|Linsang chubin yishi 臨喪出殯儀式. [Jap-Sin I, 153]|
|In: 耶穌會羅馬檔案館明清天主教文獻. Chinese Christian texts from the Roman Archives of the Society of Jesus, v. 5.21. Linsang chubin yishi [zaoqi chaoben] 臨喪出殯儀式 [早期抄本] ; Linsang chubin yishi [jinqi chaoben] 臨喪出殯儀式 [近期抄本] / Li Andang 李安當 (Anthony Li, compiler; Fang Jige 方濟各 [Francesco Saverio Filippucci]).
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 | Frco Xavier Filippucci S.J.” (I had Anthony Li, xianggong 相公 of this house, compose this paper in the first month of 1685).The manuscript consists of nine folios with Arabic numbers. The introduction points out that ceremonies for the dead are befitting to human nature and have always been considered important by the Church. It then goes on to make a distinction between two kinds of ceremonies, namely, those prescribed by the Church and those practiced according to local use. The faithful are free to follow local customs provided that these are not superstitious. Then follow thirty-two articles for guidance, from the departure of the soul to the Qingming 清明 feast, when the tomb of the dead is visited. The treatise is written in simple and clear language.
Article 16 states: “If parents of the faithful were unbaptized and remained stubborn despite the utmost efforts of their children to convert them, they alone are responsible for the destruction of their souls; their children are not to be blamed. Under these circumstances, the faithful are not permitted to use pagan ceremonies nor are they to use Catholic ceremonies. All they can do is to follow ancient (Chinese) ceremonies which are free from pagan superstitions.”
Unfortunately the manuscript tells us nothing about the ancient (Chinese) ceremonies. Such information could have been of great help to those who study the liturgical practices of the early Church in China.
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.