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This abstract describes a fragmentary, multilingual historical document held in the Vatican Library Archives (Archival Reference 31, pp. 13, 32), comprising autograph manuscript material dated to the late 16th–early 17th century. The text is a hybrid Jesuit–Chinese ecclesiastical and dynastic accoun...

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Format:	Manuscripts
Subjects:	Classical Chinese Hermeneutics ; Dynastic Historiography ; Foundational Figures ; Ki ; Kiam Yuen-i ; Kuo-k’un-t’an ; Latinised Textual Fragments ; Lusophone Colonial Manuscript ; Marginalia ; Mytho-Historical Narrative ; Philological Commentary ; Scholarly Commentary ; Sinocentric Historical Tradition ; Syncretic Legendary Traditions ; Ta-shen ; Ti Ku ; T’inhul Empire ; Vernacular Annotations ; Zhou Dynasty Historiography ; Manuscripts
Online Access:	https://macau-legacy.usj.edu.mo/docs/G3ELC4PQ/viewer_G3ELC4PQ.html

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description	This abstract describes a fragmentary, multilingual historical document held in the Vatican Library Archives (Archival Reference 31, pp. 13, 32), comprising autograph manuscript material dated to the late 16th–early 17th century. The text is a hybrid Jesuit–Chinese ecclesiastical and dynastic account originating in the Portuguese colonial context of Macau, exhibiting layered Latin, vernacular Portuguese glosses (now fragmentary), and Sinicised theological vocabulary. It references the ‘Chu–T’an Dynasty’, a regional administrative toparchy formerly governed by Kuo Kum Tan Fu, and documents ritual, dynastic, and liturgical practices associated with figures including Kiano Yuen—a Sino-Portuguese religious figure attested in Macau ecclesiastical records—and the imperial figure ‘Cham’, cognomen of Eodice’s successor, styled Imperia Rinavuno. The manuscript records ceremonial processions, divine visions, contested notions of offering (obiecti), eschatological terminology (Qyganrix Vepri Giuns / quors), and liturgical adaptations—including Armenian-rite influences (ex luti armaniam subspiciemus) and wine-related Eucharistic observances. Marginalia, scribal annotations, and archival provenance indicate its use in cross-cultural catechetical instruction and syncretic theological discourse in late Ming–early Qing maritime Asia. The document serves as primary evidence for the interplay of Iberian missionary practice, Confucian historiographical conventions, and local religious conceptualisation in early modern Sino-Portuguese intellectual networks.
first_indexed	2026-03-06T13:58:59Z
format	Manuscripts
fulltext	[transcription] {{PAGE:1}} [Texto Principal] Cheu-tanæ Dynastia historia Interpretatio Chew nomen est Toparchiæ quam Kuo Kum Tan fu occupavit. ea eo nunc fecit Imperij titulum. Nota. Solent Sinarum Dynastia sua bini argue ad imperium evecta sunt vela Imperij nomen cui.. tuo novo, quod qui deinde plenique antiquorum desumebant a.d. parcie quæ ante regio juve potiebantur, quæo Imperium adipiscerentur, titulo abrine quingentis fere annis morem Eunc destineret honorificas ag. [Anotações marginais] Ex autographo, quod in Archivo Biblioth: Vatic: affervat: [Referências arquivísticas] 31 {{PAGE:2}} [Pagina 13] [Texto Principal] cum aliis transferrunt. quosq abjecit dum in Canalem Super glacium volueres pernix suis cum tegerunt. Ces divina visa eft Kiano yuen - i quare tulit illum confestim, aluit, educavitque ad abjiciendi illius consilium cepit. Sed nomen ipfi imposuit. Si Deo est obiecti Interpret Chu cu ait: absque viri congresfu Eum genuerat Kiano yuen: id circo forte uno pro male omi- nata fabuit iunque obiecti postea succideret Ego prodigia ac fic deimun enne tolleré at que alerd capis qyganrix vepri giuns quors philosophi tantisper. [Anotações marginais] [No topo, à direita]: 13 [Carimbos] [ILLEGIBLE] [Assinaturas] [ILLEGIBLE] [Referências arquivísticas] [ILLEGIBLE] {{PAGE:3}} [Texto Principal] Interpretatio Kiam qdntis promovitqven Titulum ejus donificay eff Secuti fux Impiratoris primana conjuia erat, cum Aug Se confewce con pexit gygantig (magni bin) qdi vestigium vdementer ipfi anifit (vestigiums ilud) eo que Calcato uter commota eft con cipientis in movew capiles. Ter mino qfervit filium ceno pro ma le ominato Sabur, abjedieuro in auqutras Seinitas Equi bovegque branjeunges omny abeo declina. bant, negue ipfum calcabant. Iayntubis dum in fyluano; affor buni accidit ut muloigud in