Bound with: Informatio antiquissima de praxi missionariorum Sinensium Societatis Jesu : circa ritus Sinenses, data in China, jam ab annis 1636. & 1640. à Francisco Furtado antiquo-Missionario, & Vice-Provinciali Sinensi ejusdem Societatis. Paris, 1700.
52, [10] p. ; 18 cm. (1st work) ; [40] 94 p. ; 18 cm. (2nd work)

JapSin I, (38/42) 41/4
Cao gao 草稿 (chaobai 抄白).
By Yan Mo 嚴謨.
Manuscript, five unnumbered folios and cover page. Chinese bamboo paper, one volume. 24.3 x 14.3 cm.

The cover bears the title: Cao gao with chaobai (copied from correspondence) written in small characters. An inscription (three lines) reads: 此本煩為寄上李老師 (Please present this to Li laoshi). The Latin inscription reads: “Scriptus Ien Pauli.”

Folio 4 contains a letter from Yan Mo to Simão Rodrigues in which he informs him that the Christians of Zhangzhou have been without sacraments for a year owing to the prohibition of the Chinese Rites. “Because of this we feel that we are in hot water or in fire!” He greatly hopes that the Jesuits in Beijing will do something to check the influence of the two religious orders. At the end he says that the Li shi tiaowen has been more fully developed at the request of Monteiro.
From the above letter we know the family name of Yan Mo’s brother-in-law was Cai 蔡, though this was not mentioned in the letter to Monteiro. Now, in the Cao gao 草稿 ([38/42] 41/2a) there are three Christians mentioned with the family name Cai, namely Petrus, Theophilus and Ludovicus. Probably one of these is the brother-in-law of Yan Mo, mentioned in the letter to Rodrigues.

On folio 5, in a discussion of the honor given to Confucius there is a statement that reads: “This reply, collected to satisfy the inquiry of Li laoshi, has been revised.” Seemingly the discussion was directed against the treatise Bianji by Francisco Varo, O.P. (cf. Jap-Sin I, [38/42] 40/5). For Yan Mo it was hard to understand why anyone should object to giving Confucius the title of shengren 聖人 on the grounds that this was the title given only to saints of the Catholic Church. Yan Mo would retort that the title shengren had been given to Confucius long before the missioners came to China. It had merely been borrowed from the Chinese as the title for a saint of the Catholic Church. According to him, therefore, calling Confucius shengren had nothing to do with religion, since the meaning of this title differed so greatly from that of saints as used in the Catholic sense.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 66-67.

Chinese voices in the rites controversy : travelling books, community networks, intercultural arguments / Nicolas Standaert.
"Documents: reproductions of primary sources" (p. [303]-453) comprise facsimile reproductions of a selection of Chinese and Latin documents written between 1701 and 1704; the documents are held by the Archivum Romanum Societatis Iesu.
Documents from ARSI Jap-Sin 137, 157, 160, 165, 167, and I, 206.
Includes bibliographical references (p. [252]-276) and index.

"The Chinese rites controversy in the seventeenth and early eighteenth centuries is often considered a purely European affair: the Catholic Church questioned whether Chinese rites such as ancestor worship could be practised by Chinese converts. But to what extent did Chinese scholars take part in the debates concerning these rites? An exceptional series of Chinese and European sources preserved in the Roman Archives of the Society of Jesus (ARSI), dating from the year 1701 to 1704, provide new evidence for the Chinese voices in this controversy. These sources include a collection of some 60 Chinese letters (with about 430 different signatories) that were sent to Rome to make their voices heard. These letters provide a unique insight not only into the argumentation but also into the sociological composition of the local Christian communities and their networks at the beginning of the eighteenth century.
This book investigates how knowledge about Chinese rites was produced, distributed, and exchanged at that time. It fully exploits the richness of these documents with regard to three themes: travelling books, community networks and intercultural arguments.
The book includes a reproduction of all the Chinese primary sources."--Publisher note.

