|
|
研讨会 2010:
《北京大事记》
康熙时期的西方历史资料
论文摘要
Part 1: Acta Pekinensia as a Major Western Historical Source
for the Kangxi Reign
I. The Acta Pekinensia Project
Paul Rule
> Paul Rule 鲁保祿
《北京大事记》的历史意义
《北京大事记》( Acta Pekinensia ) 是一份独特而珍贵的历史文献，它既对教廷特使铎罗大主教于1705年抵京至1710年在澳门去世期间所发生的事件给予了详尽的叙述，并对此后的事件也有进一步的注释；又保存了与教廷使节有关的主要史料，►
沒有《大事記》，很多文献会就此流失。该文献不但提供了礼仪之争以及罗马教廷和中国皇帝之间复杂关系的历史史料；更使人了解了宫廷政治、耶稣会士在中国宫廷内的活动、以及导致使节所肩负的使命失败的民族和神学议程之间的冲突。此外，该份文献还突出了使节本人、其随员及支持者们的个性与做法，并且证实了康熙或许是所有大清皇帝中最伟大的皇帝这一观点。《大事记》不仅是一份极其鲜活可读的文献史料，而且对于中西方关系以及基督宗教在亚洲的未來有其持续的关联性。
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 柯兰霓
纪里安及其《北京大事记》：手稿的生平、背景及目的
教宗特使铎罗（1668–1710）抵京前不久，耶稣会巡视员闵明我（1638–1712）业已任命纪里安（1655–1720）主管本会庶务及文書。为此，纪里安开始收集铎罗抵达清廷之日起的有关耶稣会的文件、►
书信及报告。起初纪里安只打算描述铎罗在京期间的状况，后来又认为有必要继续记录使团离华之后的大事。换言之，《北京大事记》覆盖的时段，自1705年12月起，至1712年5月止。
作为北堂（铎罗驻节之地）法国教士驻地的一分子，作为内廷宠臣及满清大员的同僚和友人，纪里安对宫廷生活机制了如指掌。他将来自中国方面及西方传教士方面的信息编织在一起，形成了一部长达 1,400 多对开页的宏篇巨製。这部手稿不仅证明了纪里安的史學和文學才能，还反映了他对两大势力——清康熙帝及教宗特使铎罗——之间內藏机制的认识。澳门利氏学社决定出版在罗马耶稣会档案馆沉睡了300余年的《北京大事记》手稿之转录及注释译本的项目，必将使纪里安的此部杰作得到它应有的关注。
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
本文涉及三位出现在本人参译的《北京大事记》里的主要人物之肖像，旨在说明他们在書中的呈現方式给一个对“礼仪之争”那段历史仅有最基本認知的读者带来了什么印象。在本次研讨会上，我将从一个耶稣会士的角度出发，通过对上述三幅肖像进行“现场”评述，展示我的第四张肖像，即纪理安本人。
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
铎罗来华前在本地治里的停留与活动
1703年11月6日至1704年7月11日，教廷特使铎罗 (Carlo Tomaso Maillard de Tournon) 在法属印度东南部城市本地治里(Pondichery)的停留，尽管是出于后勤的必要，却也為传教带来了深远的后果。在他停留的末期， ►
这位宗主教颁布了一道题为《重要事务》 ( Inter graviores ) 的教令。 该教令禁止耶稣会士当时传教所执行的某些形式的调适或适应 ( accommodatio) 策略，即此后所谓的“玛拉巴礼 ( Malabar Rites )”。然而，进一步的调查显示，铎罗最初对于在本地治里招待他的法籍耶稣会传教士们颇有好感。在与方济各会就“玛拉巴 (Malabar)” (泰米尔) (Tamil) 基督徒牧灵展开的礼仪之争中，铎罗曾支持耶稣会，并认为，耶稣会所允许的“迷信”仪式不足以消除自诺比利 (Roberto Nobili) 以来耶稣会在该地区全部的传教努力。此外，在印度停留的大部分时间，铎罗一直在与属于方济各会的马德拉斯传教团 ( Madras mission ) 进行斗争。在这位大主教看来，因传教团與当时的英国、法国和荷兰的殖民地的关系，団长 Michel Ange de Tours 神父有着与印度果阿大主教一样的影响力。铎罗大主教在马德拉斯的教廷巡視专员 Francesco Giacinto Biandrate di San Giorgio 院长试图把 Michel Ange 神父扣留的一大笔遗赠充公，其目的是为教廷传信部发起并由意大利商人组成的一个名为东印度公司的成立提供资金。如果玛拉巴礼最终成为了铎罗印度巡行的一份永恒遗产，那么对其整個司法裁判行为的分析，将会对于了解这位大主教抵达中国时对东印度公司的假设和预期大有裨益。