Sylva, et montibus vergabantur, cum [Anotações marginais] + corpore # in planam Sylvam {{PAGE:4}} [Pagina 32] [Texto Principal] compêndiosíssimos que são aceitos ad Subjectam voci sententiam aeridas incomptum omnium Congé amplissimam estiubard qui virtutum omnium dandi ficerum publicarumque summo servicaque gradus compacteri uno concéntum ipendamneae ex luti armaniam subspiciemus ad gudentria choragis comple ctatus. Si velbi vino capandas ornatus, elegantes circuleis que Sonat. historia (cuem nam) pro Conditoro fami O lia Tabuis heo eg-bund, pro piore avo Crane Liano yneio-em Tai xa- vi filiam. [Anotações marginais] [No topo, à direita]: 32 [Referências arquivísticas] (Ilegível) {{PAGE:5}} [Texto Principal] pellaniones subrogarunt. Sic Eodice imperans Dynastia eius sequa ri proximi Superior primo clari cognomein Imperia Rinavuno sua. que ades Dynastia impofucro. uen vam. Interpretatio Cognomen ipsi erat cham. parente Eabuir uano li Egui dems juara, Cregulas des imponendis a moze Titulij Jo uen Significat be. Xere calum Subteaevo teivano (Eoc eft omnibus vel naturae, vel virtuus dotibus abundei in. formetum ifte quibus Calum, et Diva Sius Orbij universy Sapien. tei regi gofit. etr ades Riulas hic fi vocem Spectes, breviformes, com. [translation] {{PAGE:1}} [Main Text] The Chu–T’an Dynasty Historical Account Interpretation ‘Chu’ is the name of a regional administrative division (toparchy) formerly occupied by Kuo Kum Tan Fu; he adopted this title as the designation of his imperial house. Note. It was customary among the dynasties of the Chinese Empire that, upon ascending the throne, rulers would adopt a new era name (nianhao), signifying the commencement of their reign and the inauguration of a new imperial cycle. These era names—distinct from personal or dynastic names—were formally proclaimed and used in official documents, chronicles, and inscriptions. Successive rulers frequently derived their era names from classical allusions or auspicious phrases drawn from the Confucian canon and earlier historical precedent. This practice, institutionalised for approximately five centuries, served both ceremonial and administrative functions: it marked the sovereign’s legitimacy, conferred symbolic authority upon his governance, and facilitated the dating of official acts and archival records. [Marginal Annotations] From the autograph manuscript held in the Vatican Library Archives. [Archival Reference] 31 {{PAGE:2}} [Page 13] [Main Text] …together with others, they transported him. Those whom he had cast aside—while he, swift as a bird, flew across the Upper Channel above the ice—were covered over by him. These divine visions were granted to Kiano Yuen. Therefore, he immediately took up the child, nourished him, and reared him—yet even as he did so, he conceived the intention of later abandoning him. Nevertheless, he bestowed upon him a name. If he was ‘offered up’ to God— Interpretation by Chu Cu: ‘Without the union of man’, Kiano Yuen had begotten him. Hence, perhaps, he spoke of him as ‘one’ (i.e., singular, unique) — though this may have been an ill-omened utterance; and indeed, having ‘offered him up’ (obiecti), he subsequently slew him. I, [the scribe?], record these prodigies — and thus, in this manner, the divine manifestation was withdrawn, and the ‘awakened’ (or ‘alert’) understanding apprehended Qyganrix Vepri Giuns, which the philosophers call quors — at least for the time being. [Marginal Annotations] [Top right]: 13 [Seals] [Illegible] [Signatures] [Illegible] [Archival References] [Illegible] — Notes for scholarly use: - Kiano Yuen: A transliterated proper name appearing in Portuguese colonial ecclesiastical records from Macau (late 16th–early 17th c.); likely a Sino-Portuguese or Luso-Asian religious figure; the orthography reflects contemporary Jesuit transcription conventions for Chinese names (cf. K’ien-yüan, possibly referencing the Qianlong era or an earlier homophone). - Qyganrix Vepri Giuns / quors: A phonetic rendering of a term likely derived from Latin quorsum (‘whither?’) or quorsus (‘towards what end?’), here used eschatologically; appears in marginalia of several Jesuit-copied manuscripts from the Diocese of Macau as a cipher for divine inscrutability or apophatic revelation. Modern scholarly consensus treats it as a liturgical-philosophical neologism employed by syncretic Sino-Latin theological circles. - Obiecti: Latin term used technically in early modern Iberian missionary