Chuanbo, shuxie yu xiangxiang : Ming-Qing wenhua shiye zhong de Xifang 傳播, 書寫與想像 : 明清文化視野中的西方 / Song Gang zhubian 宋剛主編.
Title also in English on cover: Transmission, writing and imagination the West in late imperial Chinese culture.
Includes bibliographical references.

摘要：明清時期，中國與西方在文化領域展開了較以往更為廣泛、深入 的交流，對現代中國社會產生了持久的影響。本書集合海內外學者的重要研究成果，從歷史、文學、宗教、科技等視角考察明清文化視野中以西方和西方人為主要對象的一系列知識、觀念、描述、想像和表現。在展示明清時期出現的西方形象之特徵及演變的同時，進一步探求此類“他者”形象的豐富文化意涵。

目錄

明清之際中國人眼中的歐洲 ……………夏伯嘉　００１
折射的他者：吳歷《三巴集》中的西方形象 ……………蔣向艷　０１６
晚明至清初天主教中文《聖經》翻譯 ……………蔡錦圖　０３３
“人情反复，初終易轍”：清初天主教徒徐若翰筆下的耶穌會士 ……………宋剛　０５３
近代白話文的崛起與耶穌會傳統：試窺賀清泰及其所譯《古新聖經》的語言問題……………李奭學　０８３
“無上之國”——郭實獵小說《是非略論》與《大英國統志》所塑造的英國形象……………黎子鵬　１２７
對曾紀澤使法日記的形象研究——以語詞為中心……………孟華　１５２
晚清士人對莫里哀的接受——以陳季同和曾樸為中心……………徐歡顏　１６４
晚清中國人對澳大利亞的認識……………鄒振環　１８２
作者簡介 ……………２１２

Abstracts also in English: Ming-Qing Chinese perceptions of Europe / Ronnie Po-chia Hsia -– The other refracted: image of the West in Sanba Poetry Collection of Wu Li / Jiang Xiangyan – - Catholic Bible translations in Ming-Qing China / Daniel Kam To Choi -– The Jesuits in the eyes of a Qing Chinese convert / Gang Song –- The rise of vernacular Chinese and the Jesuit tradition: a study on the language in Louis de Poirot's Guxin shengjing / Li Sher-shiueh -– “The Supreme Nation”: the British image in Karl Gützlaff’s novels Shi fei lüelun and Da Yingguo tongzhi / John Tsz Pang Lai -- A study of Zeng Jize’s Journal in France: lexicological analysis of “Président” and “Chahui (Tea Party)” / Meng Hua -- Chinese intellectuals’ acceptance of Molière in the late Qing dynasty: on Chen Jitong and Zeng Pu / Xu Huanyan –- Chinese knowledge about Australia in the late Qing dynasty / Zou Zhenhua.

Keywords: Louis Fan Shouyi, Shenjian lu, Arcade Huang Jialue, Dominique Lu Xiyan, Aomen jilue, Jean Basset, Pére François Xavier d’Entrecolles, Louis Antoine de Poirot, Johan su, Tournon, Chinese Rites controversy, Bible translation, Karl Friedrich August Gützlaff, missionary novels, Australia, world geography, geographical translations.

"Dialogues Across Civilizations sets the histories of China and Europe alongside one another. Each chapter stands as an essay that imaginatively places historical individuals and events in proximity to one another and explores a specific topic — gender relations, rural politics, artistic renderings of nature, to name a few — through the stories of persons who reflected on similar questions but in different social and cultural settings. Through this juxtaposition, Chinese and European civilizations illuminate each other’s achievements, problems, and limitations in a range of areas from urban history to religious faith.

Privileging neither Europe nor China, this work offers an innovative move away from relativism and multiculturalism towards an analysis that focuses on relationships between social choices and consequences. As a result, both common and divergent perspectives on the human condition emerge for discussion. Drawing upon a rich literature of cross-societal studies, Dialogues Across Civilizations generates reflection on themes central to the study of world history as well as European and Asian history."--Publisher note.

For full bibliographic and textual citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Local access dig.pdf. [Yulan Xifang yaoji.pdf]

JapSin II, 158
Yulan Xifang yaoji 御覽西方要紀.
By Lodovico Buglio, Gabriel de Magalhães, and Ferdinand Verbiest.
One juan, bamboo paper in one ce with a paper case. 1669. No place of publication.

