The interweaving of rituals : funerals in the cultural exchange between China and Europe / Nicolas Standaert.
"A China program book."
Includes bibliographical references (p. 291-314) and index.
Chinese and European funerals -- Missionaries' knowledge of Chinese funerals -- The gradual embedding of Christian funeral rituals in China -- Funerals as public manifestation -- Funerals as community practice -- Christian versus superstitious rituals -- Imperial sponsorship of Jesuit funerals -- Conclusion: The metaphor of textile weaving.

"The death of the Italian Jesuit Matteo Ricci in China in 1610 was the occasion for demonstrations of European rituals appropriate for a Catholic priest and also of Chinese rituals appropriate to the country hosting the Jesuit community. Rather than burying Ricci immediately in a plain coffin near the church, according to their European practice, the Jesuits followed Chinese custom and kept Ricci's body for nearly a year in an air-tight Chinese-style coffin and asked the emperor for burial ground outside the city walls. Moreover, at Ricci's funeral itself, on their own initiative the Chinese performed their funerary rituals, thus starting a long and complex cultural dialogue in which they took the lead during the next century.
The Interweaving of Rituals explores the role of ritual - specifically rites related to death and funerals - in cross-cultural exchange, demonstrating a gradual interweaving of Chinese and European ritual practices at all levels of interaction in seventeenth-century China. This includes the interplay of traditional and new rituals by a Christian community of commoners, the grafting of Christian funerals onto established Chinese practices, and the sponsorship of funeral processions for Jesuit officials by the emperor. Through careful observation of the details of funerary practice, Nicolas Standaert illustrates the mechanics of two-way cultural interaction. His thoughtful analysis of the ritual exchange between two very different cultural traditions is especially relevant in today's world of global ethnic and religious tension. His insights will be of interest to a broad range of scholars, from historians to anthropologists to theologians."--Publisher.
Local access dig.pdf. [Standaert-Interweaving of Rituals.pdf]

編撰者簡介..................................................................................... 6
封面圖案解說..................................................................................7
序 ----- 曾慶文神父.................................................................... 10
李亮神父.......................................................................12
古匡昌老師.................................................................... 18
陳欣雨博士................................................................... 22
謝明光博士................................................................... 26
王雪迎博士....................................................................30
前言............................................................................................. 34
梵蒂岡第二屆大公會議 --- 教會的新里程碑................................... 41
敬祖在宗教祭禮的位置..................................................................51
中西傳統文化與教會傳統文化........................................................81
孝 --- 中國傳統孝的教育與西方對孝的觀念.................................. 121
婚禮儀式與敬祖傳統....................................................................134
中國傳統民俗習慣....................................................................... 155
從墓園、墓地的設計和安排反映傳統文化的特色..........................176
天主教教會對火葬的訓令顯示禮儀、禮節的統一性..................... 200
「敬祖」在長達三百年的中國禮儀之爭的焦點............................224
死亡與離別的面面觀................................................................... 243
喪禮禮節的目的.......................................................................... 256
因翻譯和使用不適當詞彙而產生的誤會....................................... 322
迷信與忌諱在日常生活的影響......................................................359
魂與魄.........................................................................................377
共融--- 未來的挑戰......................................................................388
結語............................................................................................395
參考資料.................................................................................... 412
文中提及的部份人物簡介............................................................ 438
訪談及筆者觀察記錄................................................................... 459
前輩/ 同儕意見
--- 周永權.................................................................................... 461
--- 盧婉卿....................................................................................462
致謝........................................................................................... 463
收入分配....................................................................................466
版權頁........................................................................................ 468

Local access dig.pdf. [Tsang-Jingzu.pdf]

Bibliographic citation and note on translations see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

JapSin I, 153
Linsang chubin yishi 臨喪出殯儀式.
By Fang Jige 方濟各 (zi 以智, Francesco Saverio Filippucci, 1632–1692) Manuscript, one juan. Chinese bamboo paper in one volume. Written in 1685 (Kangxi 24). 23.8 x 14.5 cm.

