cin Ni co (D’Elia could not make out the Chinese character of his family name: 陳，鄭，秦). In the middle of folio 26 we find the Chinese character 陳 at the bottom of the column. Did he put his name there while he was proofreading (as we still see proofreaders do in our days) and did the engraver cut it out on the wooden block? (cf. AHSI, 3, 1934, p. 202; TV 1:149, cf. 1:125–126).
Hsü Tsung-tse (1949, p. 141) observes that the Chinese of the Tianzhu shilu is clumsy and the terminology awkward. This was only natural, since this was the first attempt to translate something entirely new into Chinese and that by foreigners. If we bear in mind that nearly four centuries after the coming of Catholicism to China we still have so much difficulty in the translation of Catholic terms, we can perhaps readily excuse the imperfections of the first Chinese catechism. As an illustration we cite the following examples: 天人 for 天神 (angel), 祖公啞噹 for 原祖亞當 (Adam), [口 + 熱] 所 for 耶穌 (Jesus), 咽咈諾 (inferno) for 地獄 (hell) and 得道神仙 for 聖人 (saints).
The author of the book signs as 天竺國僧 (a monk from the Tianzhu country [India]), because the Chinese had never heard of Europe. D’Elia, however, did not agree in this explanation with Wieger, but said that the Japanese used to call the Jesuits Tenjiku jin 天竺人, hence Ruggieri and Ricci adopted this name (AHSI, 3, 1934, pp. 209–218). And because the Chinese did not know what a religious meant they chose the term seng 僧, (Buddhist monk) as the closest equivalent (cf. Jap-Sin I, 53.4).
In 1585 when the Provincial of Mexico wrote to the Jesuit General in Rome he quoted Alonso Sánchez of the Philippines, who had paid a visit to Guangzhou, as saying that 1,500 copies of the Tianzhu shilu had been printed (cf. Francisco Zambrano, S.J., Diccionario Bio-Bibliográfico de la Compañía de Jesús en Mexico, Mexico, 1962, Tomo II [siglo XVI, 1566–1600], p. 119, n. 57). The book enjoyed a wide circulation. Ricci says that they had given hundreds of copies to friends and that Catholicism was thus soon spread. Where the missioners could not penetrate, the book was able to convey the instruction (TV 1:134). He also says that several Chinese became Christians through reading the book (TV 2:55, 71). Between the years 1584 and 1585 the “ambassador” of Cochin China who happened to be in China, visited the Jesuits in their house and brought back with him a number of copies of the book. And in 1586 Valignano wrote to the Jesuit General that this Catechism in Chinese would be of use for the Japanese Buddhist monks. Indeed, he asked that a good number of copies to be sent to Japan (Jap-Sin 10, folio 214v, no. 10; cf. FR 1:379, n. 4).
According to Duarte de Sande (孟三德, 1531–1600) the Tianzhu shilu was reprinted several times in Korea and Japan around the year 1595. Ruggieri returned to Europe in 1588. He brought back with him the Tianzhu shilu in Latin and also his Latin translation of the Four Books, with the intention of having them published in Europe. This, however, was never realized due to the strong opposition of Valignano, who was aware that Ruggieri’s Chinese was never very good and that the book he had written, though widespread, was nevertheless imperfect. Furthermore, later on the Jesuits changed their Buddhist dress for that of the scholars and they no longer called themselves seng as in Ruggieri’s book. Valignano had set his eyes on Ricci, whom he thought far better at Chinese than Ruggieri (Jap-Sin 13, f. 46r, 46v [Japon. Epist. 1596–1599]). We are told that Valignano had given him an assignment to write a new catechism and this was published in its due time under the title Tianzhu shiyi 天主實義 (q.v.). By then Ruggieri’s book was no longer in use; even the stored copies were no longer distributed. Eventually the wooden blocks were destroyed.
Léon Wieger quotes Trigault as saying that in Jiangnan the missioners kept the wooden blocks of Ruggieri’s book and reprinted it on several occasions. Unfortunately, he does not give us the sources of his information and does not help us to find out whether the newly engraved book was an entirely new edition or was based on the old first edition of 1584 (Jap-Sin I, 190?). The new edition of the Tianzhu shengjiao shilu 天主聖教實錄 in Jap-Sin I, 54 and 55 (see below), was published after the death of Trigault (1628). The contents had been changed considerably. It was not quite the same as the original book.