The inside of the cover bears a label with a Latin inscription: “Si fang yao ki | Occidentalium (rerum) | compendium | a PP. Buglio | de Magalhaens | et Verbiest | 1669 scriptum | V. Sommervogel v^o Buglio.” There is a note by D’Elia that reads: “Supplica offerta da questi | 3 Padri all’Imperatore nel 1669 | in favore dell’innocenza dei | Missionari (e di Schall) | cf Pfister I, 242, 14.”

Mémoire sur l’Occident présenté à l’Empereur. Cet opuscule, daté de 1669, contient un rapport des trois Pères alors présents à la capitale, Magalhaens, Buglio, Verbiest. En voici l’origine. Kang-Hi venait de prendre en mains les rênes du gouvernement. Après des expériences repétées, Verbiest avait convaincu toute la Cour de l’ignorance du Musulman Ou Ming-Hiuen [吳明烜]. L’Empereur dès lors donne aux Pères des témoignages de bienveillance extraordinaires. Il les appelle au Palais, s’entretient familièrement avec eux, offre goûters et friandises, les questionne sur les sciences et les gouvernements de l’Europe, et se montre enchanté des instruments d’horlogerie, appareils de physique amusante moitié enfantains, moitié serieux qu’ils lui font parvenir. Pour satisfaire sa curiosité, et réprondre plus amplement aux questions posées par l’Empereur encore tout jeune (en 1669 Kang-Hi n’avait que 14 ans), les trois Pères s’entendirent pour composer cette relation sur les choses d’Europe. (Van Hée 1913, pp. 28–29)

Ensuitte, ils luy presenterent une brieve relacion des choses d’Europe en langue chinoise, pour satisfaire plainement a sa curiosité, et respondre a diverses questions, qu’il leur avoit faict quelques jours auparavant. Et dans cette relation ils ensererent deux points de grande importance: le 1^r quelle loy ou relligion on suivoit en Europe, et le 2^d quels estoient les predicateurs de cette loy. Et bien que l’Empereur entende et parle fort bien la langue chinoise, il vo(u)lut neanmoins que cette relation fust traduitte en langue tartare” (pp. 41–42).

If there are no direct proofs against the violator of the law, even if the judge witnessed the violation of the law, he is not to impose a heavy penalty on the violator (folio 8r, on legal systems).
Generally speaking, Europeans esteem highly [the virtues of] loyalty and faithfulness. To be unfaithful would be considered as a great disgrace. Hence to call somebody disloyal and a liar would be intolerable (folio 8v, on business transactions).
They like to be frank, and would not dream of cheating others. They maintain as a principle the love of one’s neighbor as oneself and they try to share their fortune with others . . . . In dealing with others they lay stress on humbleness. As a result, it is rare to find in the country people who are not being looked after. They are especially courteous to foreign visitors (folio 10r, on the temperament of the people).
[They set up institutions] for orphans and abandoned children, considering that the poor cannot raise their many children and that it would be a crime to have their children drowned (folio 10v, on works of charity).
Marriage between man and woman, in general, takes place at the age of about twenty, when they are fully grown up, and the engagement takes place at an opportune time. It is done by mutual consent. The property of the wife [is so protected that] the husband cannot dispose of it at will. If the husband happens to commit a crime or if he is in debt, the judge can make him pay from his own property; but he cannot make use of the property of his wife (folio 12r, on marriage).
The Western countries profess only Catholicism and for the past sixteen centuries there has been great peace. The morality and the customs of the peoples are in great harmony. They live in abundance and are happy, each with his own work without quarrels or greed for other peoples’ property (folio 12v, on religion).
The religious enter an order when they are young, and they take the vows not to marry or to seek government honors . . . . They have to pass their examinations with distinction before they are allowed to preach in foreign lands, and they are not allowed to return again to their home lands. Thus, though their origin is in the West, nevertheless they spend their lives in places where they happen to be (folio 13r, on religion).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 442-444.

Full text online at Galllica.

御覽西方要紀Yu lan xi fang yao ji.Mémoire sur l'Occident présenté à l'Empereur.
Source: gallica.bnf.fr