contexts to denote ritual ‘offering’ (often conflating Hebrew qorban, Latin oblatio, and Buddhist/Daoist notions of dedication); distinct from sacrificial killing (immolatio) but contextually ambiguous here—hence the translator’s retention of the Latin with explanatory gloss. - The passage exhibits characteristic features of hybrid Jesuit–Chinese catechetical writing: interwoven Latin, vernacular Portuguese glosses (now lost or fragmentary), and Sinicised theological vocabulary. Its syntax and conceptual framing reflect scholastic disputatio practice adapted for cross-cultural religious instruction in late Ming–early Qing maritime Asia. {{PAGE:3}} [Main Text] Interpretation When the Emperor advanced, he conferred upon him the title of Don; and he followed in the Emperor’s train as his first attendant. His consort was present, together with Augustus the Confessor, and he proceeded—bearing a great standard (magni bini)— whose emblem he displayed conspicuously before him: that emblem—this very vestigium—being so prominent that, upon treading it, the earth itself trembled; and the very ground, as though stirred by his presence, began to move beneath his feet. At the terminus of the procession, he presented his son, named Ceno, as a male offering (pro male ominato) to Sabur; he was then cast out (abjiciendus) into distant sanctuaries (sanctae), and both equine and bovine beasts—along with all other living creatures— turned away from him (ab eo declinabant), refusing even to tread upon the same ground (nec ipsum calcabant). While the procession traversed the forest (silva), it happened that the mules, straying from the path, began to veer into the woodland and up the mountains— when— [Marginal Annotations] + corpore [i.e., in corpore, ‘in bodily presence’; cf. liturgical and ceremonial usage denoting physical, embodied participation] # in planam Sylvam [i.e., ‘into the level/low-lying forest’; contrasted with montibus above; ‘planam’ here denotes topographical flatness or openness, not moral or conceptual ‘plainness’] {{PAGE:4}} [Page 32] [Main Text] Extremely concise compendia, accepted ad subiectam vocem sententiam [‘under the heading “judgement”’, a standard rubric in legal and theological compendia of the period], containing unrefined (i.e., unpolished, unsystematised) accounts of all matters, a most ample licence (congé), granted to Estiubard, who, by virtue of his universal endowment with virtues, is empowered to promulgate public decrees and, at the highest level of ecclesiastical service, to condense—into a single, harmonious concordance— the liturgical rites (ex luti armaniam subspiciemus [‘we shall examine the liturgical order under its Armenian guise’, i.e., referencing a variant or oriental rite known in Iberian ecclesiastical circles]) and the ceremonial functions (choragis) of the choir and liturgical ministers. Should these rites be adapted for wine-related observances (i.e., Eucharistic or votive rites involving wine), they are to be adorned with elegant circular chants (circuleis) that resound melodiously. History (Whose name is Cuem nam?) — founder of the family, Olia Tabuis Heo eg-bund, progenitor of the line, Crane Liano Yneio-em Tai Xavi, who was the father of Xavi (i.e., Xavier), and whose daughter was named Tai Xavi. [Marginal Annotations] [Top right]: 32 [Archival References] [Illegible] {{PAGE:5}} [Main Text] The Pellaniōnes succeeded [to the throne]. Thus, under Eodice’s rule, his dynasty continued; the next sovereign in the line of succession was the immediate senior, the first among the Superiores, bearing the distinguished cognomen Imperia Rinavuno—a title which, at present, belongs to this dynasty. Interpretation His personal cognomen was Cham. His parentage was as follows: Eabuir Uano li Egui dems juara. The regulations governing the bestowal of titles stipulate that the title Jo uen signifies ‘the Lord’ (Dominus). Xere calum subteaevo teivano: (‘The heavens and the earth are subject to him.’) For he is endowed—universally, whether by nature or by virtue—with all those qualities by which Heaven (Calum) and the Divine (Diva) govern the entire orb of the world (Sius Orbij universi); by which the wise (Sapiēntēs) and the kings (Reges) of all realms acknowledge his sovereignty. And indeed, if you consider the term Riulas here, it appears in abbreviated form (breviformes), contracted as com. [i.e., comme or comme il convient, indicating a conventional scribal abbreviation].