On the title page the place of publication is given in three large characters: Dayuan tang 大原堂. This is the name of the Jesuit church then existing in Canton. At the bottom of the same folio there is a note in Latin and Portuguese in the handwriting of Filippucci: “de ornatu funebri | Mandey fazer este papel ao Ly Antonio Siam Cum desta casa nos primeiros meses de 1685 | Fr^co Xavier Filippucci S.J.” (I had Anthony Li, xianggong 相公 of this house, compose this paper in the first month of 1685).

Cf. Jap-Sin I, 164 and 164a.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 204-205.

Liyi de jiaozhi : Mingmo-Qingchu Zhong-Ou wenhua jiaoliu zhong de sangzangli  禮儀的交織 : 明末清初中歐文化交流中的喪葬禮  / (Bilishi) Zhong Mingdan zhu ; Zhang Jia yi  (比利時)鐘鳴旦著 ; 張佳譯.

Translation of: The interweaving of rituals : funerals in the cultural exchange between China and Europe
Includes bibliographical references (p.257-282)

本書所討論的主題是禮儀在文化交流中所扮演的角色,具體地說,是喪禮在17世紀中歐交流中的角色.喪禮通常被認為處於中國文化的核心位置.而本書所討論的中心問題是,在中西禮儀傳統相互碰撞之後的17世紀,葬禮發生了何種變化.--Publisher note.

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.

Rujia de zongjiaoxing : Mingmo Qingchu Ye Ru sangzang liyi bijiao yanjiu 儒家的宗教 : 明末清初耶儒喪葬禮儀比較研究 / [Wang Ding'an 王定安].
Bibliography: p. 180-187. Includes English abstract.
Dissertation (Ph.D., Philosophy [哲學學院宗教學])—Fudan daxue 復旦大學, 2009.
學校代碼: 10246. 學好: 061016039

JapSin I, (38/42) 40/9c
Sangli ailun 喪禮哀論.
By an anonymous author.
Manuscript, folios 135–140. Punctuation in black ink. Chinese bamboo paper, one volume.

Both folio 133 and 135 bear the title in Chinese. The opening paragraph quotes the saying of Cengzi 曾子 (disciple of Confucius and putative author of the Classic of Filial Piety, Xiaojing): “It would be better to offer one’s parents a chicken and a pig while they are still alive than to present a bullock to them after they are dead.” It then goes on to show the absurdity of burning paper money for the dead and suggested that instead one should distribute money to the poor. This kind of merit would be far better than the prayers of Buddhist monks.

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

JapSin I, 164
Sangzang yishi 喪葬儀式.
By Anthony Li 李安當.
Revised by Li Anrui 李安瑞.
Manuscript, one juan (six folios).
Chinese bamboo paper in one volume.

The Latin inscription on the cover folio reads: “Ly Laurent. De Sepultura | christiana | in Sinis ceremoniae | 30 articuli Li S. Kung.” The verso of this folio gives a note in Portuguese in the hand of Francesco Saverio Filippucci (Philippucci): “Este papel foy tirado, do outro, que mandey fazer à Ly Antonio Siam cum desta casa, e foy consertado por Ly Leontio Siam cum do S^r. B’po Basilitano, e o S^r. B’po o queria aprovar e assinar. O R. P. Fr. Agostinho de S. Pascual embargou esto, por lhe querer acrecentar húa obligação de protestação no N. undecimo. | 16 Mayo de 1685. | Fran^co Xavier Filippucci.” (This paper is drawn from the other one which I had composed by Antonio Ly Sciam cum [xianggong] of this house. It was revised by Leontius Ly Sciam cum [xianggong] of His Lordship the Bishop of Basilitano [the Chinese Dominican, Luo Wenzao 羅文藻], who wished to approve and sign it. The Reverend Friar Agostinho de S. Pascual retained it, because he wished to add a solemn declaration of protest to number eleven. |16 May 1685, Francesco Saverio Filippucci).

JapSin I, 164a
Sangzang yishi 喪葬儀式.
By Anthony Li 李安當.
Revised by Li Anrui 李安瑞.
Manuscript, one juan (six folios).
Chinese bamboo paper in one volume.