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 鲁保祿
礼仪之争：综述与批判
教廷特使铎罗大主教的使节之行－即《北京大事记》的主题－的起因，就是在中国和欧洲间歇性地持续了近一个世纪的礼仪之争。事件在初期的短暂骚乱之后陷入僵局，但随着十七世纪八十年代新一波传教士的到来，►
这一纷争又被重新燃起，并最终被提交罗马教廷，而教廷的一个委员会在判决之后，于1702年派遣了一位教廷使节来华。礼仪之争所涉及的问题就是对儒家思想及中国民间宗教的解释：基督宗教中天主的概念在中文里的称谓或者“术语”；中国基督徒是否可进行祖先祭祀、遵循殡葬习俗；中国的基督徒学者及官员是否可参加祭孔大典、以及诸如城隍庙等的其他官方仪式。
本文旨在对礼仪之争给予概要的描述，并消除大众文学中目前依然存在的某些错误想法，比如：它是耶稣会士与其他传教士们之间的事件；耶稣会士容忍偶像崇拜而且不服从罗马；是他们促成了康熙皇帝与教皇格勒门德第十一的特使之间的对立。
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 伊拉丽亚•莫拉里
教宗克雷芒十一世发出禁约（1704）前若干年的神学论战面面观
本文简略论及：（1）近于梵蒂冈秘密档案馆发现的教宗私人笔记的一些重要细节；（2）耶稣会士和索邦神学院之间的论战的一些神学要点，侧重于相关的教义问题，即恩寵、►
对天主的认识、信德、圣灵及敬禮/宗教等。
具体而言，本文探讨的“教宗私人笔记”，为克雷芒十一世手书，共13页，与中国礼仪之争的解决有关，一如其标题所示。笔记是在“再次听完各方陈述之后”所写，肯定是教宗向红衣主教团宣布其最终考虑的讲稿。教宗的决定导致了1704年禁约的产生。
教宗对问题的个人分析，参考了颜珰主教的禁令，且明确提到了索邦神学院的谴责。我们将阐述在索邦谴责的前前后后，耶稣会士（尤其是李明）及其对手（以多明我会士诺尔•亚历山大为代表）的论争的神学问题。
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 乔科摩•迪•费奥雷
从铎罗到嘉乐
18世纪初的教宗克雷芒十一世艾尔伯尼，对中国礼仪问题深感兴趣。为此，他组建了一个耗费巨大的使团，并授权铎罗与康熙帝谈判，探求天主教在规避利玛窦策略的基础上進入天朝之方法。由于缺乏葡萄牙的参与，►
又由于铎罗（人品有问题，且毫无外交经验）的失误，结果出使交恶，但这并未使教宗泄气。在《自登基之日》宪章里重申了教会的观点及确证了葡萄牙的善意之后，他于数年后又向康熙帝派遣了第二位使臣嘉乐。罗马的上述两次借中国皇帝器重西人之机与天国谋求接触的举动，表明教宗的确有谈判之心。事实上，《自登基之日》包含了一些对中国礼仪有可能开放的重要言辞，且嘉乐本人也被授权在谈判中淡化宪章所包含的条款。该宪章后来被赋予了所谓“八允”的具体形式。然而两个使团均存在明显逼迫大清皇帝的企图，且不乏龌龊行为，还将谈判失败归咎于耶稣会士。
教会与大清帝国之间的对抗与可能的对话那段不堪重复的历史，以克雷芒十一世和康熙帝的先后离世（相差一年多）而告终。事实上，教宗的继任者們对在华宣教并无多大兴趣，而且也不会在争取中华帝国的民众皈依基督的问题上再度投入巨资，而康熙帝的继任者对基督教也没有表现出像康熙大帝那样的宽容。
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 梅谦立
17至18世紀在華傳教士文獻及研究近年中譯工作（2000-2010）
在整个二十世纪，西方学者对于研究十七和十八世纪的基督宗教在中国的历史有着浓厚的兴趣。过去的三十年里，中国大陆的学术界再次涉足这一研究领域。其主要的兴趣，就是了解西方知识与宗教传入中国的情况，►