Cf. Léon Wieger, “Notes sur la première catéchèse écrite en chinois, 1582–1584” in AHSI, 1, 1932, pp. 72–84; P.M. D’Elia, “Quadro storico-sinologico del primo libro di dottrina cristiana in cinese,” AHSI 3, 1934, pp. 193–222; JWC 1:65–71; Antonio Possevino, Bibliotheca Selecta (Romae, 1593), Liber IX, p. 581.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 90-96.

Includes Tianzhu shiyi yuanwen 天主實義原文 [72 p. following p. 224; each page represents two leaves of the original block-print edition, copied from the Jesuit Archives].

Japonica-Sinica editions:
Jap-Sin I, 83a
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

On folio 1a the title is given as: Tianzhu shengjiao shiyi, 12 ce, Tianzhu shiyi zhi di’er 天主聖教實義 | 十二冊 | 天主實義之第二 . Then the name of the author is given together with those of the three censors: Fu Fanji 傅汎際 (Francisco Furtado), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fei Lede 費樂德 (Rui de Figueiredo). The table of contents is given at the verso of this folio.
The entire book consists of sixty-five folios. There are nine columns in each half folio. The first line of each paragraph contains twenty characters and the other lines nineteen. The upper middle of each folio bears the title: Tianzhu shiyi 天主實義 ; below the fish-tail the characters ci’er 冊二 (second volume) are given together with the number of the folio.
As is clear from these details, there is no sign of xupian (‘continuation’) being the title of this book. In fact, the inscription of the title on the first folio may mislead the inquirer into thinking that this is the second volume of the Tianzhu shiyi; in reality xupian here means “second series.”
The book deals with the attributes of God. It begins with the existence of the universe and all the creatures and from the effect to the cause, i.e., the existence of God. It then goes on to study the attributes of God. Finally, it tries to prove the immutability of God and his justice, i.e., the remuneration of the good and punishment of the wicked. The conclusion is that in this life man must try to do good and avoid evil in order to obtain everlasting happiness.
Pfister (p. 73) says: “Les PP. Couplet, Bartoli, lui [i.e., Pantoja] attribuent un ouvrage en chinois sur Dieu et ses attributs, dont nous n’avons aucune connaissance. (Couplet, Catal. p. 11.—Bartoli, Cina, p. 680; Sommervogel, Bibliothèque, t. VI, col. 172 seq.).” He did not realize that this is precisely the book he mentioned in no. 6 of his book (p. 72), namely the Shiyi xupian 實義續篇.
Cf. Courant 6848, 6849, 6850; BR, p. XXX.

Jap-Sin I, 83b, 83c
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Printed and published by the Catholic church of Qingzhang 清漳 (Zhangzhou 漳州, Fujian).

The folios 1a of both books bear the title Tianzhu shiyi xupian. The verso of this folio bears again the title and the author’s name in Chinese. The censors are the same as in Jap-Sin I, 83a and also the format of both books is almost the same, except for some slight differences in the engraving of the types. It seems that both editions were based on the edition of Jap-Sin I, 83a for their format and type. The Catholic church in Zhangzhou had also the Pangzi yizhuan of de Pantoja reprinted (Jap-Sin I, 82), see Courant 6854 (Jingjiaotang 景教堂 of Qingzhang).

Source: Albert Chan, S.J., Chinese books and documents in the Jesuit archives in Rome: a descriptive catalog, Japonica-Sinica I-IV.

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12冊.

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

Tianzhu shiyi 天主實義 / Li Madou yuanzhu 利瑪竇原著 .... 鄭安德編輯.
“本書根據杭州燕貽堂較梓本編輯整理, 由李之藻1607年重刻序"--P. 1 (2nd group)

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).