Dig.pdf. local access only [Standaert-Chinese voices (2012).pdf]

Link to BC Libraries copy

De Kangxi para o Papa pela via de Portugal : memória e documentos relativos à intervenção de Portugal e da Companhia de Jesus na questão dos ritos chineses e nas relações entre o imperados Kangxi e a Santa Sé / António Vasconcelos de Saldanha ; traduções chinesas por Jin Guo Ping.

Parallel title also in Chinese: 葡萄牙及耶穌會參與中國禮儀之爭及康熙皇帝與教廷關系研究及文獻集. 漢語翻譯金國平.
Includes bibliographical references.

"Esta obra pretende trazer ao conhecimento da comunidade científica, um número seleccionado de documentos pouco conhecidos ou, na sua maioria, inéditos, que, colhidos em variados arquivos, poderão de algum modo complementar ou re-orientar o rumo da historiografia numa das questões mais controversas da história das relações do Ocidente com a China Imperial – os contactos da Santa Sé com o Imperador Kangxi – trazendo à sua justa dimensão o papel intermédio que o Governo Português, em estreita conexão com a Companhia de Jesus, desempenhou nesse delicado processo."--publisher note.

Defense des nouveaux chrestiens et des missionaires de la Chine, du Japon & des Indes : contre deux livres intitulez La morale pratique des Jesuites, & l'Esprit de M. Arnauld : avec une réponse à quelques plaintes contre cette défense.
Backer-Sommervogel, VII, Column 1913, no. 7.
Author is Michel Le Tellier--Cf. Koch, L. Jesuiten-Lexikon (under Le Tellier).
Spine stamp: B.M. Z.K.W. L 32

Library copy complete, but damaged. Front cover missing and upper spine cover torn, otherwise sound.

Bibliographical note by Dr. Paul A. Rule: L'Etat present de l'eglise de la Chine : adressé monseigneur l'eveque de *** : BM VII #2556 (308 pp.), 2557 (295 pp.)-different editions. Ricci Institute edition bound with Réflexions sur les affaires présentes de la Chine. Must be 1709 because it replies to the MEP Memoires pour Rome, 1709, and the Italian translation (v. Lo Stato Presente) is 1709. Zikawei copy (photocopy in EJM, Zikawei bibliography) has Paris, 1709 written on flyleaf.
Reflexions sur les affaires presentes de la Chine. Ecrit traduit de l'Italien. Ricci Institute cf. Other ed. BM VII #2667 (308 p.), 2668 (40 pp.) both 1710. This edition has 43 pp. and is bound with L'Etat present de l'eglise de la Chine. ET in Oxford Collection of Travels, II, 80ff.
OCLC# 14470359 (L'Etat present de l'eglise de la Chine), variant edition.
OCLC# 9752011 (Réflexions), variant edition.

Dig. pdf. local access: [Recalde-Histoire jesuite.pdf]

Bound with: Apologia pro decreto S.D.N. Alexandri VII et praxi Jesuitarum circa caerimonias, quibus Sinae Confucium & Progenitores mortuos colunt / ex patrum Dominicanorum & Franciscanorum scriptis concinnata. Lovanii : Apud Aegidium Denique, 1700. [OCLC# 18792133]
52, [10] p. ; 18 cm. (1st work) ; [40] 94 p. ; 18 cm. (2nd work)

Running title: Legazione della China.
Full caption title: Legazione della China di Monsignor Mezzabarba del 1720. Full running title: Giornale della legazione della China, che incomincia dalli 23. di Settembre 1720.
"Scritto dal Padre Viani Servita, Confessore de Monsignor Patriarca nel tempo della sua Legazione."
Library device: Bibl. Major. 徐家匯 [ZiKaWei] L 34

Journey to the East : the Jesuit mission to China, 1579-1724 / Liam Matthew Brockey.
Includes bibliographical references (p. [427]-477) and index.

