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]

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.

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, 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, 95
Shanzhong yiying lidian 善終瘞塋禮典.
Translated by Li Leisi 李類思 (Lodovico Buglio).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title with a Latin inscription: “Ritus pro moribundo et sepultura ex rituali romano a p. Lud. Buglio, S.J.”
There is another inscription in Léon Wieger’s handwriting: “Patris Bugli Libellus -- Praxis juvandi moribundos qui fere omnes . . . (?) (sine capita sacerdotis) et sepeliendi mortuos -- Libellus Defunctorum quo decantant adhuc nunc.”

Cf. Pfister, p. 240, no. 7; Courant 7401–7404; Couplet, p. 29 (Commendatio animae & Officium sepultae).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 147-148.

vol. 8 -- 50. Zhang Xingyao 張星曜. Shengjiao zanming 聖教贊銘 [7067 I]

"聖教贊銘 (Inscriptions eulogising the sage teaching [or "Eulogies of the Holy Teaching" following Menegon]) between ca. 1680 and 1690)....Its thirty-eight poems correspond to the seventy-two paintings that were first hung in the Hangzhou church in 1678. Fire destroyed the church interior in 1692, but fortunately Zhang’s poetry preserved this remarkable monument to Christianity--Cf. Handbook of Christianity in China (2001), p. 433.

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

Online at Gallica.

JapSin I, 102
Simo zhenlun 四末真論.
By Bo Yingli 柏應理 (Philippe Couplet, 1622–1693).
One juan. Chinese bamboo paper in one volume. Published by the Jingyitang 敬一堂 of Yunjian 雲間 (Jiangsu) in 1675 (Kangxi 14).

The title given on the cover is Simolun 四末論. There is a Latin inscription that reads: “De quatuor | Novissimis a p. Philippo | Couplet SJ.”

The text consists of twenty-six folios and deals with the four last things, namely death, judgement, heaven, and hell. It is divided into four parts, each accompanied by an illustration and a saying from one of the saints of the church. The Jingyitang is the oldest Catholic church in Shanghai. Originally the residence of a government minister, it was bought in 1640 by Francesco Brancati with the help of Martina Xu, the fourth grand-daughter of Xu Guangqi. It was known in later days as the lao tianzhutang 老天主堂 or simply “laotang (JWC 2:56–59).”
Cf. Courant 6968–6971; Pfister, p. 310, no. 4 (mistakenly calling it a Peking edition); Couplet, p. 39; JWC 2:181–182.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 153-154.

Preface dated 1761.
Following notes from CCT Database: "...An Austrian Carmelite (better known as Giuseppe Maria a Santa Teresa) who stayed in China (Beijing 北京 / Haidian 海淀) since 1745 (died 1791) and was procurator there of Propaganda Fide. The author is not the one mentioned by Cordier, viz. the Austrian Carmelite Wolfgangus a Nativitate B.V. (1693-1772, secular name: Franciscus Thumsecher de Lauro), who stayed in China during the years 1719-1732 (’Nomenclator missionariorum ordinis Carmelitarum discalceatorum’ (1944)*, p. 361). Pruggmayr also composed 'Sheng mu sheng yi hui en yu' 聖母聖衣會恩諭*, published in 1759."

Note on textual history: "In 1764 (29 Sept.) Pruggmayr writes to have composed a book in Chinese, “che attualmente si sta stampando, che aiuterà molti a ben morire” (Est ergo quaedam “Ars bene moriendi”. Sed usque modo non potui illud investigare); see p. 234 of Ambrosius a S. Teresia, 'Nomenclator missionariorum ordinis Carmelitarum discalceatorum' (1944)* --Cf. Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).