The cover bears the title written in ink and a Latin inscription: “M.S. De sepultura | Exemplar identicum | ut superstitiones vitentur.” Inside the cover there is a note in Portuguese in the hand of Filippucci: “Este papel consertado por Ly Leontio Sciam cum do B’po Basilitano, tem húa addição no N. 11 acerca da protestação nos ofertos a os def^os e sem eu saber disto, foi assinado do S^r B’po e os P R Fr. Jo. Fran^co de Leonessa, e Fr. Agostinho de S. Pascual; eu reclamey logo à isto, e assy de comun consentim^to se tirou o meu nome no principio do papel, e no fim do mesmo o assinado, e sello do S^r. B’po, e os assinados dos dd^os P.P., para que não valhão nada os dd^os assinados. En 15 Mayo de 1685 | Fran^co Xavier Filippucci.” (This paper, revised by Ly Leontius, xianggong of the house of His Lordship the Bishop of Basilitano, has an addition to number 11 dealing with the solemn declaration of protest on offerings to the dead and, without my knowledge, it was signed by His Lordship the Bishop and by the Reverend Fathers Friar Jo. Francisco de Leonessa and Friar Agostinho de S. Pascual. I disclaimed this, and with the consent of all, my name was withdrawn from the head of the paper and likewise my signature from the bottom of the same together with the seal of His Lordship the Bishop and the signatures of the aforesaid fathers so as to invalidate the foregoing signatures. 15 May 1685 | Francisco Xavier Filippucci).

The coffin [of the deceased] is placed in the middle of the family hall. In front of the coffin a table is set with incense and other things and they are arranged according to their greater or smaller number. The [chapter] Tan’gong 檀弓 in the Liji 禮記 puts it well: for the newly deceased, dry, minced, and hashed meat is offered together with a libation of wine [as a sign of respect for the deceased]. However, one never expects the deceased to partake of what is offered. But this does not prevent the son of the deceased from expressing his sentiments, and, in this case he should kneel down, offer incense and a libation of wine. Then, having wept in mourning together with members of the family, he kneels down and kowtows before the relatives and friends in expression of gratitude.

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

JapSin I, (38/42) 38/1.1
Tianzhujiao sangli wenda 天主教喪禮問答.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One volume. Chinese bamboo paper.

The Latin inscription on the cover reads: “De cultu christianorum erga mortuos cum notis imperatoris Kam Hi (litteris rubris) 1689. Rarum (2 exempl.) (Addenda ad prius exempli ‘Compositio’ quaedam).” On top of folio 1a there is a Latin inscription: “Litterae rubrae et notationes in originali | scriptae sunt propria manu Imperatoris | Cam Hi anno 1689o, cui esse conforme hoc exemplar, testor | Antonius Thomas. V~Prov^lis Soc^tis Jesu | V~Prov^ae Sinensis. | Pekini | 26 Oct. | 1701.” On the left there is a seal of the Society of Jesus in red, which reads: “Socie. Jesu † Vic. | Provinc. Sinen.” The date is given on the left as “Pekini | 26^a Oct. | 1701. | Further left there is an oval red seal: Socie. Jesu † Vic. | Provinc. Sinen.”

1. The meaning of prayer.
2. Prayers at the funeral are for the souls in purgatory.
3. Although the penance in purgatory is determined by God, human efforts can be of help to lessen the penance.
4. The meaning of Catholic funeral ceremonies.
5. The reasons why the Catholic Church forbids burning paper money for the deceased.

Folio 1a has a comment in red ink written by the Kangxi emperor: 言整理順 (The words are well chosen and the ideas convincing); folio 7a has the comment: 說得爽快透理 (Straightforward and thorough) and another comment: 有理有理但恐得罪於人 (Right, right, but it may offend someone).
Neither the catalogue of the Zikawei library nor those of the Vatican or the Bibliothèque Nationale (Courant) mention the title of this booklet. According to Bernard (1945, p. 376, no. 476) there is a printed copy in the Beitang library (Beijing): “Verbiest, Tianzhujiao sangli wenda 天主教喪禮問答. Catéchisme sur les rites funéraires. Xy Pékin entre 1672 et 1686 (Réviseurs: Grimaldi, Th. Pereira). PC 1939 (7 fo, la page de titre manque).”

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 35-36.

JapSin I, (38/42) 38/1.1
Tianzhujiao sangli wenda 天主教喪禮問答.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One volume. Chinese bamboo paper.