Preface -- Note on translations and orthography -- Introduction -- PART I. CHARTING THE COURSE. An uneasy foothold -- In the shadow of greatness -- Witnesses to Armageddon -- The problem of success -- Between tolerance and the intolerable -- PART II. BUILDING THE CHURCH. In the Apostles' classroom -- Learning the language of birds -- The business of conversion -- A good method and order -- Brothers of passion and mercy -- Conclusion -- Bibliographic note -- Notes -- Illustration credits -- Index.

Dig.ed. local access only [Brockey-Journey to the East.pdf]

Liyi zhi zheng zhong de Zhongguo shengyin 禮儀之爭中的中國聲音  = Chinese voices in the rites controversy / [Bi] Zhong Mingdan zhu ; Chen Yanrong yi. [比]鐘鳴旦著 ; 陳妍蓉譯.

Translation of: Chinese voices in the rites controversy: travelling books, community networks, intercultural arguments.
Includes bibliographical references (p.[309]-330) and index.

Includes facsimile reproductions of a selection of Chinese and Latin documents written between 1701 and 1704 held by the Archivum Romanum Societatis Iesu. Documents from ARSI Jap-Sin 137, 157, 160, 165, 167, and I, 206. 

本書是歐洲著名漢學家鐘鳴旦先生的又一部探討禮儀之爭的力著.作者的研究緣於歐洲所藏一批新披露的撰寫於1701-1704年間的中文和歐語文獻,禮儀之爭過去通常被視為一個純粹的歐洲事務,因而大部分對於中國禮儀之爭的研究都傾向於歐洲一方,然而這批文獻表明當時中國人也在很大程度上參與了這場爭論,因此提供了這場爭論中的一個獨特視角.本書基於這批文獻,從旅行文本,社會網絡以及文化間論證三個主題出發,探討了17世紀至18世紀禮儀之爭中中國人的"聲音",著重討論了當其時關於中國禮儀的知識是如何產生,傳播和交換的,以及禮儀之爭中的"中國聲音"對古代經典進行了怎樣的新理解與新詮釋.除了學術性研究外,作者還將這批珍稀文獻的原件全部予以影印附於最後,使本書成為一部集學術性和資料性於一體重要漢學著作.

"The Chinese rites controversy in the seventeenth and early eighteenth centuries is often considered a purely European affair: the Catholic Church questioned whether Chinese rites such as ancestor worship could be practised by Chinese converts. But to what extent did Chinese scholars take part in the debates concerning these rites? An exceptional series of Chinese and European sources preserved in the Roman Archives of the Society of Jesus (ARSI), dating from the year 1701 to 1704, provide new evidence for the Chinese voices in this controversy. These sources include a collection of some 60 Chinese letters (with about 430 different signatories) that were sent to Rome to make their voices heard. These letters provide a unique insight not only into the argumentation but also into the sociological composition of the local Christian communities and their networks at the beginning of the eighteenth century. This book investigates how knowledge about Chinese rites was produced, distributed, and exchanged at that time. It fully exploits the richness of these documents with regard to three themes: travelling books, community networks and intercultural arguments. The book includes a reproduction of all the Chinese primary sources."--Publisher note from English edition.

Chinese practices related to ancestors have long been the subject of conflicting interpretations. These practices are rooted in the lived experience of practitioners, and therefore need to be considered as embodied expressions of the quest for existential meaning. For practitioners, the achievement of existential meaning requires the inclusion, implication and mediation of the ancestors. When gestures in ancestor rites are analysed from this perspective it is possible to appreciate their essence as constitutive of 'ancestor religion'. This book uses an inquisitive method that investigates the discrepancies between foreign and local explanations, and proposes another hermeneutic framework for ancestor related praxes.--OCLC note.

Rites Controversy: An Illustration of Power Relations in InterpretationConclusion; Chapter 4: "Our" Perspective: The Indigenous Explanation of Ancestor Rites; Introduction; Church- or Christian-Related Native Responses; Chinese Catholic Converts' Contribution to the Rites Controversy; The Sacrifices Were Not Religious; A Lexicology; Apologetics; The Historical Impact of Chinese Converts' Writings; 祭天敬祖: A Chinese Catholic Response to a Crucial Point in the Rites Controversy; Protestant Responses to Ancestor Rites; Awareness of the Problem; Historical Development.