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2冊.

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

Tianzhu shiyi 天主實義 / Li Madou shu 利瑪竇述.
N.B. Library copy imperfect: cover, colophon, etc. wanting. Rebound with stitched in cover paper. No date. (see OCLC record).

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).

See Tianzhu shiyi 天主實義. [Jap-Sin I, 44] etc. for Albert Chan description.
Cf. Chinese Christian Texts Database (CCT-Database).

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).
Local access: [Ricci-TianzhuShiyi1603Rv.pdf]

Archivum Romanum Societatis Iesu (ARSI) edition. Ex. Japonica-Sinica
Digital copy in .tiff format, 4¾ 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, 44
Tianzhu shiyi 天主實義
By Li Madou 利瑪竇 (Matteo Ricci, 1552–1610).
Two juan in one volume. Published by the Yanyitang 燕貽堂 in Hangzhou 杭州 in 1607 (Wanli 35).

The cover bears the title (with the character quan 全 [complete]) and a Latin inscription: "Dei solida Ratio | Liber sinicus editus | à Patre Mathaeo Riccio Soc^tis Jesu."

There is a preface written by Li Zhizao 李之藻 in the Wanli period, without date. Another preface by Feng Yingjing 馮塋京 is dated 1601 (Wanli 29). An introduction was written by Ricci himself in 1603 (Wanli 31).
Both juan 1 and 2 bear the title in Chinese and the number of the juan. Then follows the inscription: 耶穌會中人利瑪竇述, 燕貽堂校梓 (Narrated by Li Madou of the Society of Jesus; edited by the Yenyitang).
The upper center of each folio bears the title, with the number of the juan and of the folio. Each half folio contains nine columns and twenty characters in each column. The format is clearly that of the Ming period.
Li Zhizao tells us that his friend Wang Mengpu 汪孟樸 (i.e., Wang Ruchun 汪汝淳, see Jap-Sin I, 45) had this book re-engraved in Hangzhou (cf. Jap-Sin I, 45) and showed great admiration for its style and thought. The Brevis Relatio (1654) of Martini also mentions the most elegant style (“elegantissimo stylo compositus”).

In his Della Entrata Ricci says that this book is necessary for missioners, in particular for newcomers to China who were often asked about diverse subjects which it was not always possible to discuss orally, especially when the Chinese visitors, after hearing the replies, wished to have a book on the problems (FR 2:299–301). D’Elia gives a list of the scholars with whom Ricci held dialogues which are recorded in the Tianzhu shiyi (FR 2:300, n. 1).

With regard to the editions, the Vatican Library has two copies dated 1603 (Wanli 31): R.G. Oriente III, 223 (11–12) and III, 247 (1–2); the Biblioteca Casanatense in Rome has a copy dated 1603 (m. 2136 GI1). Fang Hao quotes Henri Bernard who claimed that the Tianzhu shiyi was printed in 1584 in Zhaoqing 肇慶 (Guangdong) with the title Xinbian Xitianzhuguo Tianzhu shilu 新編西天竺國天主實錄 and that this title was later changed to Tianxue shiyi 天學實義. Seemingly someone had confused it with the catechism by Ruggieri which was published in the year 1584 with this title.

Pfister, on the other hand, says that Ricci’s book was first published in 1595 in Nanchang 南昌 (Jiangxi). He also says that the Tianxue shiyi was first published in Beijing in the year 1601. These statements do not seem quite correct. According to D’Elia the Tianxue shiyi was started by Ricci in 1595 at the request of Alessandro Valignano. By 16 December 1596 the latter had announced that Ricci was writing another Catechism (i.e., besides that of Ruggieri’s Tianzhu shilu), which “will be far more suitable and better arranged than that which was brought to Rome by Father Miguel Rugerio.” The book, however, was not published until 1603 (cf. FR, vol. I, No. 493; Fang Hao 1969, 2:1602). Between 1603 and 1608 there were four editions. The Guangdong edition of 1605 was made for Japan. When Li Zhizao compiled the Tianxue chuhan 天學初函 in 1629 (Chongzhen 2), this work of Ricci was included in the collection. The fourth edition of the Yanyitang bears no date. For later editions, see Fang Hao 1969, 2:1602.
Cf. Courant 6820, 6821, 6822–6823, 6825 I, 6826 and 6827 (all Yenyitang editions).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 72-77.

