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研討會 2010:
《北京大事記》
康熙時期的西方歷史資料
論文摘要
Part 1: Acta Pekinensia as a Major Western Historical Source
for the Kangxi Reign
I. The Acta Pekinensia Project
Paul Rule
> Paul Rule 魯保祿
《北京大事記》的歷史意義
《北京大事記》( Acta Pekinensia ) 是一份獨特而珍貴的歷史文獻，它既對教廷特使鐸羅大主教于1705年抵京至1710年在澳門去世期間所發生的事件給予了詳盡的叙述，幷對此後的事件也有進一步的注釋；又保存了與教廷使節有關的主要史料，►
沒有《大事記》，很多文獻會就此流失。該文獻不但提供了禮儀之爭以及羅馬教廷和中國皇帝之間複雜關係的歷史史料；更使人瞭解了宮廷政治、耶穌會士在中國宮廷內的活動、以及導致使節所肩負的使命失敗的民族和神學議程之間的衝突。此外，該份文獻還突出了使節本人、其隨員及支持者們的個性與做法，幷且證實了康熙或許是所有大清皇帝中最偉大的皇帝這一觀點。《大事記》不僅是一份極其鮮活可讀的文獻史料，而且對于中西方關係以及基督宗教在亞洲的未來有其持續的關聯性。
The Historical Significance of the Acta Pekinensia
The Acta Pekinensia is a unique and precious document in that it both provides a detailed narrative of events from the arrival of the papal legate, Maillard de Tournon, in Beijing in 1705 to his death in Macao in 1710 ►
(with some further comment on later events) and preserves the main documents relating to the legation, many otherwise lost. It is of value not only to the history of the Chinese Rites Controversy and the complex relations between the Holy See and the Chinese emperor, but for the light it sheds on court politics, the activities of the Jesuits at the court of China and the clash of national and theological agendas that led to the failure of the legation. It also highlights the personality and modus operandi of the legate himself and of his suite and supporters as well as confirming the view of the Kangxi emperor as probably the greatest of the Qing emperors. The ‘Acta’ is not only an extremely lively and readable document but one which remains of continuing relevance to Sino-Western relations and the future of Christianity in Asia.
Claudia von Collani
> Claudia von Collani 柯蘭霓
紀裏安及其《北京大事記》：手稿的生平、背景及目的
教宗特使鐸羅（1668–1710）抵京前不久，耶穌會巡視員閔明我（1638–1712）業已任命紀裏安（1655–1720）主管本會庶務及文書。爲此，紀裏安開始收集鐸羅抵達清廷之日起的有關耶穌會的文件、►
書信及報告。起初紀裏安只打算描述鐸羅在京期間的狀况，後來又認爲有必要繼續記錄使團離華之後的大事。換言之，《北京大事記》覆蓋的時段，自1705年12月起，至1712年5月止。
作爲北堂（鐸羅駐節之地）法國教士駐地的一分子，作爲內廷寵臣及滿清大員的同僚和友人，紀裏安對宮廷生活機制瞭如指掌。他將來自中國方面及西方傳教士方面的信息編織在一起，形成了一部長達 1,400 多對開頁的宏篇巨製。這部手稿不僅證明了紀裏安的史學和文學才能，還反映了他對兩大勢力——清康熙帝及教宗特使鐸羅——之間內藏機制的認識。澳門利氏學社决定出版在羅馬耶穌會檔案館沉睡了300餘年的《北京大事記》手稿之轉錄及注釋譯本的項目，必將使紀裏安的此部杰作得到它應有的關注。
Kilian Stumpf and his Acta Pekinensia
Life, Context and Purpose of a Manuscript
Shortly before the arrival of the Papal legate Charles-Thomas Maillard de Tournon (1668–1710) in Peking, the Jesuits’ Visitor Claudio Filippo Grimaldi (1638–1712) made Kilian Stumpf (1655–1720) ►
procurator and Apostolic Notary on behalf of this legation. This made Stumpf start collecting documents, letters and reports concerning the legation from the date of Tournon’s arrival at the Imperial Court. At first Stumpf only planned to describe the time Tournon stayed in Peking, but he thought it necessary to continue with an account of the events in China which followed the legation as well. In other words the Acta Pekinensia cover the period from December 1705 to May 1712.
As an inhabitant of the French residence at the Beitang (where Tournon stayed), as a member of the Inner Court and as a colleague and friend of the Manchu officials there, Stumpf had remarkable insights into the mechanisms of Court life. He wove the information he received from Chinese side and from the European missionaries into a huge document with more than 1400 folio pages. The manuscript not only proves Stumpf’s ability as an historian and a writer but also his understanding of the hidden mechanisms of the struggle between the two powers, the Chinese Kangxi emperor and the papal Legate Maillard de Tournon. The project of the Macau Ricci Institute to publish a transcription and annotated translation of the manuscript of the Acta Pekinensia in the Jesuits Archives in Rome after 300 years will finally give Stumpf’s masterpiece the audience it deserves.
Gerard Hughes, S.J.
