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The documents from 1906-1908 detail a jurisdictional exchange between João Paulino d'Azevedo e Castro, Bishop of Macau, and the Apostolic Prefect of Canton. Mandated by Pontifical Decrees (February 3, 1903; March 16, 1904), the Diocese of Macau was to cede Hainan Island in exchange for the Shao-King (Shew-ing) district. Despite an agreement in 1906, the Prefect of Canton, supported by French missionaries, created delays. The French government, through Foreign Minister S. Pichon, alleged the exchange was stalled by the Bishop of Macau's refusal to pay a 41,073 pataca indemnity for property value differences—a claim Bishop Azevedo e Castro vehemently denied. To resolve the impasse, Bishop Azevedo e Castro traveled to Rome in May 1907. On July 19, 1907, Cardinal Secretary of State Merry del Val issued a definitive decision ordering the exchange to proceed without delay. By March 1908, the French Foreign Ministry instructed its prefect to comply.

On November 17, 1884, during the seventh year of Pope Leo XIII's pontificate, Dom Antonio Joaquim de Medeiros, formerly the titular Bishop of Thermopylae, was appointed Bishop of Macau. This appointment was facilitated by King Luís I of Portugal, who presented Medeiros for the position. The Diocese of Macau, under the patronage of the Portuguese king, became vacant upon the transfer of Bishop Emmanuel Bernard de Souza Ennes to the Diocese of Bragança. Financial records from November 14, 1884, detail the expenses related to Medeiros's appointment, totaling 757.57 and 959.53 florins in two separate computations. Papal bulls issued on November 13, 1884, officially document Medeiros's appointment, his absolution from prior vows, and his transfer to Macau. These documents also address the jurisdiction of the Macau Diocese, including territories under Portuguese rule and those overseen by the previous bishop. Further instructions outline Medeiros's responsibilities, including appointing a theologian and penitentiary, overseeing palace repairs, and establishing a mount of piety in Macau. The papal bulls also call upon the Chapter, clergy, people, and vassals of the Macau Diocese to show obedience and reverence to their new bishop.

This collection, catalogued as JAP. SIN. 141, comprises documents pertaining to the Chinese Rites Controversy spanning from 1720 to 1737. The documents offer a multifaceted view of the dispute, incorporating perspectives from various individuals and religious orders involved. The collection includes transcriptions of diaries concerning the Mezzabarba legation from Emperor Kam Hi, summaries of Roman decisions and concessions related to the rites (1645-1720), and testimonies regarding the innocence of the Jesuit order in China. Correspondence within the collection sheds light on the Jansenism in Cocincina and developments in missions across China and other Eastern territories. Furthermore, the series contains a historical overview of the mission in China from 1583 to 1737, highlighting the initial acceptance and subsequent extinction of Christianity before its re-establishment by Jesuit missionaries . It also delves into the examination of Chinese customs and the ensuing debates regarding the compatibility of certain rites with Christian doctrine. The documents reflect the differing viewpoints and resolutions concerning the rites, including papal decrees and the positions of various religious orders such as the Franciscans and Dominicans. They also touch upon the implications of these controversies on the Chinese mission and the challenges faced by missionaries in administering sacraments and navigating imperial mandates.

Correspondence from various Jesuit missionaries in Asia to their superiors, spanning 1645 to 1753, details ongoing issues with the Apostolic Vicars and the Sacred Congregation de Propaganda Fide. Letters from P. Jos. Broglia (Siam, 1678) and P. Dominico Fucile (Tungkin mission, 1678) express discontent with secular authorities challenging Apostolic Vicars. Later correspondence from Macao frequently mentions P. Filippo Marini (deceased by 1685), P. Ferdinando Verbiest, P. Domenico Fuciù, and P. Filippo Fienchi. In 1683, a letter from an unspecified location laments disunity among missionaries. Concerns about obedience to the Sacred Congregation and Apostolic Vicars, particularly regarding oaths, persist throughout the correspondence. P. Alessandro Ceva's letters from Livorno (1645) and Lisbon (1649, 1685) emphasize the need for his and P. Giuseppe Pandone's presence in Rome. Numerous letters discuss events in Siam, including the involvement of Constantine Phaulkon (1686) and a Portuguese ambassador to Siam (1686). Disputes involving the Bishop of Heliopolis (Francis Pallu), P. Emmanuel Taxeyra, P. Dominicum Frech, and P. Joachim Martins in Tonkin are also detailed (1686). Later correspondence addresses issues in China, Japan, and Cochinchina, mentioning individuals like P. Carlo Turcotti, P. Yrigoyen, and P. Joannes Liebaert.