并分析其对中国文化和社会的冲击及对其的接受程度。除了推动基于中文文献的研究，这些中国学者也越来越认识到，为了更好地了解基督宗教在中国的历史，有必要知道昔日传教士们以西方语言撰写的文献资料。而伴随这一学术趋势的，还有另外的一种强烈兴趣，即：了解同一时期从中国到西方的文化传播。这一兴趣，部分地源于针对西方对中国影响的论述所做出的一种反应，以及显示在另一方向上也同时发生着另外一种文化传输的这样一种愿望，而且这种传输同样重要，甚至可能比西方对东方的传输更为重要。所有的这一切，都导致了有大量西方历史文献的中文翻译作品问世。本文将呈现这一现象背后的智力趋势，分析西方汉学的概念，并对自2000-2010年间出现的这些书籍给予一个总体的和批判性的概述。
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
郑氏政权对满洲帝国：
道明会士维托里奥•里奇（李科罗）著《传教会在中华帝国的活动》（1676年）一书的
重要性
如果把所谓的“三藩叛乱(Rebellion of the Three Feudatories)”以及此后台湾被并入康熙皇帝治下的中华帝国版图的这段时期也算進去，明清两个朝代复杂的过渡期从1644年到1683年，可谓长达数十年之久。►
这一时期的明清冲突，福建地区可谓首当其冲。事实上，这里俨然成为了不屈不挠的郑氏政权的坚固壁垒。作为一名传教士，道明会（正式名稱為傳教會）士李科罗(Vittorio Ricci)神父曾在郑成功的帮助和庇荫下在福建与台湾两地工作多年：这有幸使他成为了在他在世時东亚发生的、被认为极具兴味且又扑朔迷离的重大历史事件的一位非常重要和可靠的见证人。
李神父的第一手著作《传教会在中华帝国的活动（又译：传教团在中国史迹）》(Hechos de) La Orden de Predicadores en el Imperio de China，其重要性无可争辩：不仅披露了郑氏家族勇敢地反抗满清征服军队的史实，而且还提供了郑氏政权殖民台湾的重要内容和详尽史料。与此同时，尽管该书内容涉及李科罗神父在华人中的传教使命与工作，但对于那些战争年代的实际境况与具体情形却给出了新的诠释。
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郑成功 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
清廷特使閔明我的欧洲之行及其秘密使命
由耶稣会副省会长南怀仁神父出资襄助的閔明我神父1686年的欧洲之行，在耶稣会在华传教史的语境中多有分析。其中之一强调，闽明我之行的真正作用，在于他不仅作为耶稣会代表而且还作为康熙帝的外交特使与俄国沙皇建立了直接接触，►
开辟了除葡萄牙人控制的里斯本-果阿-澳门海路之外的北线陆路通途。
然而，我们准备分析的文件（閔氏上呈葡萄牙国王及其政府的一道长篇奏折）清楚地表明，根据耶稣会和葡萄牙保教权达成的传统联盟，闽明我和南怀仁各有自己的优先考虑。事实上，使命的真正目的，是在里斯本向国王的政府呈递一系列政治经济計劃，旨在不仅确保澳门葡萄牙据点的生存，还要以另一種方式利用好望角海路或耶稣会打入中国宫廷的新策略，包括组建一个正式的葡萄牙驻华使馆。概言之，那是一份耶稣会及保教权联合捍卫其在亚洲精神与世俗利益的详尽计划，因为他们的利益不仅受到荷兰与英国逐渐扩张的威胁，同时也受到法国利益在该地区崛起的影响。
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 达沃尔•安托努奇
耶稣会史料中的清准战争
17世纪最后十年的清准战争，乃中蒙历史上之重大历史事件。康熙帝和準噶爾部首领噶尔丹之间的冲突，自1690年延续到1697年。期间康熙四度北出长城，御驾亲征準噶爾。因康熙帝巡幸关外时，为了解闷助兴，►
多有携耶稣会神甫随行之习惯，安多与张诚神父便参与了1696年与97年的军事行動。这场战争多载于《大清历朝实录》和《亲征平定朔漠方略》中。两名随驾耶稣会士也对战争及目击事件做了记录卻有待我们研究。张诚的日记1735年被杜赫德收入其《中华帝国及其所属鞑靼地区的地理、历史、编年纪、政治和博物》之第四卷中出版。但安多神父的题为 De Bello Cam Hi Imperatoris Tartaro-Sinici contra Tartaros Erutanos. Feliciter confecto anno 1697 的手稿，至今仍未发表。除了描述战事之外，安多与张诚的记录，所載關於鞑靼地区之地理、历史、居民，其宗教信仰及风俗信息也值得注意。他们的记载应被视为中国历史的原始资料，应与汉语原始资料进行比较研究，以期找出有助于我们更全面认识这段历史的新要素。