> Gerard Hughes, S.J. 杰拉德•休斯神甫
肖像四幅
本文涉及三位出現在本人參譯的《北京大事記》裏的主要人物之肖像，旨在說明他們在書中的呈現方式給一個對“禮儀之爭”那段歷史僅有最基本認知的讀者帶來了什麽印象。在本次研討會上，我將從一個耶穌會士的角度出發，通過對上述三幅肖像進行“現場”評述，展示我的第四張肖像，即紀理安本人。
Four Portraits
My paper consists of portraits of three of the principal characters who appear in the parts of the Acta Pekinensia which I have translated. The aim is to give an impression of how the way in which they are presented comes across to an interested reader with only the most general knowledge of the history of the Rites Controversy. At the conference, I shall present a fourth portrait, which will be by way of a ‘live’ commentary on the other three, giving my picture of Kilian Stumpf himself from a Jesuit point of view.
II. Acta Pekinensia and the Context of the Rites Question
Paolo Aranha
> Paolo Aranha
印度序曲
鐸羅來華前在本地治裏的停留與活動
1703年11月6日至1704年7月11日，教廷特使鐸羅 (Carlo Tomaso Maillard de Tournon) 在法屬印度東南部城市本地治裏(Pondichery)的停留，儘管是出于後勤的必要，却也爲傳教帶來了深遠的後果。在他停留的末期， ►
這位宗主教頒布了一道題爲《重要事務》 ( Inter graviores ) 的教令。 該教令禁止耶穌會士當時傳教所執行的某些形式的調適或適應 ( accommodatio) 策略，即此後所謂的“瑪拉巴禮 ( Malabar Rites )”。然而，進一步的調查顯示，鐸羅最初對于在本地治裏招待他的法籍耶穌會傳教士們頗有好感。在與方濟各會就“瑪拉巴 (Malabar)” (泰米爾) (Tamil) 基督徒牧靈展開的禮儀之爭中，鐸羅曾支持耶穌會，幷認爲，耶穌會所允許的“迷信”儀式不足以消除自諾比利 (Roberto Nobili) 以來耶穌會在該地區全部的傳教努力。此外，在印度停留的大部分時間，鐸羅一直在與屬于方濟各會的馬德拉斯傳教團 ( Madras mission ) 進行鬥爭。在這位大主教看來，因傳教團與當時的英國、法國和荷蘭的殖民地的關係，団長 Michel Ange de Tours 神父有著與印度果阿大主教一樣的影響力。鐸羅大主教在馬德拉斯的教廷巡視專員 Francesco Giacinto Biandrate di San Giorgio 院長試圖把 Michel Ange 神父扣留的一大筆遺贈充公，其目的是爲教廷傳信部發起幷由意大利商人組成的一個名爲東印度公司的成立提供資金。如果瑪拉巴禮最終成爲了鐸羅印度巡行的一份永恒遺産，那麽對其整個司法裁判行爲的分析，將會對于瞭解這位大主教抵達中國時對東印度公司的假設和預期大有裨益。
An Indian Prelude:
Tournon's Stay and Action in Pondichéry on his Way to China
The stay of Carlo Tomaso Maillard de Tournon in Pondichéry between 6 November 1703 and 11 July 1704 was due to logistic necessities but produced far-reaching missionary consequences. At the end of his stay the Patriarch issued the Decree Inter graviores, ►
banning certains forms of Jesuit accommodatio that eventually came to be known as the “Malabar Rites”. However, a closer look reveals that Tournon was initially well disposed towards the French Jesuit missionaries who hosted him in Pondichéry. He supported them in the controversy with the Capuchins over the pastoral care of the “Malabar” (Tamil) Christians and considered the “superstitious” rituals allowed by the Jesuits not sufficient to disqualify the whole of the missionary efforts of the Society of Jesus in that region since the times of Roberto Nobili. Furthermore, Tournon spent most of his stay in India fighting against the Capuchins of the Madras mission, whose Superior Fr. Michel Ange de Tours was in the Patriarch's eyes as powerful as the Archbishop of Goa because of its connections with the English, French and Dutch colonial milieus. Tournon's Commissioner in the Apostolic Visit of Madras, the Abbé Francesco Giacinto Biandrate di San Giorgio, tried to confiscate a substantial bequest detained by the Fr. Michel Ange. The aim was to provide the capital for the establishment of an East India Company sponsored by the Congregation of Propaganda Fide and staffed by Italian merchants. If the Malabar Rites were eventually the lasting legacy of Tournon's passage to India, an analysis of his overall jurisdictional action can be very useful in order to understand the assumptions and expectations that the Patriarch had about the Eastern Indies at the moment of his arrival to China.
Paul Rule
> Paul Rule 魯保祿
禮儀之爭：綜述與批判
教廷特使鐸羅大主教的使節之行－即《北京大事記》的主題－的起因，就是在中國和歐洲間歇性地持續了近一個世紀的禮儀之爭。事件在初期的短暫騷亂之後陷入僵局，但隨著十七世紀八十年代新一波傳教士的到來，►
這一紛爭又被重新燃起，幷最終被提交羅馬教廷，而教廷的一個委員會在判决之後，于1702年派遣了一位教廷使節來華。禮儀之爭所涉及的問題就是對儒家思想及中國民間宗教的解釋：基督宗教中天主的概念在中文裏的稱謂或者“術語”；中國基督徒是否可進行祖先祭祀、遵循殯葬習俗；中國的基督徒學者及官員是否可參加祭孔大典、以及諸如城隍廟等的其他官方儀式。
本文旨在對禮儀之爭給予概要的描述，幷消除大衆文學中目前依然存在的某些錯誤想法，比如：它是耶穌會士與其他傳教士們之間的事件；耶穌會士容忍偶像崇拜而且不服從羅馬；是他們促成了康熙皇帝與教皇格勒門德第十一的特使之間的對立。
The Chinese Rites Controversy: An Overview and Critique
The occasion of the papal legation of Charles Maillard de Tournon, which is the subject of the Acta Pekinensia, is the Chinese Rites Controversy which had been conducted intermittently in China and Europe for nearly a century. ►
After an intitial flurry which resulted in a stalemate, it was revived by the arrival of new missionaries in the 1680s and eventually referred to Rome where a papal commission adjudicated it and from which a legate was despatched in 1702. The issues related to the interpretation of Confucianism and Chinese popular religion: the names or ‘terms’ in Chinese for the Christian God; whether Chinese Christians might practise ancestor rituals and follow customary funeral and mortuary practices; whether Chinese Christian scholars and officials might participate in rituals in honour of Confucius and other official rituals such as those to the City God.
