|Jizu kao 祭祖考. [Jap-Sin I, (38/42) 41/1a]|
|Author||Yan Mo 嚴謨, b.1640?|
|Pub. Location||Taibei 臺北||Publisher||Taipei Ricci Institute 利氏學社|
|Date||2002||Phys. Desc.||v. 11, pp. 1-28 ; 22 cm.|
|Location||Hallway Cases||Call Number||BX1665.A2 Y47 2002 v. 11|
|Jizu kao 祭祖考 / Yan Mo zhu 嚴謨著].|
JapSin I, (38/42) 41/1a
Jizu kao 祭祖考.
Folio 1r gives the title in Chinese below: 閩漳聖教後學嚴謨保琭定猷氏輯 (Compiled by Paul Yan Mo, zi Dingyou, a disciple of the Catholic religion and a native of Zhangzhou in Fujian).This treatise quotes from the Analects of Confucius, the Liji and from annotations by diverse authors to show the original meaning of sacrifice and of the sacrificial ceremonies of the Three Dynasties. It then deals with the family ceremonies and the forms of invocation throughout the centuries, with the intention of proving that the customs of the time had already lost the meaning of the ancient sacrifice.
Folios 8–11 (Suji zhi xie 俗祭之邪) contain Yan Mo’s own remarks. He contends that the old sacrificial rites do nothing but express one’s veneration for one’s deceased parents and have nothing to do with demons. They contain nothing against the Catholic faith. Hence, if these were forbidden to Christians, it might arouse criticism among the pagans who would say that Christians are not human beings, since they act so strangely. The Church might in consequence close her door to pagans. Yan Mo stresses strongly the distinction between ancient Chinese rites and rites adulterated by pagan practices, which must be regarded as superstitious (this passage appears also in Lishi tiaowen: Jap-Sin I, [38/42] 40/2, pp. 17–23).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 62-63.