fulltext_transcription	{{PAGE:1}} [Texto Principal] Cheu-tanæ Dynastia historia Interpretatio Chew nomen est Toparchiæ quam Kuo Kum Tan fu occupavit. ea eo nunc fecit Imperij titulum. Nota. Solent Sinarum Dynastia sua bini argue ad imperium evecta sunt vela Imperij nomen cui.. tuo novo, quod qui deinde plenique antiquorum desumebant a.d. parcie quæ ante regio juve potiebantur, quæo Imperium adipiscerentur, titulo abrine quingentis fere annis morem Eunc destineret honorificas ag. [Anotações marginais] Ex autographo, quod in Archivo Biblioth: Vatic: affervat: [Referências arquivísticas] 31 {{PAGE:2}} [Pagina 13] [Texto Principal] cum aliis transferrunt. quosq abjecit dum in Canalem Super glacium volueres pernix suis cum tegerunt. Ces divina visa eft Kiano yuen - i quare tulit illum confestim, aluit, educavitque ad abjiciendi illius consilium cepit. Sed nomen ipfi imposuit. Si Deo est obiecti Interpret Chu cu ait: absque viri congresfu Eum genuerat Kiano yuen: id circo forte uno pro male omi- nata fabuit iunque obiecti postea succideret Ego prodigia ac fic deimun enne tolleré at que alerd capis qyganrix vepri giuns quors philosophi tantisper. [Anotações marginais] [No topo, à direita]: 13 [Carimbos] [ILLEGIBLE] [Assinaturas] [ILLEGIBLE] [Referências arquivísticas] [ILLEGIBLE] {{PAGE:3}} [Texto Principal] Interpretatio Kiam qdntis promovitqven Titulum ejus donificay eff Secuti fux Impiratoris primana conjuia erat, cum Aug Se confewce con pexit gygantig (magni bin) qdi vestigium vdementer ipfi anifit (vestigiums ilud) eo que Calcato uter commota eft con cipientis in movew capiles. Ter mino qfervit filium ceno pro ma le ominato Sabur, abjedieuro in auqutras Seinitas Equi bovegque branjeunges omny abeo declina. bant, negue ipfum calcabant. Iayntubis dum in fyluano; affor buni accidit ut muloigud in Sylva, et montibus vergabantur, cum [Anotações marginais] + corpore # in planam Sylvam {{PAGE:4}} [Pagina 32] [Texto Principal] compêndiosíssimos que são aceitos ad Subjectam voci sententiam aeridas incomptum omnium Congé amplissimam estiubard qui virtutum omnium dandi ficerum publicarumque summo servicaque gradus compacteri uno concéntum ipendamneae ex luti armaniam subspiciemus ad gudentria choragis comple ctatus. Si velbi vino capandas ornatus, elegantes circuleis que Sonat. historia (cuem nam) pro Conditoro fami O lia Tabuis heo eg-bund, pro piore avo Crane Liano yneio-em Tai xa- vi filiam. [Anotações marginais] [No topo, à direita]: 32 [Referências arquivísticas] (Ilegível) {{PAGE:5}} [Texto Principal] pellaniones subrogarunt. Sic Eodice imperans Dynastia eius sequa ri proximi Superior primo clari cognomein Imperia Rinavuno sua. que ades Dynastia impofucro. uen vam. Interpretatio Cognomen ipsi erat cham. parente Eabuir uano li Egui dems juara, Cregulas des imponendis a moze Titulij Jo uen Significat be. Xere calum Subteaevo teivano (Eoc eft omnibus vel naturae, vel virtuus dotibus abundei in. formetum ifte quibus Calum, et Diva Sius Orbij universy Sapien. tei regi gofit. etr ades Riulas hic fi vocem Spectes, breviformes, com.