This paper aims to outline the controversy and to dispel some erroneous ideas still found in popular literature such as: that it was a case of Jesuits vs the rest of the missionaries, that the Jesuits tolerated idolatry and were disobedient to Rome, and that they turned the Kangxi emperor against Clement XI’s legate.
Ilaria Morali
> Ilaria Morali 伊拉麗亞•莫拉裏
教宗克雷芒十一世發出禁約（1704）前若干年的神學論戰面面觀
本文簡略論及：（1）近于梵蒂岡秘密檔案館發現的教宗私人筆記的一些重要細節；（2）耶穌會士和索邦神學院之間的論戰的一些神學要點，側重于相關的教義問題，即恩寵、►
對天主的認識、信德、聖靈及敬禮/宗教等。
具體而言，本文探討的“教宗私人筆記”，爲克雷芒十一世手書，共13頁，與中國禮儀之爭的解决有關，一如其標題所示。筆記是在“再次聽完各方陳述之後”所寫，肯定是教宗向紅衣主教團宣布其最終考慮的講稿。教宗的决定導致了1704年禁約的産生。
教宗對問題的個人分析，參考了顔璫主教的禁令，且明確提到了索邦神學院的譴責。我們將闡述在索邦譴責的前前後後，耶穌會士（尤其是李明）及其對手（以多明我會士諾爾•亞歷山大爲代表）的論爭的神學問題。
Aspects of the Theological Debate in the Years Immediately Prior to the First Decree of Clement XI (1704)
This paper deals briefly with the following: (1) some significant details of private papal notes recently uncovered in the Vatican Secret Archive; (2) certain theological aspects of the controversy between the Jesuits and the Sorbonne, ►
with particular reference to the relevant dogmatic questions (e.g. grace, knowledge of God, Faith, the Holy Spirit, cult/religion, etc.).
Specifically, the ‘private papal notes’ with which the paper deals are thirteen pages (recto/verso), written in the hand of Clement XI, regarding, as a heading suggests, the resolution of the Chinese Rites controversy. The notes were written, ‘after having heard the parties anew (dop[p]o aver udito nuovamente le parti)’, and are a veritable rough draft of the discourse by which the Pontiff would communicate to the Cardinals his final deliberation, which in turn would lead to the Decree of 1704.
The Pope’s personal analysis of the question makes reference to Maigrot’s mandate and makes explicit mention of the Sorbonne censure. We are going to explicate the properly theological aspects of the debate between the Jesuits (especially Le Comte) and their adversaries (the Dominican N. Alexandre stands out among them), just before and right after the Sorbonne censure.
III. Acta Pekinensia in the Context of China - Europe Relations
Giacomo Di Fiore
> Giacomo Di Fiore 喬科摩•迪•費奧雷
從鐸羅到嘉樂
18世紀初的教宗克雷芒十一世艾爾伯尼，對中國禮儀問題深感興趣。爲此，他組建了一個耗費巨大的使團，幷授權鐸羅與康熙帝談判，探求天主教在規避利瑪竇策略的基礎上進入天朝之方法。由于缺乏葡萄牙的參與，►
又由于鐸羅（人品有問題，且毫無外交經驗）的失誤，結果出使交惡，但這幷未使教宗泄氣。在《自登基之日》憲章裏重申了教會的觀點及確證了葡萄牙的善意之後，他于數年後又向康熙帝派遣了第二位使臣嘉樂。羅馬的上述兩次借中國皇帝器重西人之機與天國謀求接觸的舉動，表明教宗的確有談判之心。事實上，《自登基之日》包含了一些對中國禮儀有可能開放的重要言辭，且嘉樂本人也被授權在談判中淡化憲章所包含的條款。該憲章後來被賦予了所謂“八允”的具體形式。然而兩個使團均存在明顯逼迫大清皇帝的企圖，且不乏齷齪行爲，還將談判失敗歸咎于耶穌會士。
教會與大清帝國之間的對抗與可能的對話那段不堪重複的歷史，以克雷芒十一世和康熙帝的先後離世（相差一年多）而告終。事實上，教宗的繼任者們對在華宣教幷無多大興趣，而且也不會在爭取中華帝國的民衆皈依基督的問題上再度投入巨資，而康熙帝的繼任者對基督教也沒有表現出像康熙大帝那樣的寬容。
From Tournon to Mezzabarba
At the beginning of the 18th century Pope Clement XI Albani showed a big interest toward the Chinese rites issue, so much so that he organized an expensive legation entrusting Carlo Maillard de Tournon with the task of negotiating with emperor Kangxi possible ways of that Catholicism ►
could penetrate into the Heavenly Empire, eluding Matteo Ricci’s strategy. The inauspicious outcome of the legation, due to the lack of involvement of Portugal and to the mistakes of Tournon – a man with a shady character and devoid of any diplomatic experience – didn’t discourage the pope, who, after having reaffirmed the Church’s point of view in the Papal Constitution Ex illa die (1715) and having made sure of Portugal’s benevolence, a few years later sent a second envoy to Kangxi, Carlo Ambrogio Mezzabarba. These two attempts on the part of Rome to make contact with the Heavenly Empire, taking advantage of the presence on the Chinese throne of a sovereign favorably disposed towards Westerners, show an evident search for negotiation: as a matter of fact the Ex illa die contains some significant and potential openness towards Chinese rites, and Mezzabarba himself had been asked to mitigate the provisions contained in that Constitution during the negotiation, a Constitution that would somehow be put in concrete form in the so-called Eight permissions. In both legations an attempt to force the hand of the Chinese monarch is anyway evident, not without shoddiness, and shifting the blame of the negotiation’s failure to Jesuits.
