JapSin I, (38/42) 40/5
Bianji canping 辯祭參評.
Communicated orally by Li Ximan (Simão Rodrigues, 1645–1707) 李西滿授 and written down by Li Liangjue 李良爵述.
Manuscript, sixty-nine folios (eleven chapters). One volume, Chinese bamboo paper. There are remarks in blue ink on the top margins of the folios and in the manuscript itself.

The cover gives the title 辨祭參評. Below the title we find the inscription: “Communicated orally by the Franciscan Li Andang” (Antonio S. M. Caballero). This inscription has been blotted out with ink. The Latin inscription reads: “Pien Çi, discursus de littera Çi [祭], auctore P. Antonio à S. Maria [“Antonio à S. Maria” is blotted out and replaced by “Varo”] cum annotationibus Li Kieu cum [‘Kieu cum’ is blotted out] seu Leantio petitis a P^a Li si muon. N.B. Li Leantius fuit Siam cum seu Amanuensis et domesticus ac cathechista Ill^mi D. Maygrot.”

This chapter is quite right. But we must take into consideration that the Catholic faith is not yet flourishing in China, while the veneration of ancestors and of Confucius have been practised for a long time. The people all know that this is Confucianism and therefore they should not disobey; furthermore, this veneration comes from an imperial order. It is necessary to find a way of reconciliation. Whether or not the practice is a transgression of God’s commandment, we have to leave to the judgement of learned theologians of the West. Let us hope for the best.

How are we going to preach the Gospel in China when we have already made ourselves enemies of Buddhism and Daoism and now we are beginning to be hostile to Confucianism. Beyond doubt we are looking for trouble!

JapSin I, (38/42) 40/9b
Chuyan 蒭言.
By He xianggong 何相公.
Manuscript, folios 123–130.
Chinese bamboo paper, one volume. 24.5 x 14.5 cm.

On folio 121 there is a Portuguese inscription: “Sobre controversias.” Folio 123 bears the title and another Portuguese inscription: “Este Tratado he do Ho Siam Cum Christião de Fo kien Kiu gin que da Corte o deo à o P. Gabiani V. Prl.”

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 58-59.

Jiashan tushu 家山圖書 (Illustrated [instructions] of the Familial Mountain).
An early 20th century reproduction of the 1781 edition from the huge collectanea Siku quanshu 四庫全書 (Emperor's Four Treasuries). The Jiashan tushu is an illustrated manual of the ethics, etiquette, rites and ceremonies of the Confucian tradition based on Song manuals printed in the 12th century. Topics include proper manners and deportment, sacrifices, clothing, mourning rites, temple architecture, musical instruments, and much more. The original copy is held at the National Palace Museum library Wenyuange 文淵閣.

Local access dig.pdf. [Standaert-Ritual Dances.pdf]

JapSin I, (38/42) 39/2
Shengci yuanyou ce 生祠緣由冊.
By Mathias Xia 夏瑪第亞.
Manuscript, eleven folios. One volume. Chinese bamboo paper. 24 x 14 cm.

Mathias Xia wrote this treatise on the origin of the shrine in honor of a living person at the request of Francesco Saverio Filippucci (cf. 39/1).
The opening paragraph describes the origin of the shengci: when a government official had performed exceptional acts of benefit to the public, the people in order to show their gratitude erected a building in which they set up a tablet with the name and age of the official and on the first and fifteenth day of the month they would come together and pay him honor with incense and candles. In some cases they would even make a statue of the official. After his death the building was changed into a xianxianci 先賢祠 (memorial hall). New commemorative ceremonies would then begin. According to Xia, these were only ceremonies for the dead; they were by no means sacrifices to a deity. Xia then goes on to explain the nature of the shengci and cites different cases from the history of China.
At the end of the treatise there is an inscription which says: “This final copy is being made on the night of the twenty-ninth day of the tenth month in the twenty-fifth year of the Kangxi reign (14 December 1686) and I will send it to your reverence as was requested."

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 40-41.

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

JapSin I, 161
Shengshi lidian 聖事禮典.
By Li Leisi 利類思 (Lodovico Buglio).
One juan. White Chinese paper. Bound in one volume, European style. Published in 1675 (Kangxi 14).

On the back of the cover there is an inscription in French: “Deux exemplaires du Rituel en chinois, pour les prêtres chinois dispensés du latin.” The frontispiece has a Latin inscription: “MANUALE | AD | SACRAMEN | TA | ministranda | iuxta ritum | s. ROM–ECC. | sinice redditum | A Ludovico Buglio | Soc. Iesu | Pekim | in Colleg. eiusd. Soc. An. 1675.”

Shengshi lidian 聖事禮典 [JapSin I-161a] Buglio, Lodovico 利類思 JapSin I, 161a
Shengshi lidian 聖事禮典.
By Li Leisi 利類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in two volumes.

The format of this book is the same as that of Jap-Sin I, 161, except for the different quality of paper.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 212.

According to the title page, this is the Family Rituals written by Zhu Xi, compiled by Mr. Yang Sheng’an 楊升菴先生 (i.e., Yang Shen 楊慎, 1488–1559) and published by the Yungu tang 蘊古堂 of Nanjing. On top of the left side there is a seal in cursive writing giving the place of publication: 蘊古堂藏書. Below on the right side there is a seal in red cursive writing: 金陵書舖廊蘊古堂朱文卿發兌.
At the beginning of the first juan there is a preface by Yang Shen, dated the renyin 壬寅 day of the seventh month of Zhengde gengyin 正德庚寅 (see Jap-Sin I, 9). There follows a preface by Qiu Jun 丘濬 (1418–1495), written in the second month of Chenghua jiawu 成化甲午 (1474). The engraved characters of this preface are in the xingshu 行書 style. It has six columns to every half folio and each column contains twelve characters. It differs from that in the edition of Jap-Sin I, 9, which is in the Song style 宋禮字.
Folio 1a of the first juan reads: “Written by Zhu Xi of Xin’an 新安 (Anhui) in the Song dynasty, compiled by Yang Shen of Chengdu 成都 (Sichuan) in the Ming dynasty.” In the middle of each folio the title is given as Wengong Jiali 文公家禮, but in reality it is only an abridgement of Zhu Xi’s work. Both the engraving and the number of folios are the same as in Jap-Sin I, 9; only the size is different, and the bibliography and Zhu Xi’s original preface do not appear in the present edition.
Cf. Courant 3206; BAV, Racc.Gen.Or. III, 262 (1–8).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 26-27.

Similar to OCLC#54421646

The title page reads: “The Wengong Jiali compiled by Yang Sheng’an xiansheng personally, wooden blocks in possession of the Zhongxiu tang 鍾秀堂 (cf. Jap-Sin I, 29) and engraved by Shu Yingqi 舒瀛溪 of Jinchang 金閶 (Suzhou, Jiangsu).” Below on the left there is a seal in red cursive writing with the following characters: 鍾秀堂發兌.
The first juan has a preface by Yang Shen, dated the seventh month of Zhengde gengyin 正德庚寅 (cf. Jap-Sin I, 9). The book is similar to those in Jap-Sin I, 9 and 31. In the middle of every folio the title of the book is given as Jiali yijie 家禮儀節. There is neither the preface of Qiu Jun 丘濬nor Zhu Xi’s original preface, but the bibliography is there. The eighth juan ends with the Tudi shen wen er 土地神文二, and the Zayi fulun 雜儀附論 (one folio) is not there.
Cf. Jap-Sin I, (38/42) 40/9d (Jiali hejiao lu).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 27.

Local access dig.pdf. [Wu Liwei 吳莉葦-中國禮儀之爭.pdf]