Intro; Preface; Acknowledgments; Contents; Chapter 1: Introduction: Are Ancestors a Problem?; Chapter 2: The Hermeneutic Challenge of Ancestor- Related Practices; Introduction; Conceptual Issues; Hermeneutics; Why Hermeneutics?; Ad hoc or Implicit Hermeneutics; Nicolas Standaert's Hermeneutics of Cultural Encounters; Ancestors; Plural Naming of the Celebrated Remembrance of the Dead; Ancestor Rites; Ancestor Ritual; Ancestor Worship: Ancestor Cult or Ancestor Veneration?; Traditional Religion? Why Not Ancestor Religion ... ; Built-In Structure of Ancestor Rites; Three Interpretative Ingredients.

Interpretation of Ancestor Rituals and Tradition Interpretation and Power; Salvation/Wholeness/Integrity; Conclusion; Chapter 3: The Conflict of Interpretation of Chinese Ancestor Rites; Introduction; Stages of Encounter between Christianity and Chinese Culture; Early Chinese Christianity and the Problem of Ancestor Rites; Ancestor Rites in the Stories of Christian Visitors to the Yuan Dynasty; Matteo Ricci's Perception and Appraisal of Ancestor Rites; Information Related to Ancestor Rites; The Methodological Ground of Ricci's Appraisal of Ancestor Rites.

Concluding Summary of Ricci's Appraisal of Ancestor Rites: One of the Points of the Chinese Rites Controversy; Sinology and the Quest for the Meaning of Chinese Ancestor Rites; An Interpretation in View of Mission; Ancestor Rites: An Attraction for Human Sciences; A Practical Answer to a Theoretical Problem; The Methodological Contribution; The Protestants' Assessment of and Responses to Ancestor Rites; Power Relations and the Appraisal of Ancestor Rites; Political and Institutional Power Relations; Conceptual and Ideological Conditioning.

A Three-Step Pattern in Indigenized Christian Responses-The Three-Step Structure at Work; Concluding Observations on the Protestant Indigenous Response; The Academic Environment; The Core of Chinese Religion (s); Chinese Mainland Scholars' Responses to Foreign Assessments of Ancestor Rituals; Direct Responses; Indirect Responses; A Critical Enrichment of Foreign Interpretations; Concluding Summary of Chinese Indigenous Responses; Chapter 5: Existential Practical Hermeneutics of Ancestor Religion; Introduction; Why Practical or Existential Hermeneutics?--[See OCLC #1020790434]

Volume VI includes a typed summary index made by Fr. Francis A. Rouleau (taken from Streit, Bibl. Miss VII 3542 (pp 373-381)), Pieces justificatives, l.c., 374-381) on items concerning the Chinese Rites and the Legation of de Tournon, e.g. Extrait de la bulle d'Urbain VIII, Breve Clementis X, letters of Maigrot, Tournon, Pallucci, Croquet, Fatinelli, Mourao, Tamburini, Pedrini, etc.

Imprint date in roman numerals. Initials; head and tailpieces; printed marginal notes. Volumes 1-5 with frontispieces.
A complete revision, enlargement, and rewriting of the work which first appeared, 1744-1750, under title: Mémoires historiques présentées au Souverain Pontife Benoit XIV. sur les missions des Indes Orientales.