The Latin inscription on the cover reads: “De cultu christianorum erga mortuos cum notis imperatoris Kam Hi (litteris rubris) 1689. Rarum (2 exempl.) (Addenda ad prius exempli ‘Compositio’ quaedam).” On top of folio 1a there is a Latin inscription: “Litterae rubrae et notationes in originali | scriptae sunt propria manu Imperatoris | Cam Hi anno 1689o, cui esse conforme hoc exemplar, testor | Antonius Thomas. V~Prov^lis Soc^tis Jesu | V~Prov^ae Sinensis. | Pekini | 26 Oct. | 1701.” On the left there is a seal of the Society of Jesus in red, which reads: “Socie. Jesu † Vic. | Provinc. Sinen.” The date is given on the left as “Pekini | 26^a Oct. | 1701. | Further left there is an oval red seal: Socie. Jesu † Vic. | Provinc. Sinen.”

1. The meaning of prayer.
2. Prayers at the funeral are for the souls in purgatory.
3. Although the penance in purgatory is determined by God, human efforts can be of help to lessen the penance.
4. The meaning of Catholic funeral ceremonies.
5. The reasons why the Catholic Church forbids burning paper money for the deceased.

Folio 1a has a comment in red ink written by the Kangxi emperor: 言整理順 (The words are well chosen and the ideas convincing); folio 7a has the comment: 說得爽快透理 (Straightforward and thorough) and another comment: 有理有理但恐得罪於人 (Right, right, but it may offend someone).

Neither the catalogue of the Zikawei library nor those of the Vatican or the Bibliothèque Nationale (Courant) mention the title of this booklet. According to Bernard (1945, p. 376, no. 476) there is a printed copy in the Beitang library (Beijing): “Verbiest, Tianzhujiao sangli wenda 天主教喪禮問答. Catéchisme sur les rites funéraires. Xy Pékin entre 1672 et 1686 (Réviseurs: Grimaldi, Th. Pereira). PC 1939 (7 fo, la page de titre manque).”

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 35-36.

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 69.

JapSin I, (38/42) 40/8
Zhengli chuyi 證禮蒭議.
By Li Jiugong 李九功.
Manuscript, folios 71–96. Red ruled paper, one volume. 24 x 14 cm.

The title of the book is written on the upper middle centre of each folio; below is written: 卷一 (juan 1), followed by the number of the folio.
At the beginning there is an introduction by the author, in which he gives an explanation of the reason why the manuscript was written: with the introduction of Buddhism into China the customs of the people became more complicated and the rites became adulterated. The rites of the ancient kings suffered great detriment. To remedy this, careful study is necessary for a reasonable restoration. At the end of the introduction there is an inscription: 閩中景教後學李九功聖明多默著 (Written by Li Jiugong whose Christian name is Thomas, a native of Fujian and a disciple of the Catholic [literally: Nestorian] religion). The main text is divided into four parts:

1. On funeral ceremonies.
2. On burial ceremonies.
3. On the rites for ancestors.
4. On the rites for the veneration of Confucius.

Catholicism had been introduced in China only a short while before, and the problem of how to deal with Chinese rites and Chinese custom was pressing. An attempt to adopt Western traditions would have been incongruous for the Chinese. On the other hand, if all the Chinese traditions were followed, it was to be feared that many superstitious practices might interfere with the Catholic teaching; hence an accommodation was necessary. The term chuyi 蒭議(rustic opinion), which Li Jiugong gave to his book, clearly indicates that this was only one man’s idea, which he hoped the authorities would take into consideration and adopt as necessary. His discussion is based both on ancient Chinese writings and on Christian authorities, and it seeks to show that there was no contradiction between the two. But he opposes unorthodox doctrines vehemently. On folio 84 he points out that when the ancient classics say that Confucius venerated Heaven, the word tian 天 is taken to mean the Lord of Heaven. He therefore exhorts all the followers of Confucius to imitate the good example of the great master.

There are a number of mistakes in the transcription. Thus, in the introduction the phrase 五而季下 should be 五季而下 and on p. 84 朝聞夕可 the word 可 should be 死 The word 于 is often written as 子, the word 蠟 as 蠛, 豐 as [曲 + 豆], 幽 as [凶 + 米] and 譏 as [言 + 几]. Even the punctuation is not always correct.
Cf. Jap-Sin I, (38/42) 42/2c (earlier version).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 56-57.