The unrepeatable moment of confrontation and possible dialogue between Church and Empire will in fact end with the departure – in a few months, one after another – of Clement XI and of Kangxi. In fact, the successors of pope Albani will not show the same interest towards the Chinese mission, and will not invest anymore in the same expensive resources to gain to Christ the souls of the Chinese empire, whereas on their part the emperors who succeeded Kangxi will not ever show the same tolerance of the great Emperor towards the Christian religion.
Thierry Meynard
> Thierry Meynard 梅謙立
17至18世紀在華傳教士文獻及研究近年中譯工作（2000-2010）
在整個二十世紀，西方學者對于研究十七和十八世紀的基督宗教在中國的歷史有著濃厚的興趣。過去的三十年裏，中國大陸的學術界再次涉足這一研究領域。其主要的興趣，就是了解西方知識與宗教傳入中國的情况，►
幷分析其對中國文化和社會的衝擊及對其的接受程度。除了推動基于中文文獻的研究，這些中國學者也越來越認識到，爲了更好地瞭解基督宗教在中國的歷史，有必要知道昔日傳教士們以西方語言撰寫的文獻資料。而伴隨這一學術趨勢的，還有另外的一種强烈興趣，即：瞭解同一時期從中國到西方的文化傳播。這一興趣，部分地源于針對西方對中國影響的論述所做出的一種反應，以及顯示在另一方向上也同時發生著另外一種文化傳輸的這樣一種願望，而且這種傳輸同樣重要，甚至可能比西方對東方的傳輸更爲重要。所有的這一切，都導致了有大量西方歷史文獻的中文翻譯作品問世。本文將呈現這一現象背後的智力趨勢，分析西方漢學的概念，幷對自2000-2010年間出現的這些書籍給予一個總體的和批判性的概述。
Recent Chinese Translations (2000-2010) of Ancient Documents and Modern Studies Related to Missionaries in China in the 17th and 18th Centuries
Throughout the twentieth century, there was great interest among Western scholars in researching the history of Christianity in China in the seventeenth and eighteenth centuries. In the past thirty years academics in mainland China have once again entered this field of studies. ►
Their main interest was to understand the transmission of Western knowledge and religion into China and to analyse its impact and reception in Chinese culture and society. In addition to developing research based on Chinese documents, these Chinese scholars have increasingly come to the realization that in order to gain a better understanding of the history of Christianity in China it is necessary to know about documents written in Western languages by the missionaries of the past. Concomitant with this academic trend, there is also a great surge of interest in understanding the cultural transmission from China to the West during the same period. This interest is spurred partly by a reaction to the discourse of the impact of the West on China and a wish to show that another transmission took place in the other direction, and that it was as important, perhaps even more important, than the transmission from the West to the East. All this has resulted in an abundant production of translations of Western historical documents into Chinese. This paper shall present the intellectual trends behind this phenomenon, analyse the concept of Western sinology, and make a general and critical overview of the books which have appeared from 2000 to 2010.
Part 2: Other Western Historical Sources for the Kangxi Reign
An Overview of a Reign Through Western Historical Sources
Patrizia Carioti
> Patrizia Carioti 白蔕
鄭氏政權對滿洲帝國：
道明會士維托裏奧•裏奇（李科羅）著《傳教會在中華帝國的活動》（1676年）一書的
重要性
如果把所謂的“三藩叛亂(Rebellion of the Three Feudatories)”以及此後臺灣被幷入康熙皇帝治下的中華帝國版圖的這段時期也算進去，明清兩個朝代複雜的過渡期從1644年到1683年，可謂長達數十年之久。►
這一時期的明清衝突，福建地區可謂首當其衝。事實上，這裏儼然成爲了不屈不撓的鄭氏政權的堅固壁壘。作爲一名傳教士，道明會（正式名稱爲傳教會）士李科羅(Vittorio Ricci)神父曾在鄭成功的幫助和庇蔭下在福建與臺灣兩地工作多年：這有幸使他成爲了在他在世時東亞發生的、被認爲極具興味且又撲朔迷離的重大歷史事件的一位非常重要和可靠的見證人。
李神父的第一手著作《傳教會在中華帝國的活動（又譯：傳教團在中國史迹）》(Hechos de) La Orden de Predicadores en el Imperio de China，其重要性無可爭辯：不僅披露了鄭氏家族勇敢地反抗滿清征服軍隊的史實，而且還提供了鄭氏政權殖民臺灣的重要內容和詳盡史料。與此同時，儘管該書內容涉及李科羅神父在華人中的傳教使命與工作，但對于那些戰爭年代的實際境况與具體情形却給出了新的詮釋。
The Zheng Regime vs. the Manchu Empire:
The Significance of Vittorio Ricci’s O.P. “(Hechos de) La Orden de Predicadores
en el Imperio de China” (1676)
The long and complex Ming-Qing transition lasted for several decades, from 1644 to 1683, if we take into consideration the so called “Rebellion of the Three Feudatories”, and the consequent annexation of Taiwan to the Chinese Empire, ►
under the Kangxi Emperor’s sovereignty. The region of Fujian was directly involved in the Ming-Qing conflict, and shaken by continuous wars. There, in fact, the indomitable Zhengs had their stronghold. The Dominican Fr. Vittorio Ricci spent there many years working as missionary under鄭成功 Zheng Chenggong’s favour and protection, both in Fujian and in Taiwan: a very important and trustful eyewitness of the crucial historical events that took place during his lifetime in East Asia and that can be considered extremely interesting and intriguing.
