JapSin I, 144
Duoshu 鐸書.
By Han Lin 韓霖. One juan. Chinese bamboo paper in two volumes. No date or place of publication.

The cover of volume two bears the title in Chinese, while the cover of volume one bears a Latin inscription: “To xu, seu sex | articuli doctrinae | Sinis tradi iussae sin | gulis mensibus; -- explicati fusius | a christiano licentiato | Han Lin | 2 tomi.”

Cf. Courant 3326; Hsü 1949, pp. 137–140.

Han Lin (zi 雨公, hao 寓菴), scholar and official, was a native of Jiangzhou 絳州 (Shanxi). He became a senior licentiate (suigong 歲貢) in 1617 and a jinshi in 1621. While in Beijing he made the acquaintance of Xu Guangqi and Alfonso Vagnone. Later he was baptized by Aleni, taking the Christian name Thomas. He had inherited a valuable library from his forefathers and had increased the collection by his wide travelling.
At his native place Han Lin led many of his relatives into the Church. Both he and his fellow townsman Duan Gun 段袞 (zi 九章) became zealous assistants of Vagnone, when he came to found the mission in Shanxi. Besides the Duoshu Han Lin also wrote in collaboration with his friend Zhang Geng 張賡 the Shengjiao xinzheng 聖教信證 (Proofs of the Christian religion), cf. Jap-Sin I, 191.
According to the gazetteers of Jiangzhou, Han Lin seems to have lost his life while hiding from bandits when they took that city in 1644, but the circumstances of his death are not clear; cf. Ye Delu 葉德祿, “Qianlong Jiangzhou zhi zhi Han Lin 乾隆絳州志之韓霖”, in: Xin beichen 新北辰, vol. 3, no. 8 (1937).

For the biography of Han Lin and his three brothers, cf. ECCP 1:274–275; Margiotti, pp. 310–318; JWC 1:253–258; Pfister, p. 212.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 190-191.

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

Jesuit chreia in late Ming China : two studies with an annotated translation of Alfonso Vagnone's Illustrations of the Grand Dao / Sher-shiueh Li and Thierry Meynard.
Translation of: Dadao jiyan 達道紀言.
English and Chinese text with English translations.
Includes bibliographical references (pages 345-368) and index.

Table of Contents-- Acknowledgments -- Abbreviations -- Ming Jesuit Chreia in Chinese: An Analysis of Its Types and Functions / SHER-SHIUEH LI -- Illustrations of the Grand Dao: A Book of Rhetoric and Morality in Late-Ming China / THIERRY MEYNARD -- Alfonso Vagnone’s Illustrations of the Grand Dao, Vol. I. Edited, Translated and Commented by SHER-SHIUEH LI and THIERRY MEYNARD . . . Preface -- Ruler-Official Relationship -- Alfonso Vagnone’s Illustrations of the Grand Dao, Vol. II -- Father-Son Relationship -- Brothers Relationship -- Husband-Wife Relationship -- Friends Relationship -- Charts -- Bibliography -- Index of Names.

Ming Jesuit chreia in Chinese : an analysis of its types and functions by / Sher-Shiueh Li -- Illustrations of the Grand Dao : a book of rhetoric and morality in late Ming China / Thierry Meynard -- Alfonso Vagnone's illustrations of the Grand Dao / edited, translated and commented by Sher-Shiveh LI and Thierry Menard.

“In an astonishing collaboration the Italian Jesuit Alfonso Vagnone (also known as GaoYizhi) and with and the Chinese scholar-official Han Yun wrote down 355 chreiai and sayings, bringing classic Western rhetoric teaching to the late Ming China. In this book, two specialists present complementary studies on the historical, political, and literary background of this interesting topic.”--OCLC note.