Library note: Platel, abbé is the name most often used, rather than Library of Congress practice. On the question of choice of name: LC uses: Parisot, Pierre-Curel 1697-1769, as authorized name; LC Authority record indicates the following sources: Querard (cf. Platel, l'abbé C.-P., pseud.; Pierre-Curel Parisot, first Capuchin under the name of P. Norbert; then secular priest under the name of Platel) ; Hoefer (Parisot, Pierre, in religion le P. Norbert; b. 1697; d. 7/7/1769) ; Encic. Cattolica (Parisot, Pierre Curel; Padre Norberto; abbé Platel) ; Bib. nat. (hdg.: Parisot, Pierre-Curel, in religion le P. Norbert de Bar-le-Duc, O.M.C.; pseud. abbé Platel; usage: R.P. Norbert; l'abbé Platel; M. l'abbé C.-P. Platel; R.P. Norbert de Bar-le-Duc)
Keywords: Parisot, Peter ; Norbert, P. ; Platel, C.-P. ; Norberto, Padre ; Norbert de Bar-le-Duc, pere, 1697-1769.

A defense of the Padroado Real in connection with the dispute over the "Chinese rites, and the arrest of Cardinal de Tournon at Macao."--OCLC note from library of C.R. Boxer.

Although Fr. Chan cites the Grande Enciclopedia Portuguesa e Brasilera below, the catalog note from the National Library of Australia reads:

This man probably never existed being possibly a name used by the Jesuits to set forth their point of view in the disputes promoted by Cardinal Tournon in China. The Jesuit General did not wish further controversy, hoping that the other orders would likewise leave matters in abeyance. However this was not to be, and the Jesuits felt that something should be done, hence this book which was printed from wood block xylographic process probably at Macao, and not Hiang Xan, the Chinese district near Macao. See also Vera ac Sineera Historic Actrum 1707 in Braga Books in N.L.A.

----------------------------------

Citation: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, p.465-468.
Jap-Sin II, 173

Relacion sincera y verdadera de la justa defension de las Regalias y privilegios de la Corona de Portugal en la Ciudad de Macao. Escrita por el Doctor D. Felix Leal de Castro en la misma Ciudad. A 4 de Febrero de 1712.
Spanish book written on bamboo paper.
One volume with a paper cover.
Printed in Xiangshan district 香山 (Guangdong) in 1712.
Forty-nine folios, in addition to the back and title page. 23 x 16 cm.

According to the Grande Enciclopedia Portuguesa e Brasilera, vol. 6, the author was a Doctor of Law from the University of Coimbra, who lived at the end of the seventeenth and the beginning of the eighteenth century. For a number of years he resided in Macao, where he published the Relacion sincera. The Encyclopedia Portuguesa Illustrada Diccionario Universal (Porto, no date), vol. II, p. 647, says that he resided in Goa for many years where he published his book in Spanish, and this was printed in Macau in 1712.
This book begins with the arrival of the Papal Legate Maillard de Tournon in Macao in 1705, his expulsion from Peking, his detention by order of the K’ang-hsi emperor in Macao (30 June 1707) and the subsequent events. It is divided into fifteen sections, giving a fairly detailed account of the story. As a loyal subject of the king of Portugal he naturally defended the jurisdiction of the crown. The book begins, thus:

Having read a relation by an anonymous author under the title: Breve Relación de las violencias, que tiene padecidas el convento del Orden de San Agustín de la Ciudad de Macao, por la obediencia alla Silla Apostólica en su Legado [i.e., A brief account on the violence inflicted on the convent of the Order of St. Augustine in the city of Macao, as a result of its obedience to the Holy See in its Legate]. I deemed it necessary to apply the antidote right away against this poison before it affects the body of the Catholic Church, which might cause universal scandals. It might also bring great infamy to the Portuguese nation. It could do serious damage to people, primarily to the Viceroy and the high officials of the East Indies, to the bishop and the Captain General of Macao.