Padre Marcelo Mastrilli, a Jesuit, is remembered for his martyrdom in Nagasaki, Japan, and a miracle attributed to him by St. Francis Xavier. In 1636, en route to India, he foresaw his martyrdom in a letter to S. Antonio Tegliez de Silva. In 1634, while dying in Naples, St. Francis Xavier healed him and tasked him with preaching in the Indies, promising him martyrdom. Mastrilli journeyed through Madrid, Lisbon, Goa, Malacca, and Manila before reaching Japan, experiencing miracles along the way. Leaving Goa in April 1636, with twelve companions, Mastrilli's group split up, heading for Malacca. He, along with Padres Baldassarro Citadella, Antonio Capece, and Francesco Carola, sailed on Domenico di Camera's Galeotta, intending to reach Japan, China, and other areas. However, Dutch vessels forced them to Manila. En route, when the Galeotta sprung a leak, Mastrilli reassured everyone with an image of St. Francis Xavier, promising salvation. In Manila, Mastrilli faced difficulties entering Japan due to restrictions on religious figures. It was decided he would go alone, while his companions went to Macao. Before departing, he accompanied the Governor of Manila to conquer Mindanao. During a battle, he flagellated himself, provoking a demonic reaction and receiving a revelation that the victory would be his and that the Governor would facilitate his journey to Japan. Mastrilli, with ten Japanese men disguised as locals, sailed from Manila on July 13, 1637, reaching the Kingdom of Saxuma on September 19. Seeking the Emperor, he landed at Xiguiso but was discovered and arrested with his companions, then taken to Nagasaki. There, he declared his mission to convert the Emperor. Mastrilli endured tortures, maintaining his faith. Sentenced to death, he was thrown into a pit of filth on October 17, 1637. After four days, he was beheaded; an earthquake occurred at his death.

This document, "Titulo do Regimento do Ouvidor de Macáo nas partes da China," dated February 16, 1587, outlines the regulations for the Ouvidor (magistrate) of Macau, China. The Ouvidor will preside over civil and criminal cases, with appeals going to the Relação (high court) in Goa. Specific instructions are given for handling cases involving monetary or movable goods, real estate, and written contracts. Criminal cases will be heard jointly with the Capitão (Captain) of Macau, with a Vereador (councilor) acting as tiebreaker if needed. The Ouvidor also has jurisdiction over orphan's affairs, following established regulations. Two Escrivães (clerks) and a Meirinho (bailiff), who also serves as jailer, will assist the Ouvidor. Procedures are outlined for issuing legal writs (Cartas de Regimento), considering the distance to Goa. The Ouvidor's jurisdiction extends to cases involving up to 20,000 in movable goods and 20,000 in real estate, with appeals to the Relação for larger sums. Sentences involving capital punishment for individuals of noble rank require the Viceroy's approval. The Ouvidor can impose fines of up to 2,000 lees, and cannot imprison individuals without due process. The document also details administrative duties, salary (30,000 reis annually), staffing, record-keeping requirements, and interactions with Captains and the Viceroy. Jurisdiction over Chinese individuals within Macau is excluded. Finally, the document emphasizes the Ouvidor's authority, superseding any conflicting regulations, and mandates its registration in various official locations, including Goa.

This document, "Prolegomenes Sur Ly Kins", delves into an exploration of the ancient Chinese text, the *I Ching* (or *Ly King* as it's referred to herein), positioning it as a profound source of wisdom worthy of scholarly attention. The author outlines a method for European scholars to engage with the symbolism inherent in the *I Ching*, offering preliminary insights designed for ease of understanding and retention. The work critiques existing interpretations, particularly those that deviate from the core text, whilst also acknowledging the text's inherent obscurity and the need for detailed explication. The author touches upon the disputed origins of the *I Ching*, noting the common belief that the 64 figures and their names are ancient, with the text attributed to Ven vang, commentary to Tcheou Kong, and glosses to Confucius, though scholarly consensus is lacking. The document also references supplementary treatises like the Hy-tsée and Tchoüé Koüa tchoüen. A personal conviction is expressed that the *I Ching*'s core elements predate Noah, suggesting a more ancient origin, possibly reaching back to Irense or even Adam. The author also details the structure of the 64 hexagrams, reducing them to eight trigrams and explaining their symbolic associations, such as Kien representing heaven and Koien representing earth. Further, the text discusses the combinations and transformations of these trigrams and hexagrams, and the significance of individual lines within them. The author posits that the *I Ching* portrays the "dieu-homme," a concept linked to Jesus Christ, with the sun and moon symbolizing divinity and humanity respectively.