|Archivum Historicm Societatis Iesu (ARSI) edition. Ex. Japonica-Sinica.|
Digital copy in .tiff format, 4 ¾ CDROM.
CD-ROM contents: Tianzhu shiyi 天主實義 [JapSin I-44] -- Manwen Tianzhu shiyi 滿文天主實義 (Abkai ejen-i unenggi jurgan) [JapSin I-48a-b] -- Jiaoyou lun 交友論 [JapSin I-49] -- Jiren shipian 畸人十篇 [JapSin I-52] -- Tianxue shiyi 天學實義 [JapSin I-53a] -- Tianzhu Shengjiao shilu 天主聖教實錄 [JapSin I-54] -- Tianzhu shilu 天主實錄 [JapSin I-189] -- Tianzhu shilu 天主實錄 [JapSin I-190]
JapSin I, 52
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuits Archives in Rome, pp. 83-84.
Jiren shipian 畸人十篇
By Li Madou 利瑪竇 (Matteo Ricci).
Two juan in two volumes. Chinese bamboo paper. Printing blocks re-engraved 重鐫 in 1694 康熙甲戌歲 (Kangxi 33) and kept at the Church of the Annunciation in Peking 京都領報堂藏板. Reprinted by the Society of the Annunciation at Jintai [in Peking] 金臺聖母領報會重刊 in 1695 (Kangxi 34, 乙亥).
The covers of both volumes bear the title in Chinese with the number of the volume. The Latin inscription reads: “Stimuli ad bene vivéndúm | auctore P. Matth. Ricci S.J. 2 tomi.”
The title page of the first volume reads: 康熙甲戌重鐫 | 畸人十篇 | 京都領報堂藏板. There are prefaces by Li Zhizao 李之藻 dated 1608 (Wanli 36, 戊申) and by Wang Zheng 王徵 dated 1621 (Tianqi 1, 辛申) and introductions by Zhou Bingmu 周炳謀 of Gouwu 勾吳 (Jiangsu), written on the occasion of the second edition (no date) and by Wang Jiazhi 王家植 of Bohai 渤海 (no date). There is a last preface by Liu Yinchang 劉胤昌 of Wancheng 浣城 (no date). Finally there is a poem by Zhang Ruitu 張瑞圖 (zi 二水, 1570?–1641) about the Jiren shipian. (for Chang Ruitu, see FR 2:354 note 2 and DMB 1:94–95).
Both juan 1 and 2 bear the title of the book and the number of the juan, followed by the author’s name. The first juan contains six chapters (pian 篇) in eighty-six folios and the second juan four chapters in forty folios. Each half folio contains nine columns with twenty-one characters in each column. The upper center of each folio bears the title, followed by the number of the folio. There are two appendices (ff. 41–43 [ff. 42, 43 are inverted] and ff. 45–48):
1. Xiqin quyi bazhang 西琴曲意八章, eight songs translated into Chinese, according to Ricci’s own preface. Among the gifts he presented to the emperor in the twenty-eighth year of the Wanli reign (14 February 1600–2 February 1601) there was a European musical instrument, a clavichord, which looked and sounded different from the Chinese instruments. The emperor sent word through the court musicians asking if there was appropriate music to go with this instrument. Ricci accordingly translated eight songs for the purpose (cf. FR 2:132 and notes).
2. The treatise Jiren shigui 畸人十規 by Lengshi Sheng 冷石生. The author signed only by his hao, Lengshi Sheng. Fortunately, Wang Jiazhi’s introduction to the Jiren shipian (Jap-Sin I, 52, ch. 1, ff 6r–7r) clearly states that Muzhongzi 木仲子 was the author of the Jiren shigui and we have been able to establish from the seal at the end of this introduction that Muzhongzi is none other than Wang Jiazhi himself. Hence we can conclude quite safely that Lengshi Sheng is another hao of Wang Jiazhi.
At the end there are two postscripts, one (folio 49) by Liang’an jushi 涼庵居士 (Li Zhizao) without date and another (folio 50) by Wang Ruchun 汪汝淳, dated 1611 (Wanli 39, 辛亥). At the very end of the book the date and place of the reprint are given as mentioned above.
Ricci himself testified that of all the books he wrote in Chinese the present book was the most influential and that it was warmly accepted by scholars. He worked on it for two years (1606–1608) and gave it the title Jiren shipian (Ten chapters by a non-conformer). Europeans, however, often called this book the Ten Paradoxes (thus Martini in his Brevis Relatio of 1654: “ldem alium typis evulgavit ki gin xe pien, hoc est, decem paradoxa .... [p. xxix]), not in the sense that they are truths beyond the common opinion, but truths very common among Christians, sounding unusual, however, in the ears of the pagans who have never heard sayings of this kind (see FR 2:302–306).
The book was published in 1608 by order of Francesco Pasio, who was then Visitor of the China and Japan missions. For the Chinese whose conversations with Ricci are recorded in the Jiren shipian, see FR 2:302–304 (note 4) and 3:12–15 (appendix II, notes).
Cf. Courant 6832; TV 2:361; RBS 399–2 & 3 (Zi-ka-wei, 15, VII, 1945), 218–2, 228–2.
Added keywords: music and songs, sacred music, Church music, music for clavichord, religious dialogue, cultural relations, Jesuit composers.
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