Ricci’s manuscript work “(Hechos de) La Orden de Predicadores en el Imperio de China” reveals itself as a primary source of undoubted importance, rich of significant information and colourful details about not only the courageous resistance conducted by the Zhengs against the conquering Manchu troops, but also regarding the settlement of the Zheng Regime in Taiwan. At the same time, the text, while dealing with Ricci’s religious mission and work among the Chinese population, throws a new light on the actual circumstances and concrete context of those years of war.
Vitor Rodrigues
> Vitor Luís Gaspar Rodrigues
清廷特使閔明我的歐洲之行及其秘密使命
由耶穌會副省會長南懷仁神父出資襄助的閔明我神父1686年的歐洲之行，在耶穌會在華傳教史的語境中多有分析。其中之一强調，閩明我之行的真正作用，在于他不僅作爲耶穌會代表而且還作爲康熙帝的外交特使與俄國沙皇建立了直接接觸，►
開闢了除葡萄牙人控制的里斯本-果阿-澳門海路之外的北綫陸路通途。
然而，我們準備分析的文件（閔氏上呈葡萄牙國王及其政府的一道長篇奏摺）清楚地表明，根據耶穌會和葡萄牙保教權達成的傳統聯盟，閩明我和南懷仁各有自己的優先考慮。事實上，使命的真正目的，是在里斯本向國王的政府呈遞一系列政治經濟計劃，旨在不僅確保澳門葡萄牙據點的生存，還要以另一種方式利用好望角海路或耶穌會打入中國宮廷的新策略，包括組建一個正式的葡萄牙駐華使館。概言之，那是一份耶穌會及保教權聯合捍衛其在亞洲精神與世俗利益的詳盡計劃，因爲他們的利益不僅受到荷蘭與英國逐漸擴張的威脅，同時也受到法國利益在該地區崛起的影響。
Claudio Filippo Grimaldi SJ. 閔明我, Imperial Envoy to Europe and his secret mission
Fr. Claudio Filippo Grimaldi’s trip to Europe in 1686 sponsored by the Vice-Provincial Fr. Ferdinand Verbiest has been repeatedly analyzed in the context of the history of the Jesuit mission in China. An analysis that usually stresses the establishment of direct contacts with the Russian Tsar and ►
the opening of a northern land route -- as an alternative to the maritime route Lisbon-Goa-Macau controlled by the Portuguese -- is the real scope of the Grimaldi’s trip, not only as a Jesuit Procurator but also as an alleged diplomatic envoy at the service of the Kangxi Emperor.
However, the document we propose to bring to analysis – a long memorial presented by Grimaldi to the King of Portugal and his government – shows clearly that both Grimaldi and Verbiest had different priorities according to the traditional alliance of the Society of Jesus with the Portuguese Padroado. As a matter of fact the true scope of the mission was to present in Lisbon to the King’s Government a set of elaborated proposals of a political and economic nature that aimed to ensure not only the survival of the Portuguese establishment of Macau, but also the use of the maritime route of the Cape with alternative variations, or new strategies of Jesuit penetration in the Chinese Court that included also the organization of a formal Portuguese embassy to China. In summary, a detailed program of joint defense of spiritual and temporal interests of the Society and the Padroado in Asia, gradually threatened not only by Dutch and English expansionism, but also by the emergence of French interests in that region.