Used by Classical and Medieval Western schools to teach rhetoric, a chreia is a brief moral story attributed to a famous historical figure. In Late Ming China, the Italian Jesuit Alfonso Vagnone, also named Gao Yizhi, and the Chinese scholar-official Han Yun collaborated on a project to write down 355 chreiai and sayings. These short commentaries are not mere translations of the Greco-Roman text but the elaborate literary creations of two luminaries working at the junction between Chinese and Western wisdom literature. Along with the original Chinese and its English translation (the original source is included when available) the authors share their expert analysis of each chreia. This study will interest scholars across disciplines: Chinese literature, Comparative literature, Sinology, Chinese thought, Christian studies, Western classics and Moral Philosophy.

Local access dig. pdf. [Li-Meynard-Jesuit Chreia Vagnone.pdf]

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

JapSin I, 166.e
Lixiu yijian 勵修一鑑.
By Li Jiugong 李九功.
Two juan (only juan one is extant). Chinese bamboo paper. No date or place of publication.

The cover bears the title and a Latin inscription: “De studio per | fectionis, id est de rebus ac mysteriis | fidei | a christiano | Li Kieu Kum.”

1. Li Sixuan 李嗣玄 (zi 又玄), four folios.
2. Zhang Geng 張賡, two folios.
3. Chen Zhongdan 陳衷丹, dated 1645 (yiyou 乙酉), three folios.
4. The author, dated 1639 (Chongzhen 12), three folios.

There follows a general table of contents for juan A (one folio), a list of books quoted (one folio) and directions to the readers (two folios).
Folio 1a gives the title of the book and the name of its author: 勵修一鑑上卷，福唐李九功其敘纂評, those of the revisers: Li Sixuan of Sui’an 綏安 (Fujian) and Yan Zanhua 嚴贊化 (zi 參思) of Qingzhang 清漳 (Fujian), and of the proofreader, the author’s elder brother: Li Jiubiao 李九標 (zi 其香).
The main text consists of forty-three folios. There are nine columns in each half folio with twenty characters to each column. The upper middle of the folio gives the title of the book with the number of the juan, of the chapter and of the folio. Commentaries are given on the top margin of the folios.

Li Sixuan in his preface tells very briefly what this book is about: a collection of religious events and edifying stories of the Catholic Church. The preface written by Li Jiugong himself recalls how in 1635 (Chongzhen 8), when he was studying on the seacoast, he was far from his spiritual directors and good friends. He took out his books and went through them one by one. Then a thought came as a light to him that good books help to increase one’s spiritual knowledge in the way that the rain helps to develop the good tender blade. Just as the rain falls without seeking a preferable place, so good books instruct without seeking for a preferable student. Inspired by this thought, he began to take notes on what he read and after months of work he finally offered his book to the public with the hope that it might be a good help to his readers.
The book is orderly arranged. It begins with the prefaces followed by the table of contents, a list of books quoted and directions for the readers. Going through these pages gives one a clear idea of what the whole treatise is about. One does not often find such good arrangements in the writings of his time. The author in his book refers not only to historical figures but also to contemporary persons, Chinese as well as foreigners. Psychologically it ought to have had a good effect on the readers of his time.
Among the books quoted by the author there are titles that are no longer extant or, if still extant, are very rare, such as the Lixue guyan 勵學古言, Dejie 德楷, Zhu’en xianxi 主恩顯錫, and Minzhong qinchongfan 閩中欽崇範.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 222-223.

Pantoja's Septem Victoriis (Qike 七克) and the Reconstruction of the Moral Authority in late Ming China / Haitao Peng.

TESI DOCTORAL UPF / 2020. DIRECTOR: Dr. Manel Ollé Rodríguez
INSTITUT D’HISTÒRIA JAUME VICENS I VIVES / DEPARTAMENT D’HUMANITATS

Includes bibliographical references (p.229-243)

Local access dig.pdf [Peng-Septem Victoriis.pdf]

See Japonica-Sinica eds. for more information

Abstract
The thesis aims to analyze the role of Septem Victoriis (Qike 七克), an moral philosophy book of the Spanish Jesuit Diego de Pantoja, in the process of the reconstruction of the moral authority in late Ming China. Since the beginning of the 16th century, China was undergoing a severe social-political crisis. The orthodox literati attributed the social-political crisis to the decline of moral authority and proposed to re-establish moral authority and the highest moral standards. The preaching of God as the source of moral principles and the ultimate goal of moral conduct in Pantoja’s book attracted the orthodox literati. They reinterpreted the book of the Spanish Jesuit and even modified it to meet their own need. As a result, Septem Victoriis (Qike 七克) wielded a specific influence in the development of moral philosophy in the late Ming and early Qing periods.