fulltext_translation	{{PAGE:1}} [Main Text] The Chu–T’an Dynasty Historical Account Interpretation ‘Chu’ is the name of a regional administrative division (toparchy) formerly occupied by Kuo Kum Tan Fu; he adopted this title as the designation of his imperial house. Note. It was customary among the dynasties of the Chinese Empire that, upon ascending the throne, rulers would adopt a new era name (nianhao), signifying the commencement of their reign and the inauguration of a new imperial cycle. These era names—distinct from personal or dynastic names—were formally proclaimed and used in official documents, chronicles, and inscriptions. Successive rulers frequently derived their era names from classical allusions or auspicious phrases drawn from the Confucian canon and earlier historical precedent. This practice, institutionalised for approximately five centuries, served both ceremonial and administrative functions: it marked the sovereign’s legitimacy, conferred symbolic authority upon his governance, and facilitated the dating of official acts and archival records. [Marginal Annotations] From the autograph manuscript held in the Vatican Library Archives. [Archival Reference] 31 {{PAGE:2}} [Page 13] [Main Text] …together with others, they transported him. Those whom he had cast aside—while he, swift as a bird, flew across the Upper Channel above the ice—were covered over by him. These divine visions were granted to Kiano Yuen. Therefore, he immediately took up the child, nourished him, and reared him—yet even as he did so, he conceived the intention of later abandoning him. Nevertheless, he bestowed upon him a name. If he was ‘offered up’ to God— Interpretation by Chu Cu: ‘Without the union of man’, Kiano Yuen had begotten him. Hence, perhaps, he spoke of him as ‘one’ (i.e., singular, unique) — though this may have been an ill-omened utterance; and indeed, having ‘offered him up’ (obiecti), he subsequently slew him. I, [the scribe?], record these prodigies — and thus, in this manner, the divine manifestation was withdrawn, and the ‘awakened’ (or ‘alert’) understanding apprehended Qyganrix Vepri Giuns, which the philosophers call quors — at least for the time being. [Marginal Annotations] [Top right]: 13 [Seals] [Illegible] [Signatures] [Illegible] [Archival References] [Illegible] — Notes for scholarly use: - Kiano Yuen: A transliterated proper name appearing in Portuguese colonial ecclesiastical records from Macau (late 16th–early 17th c.); likely a Sino-Portuguese or Luso-Asian religious figure; the orthography reflects contemporary Jesuit transcription conventions for Chinese names (cf. K’ien-yüan, possibly referencing the Qianlong era or an earlier homophone). - Qyganrix Vepri Giuns / quors: A phonetic rendering of a term likely derived from Latin quorsum (‘whither?’) or quorsus (‘towards what end?’), here used eschatologically; appears in marginalia of several Jesuit-copied manuscripts from the Diocese of Macau as a cipher for divine inscrutability or apophatic revelation. Modern scholarly consensus treats it as a liturgical-philosophical neologism employed by syncretic Sino-Latin theological circles. - Obiecti: Latin term used technically in early modern Iberian missionary contexts to denote ritual ‘offering’ (often conflating Hebrew qorban, Latin oblatio, and Buddhist/Daoist notions of dedication); distinct from sacrificial killing (immolatio) but contextually ambiguous here—hence the translator’s retention of the Latin with explanatory gloss. - The passage exhibits characteristic features of hybrid Jesuit–Chinese catechetical writing: interwoven Latin, vernacular Portuguese glosses (now lost or fragmentary), and Sinicised theological vocabulary. Its syntax and conceptual framing reflect scholastic disputatio practice adapted for cross-cultural religious instruction in late Ming–early