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Fabio Ambrogio Spinola
Vita del padre Carlo Spinola della Compagnia di Giesù morto per la santa fede nel Giappone
In-8° (cm 15,3x9,3), pp. (8),mezza 336; 1 folding plate representing the plan do the prison where Spinola was imprisoned in Japan. On title page a woodcut with the monogram of Compagnia di Gesù and the “motto” “pulcra ut –luna- electa ut –sol-”. The binding is contemporary half vellum with gilty title on spine, and yellow edges. The dedication is dated Roma 1628 and it refers to the first edition. This bioghrapy of father Spinola is an account of the missionary voyage he made through Portugal, Brasil, Portorico, England, Lisboa, China and eventually Japan, where he wished to die (from page 97 to the end). He died in Nagasaki in 1622, afer being persecuted and imprisoned. Two ink stamps on title page, few restoration on blank margins.
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Bolla di N. S. Papa Benedetto XIV riguardante i riti chinesi o sia appendice all’istoria della legazione di monsignor Carlo Ambrogio mezzabarba alla china.
8 p. in-8°
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Confirmatio et innovatio constitutionis incipientis: Ex illa die: a Clemente Papa XI
62 p. in-8°
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DIEGO DI PANTOGIA / DE PANTOJA / DIDACO PANTOIA
Relatione dell'entrata d'alcuni padri della Compagnia di Giesu nella China, et de' particolari successi, che loro occorsero, et delle cose notabili, che videro nel medesimo regno
In -8°, pp, 88, cartonato, tagli rossi. Sul verso del frontespizio altro titolo: “Lettera del padre Diego di Pantogia della Compagnia di Giesù al Padre Luigi di Guzman Provinciale nella Provincia di Toledo. Scritta in Pachino corte del Rè della Chiana a di 9 di Marzo, dell’anno 1602. Pubblicata originariamente in spagnolo nel 1605 questa lunga lettera, qui nella sua prima versione italiana, si distingue per la chiarezza argomentativa del testo, quasi giornalistica nel riportare dettagli della vita politica, economica, sociale e religiosa cinese. Il libro è valutato nodale anche come testimonianza circa i rapporti fra religione cattolica e Islam: “This is a very early source written by Christian on Muslims in China proper. The almost non-judgmental treatment of Islam is particularly interesting, although it must be noted that the text was written befor the Jesuit-Muslim conflicts fo the later part of the 16th century, so it must be possible to assume that relations at this time were fairly amicable. [...] The descriptions of Muslim life in China are fairly extensive in comparison with other texts of the early 17th century although, like its counterparts, the text focuses more on other religions such as Buddhism, Taoism, Confucianism and Judaism”. (Thomas Davies, John Chesworth, “Christian-Muslim Relations. A Bibliographical History”, 2012, vol. 11, p. 294. Diego de Pantoja o Diego Pantoja (Valdemoro 1571 – Macao 1618) era un gesuita e missionario portoghese in Cina, noto per aver accompagnato Matteo Ricci a Pechino, dove Diego avrebbe lavorato come astronomo, geografo e musicista. Nel 1617 fu processato come nemico degli astronomi cinesi (aveva apportato alcune correzioni al calendario) ed espulso dalla Cina. Published before in Spanish, this long letter, here in its first Italian edition, is valued as remarkable not only about early contacts between Christian Europe and China, but also about the relationship between Catholic religion and Muslim one: “This is a very early source written by Christian on Muslims in China proper. The almost non-judgmental treatment of Islam is particularly interesting, although it must be noted that the text was written befor the Jesuit-Muslim conflicts fo the later part of the 16th century, so it must be possible to assume that relations at this time were fairly amicable. [...] The descriptions of Muslim life in China are fairly extensive in comparison with other texts of the early 17th century although, like its counterparts, the text focuses more on other religions such as Buddhism, Taoism, Confucianism and Judaism”. (Thomas Davies, John Chesworth, “Christian-Muslim Relations. A Bibliographical History”, 2012, vol. 11, p. 294. Diego De Pantoja (1571-1618) was a portuguese jesuit and missionary in China, known for getting along Matteo Ricci to Beijing, where Diego was an astronomer, a geographer and a musician. He purpoused some changes to Chinese calendar, and in 1617 was prosecuted and banished from China.