Resumen
La tesis tiene como objetivo analizar el papel de Septem Victoriis (Qike 七克), un libro de filosofía moral del jesuita español Diego de Pantoja, en el proceso de reconstrucción de la autoridad moral a finales del período Ming. Desde principios del siglo XVI, China atravesaba una grave crisis sociopolítica. Los literati ortodoxos atribuyeron la crisis sociopolítica al declive de la autoridad moral y propusieron restablecerlo y los más altos estándares de moralidad. La predicación de Dios como fuente de principios morales y el objetivo final de la conducta moral en el libro de Pantoja atrajo a los literatu ortodoxos. Reinterpretaron el libro del jesuita español e incluso lo modificaron para satisfacer sus propias necesidades. Por este motivo, Septem Victoriis (Qike 七克) ejerció una influencia específica en el desarrollo de la filosofía moral en el período de finales de Ming y principios de Qing.

“....One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit”... (gongguoge 功過格)... a type of morality book during the early seventeenth century .... lists of virtues and moral actions..." -- Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

Please refer to Japonica-Sinica edition for online texts, links, and Fr. Albert Chan, S.J. extensive bibliographical entry.
This edition online at National Library of Australia.

Qike 七克 / Diego de Pantoja 龐迪我 (Seven Capital sins and seven opposing virtues) in Tianxue chuhan 天學初函 v.2, pp. 689-1126.
Originally published: 明萬曆42 [1614].
Local access in print (bound photocopy) and dig. pdf. [Tianxue chuhan.pdf].

See also: 京都: 始胎大堂 1798 edition online at National Library of Australia.
Juan 4, 5, 6, see: Bayerische Staatsbibliothek, München.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

“….One of the most popular works on Christian ethics was Diego de Pantoja’s (1571-1618) Qike 七克 (The Seven Victories). In a lengthy exposition it explained how one should overcome the seven capital sins: pride, envy, greed, anger, gluttony, lust, and sloth. The scholars who wrote a preface to the work showed a sense that these Seven Victories might be enlisted in the attempt to rouse China from its complacency and the literati from their self-indulgence. It was considered a text that contained useful and sound moral advice, regardless of one’s theological predilections. Moreover, they assimilated this book on deadly sins with the Chinese genre of “ledgers of merit and demerit” … (gongguoge 功過格)….a type of morality book during the early seventeenth century…..lists of virtues and moral actions…”
Cf. Standaert, Handbook of Christianity in China, v.1, p. 655-656.

See also: Robert R. Ellis, They Need Nothing: Hispanic-Asian Encounters of the Colonial Period, pp.98-101.

Following descriptions apply to ARSI Jap-Sin collection:

Jap-Sin I, 84
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Seven juan (only juan 1–3 are preserved). Chinese bamboo paper in one volume.
The cover bears the title.

There are six prefaces, written by:
1. Chen Liangcai 陳亮采 , Vice Surveillance Commissioner of Shantung, four folios.
2. Cao Yubian 曹于汴, a native of Shansi.
3. Zheng Yiwei 鄭以偉 of Shangyao 上饒 (Jiangsi), four folios.
4. Xiong Mingyu 熊明遇 of Nanzhou 南州 (Nanchang 南昌, Jiangsi), two folios.
5. Yang Tingyun 楊廷筠 of Wulin 武林 (Hangzhou), four and one-half folios.
6. De Pantoja, dated 1607, three folios with the seal of the Society of Jesus at the end.