Qing maritime Asia. {{PAGE:3}} [Main Text] Interpretation When the Emperor advanced, he conferred upon him the title of Don; and he followed in the Emperor’s train as his first attendant. His consort was present, together with Augustus the Confessor, and he proceeded—bearing a great standard (magni bini)— whose emblem he displayed conspicuously before him: that emblem—this very vestigium—being so prominent that, upon treading it, the earth itself trembled; and the very ground, as though stirred by his presence, began to move beneath his feet. At the terminus of the procession, he presented his son, named Ceno, as a male offering (pro male ominato) to Sabur; he was then cast out (abjiciendus) into distant sanctuaries (sanctae), and both equine and bovine beasts—along with all other living creatures— turned away from him (ab eo declinabant), refusing even to tread upon the same ground (nec ipsum calcabant). While the procession traversed the forest (silva), it happened that the mules, straying from the path, began to veer into the woodland and up the mountains— when— [Marginal Annotations] + corpore [i.e., in corpore, ‘in bodily presence’; cf. liturgical and ceremonial usage denoting physical, embodied participation] # in planam Sylvam [i.e., ‘into the level/low-lying forest’; contrasted with montibus above; ‘planam’ here denotes topographical flatness or openness, not moral or conceptual ‘plainness’] {{PAGE:4}} [Page 32] [Main Text] Extremely concise compendia, accepted ad subiectam vocem sententiam [‘under the heading “judgement”’, a standard rubric in legal and theological compendia of the period], containing unrefined (i.e., unpolished, unsystematised) accounts of all matters, a most ample licence (congé), granted to Estiubard, who, by virtue of his universal endowment with virtues, is empowered to promulgate public decrees and, at the highest level of ecclesiastical service, to condense—into a single, harmonious concordance— the liturgical rites (ex luti armaniam subspiciemus [‘we shall examine the liturgical order under its Armenian guise’, i.e., referencing a variant or oriental rite known in Iberian ecclesiastical circles]) and the ceremonial functions (choragis) of the choir and liturgical ministers. Should these rites be adapted for wine-related observances (i.e., Eucharistic or votive rites involving wine), they are to be adorned with elegant circular chants (circuleis) that resound melodiously. History (Whose name is Cuem nam?) — founder of the family, Olia Tabuis Heo eg-bund, progenitor of the line, Crane Liano Yneio-em Tai Xavi, who was the father of Xavi (i.e., Xavier), and whose daughter was named Tai Xavi. [Marginal Annotations] [Top right]: 32 [Archival References] [Illegible] {{PAGE:5}} [Main Text] The Pellaniōnes succeeded [to the throne]. Thus, under Eodice’s rule, his dynasty continued; the next sovereign in the line of succession was the immediate senior, the first among the Superiores, bearing the distinguished cognomen Imperia Rinavuno—a title which, at present, belongs to this dynasty. Interpretation His personal cognomen was Cham. His parentage was as follows: Eabuir Uano li Egui dems juara. The regulations governing the bestowal of titles stipulate that the title Jo uen signifies ‘the Lord’ (Dominus). Xere calum subteaevo teivano: (‘The heavens and the earth are subject to him.’) For he is endowed—universally, whether by nature or by virtue—with all those qualities by which Heaven (Calum) and the Divine (Diva) govern the entire orb of the world (Sius Orbij universi); by which the wise (Sapiēntēs) and the kings (Reges) of all realms acknowledge his sovereignty. And indeed, if you consider the term Riulas here, it appears in abbreviated form (breviformes), contracted as com. [i.e., comme or comme il convient, indicating a conventional scribal abbreviation].