We do not know the author of the Breve Relación against whom de Castro wrote this tract in defense of the Portuguese crown. It was published in Macao on 17 January 1712. A month later de Castro published his paper in which he focused on the main points of the accusations. The following are some of these points:

1. When de Tournon arrived in Macao on 2 April 1705, he did not want to enter the city but went to stay with the Jesuits on a small island nearby. He then handed to the bishop of Macao a Brief of Pope Clement XI, dated 30 January 1702, which showed that he had no jurisdiction over the bishop or the city of Macao, but rather only over the missioners and the newly converted in China (pp. 1–3).
2. With regard to the Brief given on 30 October 1706, in which the Pope disapproved the actions of the Archbishop of Goa against the jurisdiction of de Tournon, it is said that in a letter of the said Archbishop, dated 4 May 1711, he confessed that up to then he had not received any brief from the Pope concerning the jurisdiction of the Papal Legate. Hence the conclusion was that either the brief is not genuine or it might have been given in a moment of necessity, namely, to console the Legate (pp. 3–5).
3. In 1707 the bishop of Macao had already received replies from the Viceroy and from the Archbishop of India to the effect that the Papal Legate had the intention of exercising his jurisdiction in the city and diocese of Macao and in other bishoprics of the Portuguese crown without first presenting the Papal Bulls. The king, however, objected to this. In Goa a meeting among jurists and theologians was held and they were of the opinion that the Papal Legate should by no means be allowed to use his jurisdiction under any circumstances. In May 1706 the Viceroy of India ordered the bishops of Macao, China and Malacca, and also the Captain General not to allow the Papal Legate to exercise his jurisdiction (pp. 5–9).
4. On 30 June 1707 the Papal Legate arrived in Macao, exiled by the Chinese emperor. He told the Captain General that if he, the Captain General, had orders from the Viceroy of India, he had the contrary orders from the Pope and the latter must obey these. On 6 July 1707 the Papal Legate excommunicated the Jesuit provincial Francisco Pinto (He Dajing 何大經, 1662–1731). That same day the Captain General had a talk with Fray Constantino, Prior of the Convent of St. Augustine. The latter denied that the orders came directly from the king and attributed them to the Viceroy. He therefore insisted that he was obliged to obey the Papal Legate. As a result the Captain General put guards around the Augustinian convent and entrance was allowed only to those who had permission from the Captain General (pp. 9–17).
5. The Augustinian Prior was regarded as disloyal to the Portuguese crown because he had received the Papal Legate to his convent. It was declared that all who disobeyed the royal edict would be considered unfaithful to the crown and would be subjected to imprisonment and deportation to Goa (pp. 17–18).
6. The Augustinian Prior was given a choice: to serve in prison or to leave for Goa. He chose the second and left for Goa in January 1708. In Goa he did all he could to help the Papal Legate to exercise his jurisdiction, but without result (pp. 18–20).
7. Three letters from the king of Portugal (April 1709) to the Jesuit, Dominican and Augustinian provincials telling them to send back their subjects who had recognized the jurisdiction of the Papal Legate (pp. 20–22).
8. A ship from Manila arrived in Macao in November 1708, which brought the news that the Papal Legate had been promoted to the cardinalate. There was a consultation between the Captain General and the Senate and it was decided to remove the restriction on the Papal Legate. Honorary guards were stationed at the Augustinian convent and visitors were free to go in and out. The free entrance to the convent brought many visitors to the Papal Legate, especially non-Portuguese missioners who had been expelled from China because they had refused to take the piao 票 , as ordered by the emperor. This strengthened the jurisdiction of the Papal Legate. It is to be noted that when the Chinese Mandarins noticed the withdrawal of the Portuguese guards from the Convent, they put Chinese guards in their place and restricted the number of visitors to the Papal Legate. Later when the Chinese emperor had been fully informed about the Papal Legate’s death, he ordered the removal of the guards. Meanwhile Spanish and Portuguese religious who were in favor of the Papal Legate, resisted the authority of the Captain General and the convent was once more being guarded by soldiers. The religious were taken to a fort and eventually were sent to Goa (pp. 22–32).
9. On 26 July 1710 a ship arrived in Macao from Goa with the order of the Viceroy of Goa which forbade obedience to the Papal Legate. It also brought the news that an order had been received from the king, dated 22 March 1708, that the bishop of Macao should on no account submit to the jurisdiction and the orders of the Papal Legate, which he made while staying either in Macao or in China. At the time these orders reached Macao, however, the Papal Legate had already died (8 June 1710) (pp. 32–34).
10. The differences between the Augustinians and the Jesuits in Macao. (1) The Augustinians obeyed one sole Brief of the Pope which did not establish clearly the jurisdiction of the Papal Legate in Macao and they disobeyed many Bulls given by many popes to the Portuguese king. The Jesuits, however, did the opposite. (2) The Augustinians defended a magistrate who had proclaimed an official of the Holy Office, while the Jesuits defended the official of the Holy Office who had been declared as a criminal by the magistrate (pp. 34–37).