After the prefaces follows a table of contents (one folio). At the beginning of each juan there is a short introduction by Cui Chang 崔淐 of Jiangdong 江東 (Southern Zhili); cf. Sommervogel (vol. VI, col. 174, no. 8): “Un Chrétien nommé Tsoui tchang, dit le P. Foureau, qui avait aidé le Père en ce travail, a mis une préface de sa façon à chacun des sept chapitres, dans laquelle il a inséré plusieurs fables d’Ésope . . . (Cordier, p. 35).” The introduction to juan 3, however, is missing.
There are nine columns in each half folio. The first column of each paragraph has twenty-two characters and the other columns twenty-one. The upper middle of each folio bears the title, with the number of the juan and of the folio given below.
Colombel states: “ . . . le P. Pantoja, compagnon du P. Mathieu depuis les premières années de son séjour à Pékin. Le P. Pantoja publiait à cette époque un livre resté célèbre, où la collaboration de Siu Koang ki est certaine. Il est intitulé ‘Les Sept Victoires’.” (vol. I, p. 294).
Cf. Jap-Sin I, 85 and 86.

Jap-Sin I, 85
Qike 七克
By Pang Diwo 龐迪我
Seven juan. Chinese bamboo paper in four volumes.
The cover of each volume bears a Latin inscription, giving the title, the author of the book and the number of the juan. Inside the cover of each volume there is a red label giving the author, the title of the book and the number of the juan. The format of this book is the same as that of Jap-Sin I, 84, except for an additional preface (six and one-half folios) by Cui Chang 崔淐 dated Wanli 39 (1611, 辛亥 ). The preface by Yang Tingyun goes before that of Chen Liangcai. There is a short introduction by Cui Chang before each juan.
At the end of the last volume there is a postscript (one folio) by Wang Ruchun 汪汝淳 (cf. Jap-Sin I, 45), dated Wanli jiayin 甲寅 (1614), which indicates that the book was published in that year in Hangzhou and probably is a new edition.

Jap-Sin I, 86
Qike 七克
By Pang Diwo 龐迪我 (Diego de Pantoja).
Seven juan Chinese bamboo paper in three volumes. Re-engraved by the Lingbaotang 領報堂 (Church of the Annunciation) of Peking in 1694 (Kangxi 33).
The cover bears the title.

The first folio bears at the back the title in two large characters. The top right gives the date of re-engraving and the lower left the place of publication.
Compared with Jap-Sin I, 84 this edition has an additional preface (one and one-half folio) by Peng Duanwu 彭端吾 of Dangjun 碭郡 with the heading Ti Xisheng qipian xu 題西聖七篇序 (Preface to the seven treatises of the Western sage). Yang Tingyun’s preface comes after that of Chen Liangcai in block letters, while those of Chen and Cui Chang remain in handwritten style. The preface by Zheng Yiwei is omitted. At the end of de Pantoja’s preface there are two seals, the upper one bearing the name of the author and the lower one his zi (Shunyang 順陽).
There are nine columns in every half folio. The first column of each paragraph contains twenty-one and the rest of the paragraph twenty characters in each column. The upper middle of each folio bears the title with the number of the juan and of the folio marked below.
Cf. Pfister, pp. 71–72; Hsü 1949, pp. 51–56; Courant 7177–7185; BR, p. XXX; Couplet, p. 9.
Source: Albert Chan, S.J., Chinese books and documents in the Jesuit Archives in Rome, pp. 136-138.

JapSin I, 34/37, 1
Shensi lu 慎思錄.
By Li Jiugong 李九功.
Three ji 集 (collections) in one volume. Chinese bamboo paper.

On the cover there is a Latin inscription: “Christianae Considerationes et Annotationes in libros classicos Sinarum a Christiano li kieu kum.”

