輕世金書Qing shi jin shu.

Même ouvrage ; table en tête de chaque livre ; à la fin préface de Fang Ji si.

天主十誡說約Tian zhu shi jie shuo yue.

Explication abrégée du Décalogue.En phrases tétrasyllabiques.

聖教眞實利益Sheng jiao zhen shi li yi ; alias : 聖教益世成效Sheng jiao yi shi cheng xiao.

Vérité et avantage de la religion.Préface en langue parlée faisant un bref historique du christianisme en Chine jusque vers la fin du XVIIe siècle. Table : 10 sections sur la morale. Texte en langue vulgaire (feuillets 6 à 35).

聖事禮典Sheng shi li dian.

Manvale ad Sacramēta ministranda iuxta ritū S. Rom. Ecc. Sinicč redditū a P. Ludouico Buglio Soc. Iesù Pěkim in colleg. eiusd. Soc. An. 1675.Au verso de ce titre avec frontispice on lit le nom de l'auteur ; autorisation du P. Verbiest.120 feuillets.

Sheng shi li dian.

Copie de l'ouvrage imprimé Chinois 7390.120 feuillets.

聖事禮典Sheng shi li dian.

Manvale ad Sacramenta ministranda ivxta ritvm sanctæ romanæ ecclesiæ sinicè redditvm a P. Lvdovico Bvglio Soc. Iesv tipis editvm Pěkińg in Collegio ejvsdem Soc. Anno 1675 et transcriptvm Cantone anno Dñi 1713.Au verso du titre latin, nom du traducteur et autorisation du P. Verbiest.150 feuillets.

聖事問荅Sheng shi wen da.

Contient : I聖號經Sheng hao jing ; II天主經Tian zhu jing ; III聖母經Sheng mu jing ; IV信經Xin jing ; V天主十誡Tian zhu shi jie ; VI悔罪經Hui zui jing ; VII要理問荅Yao li wen da ; VIII告解要理Gao jie yao li ; IX聖體問荅Sheng ti wen da ; X-XVIII

耶穌基利士督我主救者新遺詔書Ye su ji li shi du wo zhu jiu zhe xin yi zhao shu.

Le Nouveau Testament.Traduction datée de 1813, faite et publiée à Canton par Robert Morrison. Table des matières.8 livres.

耶穌基利士督我主救者新遺詔書Ye su ji li shi du wo zhu jiu zhe xin yi zhao shu.

Le Nouveau Testament.Traduction datée de 1813, faite et publiée à Canton par Robert Morrison. Table des matières.8 livres.

釋教正謬Shi jiao zheng miu.

Les erreurs du bouddhisme redressées.Par un Anglais Ai Yue se Di jin ; publié à Shang hai, à la librairie Mo hai (1857).31 feuillets.

新增補李卓吾註釋素翁雜字併刊延賓帖式Xin zeng bu li zhuo wu zhu shi su weng za zi bing kan yan bin tie shi ; alias : 增補素翁指掌雜著全集Zeng bu su weng zhi zhang za zhu quan ji.

Manuel encyclopédique pour l'éducation.Composé par Chen Bin gong et annoté par Wang Bai gu ; explications de Li Zhuo wu († 1610). Ouvrage gravé par Wu Qi xiang (1628) ; comprenant : vie de Confucius, — en haut des pages, abrégé historique, en bas, vocabulaire méthodique, — renseignements divers, modèles de lettres, etc.2 + 32 + 6 feuillets.

New Meanings to Old Rituals : The Emergence of Mourning Rituals in Shiʿite Islam

This paper will discuss the emergence of Shiʿite mourning rituals around the grave of Husayn b. ʿAli. After the killing of Husayn at Karbala’ in 61/680, a number of men in Kufa feel deep regret for their neglect to come to the help of the grand­son of the Prophet. They gather and discuss how they can best make penitence for this crime. Eventually, they decide to take to arms and go against the Umayyad army – to kill those that killed Husayn, or be killed them­selves in the attempt to find revenge for him. Thus, they are called the Penitents (Ar. Tawwābūn). On their way to the battlefield they stop at Husayn’s tomb at Karbala’, dedicat­ing themselves to remorseful prayer, crying and wailing over the fate of Husayn and their own sin. When the Penitents perform certain ritual acts, such as weeping and wailing over the death of Husayn, visiting his grave, asking for God’s mercy upon him on the Day of Judgment, demand blood revenge for him etc., they enter into already existing rituals in the pre-Islamic Arab and early Muslim context. That is, they enter into rituals that were traditionally performed at the death of a person. What is new is that the rituals that the Penitents perform have partially received a new content. As described, the rituals are performed out of loyalty towards Husayn and the family of the Prophet. The lack of loyalty in connection with the death of Husayn is conceived of as a sin that has to be atoned. Blood revenge thus be­comes not only a pure action of revenge to restore honor, but equally an expression for true religious conversion and penitence. Humphrey and Laidlaw argue that ritual actions in themselves are not bearers of meaning, but that they are filled with mean­ing by the performer. Accord­ing to them, ritual actions are apprehensible, i.e. they can be, and should be filled with meaning, and the people who perform them try to do so within the context where the ritual is performed. The story of the Penitents is a clear example of mourning rituals as actions that survive from earlier times, but that are now filled with new meaning when they are performed in a new and developing move­ment with a different ideology. In later Shiʿism, these rituals are elaborated and become a main tenet of this form of Islam.

B-mode Ultrasound and Doppler Mode for Early-stage Pregnancy Diagnosis in Shi-Tzu Bitches

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)