Davor Antonucci
> Davor Antonucci 達沃爾•安托努奇
耶穌會史料中的清准戰爭
17世紀最後十年的清准戰爭，乃中蒙歷史上之重大歷史事件。康熙帝和準噶爾部首領噶爾丹之間的衝突，自1690年延續到1697年。期間康熙四度北出長城，御駕親征準噶爾。因康熙帝巡幸關外時，爲了解悶助興，►
多有携耶穌會神甫隨行之習慣，安多與張誠神父便參與了1696年與97年的軍事行動。這場戰爭多載于《大清歷朝實錄》和《親征平定朔漠方略》中。兩名隨駕耶穌會士也對戰爭及目擊事件做了記錄却有待我們研究。張誠的日記1735年被杜赫德收入其《中華帝國及其所屬韃靼地區的地理、歷史、編年紀、政治和博物》之第四卷中出版。但安多神父的題爲 De Bello Cam Hi Imperatoris Tartaro-Sinici contra Tartaros Erutanos. Feliciter confecto anno 1697 的手稿，至今仍未發表。除了描述戰事之外，安多與張誠的記錄，所載關于韃靼地區之地理、歷史、居民，其宗教信仰及風俗信息也值得注意。他們的記載應被視爲中國歷史的原始資料，應與漢語原始資料進行比較研究，以期找出有助于我們更全面認識這段歷史的新要素。
The Sino-Zunghar War: The Jesuit Sources
The Sino-Zunghar conflict in the last decade of the seventeenth century represents an important historical event in Chinese and Mongolian history. The conflict between Kangxi and Galdan, the Zunghar chieftain, lasted from 1690 to 1697. During this time Kangxi launched four personal expeditions ►
beyond the Great Wall against his Zunghar enemy. Since the Emperor was accustomed to be accompanied during his trips outside the Great Wall ad res solatium et res literarias by the Jesuit Fathers, Antoine Thomas and Jean-François Gerbillon joined the 1696 and 1697 military campaigns. The conflict has been largely recorded in Chinese sources such as the 大清歷朝實錄 Da Qing Lichao Shilu (Veritable Records of the Qing Dynasty) and the 親征平定朔漠方略 Qinzheng Pingding Shuomo Fanglüe (Chronicle of the Emperor's Personal Expeditions to Pacify the Northwest Frontiers). The two Jesuits attached to the suite of the Kangxi Emperor also wrote accounts of the war and the events they witnessed which still remain to be studied. Gerbillon’s diaries were published in 1735 by Du Halde in the fourth volume of his Description géographique, historique, chronologique, politique et physique de l’Empire de la Chine et de la Tartarie Chinoise. On the other hand, Thomas’s manuscript entitled ‘De Bello Cam Hi Imperatoris Tartaro-Sinici contra Tartaros Erutanos. Feliciter confecto anno 1697’ is still unpublished. Besides the description of the military campaigns both Thomas and Gerbillon’s writings also contain remarkable information on the geography and history of Tartary, its inhabitants, their religious beliefs and customs. Their writings have to be considered as primary sources in Chinese history, to be compared to Chinese primary sources in order to find out new elements useful to complete our understanding of this historical event.
Isabelle Landry-Deron
> Isabelle Landry-Deron 藍莉
康熙皇帝在耶穌會士白晋(1656-1730)和張誠(1654-1707)輔導下的西方科學課程
于1688年抵京的白晋(Joachim Bouvet)和張誠(Jean-Francois Gerbillon)二位法籍耶穌會士爲我們留下了自1689年10月18日至1691年11月這段時期有關輔導當時大清康熙皇帝的證詞。白晋神父手中的日記共包括正反面29頁，►
目前被保存在法國的國家圖書館。張誠神父的證詞最終由法籍耶穌會士杜赫德(J.-B. Du Halde) 神父于前者去世大約三十年後的1735年出版，被編入其著名的《中華帝國全志》 (Description of the Empire of China) 第四卷。儘管當時的法國出版物對這些課程給予了廣泛報道，但當代的中國出版資料對此却隻字未提。康熙的《起居注》(Qijuzhu) (Diaries of activity and repose) 沒有記錄下這些課程的內容。根據白、張二位神父的記載，授課所用語言是滿文。所用的授課手册在法國大學很普遍。後來，手册經翻譯被編入1723年出版的禦制數理精蘊(Yuzhi shuli jingyun) (Collected essential principles of mathematics)。課程開始時，康熙皇帝35歲，與張誠同齡，長白晋兩歲。史載，康熙皇帝其他的歐洲耶穌會導師分別是南懷仁 (Ferdinand Verbiest) (1623-1688)、安多(Antoine Thomas) (1644-1709)和徐日升(Tomas Pereira) (1645-1708)三位神父。學習過程、教導內容及各方動機均將在本文中予以討論。
The Kangxi Lessons in Western Sciences with the Jesuit Fathers J. Bouvet (1656–1730) and J.-F. Gerbillon (1654–1707)
Fathers Joachim Bouvet 白晋 and Jean-François Gerbillon 張誠, two French Jesuits who arrived in Peking in 1688, left testimonies about their tutoring of the Kangxi emperor from 18 October 1689 to November 1691. Bouvet’s diary in his own hand consists of ►
29 folios recto-verso and are kept in the National Library of France. Gerbillon’s testimony was eventually published in 1735, some thirty years after his death, by J.-B. Du Halde in volume 4 of his famous Description of the Empire of China. French publications at the time reported extensively on the lessons, while Chinese contemporary material is silent on the subject. The Kangxi 起居注 Qijuzhu (Diaries of activity and repose) do not record the contents of the lessons. According to Bouvet and Gerbillon, the language of teaching was Manchu. The manual used was common in French colleges. It was later translated and incorporated into the mathematical encyclopedia 禦製數理精藴 Yuzhi shuli jingyun (Collected essential principles of mathematics) in 1723. Kangxi was 35 years old when the lessons began, the same age as Gerbillon, while Bouvet was their junior by two years. The three other European Jesuit teachers recorded were 南懷仁 Ferdinand Verbiest (1623–88), 安多 Antoine Thomas (1644–1709) and 徐日昇 Tomás Pereira (1645–1708). The learning process, the content of the tutoring and the motivations of the different parties will be discussed.