There are prefaces by Liu Yunde 劉蘊德and Yan Zanhua 嚴贊化 of Qingzhang 清漳 (Fujian), an introduction by the author’s son Li Yifen 李奕芬 (zi Suoliang 所良) and a postscript by Jia Yue 嘉約, at the end of which there is a square black wooden seal with the four characters: 木天清望 (Mutian qingwang).
On folio 1a of the first collection one reads: “Written by Li Jiugong, zi Qixu, of Futang, compiled by his son Yifen 奕芬, approved by He Dechuan 何德川 of the Extreme West 遠西 (Antonio de Gouvea, 1592–1677).”
The proofreaders were Zhu Shi 祝石 (zi 子堅) of Gushui 瀔水 (Jiangsu), He Ruda 何如答 (zi 維馨) of Aojiang 鼇江 (Fujian), Zou Shao 鄒劭 (zi 邁菴) of Gu Wu 古吳 (Jiangsu), Wang Qian 王謙 (Duomo 多默 [Thomas]) of Nanjian 南劍 (Sichuan), Chen Kesheng 陳克生 (zi 孔昭) of Jin‘an 晉安 (Fujian) and Lu Xiyan 陸希言 (zi 思默, Dominicus, Chinese Jesuit brother, 1630–1704) of Yunjian 雲間 (Jiangsu). The final proofreading was done by Li Jiugong’s disciples, namely Guo Hongye 郭鴻業 (zi 君業) of the same town and Li Zhaofan 李昭璠 (zi 聖望) of Guangdong.
There are commentaries on the margins of some of the folios. In the third collection there are punctuations in red ink.
In the previous number we gave a short biography of Li Jiugong. The present book is one of the posthumous collections of his writings published by his son. In the introduction Li Yifen states that his aged father used to pass his sleepless nights reflecting and praying. At dawn he would then jot down the fruit of his meditation, which he gave the title Shensi (Untrammelled thinking). The writing was done casually and without order. In 1681 (Kangxi 20), when the old man died, a number of his writings remained unedited, such as the Wenda huichao 問答彙抄 (see next number) and the Zuoyu guangshi 座隅廣識. It was then decided to publish these three collections in one volume. The book consists of 137 paragraphs and successively treats:

1. Reconciliation with God (forty-two paragraphs).
2. Reconciliation with oneself (forty paragraphs).
3. Reconciliation with one’s neighbor (fifty-five paragraphs).

In folio 11 of the first collection Li Jiugong gives a list of Catholic books that one must read. He was convinced that the Gospel had been preached in China since the time of the Apostle St. Thomas and gives a number of proofs from discoveries of crosses in different regions and in diverse epochs of Chinese history.
In folio 1b of the third collection Li Jiugong clearly exposes the errors of contemporary pagan traditions: the postponement of burial, the drowning of infant girls and the practice of sodomy. In the following folios he strongly opposes concubinage. On the other hand, he considers it morally wrong for a woman to take her own life in order to prove fidelity to her deceased husband or fiance (collection 2, folios 11b–13a).
In folios 13b–14b of the third collection Li Jiugong tells us that the only liking he had in life was for reading books, particularly Catholic books.

From my youth to my old age I never gave up reading . . . A new book for me is a new friend and the books that I have read are all old friends . . . I never worry that my friends may leave me. On the contrary, I am afraid that some time or another I shall have to leave them (his books). First, I have to let them go when I am on my sick bed. Then, I have to put them aside when my eyes get very tired, and finally, when I am on the move I can not help parting from them. May the Good Lord grant me good health and good sight in my old age that I may enjoy a peaceful life, thus enabling me to avoid the above mentioned inconveniences. What could be happier than to be able to keep up my friendship and to spend the rest of my life in this happy state?

JapSin I, 166.d
Shensi lu 慎思錄.
By Li Jiugong 李九功.
Three collections (ji 集). Chinese paper known as yukouzhi 玉口紙. One volume. Printing blocks kept at the Lüzhuangtang 綠庄堂. No date or place of publication.

The cover bears the title in Chinese, with a Portuguese and a Latin inscription: “Composto pelo Pay do Li So Leam celebre | Siam Cum do Sôr Maigrot” (Composed by the father of Li So Leam [Li Suoliang 李所良], the well-known xianggong [相公] of his Lordship [Bishop] Maigrot). “Christianae considerationes, et annotationes | in libros classicos sinarum | a christiano Li Kieu Kum.”