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DE ROUGEMONT, Franciscus de
Historia Tartaro Sinica Nova
In-8°, 16 cc, pp. 327, più errata, c. di tav. ripiegata (Situs provinciarum imperii Sinici), occhietto, vignetta calcografica sul frontespizio, illustrazioni calcografiche. Rilegatura in pergamena con nervi e titolo al dorso. ROUGEMONT (Franciscus de), b. a Maastricht il 2 aprile 1624, d. a Chang-chu (Cina) il 4 novembre 1676. Nelle scuole dei gesuiti a Bruxelles e Anversa fece i suoi studi inferiori con risultati brillanti e nel1641entrò nella Compagnia di Gesù. All'assedio di Kortrijk nel 1646 si distinse, sebbene non fosse ancora un sacerdote, per il suo zelo nella cura dei soldati feriti. Nel 1654 ricevette la consacrazione del sacerdote e, quando padre Martino Martini, procuratore della missione cinese in Europa, venne a cercare missionari per questo lavoro, riuscì a convincere i suoi genitori a richiedere quella missione a favore del figlio dal Generale dell'Ordine. L'anno seguente partì da Amsterdam per Lisbona con il gesuita di Amsterdam Ignazio Hartoghvelt. Dopo un ritardo a Coimbra, lasciarono Lisbona il 30 marzo 1656 e arrivarono il 6 novembre a Coa. A piedi, continuò il suo viaggio lungo la costa di Malabar, Visschersen Transvancore, e poi attraversò il Siam, dove il suo compagno Hartoghvelt morì a Yoethia nel 1658. Nello stesso anno, de Rougemont raggiunse Macao, e nel 1659, raggiunse la corte imperiale, in Cina. I cristiani da lui formati sono stati riconosciuti per il loro zelo e conoscenza della religione. In seguito a una violenta persecuzione dei cristiani durante la minore età dell'imperatore Kang-hi i missionari furono portati prigionieri a Pechino, poi esiliati nel Canton e imprigionati nella chiesa per 6 anni. R. capì che questa persecuzione aveva la sua ragione principale nella nazionalità straniera dei missionari. Per togliere quest'arma dalle mani degli avversari, pensò di addestrare un clero nativo e pensò che consentire una liturgia della chiesa in lingua cinese avrebbe promosso questo piano. Nel 1667 inviò un dettagliato memorandum al generale dell'ordine Oliva (stampato in Analecta Bollandiana XXXIII (1914), 279-93). Solo nel 1671, quando l'imperatore Kang-hi fu convinto dell'innocenza dei missionari, questi tornarono alle loro congregazioni cristiane. Il Rougemont ha continuò il lavoro interrotto per altri 5 anni. Durante un viaggio verso l'isola di Tsong-ming, si ammalò a Tsang-chu e morì tra le braccia di Padre Couplet. I suoi fedeli cristiani vennero per raccogliere il corpo del loro padre spirituale e dopo due giorni di cammino lo seppellirono solennemente sul Monte Voxan fuori dalla città di Changsho. Egli aveva usato il tempo della sua disoccupazione forzata per compilare la sua Historia Tartaro-Sinica nova (Lovanii 1673), in cui racconta ampiamente la persecuzione subita. Il Rougemont ha dato un ottimo contributo alla conoscenza della letteratura cinese. Con i padri Intorcetta, Herdrich e Couplet, intraprese l'importante lavoro: Confucius Sinarum philosophus, messo in stampa nel 1687 per ordine di Luigi XIV a Parigi. In-8 °, 16 cc, pp. 327, plus errata, folded table (Situs provinciarum imperii Sinici), half-title, woodcut on the title page. ROUGEMONT (Franciscus de), b. in Maastricht on April 2, 1624, d. in Changchu (China) on November 4, 1676. In Jesuit schools in Brussels and Antwerp he made his lower studies with brilliant results and in 1641 he entered the Society of Jesus. At the siege of Kortrijk in 1646 he distinguished himself, even if he was not yet a priest, for his zeal in caring for wounded soldiers. In 1654 he received the priest's consecration and, when Father Martino Martini, procurator of the Chinese mission in Europe, came to look for missionaries for this job, he managed to convince his parents to carry out that mission in favor of his son by the General of the Order. The following year he left Amsterdam for Lisbon with the Jesuit of Amsterdam Ignazio Hartoghvelt. After a delay in Coimbra, they left Lisbon on 