Emily Byrne Curtis
> Emily Byrne Curtis
康熙宮廷內的耶穌會士紀理安（1695-1720）
其傳教士-工匠職務的新透視
歐洲玻璃工藝，因其色彩與光澤，極受大清康熙皇帝(1662年-1722年在位)青睞。也許正是出于這一原因，才促使康熙皇帝在宮廷內設立了皇家玻璃工場。1695年，聖上降旨，耶穌會士紀理安(Kilian Stumpf SJ) (1665年-1720年) 進京見駕，►
幷賜駐當時的法國耶穌會會院。次年，紀理安在毗鄰會院不遠處一片空地上建起了一座玻璃工場，幷開始向本地工匠傳授玻璃製造技術。因此，直至他開始撰寫《北京大事記》(Acta Pekinensia)時，紀理安已在京駐留十年時間，其中九年擔任皇家玻璃工場創始人兼主管。儘管紀理安所取得的成就在大清（1644-1911）玻璃工藝研究中已世所公認，但專門研究傳教士在華活動史的著作對紀理安任職于宮廷時期的這個部分却未給予足够關注。
紀理安的玻璃工場在兩份中國十八世紀的文獻中曾有所提及，羅馬耶穌會檔案館日本/中國分館也有文獻保存。此外，教廷傳信部（今萬民福音部）檔案館、以及遣使會Maison-Mere（總會院），即位于巴黎的遣使會總部也有相關文獻。有趣的是，在後者的檔案館裏，還發現了針對該玻璃工場的中文規劃圖紙。
本文之目的，是研究幷呈現已知及其他歷史文獻，幷深入研究紀理安在美因茲耶穌會學院的求學歷程。此外，本文還將探索玻璃和搪瓷在中國的技術發展，其在華夏藝術方面的重要性，以及教皇和葡國國王選之爲禮品的理由，幷且通過將其置于適當的歷史背景之下，幫助更全面地瞭解紀理安的玻璃製造工藝。
Kilian Stumpf, SJ at Kangxi’s Court, 1695-1720:
A New Perspective on His Tenure as a Missionary-Artisan
European glass, by virtue of its colour and luster, appealed immensely to the Kangxi Emperor (r. 1662-1722), and this may have prompted him to establish a glass workshop. In 1695 the sovereign summoned Kilian Stumpf SJ (Ji Lian, 1665-1720) to Beijing and ►
placed him in the French Jesuits’ residence. The following year Stumpf erected a glass works on a piece of land next to this complex, and began to introduce his glassmaking techniques to native artisans. Thus, by the time he started to compile the Acta Pekinensia, Stumpf had not only been at the capital for a decade, but had officiated for nine of those years as the founder and director of the imperial glass workshop. While his achievements have been duly acknowledged in studies of Qing Dynasty (1644-1911) glass, this aspect of Stumpf’s tenure at court has received limited attention in works devoted to the history of the activities of the missionaries in China.
Kilian Stumpf’s glass workshop is mentioned in two eighteenth century Chinese texts; documents conserved in the Japonica/ Sinica division of the Archivum Romanum Societatis Iesu; the archives of Propaganda Fide; and those of the Maison-Mere of the Congrégation de La Mission, i.e., the Lazarists, in Paris. Interestingly enough, a Chinese plan for this glass workshop was found housed in the latter’s archives.
Therefore, the intent of this paper is to study and present both known and other historical documents, and to delve into Stumpf’s time at the Jesuit college at Mainz. It will also explore the technological development of glass and enamels in China, their significance in terms of Chinese art, their inclusion in the gifts selected for the Pope and the King of Portugal, and by placing them in their proper setting, lead to a fuller understanding of Kilian Stumpf’s glassmaking art.
Michele Fatica
> Michele Fatica 樊米凱
馬國賢《<中國學院>史》卷三（《清廷十三年》-李天綱譯）
（1716 -1720）與康熙時期新歷史文獻
背景: 羅馬教廷 1715 年 3月 19日向大清康熙 (Emperor Kangxi) 皇帝宮廷內的傳教士秘密頒布的聖旨 Ex illa die 指向了兩大衝突：一是耶穌會傳教士與教廷傳信部派遣的傳教士之間的衝突；二是大清皇帝康熙本人與教皇格勒門德第十一（Pope Clement XI）之間的衝突。當作爲伊大任主教(Bernardino Della Chiesa) 代理、►
當時巡行臨清州教區的方濟各會士康和子（Charles Orazi da Castorano） 于 1716年 11月 5日 抵京時，康熙皇帝正在等待他派往羅馬教廷的兩個使團就羅馬教皇格勒門德第十一有關中國禮儀問題的回復。第一使團于1707年出發，由龍安國 (Antonio Barros) 和薄賢士 (Antoine Beauvollier) 二位神父擔任；第二使團于1708年出發，由艾若瑟 (Giuseppe Provana) 和陸失石 (Jose Ramon Arxo) 二位神父擔任。然而，康和子抵京後，非但未覲見康熙皇帝，反潜藏于京秘密發布最終譴責中國禮儀的教廷聖旨。爲了對康和子的不正確行爲表示抗議，耶穌會傳教士們（即一個世紀前利瑪竇所倡導的福音傳播“調適性”實踐的支持者們）拒絕施行聖事（領洗、告解、聖體、終傅）；但教廷傳信部遣派中國的傳教士却接受了聖旨，幷轉而控告耶穌會士與教皇作對且相反神聖信仰的純潔性。不僅如此，他們還指控耶穌會士從事間諜活動，因爲是他們向康熙皇帝泄露了康和子來京的真實意圖。震驚之余，康熙皇帝下令，把康和子和德理格 (Teodorico Pedrini) -一位意大利音樂家，即所謂的“羅馬宣道團”的領軍人物 - 投入大牢。前者被控背君行事，而後者則被控向皇帝隱瞞教廷消息。
在耶穌會和“羅馬宣道團”的激烈爭吵中，康熙皇帝彰顯了他作爲君王的崇高品格：最終，皇帝釋放了康和子和德理格。
馬國賢《<中國學院>史》卷三（《清廷十三年》）中包含的文獻與耶穌會和“羅馬宣道團”爭吵有關的拉丁文獻：
1) 聖旨 Ex illa die;
2) 德理格自我辯護（馬國賢同樣也保留了中文譯文）；
3) 紀理安，Informatio pro veritate contra iniquiorem famam sparsam per Sinas cum calumnia in PP. Soc. Iesu, & detrimento missionis. Communicata missionariis in imperio Sinensi.