Library note: An unrelated Japanese work of the same title also deals with Confucian philosophy and conduct of life. See: Kaibara Ekiken 貝原益軒 (1630-1714), Shinshiroku 慎思錄.

On the cover there is a Portuguese inscription in Chinese ink: “Pay do li so leam.” The Latin inscription in European ink reads: “Uen ta guey chao, id est Varia Responsa ad quaesita circa res fidei, et mores. A Bacchalaureo ly kieu kum Thoma christiano. 8 tomi.”

From the title huichao 彙抄(compilation), it is clear that Li Jiugong had in mind a compilation taken from the writings of contemporary Catholic writers, missioners as well as lay scholars, putting them in classified order and in the form of questions and answers, in order to help the reading public to get a better understanding of Catholic teaching. At the end of the manuscript a bibliographical list is given. In general, the manuscript deals with the teaching of the Catholic church and morality. From juan 5 on, attention is paid to pointing out and refuting the errors of pagan superstition.
This is one of the books of Li Jiugong, mentioned by his son as being unpublished at the time of his father’s death (see previous number).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 32-33.

On the cover of volume 1 there is a Latin inscription in European ink: “Uen him çuy chao, id est liber de morum compositione a bacchalaureo Kieu Kum Li Thoma Christiano. Continet 5. tomos.” On the cover of volume four there is a Portuguese inscription in Chinese ink: “Composto pelo Pay do Li so leam celebre siam cum do Dor.^e Maygrot.”

The Wenxing cuichao is a collection of ancient sayings and anecdotes chosen to edify the public. Many of these are taken from the writings of contemporary missioners in China and of exemplary converts, such as the Daiyi bian 代疑編 by Michael Yang Tingyun 楊廷筠 (Jap-Sin I, 165b), the Piwang 闢妄 by Paul Xu Guangqi 徐光啟 (Jap-Sin I, 159), the Xingxue cushu 性學觕書 by Giulio Aleni (Jap-Sin II, 16), the Feilu huida 斐錄彙答 by Alfonso Vagnone (Jap-Sin II, 57), the Huanyou quan 寰有詮 by Francisco Furtado and Li Zhizao 李之藻, and the Zhujiao yuanqi 主教緣起 (Jap-Sin II, 36) by Adam Schall. The book is divided under three headings:

1. Chongde 崇德 (the estimation of virtue), juan 1–3.
2. Xiute 修慝 (the betterment of one’s own conduct), juan 4.
3. Bianhuo 辨惑 (the dissipation of doubts), juan 5.

Before each of the these three parts there is a short introduction by Li Yifen 李奕芬 (zi Suoliang 所良), the son of the author.
Cf. Jap-Sin I, 34b; Courant 3433–3434.

Li Jiugong (zi Qixu 其敘) was a native of Fujian. In the preface to his book Lixiu yijian 勵修一鑑 (Jap-Sin I, 166.e), published in 1639 (Chongzhen 12), he tells us that in 1628 (Chongzhen 1) both he and his elder brother Jiubiao 九標 (zi Qixiang 其香) were taking part in the government examinations at Sanshan 三山 (Fujian). It was there that they met Giulio Aleni for the first time. They were much impressed by the Christian doctrine and were soon baptized.

Liu Yunde in his preface gives an interesting account of Li Jiugong’s family. Li’s grandfather was a learned scholar, competent in the classics. The scholar and minister Wang Shimao 王世懋 (1536–1588) thought highly of him. Li Jiugong’s elder brother Jiubiao, an official at the ministry of Ceremonies (太堂寺), was known for his writings. He had written two books: the Shen[Zhen]shu 枕書 and the Kouduo 口鐸 (cf. Jap-Sin I, 81). Then we are told that Jiugong’s son Li Suoliang 李所良 was an accomplished literateur. He passed his provincial examinations with great honor. The Li family was not well off and Li Jiugong made his living as a school teacher.

Cf. JWC 1:259–267, 2:227–230; Répertoire, p. 288 (Liu Yunde).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 28-30.