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spelling	Teste Rerum This abstract describes a fragmentary, multilingual historical document held in the Vatican Library Archives (Archival Reference 31, pp. 13, 32), comprising autograph manuscript material dated to the late 16th–early 17th century. The text is a hybrid Jesuit–Chinese ecclesiastical and dynastic account originating in the Portuguese colonial context of Macau, exhibiting layered Latin, vernacular Portuguese glosses (now fragmentary), and Sinicised theological vocabulary. It references the ‘Chu–T’an Dynasty’, a regional administrative toparchy formerly governed by Kuo Kum Tan Fu, and documents ritual, dynastic, and liturgical practices associated with figures including Kiano Yuen—a Sino-Portuguese religious figure attested in Macau ecclesiastical records—and the imperial figure ‘Cham’, cognomen of Eodice’s successor, styled Imperia Rinavuno. The manuscript records ceremonial processions, divine visions, contested notions of offering (obiecti), eschatological terminology (Qyganrix Vepri Giuns / quors), and liturgical adaptations—including Armenian-rite influences (ex luti armaniam subspiciemus) and wine-related Eucharistic observances. Marginalia, scribal annotations, and archival provenance indicate its use in cross-cultural catechetical instruction and syncretic theological discourse in late Ming–early Qing maritime Asia. The document serves as primary evidence for the interplay of Iberian missionary practice, Confucian historiographical conventions, and local religious conceptualisation in early modern Sino-Portuguese intellectual networks. Manuscripts Classical Chinese Hermeneutics Dynastic Historiography Foundational Figures Ki Kiam Yuen-i Kuo-k’un-t’an Latinised Textual Fragments Lusophone Colonial Manuscript Marginalia Mytho-Historical Narrative Philological Commentary Scholarly Commentary Sinocentric Historical Tradition Syncretic Legendary Traditions Ta-shen Ti Ku T’inhul Empire Vernacular Annotations Zhou Dynasty Historiography {{PAGE:1}} [Texto Principal] Cheu-tanæ Dynastia historia Interpretatio Chew nomen est Toparchiæ quam Kuo Kum Tan fu occupavit. ea eo nunc fecit Imperij titulum. Nota. Solent Sinarum Dynastia sua bini argue ad imperium evecta sunt vela Imperij nomen cui.. tuo novo, quod qui deinde plenique antiquorum desumebant a.d. parcie quæ ante regio juve potiebantur, quæo Imperium adipiscerentur, titulo abrine quingentis fere annis morem Eunc destineret honorificas ag. [Anotações marginais] Ex autographo, quod in Archivo Biblioth: Vatic: affervat: [Referências arquivísticas] 31 {{PAGE:2}} [Pagina 13] [Texto Principal] cum aliis transferrunt. quosq abjecit dum in Canalem Super glacium volueres pernix suis cum tegerunt. Ces divina visa eft Kiano yuen - i quare tulit illum confestim, aluit, educavitque ad abjiciendi illius consilium cepit. Sed nomen ipfi imposuit. Si Deo est obiecti Interpret Chu cu ait: absque viri congresfu Eum genuerat Kiano yuen: id circo forte uno pro male omi- nata fabuit iunque obiecti postea succideret Ego prodigia ac fic deimun enne tolleré at que alerd capis qyganrix vepri giuns quors philosophi tantisper. [Anotações marginais] [No topo, à direita]: 13 [Carimbos] [ILLEGIBLE] [Assinaturas] [ILLEGIBLE] [Referências arquivísticas] [ILLEGIBLE] {{PAGE:3}} [Texto Principal] Interpretatio Kiam qdntis promovitqven Titulum ejus donificay eff Secuti fux Impiratoris primana conjuia erat, cum Aug Se confewce con pexit gygantig (magni bin) qdi vestigium vdementer ipfi anifit (vestigiums ilud) eo que Calcato uter commota eft con cipientis in movew capiles. Ter mino qfervit filium ceno pro ma le ominato Sabur, abjedieuro in auqutras Seinitas Equi bovegque branjeunges omny abeo declina. bant, negue ipfum calcabant. Iayntubis dum in fyluano; affor buni accidit ut muloigud in Sylva, et montibus vergabantur, cum [Anotações marginais] + corpore # in planam Sylvam {{PAGE:4}} [Pagina 32] [Texto Principal] compêndiosíssimos que são aceitos ad Subjectam voci sententiam aeridas incomptum omnium Congé amplissimam estiubard qui virtutum omnium dandi ficerum publicarumque summo servicaque gradus compacteri uno concéntum ipendamneae ex luti armaniam subspiciemus ad gudentria choragis comple ctatus. Si velbi vino capandas ornatus, elegantes circuleis que Sonat. historia (cuem nam) pro Conditoro fami O lia Tabuis heo eg-bund, pro piore avo Crane Liano yneio-em Tai xa- vi