For the mission of de Tournon to Peking, see Francis Rouleau, S.J., “Maillard de Tournon, Papal Legate at the Court of Peking, the first imperial audience (31 December 1705),” AHSI 31 (1962), pp. 264–323:

Unhappily, the glowing enthusiasm that characterized its beginnings was short-lived. Within a matter of months the royal benevolence gradually changed to suspicion, then to acts of irate truculence, climaxed at last by what amounted to a curt dismissal from the country. With anguished soul and ailing in body the Legate set out from Peking (28 August 1706) on the long, tedious journey southward by canal boat, first to Nanking for a halt of three months, then down to the terminal port of Canton where at rare intervals a French or English vessel could be expected for the China merchant trade. But journey’s end was the prelude to tragedy, not embarcation. Scarcely had the disgraced prelate reached Canton than he was overtaken by a fresh imperial mandate that, instead of departure for Europe, now ordered his transfer to the nearly Portuguese enclave of Macao. He was to be detained there as “hostage” (Tournon’s own expression) until two Jesuit messengers returned from Rome. (p. 265)

De Castro’s account gives a fairly detailed picture of the Papal Legate in Macao after his return from Peking in 1707 and thereafter. If we combine Rouleau’s article with this book we have a substantial outline of the mission of de Tournon in China. De Castro in his paper, however, kept silent about the death of the Papal Legate. The question was perhaps too delicate to be mentioned since it necessarily involved the Holy See, and furthermore, in Rome there was Cardinal Ganganelli, an uncle of the Papal Legate. “15 de Janeiro de 1712. Deste dia em diante ficou o convento de Santo Agostinho e a sua igreja sob a administração do Ordinário, pela ausência dos padres daquele convento, que foram presso para Goa à ordem do Vice-Rei, e o motivo porque foram presos foi o das controvérsias do patriarcha de Antioquia, a quem sempre estes tão sòmente prestaram obediência, o que tudo consta com exacção na Relação impressa em Roma, por ordem do cardenal Ganganelli, tio do dito patriarcha.” (Colleção de varios factos, etc.); cf. Manuel Texeira, Macau e a sua Diocese, vol. III, (Macau, 1956–1961).

Cf. Streit, BM 7:184 (no. 2766); Boxer, pp. 207–208 (no. 9), 210 (photocopy of title page); Paul Pelliot, “La Brevis Relatio,” T’oung Pao 23 (1924), p. 359, n. 3.

Local access Digital Archives ARSI Jap-Sin I-IV folder [Jap-Sin II, 173]

Online at ARSI via Internet Archive.

Contents:
1. Nestorians in China: the first period: 635 A.D.-845 A.D. -- 2. Nestorians and Catholics in China: 845-1368. -- 3. European merchants, adventurers: colonizers and missionaries go East, 1495-1583. -- 4. The Jesuits establish missions in mainland China: 1580-1610. – 5. Catholic missions in mainland China: 1610-1722. -- 5. The Chinese Rites controversy: a question of method? 1643-1842. -- 7. The Twentieth Century: the Church reevaluates the 1742 bull Ex quo singulari. – 8. The evolution of the performance of the Chinese and Chinese American Catholic ancestor memorial service. 9. The ancestor memorial service flourishes throughout the United States. 10. Conclusion: a sacred and universal ceremony?
Appendices: I. Sample cover letter and survey. II. Initial interview questionnaire. III Ancestor memorial liturgies. IV. 1983 Hsin Chu, Taiwan funerary narrative.