JapSin I, 34.b
Wenxing cuichao 文行粹抄.
Compiled by Li Jiugong 李九功.
Five juan in five volumes. Chinese bamboo paper. The book is in fairly good condition.

On the cover of volume three there is a Latin inscription in Chinese ink: “Extracta ex libris & historiis auctore Li Kieu cum de Fokien eiusdem patriae cum Ye Colao (葉閣老 Ye Xianggao 葉向高, 1559–1627).”

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

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

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

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

Online at Gallica.
Local access dig.pdf. [Vagnone-XiushenXixue.pdf (searchable one-volume); Vagnone-XiushenXixue1&2.pdf]

Xiushen Xixue jinzhu 修身西學今注  [De recta sui ipsius institutione juxta doctrinam Europaeorum] / ǂc (Yi) Gao Yizhi zhu (意) 高一志著; (Fa) Mei Qianli, Tan Jie, Tian Shufeng bian. (法) 梅謙立, 譚傑, 田書峰編註.

Includes bibliographical references (pages 306-316) and index.

1637-1638年, 義大利耶穌會士高一志(Alfonso Vagnone)與數位中國士人在山西綛州(今新綛縣)合作著譯'修身西學', 完整呈現了亞里斯多德主義經院倫理學 的概念與理論系統, 代表了亞里斯多德倫理學在中國的首次系統譯介, 早於晚清西方倫理學的東漸二百餘年.本書由兩部分構成.在第一部分的六 篇研究論文中, 三位學者主要考察'修身西學'的作者於成書過程, 其與兩個拉丁文底本之間的關聯, 以及由其構成的亞里斯多德倫理學在中國的最早傳播. 第二部分透過校註的形式, 全面細緻地展現'修身西學'的核心概念與論述的西方思想來源, 並比較其與中國倫理思想之間的異同之處.

JapSin I, 63
Xiushen xixue 修身西學.
By Gao Yizhi 高一志 (Alfonso Vagnone).
Ten juan. Chinese bamboo paper in three volumes. Printed at the Catholic church (Jingjiaotang 景教堂) of Jiangzhou 絳州 (Shanxi). No date of publication.

The cover bears the title in Chinese.

Cf. Courant 3396–3397; Pfister, p. 92; Hsü 1949, p. 218.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 117-118.

N.B. Sun Yuanhua 孫元化, 1581-1632, juren 1612. LC authority record states “d. Chongzhen 6 nian [i.e. 1633]” but Chan, Standaert, & Dudink use 1632. Zesheng 則聖 is the zi of Vagnone. Text is a continuation of Ricci’s Jiren shipian 畸人十篇.

JapSin I, 62
Zesheng shipian 則聖十篇.
By Gao Yizhi 高一志 (Alfonso Vagnone).
One juan (incomplete). Chinese bamboo paper. Printed by the Jingjiaotang 景教堂, the Catholic Church of Fujian. No date of publication.

The cover bears the title in Chinese with the romanization Çe xim xe pien. The Latin inscription reads: “decem Christianae veritates a p. Alph. Vagnoni, S.J.”

Cf. Hsü 1949, p. 99–100; BR, p. XXXII, Couplet, p. 11; JWC 1:154.

Sun Yuanhua (zi 初陽, hao 火東, 1581–1632), official and mathematician, known among the missioners as Dr. Ignatius Sun (or Song), was a native of Jiating, in Nan-Zhili (now Jiangsu province). He studied mathematics and firearms under Xu Guangqi. During the Nanjing persecution in 1616, still a non Christian, he was the protector of Sambiasi whom he kept in his home in Jiating. He was received into the Church in Beijing (1621) and took the name Ignatius. Later he invited the Jesuits to Jiating, where he built a church and residence for them. When Dengzhou fell to the rebels, he being governor of this place was held responsible. He was arrested, court marshalled and executed. Shortly before his death he was assisted by Adam Schall and died as a good Christian.

Cf. JWC 1:234–239; ECCP 2:686.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 116-117.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)
BnF edition online at Gallica.
Dig.pdf. local access [Vagnone-Zesheng shipian.pdf]