[北京] 1717年。
中文皇家文獻：
1) 日期爲1716年10月31日的拉丁、中文和滿文的官紅證明文件[康熙五十五年九月十七日]；
2) 在華禁宣基督宗教之皇家敕令（1717年）；
3) 耶穌會士蘇霖、巴多明及穆敬遠懇乞皇帝允許在華宣揚基督宗教。
禁止洋人、特別是傳教士入境的中文文獻：
4) 陳昴禁止洋人入境奏章（1717年1月）；
5) 陳昴奏章九卿定議一，1717年4月17日；
6) 陳昴奏章九卿定議二，1717年5月29日；
7) 九卿决議兵部寫
與耶穌會和“羅馬宣道團”爭吵有關的中文文獻，2010年7月10日羅馬
Ripa's [ Ma Guoxian 馬國賢 ] Journal III (1716-1720)
with New Documents for the History of the Kangxi Era
The secret issuing of the Apostolic Constitution [聖旨] Ex illa die, dated the 19th March of 1715, to missionaries in the Kangxi [康熙] Court points to two conflicts: one between the missionaries of the Society of Jesus and the missionaries sent by Propaganda Fide, and another between the emperor Kangxi and Pope Clement XI [格勒門德第十一]. ►
When the Franciscan friar Charles Orazi da Castorano [康和子], vicar of bishop Bernardino Della Chiesa [伊大任], travelling from Linqingzhou See [臨清州] in Shandong Province, reached Beijing on the 5th November 1716, Kangxi was awaiting the answers of Pope Clement XI on the question of the Chinese Rites to two legations he had sent to the Holy See. The former (1707) was led by António Barros [龍安國] and Antoine Beauvollier [薄賢士], the latter (1708) was led by Giuseppe Provana [艾若瑟] and José Ramon Arxó [陸失石]. Instead Charles Orazi da Castorano arrived in hiding in Beijing to issue secretly the Apostolic Constitution that condemned with final appeal the Chinese Rites. The missionaries of the Society of Jesus (supporters of evangelization’s praxis founded on accommodation by Matthew Ricci, Li Madou [利瑪竇] one century before) to protest against the uncorrect behaviour of Castorano, refused to administer the sacraments (baptism, confession, communion, viaticum). The missionaries sent to China by Propaganda Fide accepted the Apostolic Constitution and accused the Jesuits of working against the pope and against the purity of the Holy Faith. Not only that, they accused the Jesuits of spying, because they disclosed the true goal of Castorano’s presence in Beijing to Kangxi. The shocked emperor ordered the imprisonment of Castorano and of Teodorico Pedrini – this was an Italian musician, leader of the so-called “Propagandists” –: the first, accused of having acted behind Kangxi’s back, the second impeached for having hidden the news coming from Europe.
In the hard quarrel between the Jesuits and the “Propagandists”, Kangxi’s nobility stands out: at the end the emperor set Castorano and Pedrini free.
DOCUMENTS KEPT IN THE MA GUOXIAN JOURNAL III VOLUME
Latin documents relating to the quarrel between Jesuits and “Propagandists”:
1) Apostolic Constitution Ex illa die;
2) Self-defence by Teodorico Pedrini (Ripa kept the Chinese translation too);
3) [Kilian Stumpf], Informatio pro veritate contra iniquiorem famam sparsam per
Sinas
cum calumnia in PP. Soc. Iesu, & detrimento missionis. Communicata missionariis
in imperio Sinensi. [Beijing] 1717.
Chinese Imperial documents :
1) Red manifest in Latin, Chinese and Manchu languages dated 1716,
the 31st October [康熙五十五年九月十七日]；
2) Imperial decree on no preaching the Christian religion in China (1717);
3) The Jesuits José Soares [蘇霖]，Dominique Parrenin [巴多明] and Jioão Mourão
[穆敬遠] implore the emperor to allow the preaching of the Christian religion.
Chinese documents against the presence of Western people, especially
missionaries, in China:
4) Memorial by Chen Mao 陳昴 against the presence of Western people
in China [January 1717];
5) First deliberation by Jiu Qing [九卿] Ministry, 17th April, 1717,
on the memorial by Chen Mao;
6) Second deliberation by Jiu Qing [九卿] Ministry, 29th May, 1717,
on the memorial by Chen Mao;
7) Assent by the Military Ministry [兵部寫] on the Resolution of Jiu Qing Ministry.
Chinese documents relating to quarrel between Jesuits and “Propagandists”n. 6.
Rome. 10.07.2010
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