Full text citation see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.
Local access only: [TZSYJapSin_I-44.pdf]

Tianzhu shiyi 天主實義 [JapSin I, 45]. See also Jap-Sin I, 44.

JapSin I, 45
Tianzhu shiyi 天主實義.
By Li Madou 李瑪竇 (Matteo Ricci).
Two juan in two volumes. Chinese bamboo paper. Published in 1607 (Wanli 35) in Hangzhou 杭州 by the Yanyitang 燕貽堂. In the present copy folio 18 is missing and folio 48 is misplaced.

The cover bears a Latin inscription: “P. Mathaei Riccii S.J. | de vero Deo | tomo 1–2.” Inside the cover the same inscription is written on a red label. The first volume includes a sheet containing the romanization of the first three lines of folio 1 and in the second volume there are four romanized lines together with the meaning of each word (reproduced in FR, vol. 2, after p. 292, tavola XVIII). D’Elia attributes the handwriting to Ricci: “Mandato dal Ricci | all Acquaviva il 26. luglio 1605 | o il 22 ag. 1608 | e da lui stesso annotato. (traduzione e romanizzazione delle 3 prime linee del 1^o volume e delle 4 prime linee del 2^o volume. Tacchi I, 359. 26. 9. 34. P. D’Elia, S.J.”
[Author’s note: Comparing the handwriting of this romanization with specimens of Ricci’s preserved in the Jesuit Archives, D’Elia’s identification becomes questionable.]

This edition is identical with Jap-Sin I, 44, except for the addition of a postscript by Wang Ruchun 汪汝淳 (two folios), at the end of which there are two seals, one bearing the name Wang Ruchun and the other Wang Mengpu 汪孟樸. These two seals help us to identify the zi of Wang Ruchun as Mengpu, and this zi is mentioned by Li Zhizao in his preface. Wang signed as xiucai of Xindu 新都諸生. The Yanyitang must have been the name of his family hall. Both Bernard and Courant made the mistake by describing it as a church “église.” Wang Ruchun was not a Catholic, but he seems to have been interested in Catholic belief and even in Western science. The Tongwen suanzhi 同文算指, a book on arithmetic by Ricci, also bears the name of Wang Ruchun as its publisher (cf. Jap-Sin II, 11).
On 22 August 1608, when Ricci wrote to Father Acquaviva, the general of the Jesuits, he alluded to the Tianzhu shiyi, published the year before in Hangzhou: “Un altro nostro amico sebene gentile, lo [il Catechismo] fece anco ristampare nella sua provincia di Cechiano [浙江], di molto bella lettera . . .” (FR 2:175, n. 3). It was this edition of 1607 that Li Zhizao incorporated in the Tianxue chuhan 天學初函 collection. Colombel relates that “pendant les années 1604 et 1605, le Docteur Léon est en disgrâce. Il rentre à Hang-tchou, en son pays, y corrige le catechisme du P. Ricci et le fait imprimer et fait déjà de catechumènes en cette ville” (Colombel 1:175).
Neither Hsü Tsung-tse nor Courant mention the postscript by Wang Ruchun. In it the term Shangdi was still freely used instead of Tianzhu.

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 74-75.