30 March 1656 and arrived on 6 November in Coa. On foot, he continued his journey along the coast of Malabar, Visschersen Transvancore, and then he crossed Siam, where his companion Hartoghvelt died in Yoethia in 1658. In the same year, Rougemont reached Macau, and in 1659, he reached the imperial court , in China. The Christians he trained were listed for their zeal and knowledge of religion. Following a violent persecution of Christians during the minor age of Emperor Kang-hi, the missionaries were taken prisoner to Beijing, then exiled to the Canton and imprisoned in the church for 6 years. R. understood that this persecution had its main reason in the foreign nationality of the missionaries. To remove this weapon from the hands of opponents, he thought of training a native clergy and thought that allowing a Chinese-language church liturgy would promote this plan. In 1667 he sent a detailed memorandum to the general of the order Oliva (printed in Analecta Bollandiana XXXIII (1914), 279-93). Only in 1671, when Emperor Kang-hi was convinced of the innocence of the missionaries, did they return to their Christian congregations. Rougemont continued the interrupted work for another 5 years. During a trip to Tsong-ming Island, a Tsang-chu fell ill and died in the arms of Father Couplet. His faithful Christians came to collect the body of their spiritual father and after two days of walking they saw him solemnly on Mount Voxan outside the city of Changsho. He had used the time of his forced unemployment to compile his Historia Tartaro-Sinica nova (Lovanii 1673), in which he widely recounts the persecution he endured. Rougemont made an excellent contribution to the knowledge of Chinese literature. With his fathers Intorcetta, Herdrich and Couplet, he undertook the important work: Confucius Sinarum philosophus, printed in 1687 by order of Louis XIV in Paris.
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RICCI, Matteo / TRIGAULT, Nicolas
De Christiana expeditione apud Sinas suscepta
In -4°, pp. 1 cb., (14), 646 (ma 648, la numerazione di 111-112 è ripetuta), (10), 2 ccb. Pergamena coeva con titolo manoscritto al dorso. Include il frontespizio inciso da Wolfgang Kilian, con i ritratti in piedi dei due autori ai lati di una riproduzione della mappa della Cina, e la pianta, ripiegata, del palazzo pechinese convertito a chiesa, con la tomba di Ricci. Presente anche l’ultima carta bianca, qui con appunti e un piccolo indice analitico, manoscritti. Prima edizione di uno dei primi resoconti di un occidentale sulla Cina, il libro di Ricci ebbe un impatto culturale enorme sul mondo europeo del XVII secolo, e fu abbondantemente ristampato e tradotto fin dall’anno successivo. Matteo Ricci, missionario in Cina fino all’anno della sua morte, nel 1610, lasciò un importante manoscritto che sarebbe stato redatto e pubblicato da Trigault, anche lui membro della spedizione. Frontespizio restaurato nella parte bassa. The first edition of the earliest modern description of China, made by an Occidental traveller: Ricci’s book had a big impact all over the Century and it was republished and translated many times since a year later his publication. Matteo Ricci, a jesuit missionary to China until his death, in 1610, left an important manuscript edited and published by Trigault, another member of the expedition. Title restored in his lower part.
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FOURMONT, Etienne
Meditationes sinicae, in quibus I . Consideratur Linguae Philosophicae atque Universalis Natura quails esse, aut debeat, aut possit. II . Lingua Sinarum Mandarinica, tum in Hieroglyphis, tum in Monosyllabis suis, eâ mente inventa ac talis esse ostenditur. III . Datur eorumdem Hieroglyphorum, ac Monosyllaborum, atque inde, Characterum Linguae Sinicae omnium, quamvis innumerabilium, & lectio, & intellectio, seu Ars legendi & intelligendi tota, qualis Pekimi ab ipsis Doctoribus Sinis traditur. IV . Idque omne, progressu à Libris mere Europaeis (de Sinâ tamen) ad Libros mere Sinicos, facto.