Library device : Bibl. Major. [ZiKaWei] L 32
Flyleaf title: Anciens traitez de divers auteurs sur les ceremonies de la Chine.
Keywords : Shangdi ; missions ; Chinese classics, Ricci, Ru, Dao, Macao, Caravallo, Viera, Pantoia, Gui, Shen, spirits, natural and native Chinese religions ; Wen Wang, Zhou Gong, Li, Taiji, ritual.

Bound with: Trait sur quelques points importans de la religion des Chinois. Paris : L. Guerin, M.DCCI. (1701)

Local access dig.pdf. [Longobardo-Traite.pdf]

'Varia Scripta...' All are found published in the Historia Cultus Sinensium... Cologne, 1700 (Bibliotheca Missionum VII, 23-4 & 2075). The ms. includes all the anti-Jesuit material, but none of the pro-Jesuit material in the Historia Cultus. It is in European ink and on European paper. Cardinal Cenci's arms on the binding are significant, since Cenci appears to have been supplanted by Tournon as Legate, some allege because he was pro-Jesuit. -- P. Rule.

Sotheby's catalog entry, corrected (p.25):
[Lot 22]
CHINESE RITES CONTROVERSY—MANUSCRIPT ENTITLED "VARIA SCRIPTA CIRCA QUOSDAM SINARUM USUS CONTROVERSOS OB L.ATA SANCTISSIMIO DOMINO . . . INNOCENTIO P.P. XII ET SACRAE CONGREG[ATIO]NI SACTI OFFICII", on paper, containing copies of documents pertaining to the Chinese Rites Controversy, including Nicolas Charmot's letter to Innocent XII, a memorial to the Congregation of the Holy Office, the text of Maigrot's proscription of the Rites, and documents and letters resulting from it, approximately 290 pages, large 4to, in a single scribal hand, contemporary calf with the arms of Cardinal Balthasar Cenci (1648-1709), bookplate of the Hon. Frederic North, Earl of Guilford, Phillipps MS.5389, 1697
The documents include: the letter addressed to Innocent XII by Nicolas Charmot, sent to Rome as the envoy of Charles Maigrot the Apostolic Vicar of Fujian to obtain papal endorsement of Maigrot's decrees against the observance of the Rites (made March 1693); a memorial from Charmot to the Holy Office; a memorial to the Holy Office relating specifically to the decree by the Pope in 1697 ordering the Holy Office to re-examine the Rites question; a memorial to the Holy Office concerning the defence of the Rites submitted by the Jesuits; a long memorial written by Charles Maigrot to Innocent XII from Fukien in November 1693; the text of Maigrot's decree against the rites, March 1693; his long explanation of the reasoning leading to the decree, November, 1693; a declaration by Joannes Basset, Provicario Apostolico in Jiangxi, June 1693; a series of letters addressed to Maigrot all dated 1693, two of them from Johannes Franciscus a Leonessa (a Franciscan formerly in Nanjing, now at Huguang), the Dominican Thomas Croquer, Philibert Le Blanc (formerly of Fujian, now in Yunnan), Salvatori S. Thomas at Fujian, Jaime Tarin from Canton [Guangzhou], and two from Lucus Thomas at Fujian.

Balthasar Cenci was born in Rome where he received a Jesuit education. According to M. Guarnacci, Vitae, et res gestae Pontificum romanorum et S.R.E. Cardinalium, 1751, Cenci received the appointment of Apostolic Visitor and Legate a latere to China and the East Indies, the same title as that held by Charles Thomas Maillard de Tournon when he left Europe in 1703 to convey the decision of the Holy Office on the prohibition of both the Malabar and Chinese rites. Why Charles de Tournon rather than Cenci executed this historic mission is not clear, but Cenci's interest in the documents bound here is established.
中國禮儀爭論散文集 [拉丁文手稿] 一六九七年

Local access dig.pdf. [Varia Scripta.pdf]