Contents:
1. Qiuyou pian. Zhengxue liushi. Shengjiao xinzheng. Wushi yanyu. Lixiu yijian -- 2. Tianzhu shengjiao huoyilun. Zaowuzhu chuixiang lueshuo. Pixue. Dadao jiyan. Chongyi Tang riji suibi. Kongji gezhi -- 3. Tongku jingji. Shengmu xingshi -- 4-6. Shengjing zhijie.
1. 逑友篇. 正學鏐石. 聖教信證. 五十言餘. 勵修一鑑 -- 2. 天主聖教豁疑論. 造物主垂象略說. 譬學. 達道紀言. 崇 一堂日記隨筆. 空際格致. 痛苦經蹟. 聖母行實 -- 聖經直解.

Individual titles also cataloged separately.
天學說. 辯學疏稿. 鵠鸞不並鳴說. 天帝考. 天主實義續篇. 天釋明辨. 三山論學記 -- 2. 主制羣徵. 闢妄. 景敎流行中國碑頌正詮. 天主聖敎實錄. 天學略義. 闢邪集. 建福州天主堂碑記. 天儒印. 天學傳概 -- 3. 不得已. 儒敎實義. 盛世芻蕘. 熙朝定案.

Local access dig.pdf. [天主教東傳文獻續編.pdf]

"The present dissertation offers a re-examination of the late Ming Jesuit writings in Chinese from a literary perspective ... finds that the connection between Jesuit works and literature is made through the medieval ars praedicandi, whose particular logic of proofs actually finds its fountainhead in such rhetoricians as Aristotle, St. Augustine, and Alan of Lille.... the Ming Jesuits "transwrite" a variety of medieval exempla from Latin and, possibly, Greek sources in their apologetical and evangelical works in Chinese... The focal point of the present study is the Greco-Roman type of the Jesuit sermon stories ..."
Local access only [Li Sher-shiueh-Missionary poetics.pdf]

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

Giulio Aleni 艾儒略, Wanwu zhenyuan 萬物真源 (1628), repr. Peking 1791 (main text conforms to original ed.)--Pref.
In volume 1 of: Xujiahui cangshulou Ming Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻

See: Albert Chan, S.J., Chinese Books and Documents in the Jesuits Archives in Rome, pp. 123-124.

Citation:
033R ZKW 210.11 (Xu 424) [c] [B 161]
reprint (1791) of Wanwu zhenyuan 萬物真源 (1628); index, main text (1+26 ff., 9/19). Note 46 "On t.p. and first folio (f. 1a2, empty column), the name of the author, Giulio Aleni, is not mentioned, His short introduction is also absent (for the text, see Xu 173-174, describing another copy). The main text, however, has not been changed as it was in some later editions." -- Cf. Adrian Dudink, "The Zikawei Collection" (Sino-Western Cultural Relations Journal XVIII (1996)), p. 17.
For complete contents see: Standaert, Nicolas, 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 search individual records.

220p. (124 images), each represents two pages of the original. Pages divided in half: top half in Ricci's original Chinese, bottom half in modern (1940's) colloquial.
Local access Dig.pdf. [TZSY with Modern.pdf]

"... an interdisciplinary approach, studying eight Jesuit renderings of Western writings into Chinese in late-Ming and sheds new light on the development of missionary translation in the Chinese context. The Jesuit translators studied include Matteo Ricci, Nicolo Longobardo, Alfonso Vagnone, Giulio Aleni, Emmanuel Diaz, etc..."
Includes bibliographical references (p. [445]-496) and index.

第一章. 導論：翻譯的旅行與行旅的翻譯.
第二章. 聖歌與聖諦：利瑪竇譯《西琴曲意八章》
第三章. 翻譯 • 政治 • 教爭：龍華民譯《聖若撒法始末》
第四章. 太上忘情：湯若望與王徵譯《崇一堂日記隨筆》
第五章. 三面瑪利亞：高一志譯《聖母行實》
第六章. 聖人 • 魔鬼 • 懺悔：高一志譯《天主聖教聖人行實》
第七章. 著書多格言：高一志譯《譬學》
第八章. 中譯第一首「英」詩：艾儒略譯《聖夢歌》
第九章. 瘳心之藥，靈病之神劑：陽瑪諾譯《輕世金書》
第十章. 結論：明末翻譯與清末文學新知的建構.