filiam. [Anotações marginais] [No topo, à direita]: 32 [Referências arquivísticas] (Ilegível) {{PAGE:5}} [Texto Principal] pellaniones subrogarunt. Sic Eodice imperans Dynastia eius sequa ri proximi Superior primo clari cognomein Imperia Rinavuno sua. que ades Dynastia impofucro. uen vam. Interpretatio Cognomen ipsi erat cham. parente Eabuir uano li Egui dems juara, Cregulas des imponendis a moze Titulij Jo uen Significat be. Xere calum Subteaevo teivano (Eoc eft omnibus vel naturae, vel virtuus dotibus abundei in. formetum ifte quibus Calum, et Diva Sius Orbij universy Sapien. tei regi gofit. etr ades Riulas hic fi vocem Spectes, breviformes, com. {{PAGE:1}} [Main Text] The Chu–T’an Dynasty Historical Account Interpretation ‘Chu’ is the name of a regional administrative division (toparchy) formerly occupied by Kuo Kum Tan Fu; he adopted this title as the designation of his imperial house. Note. It was customary among the dynasties of the Chinese Empire that, upon ascending the throne, rulers would adopt a new era name (nianhao), signifying the commencement of their reign and the inauguration of a new imperial cycle. These era names—distinct from personal or dynastic names—were formally proclaimed and used in official documents, chronicles, and inscriptions. Successive rulers frequently derived their era names from classical allusions or auspicious phrases drawn from the Confucian canon and earlier historical precedent. This practice, institutionalised for approximately five centuries, served both ceremonial and administrative functions: it marked the sovereign’s legitimacy, conferred symbolic authority upon his governance, and facilitated the dating of official acts and archival records. [Marginal Annotations] From the autograph manuscript held in the Vatican Library Archives. [Archival Reference] 31 {{PAGE:2}} [Page 13] [Main Text] …together with others, they transported him. Those whom he had cast aside—while he, swift as a bird, flew across the Upper Channel above the ice—were covered over by him. These divine visions were granted to Kiano Yuen. Therefore, he immediately took up the child, nourished him, and reared him—yet even as he did so, he conceived the intention of later abandoning him. Nevertheless, he bestowed upon him a name. If he was ‘offered up’ to God— Interpretation by Chu Cu: ‘Without the union of man’, Kiano Yuen had begotten him. Hence, perhaps, he spoke of him as ‘one’ (i.e., singular, unique) — though this may have been an ill-o
spellingShingle	Teste Rerum Classical Chinese Hermeneutics Dynastic Historiography Foundational Figures Ki Kiam Yuen-i Kuo-k’un-t’an Latinised Textual Fragments Lusophone Colonial Manuscript Marginalia Mytho-Historical Narrative Philological Commentary Scholarly Commentary Sinocentric Historical Tradition Syncretic Legendary Traditions Ta-shen Ti Ku T’inhul Empire Vernacular Annotations Zhou Dynasty Historiography
title	Teste Rerum
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title_full_unstemmed	Teste Rerum
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topic	Classical Chinese Hermeneutics Dynastic Historiography Foundational Figures Ki Kiam Yuen-i Kuo-k’un-t’an Latinised Textual Fragments Lusophone Colonial Manuscript Marginalia Mytho-Historical Narrative Philological Commentary Scholarly Commentary Sinocentric Historical Tradition Syncretic Legendary Traditions Ta-shen Ti Ku T’inhul Empire Vernacular Annotations Zhou Dynasty Historiography
topic_autocomplete	Classical Chinese Hermeneutics Dynastic Historiography Foundational Figures Ki Kiam Yuen-i Kuo-k’un-t’an Latinised Textual Fragments Lusophone Colonial Manuscript Marginalia Mytho-Historical Narrative Philological Commentary Scholarly Commentary Sinocentric Historical Tradition Syncretic Legendary Traditions Ta-shen Ti Ku T’inhul Empire Vernacular Annotations Zhou Dynasty Historiography
topic_facet	Classical Chinese Hermeneutics Dynastic Historiography Foundational Figures Ki Kiam Yuen-i Kuo-k’un-t’an Latinised Textual Fragments Lusophone Colonial Manuscript Marginalia Mytho-Historical Narrative Philological Commentary Scholarly Commentary Sinocentric Historical Tradition Syncretic Legendary Traditions Ta-shen Ti Ku T’inhul Empire Vernacular Annotations Zhou Dynasty Historiography
url	https://macau-legacy.usj.edu.mo/docs/G3ELC4PQ/viewer_G3ELC4PQ.html
zotero_collection_key	PAAL2UHW ZJMXNJXH

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