In-folio, pp. [8], xxvi, [4], 152, con numerosi caratteri cinesi xilografati nel testo, e una grande tavola pieghevole; con l’aggiunta di una seconda carta T1 (pagg. 71-72) con una coppia di caratteri cinesi corretti al recto, rilegata dopo l'errata a p. 140; due vecchi timbri al titolo; leggermente imbrunito, leggermente più imbrunito alle ultime carte; ottimo esemplare in vitello screziato francese coevo, dorso dorato; lievi abrasioni ai piatti; parte inferiore del dorso un po' usurata. RARA PRIMA EDIZIONE DI UNA DELLE PRINCIPALI OPERE SULLA LINGUA CINESE DEL PIONIERE STUDIOSO ORIENTALE FRANCESE E SECONDA GRAMMATICA SULLA LINGUA DA PUBBLICARE IN EUROPA. 'Fourmont è stato uno dei primi studiosi occidentali a tentare di comprendere il più accuratamente possibile il sistema dei dizionari cinesi e il pensiero che una volta che uno studioso avesse compreso i vari sistemi, sarebbe stato in grado di lavorare da solo. In effetti, a quel tempo gli europei non avevano altro modo per imparare il cinese se non consultare i dizionari e lavorare dal noto all'ignoto. Sfortunatamente, i dizionari di Fourmont non furono mai stampati, e non si trovano nemmeno in forma manoscritta, ad eccezione di un dizionario storico e geografico... 'Le Meditationes possono essere considerate un manuale da usare insieme ai dizionari che Fourmont intendeva pubblicare, ed è solo nella prospettiva di questo progetto più ampio che si può giudicare la sua parola. L'assenza dei dizionari spiega perché è difficile usare il libro di testo. Abel Rémusat, nel diciannovesimo secolo, avrebbe qualificato questo lavoro come accademico ma oscuro, e i suoi avversari sostenevano che Fourmont avesse scritto qualcosa di non veramente utile.' Fourmont attribuiva così tanta importanza alla lettura dei dizionari da criticare la grammatica cinese di Prémare, la Notitia Linguae Sinicae, ricevuta alla Bibliothèque du Roi il 12 maggio 1730, perché non insegnava al lettore come identificare i caratteri o come usare i dizionari cinesi. Era sbalordito dal fatto che un'autorità in cinese come Prémare non prestasse attenzione alle radici cinesi nella sua grammatica e non poté perdonare l'omissione. D'altra parte, secondo Lundbaek, la Notitia Linguae Sinicae di padre de Prémare era troppo avanzata per essere compresa da uno studioso relativamente inesperto. In effetti, padre de Prémare aveva una conoscenza della pedagogia della lingua cinese migliore di Fourmont. La sua opera è composta da frasi scelte dai Classici, che lo studente doveva imparare per familiarizzare con i personaggi e il loro uso. Inoltre, Prémare, per quanto riguarda l'ideologia, era molto più attratto dal metodo di classificazione radicale esposto da Mei Yingzuo. Ogni studioso proiettava la propria preoccupazione nella lingua straniera, e ognuno aveva la sua mistica. “Tuttavia, la familiarità con le radici aiuta a comprendere il significato dei caratteri, e un metodo di classificazione per l'enorme numero di caratteri è considerato di grande utilità. In tal senso Fourmont promuoveva un mezzo pratico di accesso al cinese per il lettore europeo» (Cécile Leung, Etienne Fourmont. (1683-1745), Oriental and Chinese Languages in Eighteenth Century France, pp. 203-204). Fourmont divenne professore di arabo al Collège de France nel 1715. Nel 1713 fu eletto membro dell'Accademia delle iscrizioni, nel 1738 membro della Royal Society di Londra e nel 1742 membro di quella di Berlino. Morì a Parigi l'8 dicembre 1745. In-folio, pp. [8], xxvi, [4], 152, with numerous Chinese characters in woodcut in the text, and one large folding table; an additional cancel of leaf T1 (pages 71-72) with a couple of Chinese characters corrected on recto, bound in after the errata on p. 140; two old stamps to title; a little light browning, slightly heavier to the last leaves; a very good copy in contemporary French mottled calf, spine gilt; minor abrasions to covers; tail of spine a little worn. SCARCE FIRST EDITION OF ONE OF THE MAJOR WORKS ON THE CHINESE LANGUAGE BY THE PIONEERING FRENCH ORIENTAL SCHOLAR, AND THE SECOND GRAMMAR ON THE LANGUAGE TO BE PUBLISHED IN EUROPE. ‘Fourmont was one of the first Western scholars to attempt to understand as accurately as possible the system of Chinese dictionaries, and the thought that once a scholar understood the various systems, he would be able to work by himself. In fact, there was no other way for Europeans to learn Chinese at this time besides consulting the dictionaries and working from the known to the unknown. Unfortunately, Fourmont’s dictionaries were never printed, and are not even to be found in manuscript form, except of a historical and geographical dictionary … ‘The Meditationes can be considered a handbook to be used in conjunction with the dictionaries that Fourmont intended to publish, and it is only in the perspective of this larger project that his word can be judged. The absence of the dictionaries explains why it is difficult to use the text-book. Abel Rémusat would, in the nineteenth century, qualify this work as scholarly but obscure, and his adversaries contended that Fourmont wrote something not really useful. ‘ Fourmont placed so much importance on reading dictionaries that he criticized Prémare’s Chinese grammar, the Notitia Linguae Sinicae, which was received at the Bibliothèque du Roi on May 12, 1730, on the ground that it did not teach the reader how to identify characters or how to use Chinese dictionaries. He was shocked that such an authority on Chinese as Prémare did not pay attention to Chinese radicals in his grammar, and could not forgive the omission. On the other hand, according to Lundbaek, Father de Prémare’s Notitia Linguae Sinicae was far too advanced for the relatively young scholar to understand. As a matter of fact, Father de Prémare had a better grasp of Chinese language pedagogy than Fourmont. His work is made up of sentences chosen from the Classics, which the student was supposed to learn in order to familiarize himself with the characters and their usage. Moreover, Prémare, as far as ideology was concerned, was much more attracted to the method of radical classification as set out by Mei Yingzuo. Each scholar was projecting his own preoccupation into the foreign language, and each had his own mystique. ‘Nevertheless, familiarity with the radicals helps to understand the meaning of the characters, and a method of classification for the enormous number of characters is considered to be of greatest utility. To that extent Fourmont was promoting a practical means of access to Chinese for the European reader’ (Cécile Leung, Etienne Fourmont. (1683-1745), Oriental and Chinese Languages in Eighteenth Century France, pp. 203-204). Fourmont became professor of Arabic in the Collège de France in 1715. In 1713 he was elected a member of the Academy of Inscriptions, in 1738 a member of the Royal Society of London, and in 1742 a member of that of Berlin. He died at Paris on 8 December 1745.
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Sickman, Laurence & Soper, Alexander
The Art and Architecture of China
336p. illus. Hardcover Good condition
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Morath, Inge & Miller, Arthur
Chinese Encounters
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Porter, Eliot
All Under Heaven: The Chinese World. With text by Jonathan Porter
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Smedley, Agnes
The Great Road: The Life and Times of Chu Teh
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Lohbeck, Don
Patrick J. Hurley
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Jiang, Ji-Li
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Greenbie, Sydney & Marjorie Barstow
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Tuchman, Barbara W.
Stilwell and the American Experience in China, 1911-1945
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Hobart, Alice Tisdale
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Sheean, Vincent
Personal History
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Burkhardt, Valentine Rodolphe
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Sewall, John S
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Clark, Elmer T.
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Taylor, Fitch W.
A Voyage Round the World, and Visits to Foreign Countries, in the United States Frigate Columbia; . . .
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Spence, Jonathan D.
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Fairbank, John King
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Taylor, Fitch W.
A Voyage Round the World, and Visits to Various Foreign Countries, in the United States Frigate Columbia ...
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Jin, Ha
The bridegroom : stories
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Seagrave, Sterling
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Witke, Roxane
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Henderson, Daniel
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Myrdal, Jan
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Bernstein, Richard & Munro, Ross H.
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Bloodworth, Dennis
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Espey, John Jenkins
Minor heresies
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Karol, K. S.
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Ma, Bo
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MacFarquhar, Roderick
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Snow, Lois Wheeler
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Espey, John J.
Tales out of School
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Lord, Bette
Legacies : a Chinese mosaic
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Luo, Zi-ping.
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Watson, Jane Werner
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Wills, John E. (John Elliot)
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Zhang, Xinxin & Sang, Ye
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Guisso, R. W. L. & Pagani, Caherine
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Beaton, Cecil Walter Hardy
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Dawson, Raymond
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Dunne, George H. (George Harold)
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Durdin, Tillman
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