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 蓝莉
康熙皇帝在耶稣会士白晋(1656-1730)和张诚(1654-1707)辅导下的西方科学课程
于1688年抵京的白晋(Joachim Bouvet)和张诚(Jean-Francois Gerbillon)二位法籍耶稣会士为我们留下了自1689年10月18日至1691年11月这段时期有关辅导当时大清康熙皇帝的证词。白晋神父手中的日记共包括正反面29页，►
目前被保存在法国的国家图书馆。张诚神父的证词最终由法籍耶稣会士杜赫德(J.-B. Du Halde) 神父于前者去世大约三十年后的1735年出版，被编入其著名的《中华帝国全志》 (Description of the Empire of China) 第四卷。尽管当时的法国出版物对这些课程给予了广泛报道，但当代的中国出版资料对此却只字未提。康熙的《起居注》(Qijuzhu) (Diaries of activity and repose) 没有记录下这些课程的内容。根据白、张二位神父的记载，授课所用语言是满文。所用的授课手册在法国大学很普遍。后来，手册经翻译被编入1723年出版的御制数理精蕴(Yuzhi shuli jingyun) (Collected essential principles of mathematics)。课程开始时，康熙皇帝35岁，与张诚同龄，长白晋两岁。史载，康熙皇帝其他的欧洲耶稣会导师分别是南怀仁 (Ferdinand Verbiest) (1623-1688)、安多(Antoine Thomas) (1644-1709)和徐日升(Tomas Pereira) (1645-1708)三位神父。学习过程、教导内容及各方动机均将在本文中予以讨论。
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 御製數理精藴 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
康熙宫廷内的耶稣会士纪理安（1695-1720）
其传教士-工匠职务的新透视
欧洲玻璃工艺，因其色彩与光泽，极受大清康熙皇帝(1662年-1722年在位)青睐。也许正是出于这一原因，才促使康熙皇帝在宫廷内设立了皇家玻璃工场。1695年，圣上降旨，耶稣会士纪理安(Kilian Stumpf SJ) (1665年-1720年) 进京见驾，►
并赐驻当时的法国耶稣会会院。次年，纪理安在毗邻会院不远处一片空地上建起了一座玻璃工场，并开始向本地工匠传授玻璃制造技术。因此，直至他开始撰写《北京大事记》(Acta Pekinensia)时，纪理安已在京驻留十年时间，其中九年担任皇家玻璃工场创始人兼主管。尽管纪理安所取得的成就在大清（1644-1911）玻璃工艺研究中已世所公认，但专门研究传教士在华活动史的著作对纪理安任职于宫廷时期的这个部分却未给予足够关注。
纪理安的玻璃工场在两份中国十八世纪的文献中曾有所提及，罗马耶稣会档案馆日本/中国分馆也有文献保存。此外，教廷传信部（今万民福音部）档案馆、以及遣使会Maison-Mere（总会院），即位于巴黎的遣使会总部也有相关文献。有趣的是，在后者的档案馆里，还发现了针对该玻璃工场的中文规划图纸。
本文之目的，是研究并呈现已知及其他历史文献，并深入研究纪理安在美因兹耶稣会学院的求学历程。此外，本文还将探索玻璃和搪瓷在中国的技术发展，其在华夏艺术方面的重要性，以及教皇和葡国国王选之为礼品的理由，并且通过将其置于适当的历史背景之下，帮助更全面地了解纪理安的玻璃制造工艺。
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 樊米凯
马国贤《<中国学院>史》卷三（《清廷十三年》-李天纲译）
（1716 -1720）與康熙時期新歷史文獻
背景: 罗马教廷 1715 年 3月 19日向大清康熙 (Emperor Kangxi) 皇帝宫廷内的传教士秘密颁布的圣旨 Ex illa die 指向了两大冲突：一是耶稣会传教士与教廷传信部派遣的传教士之间的冲突；二是大清皇帝康熙本人与教皇格勒门德第十一（Pope Clement XI）之间的冲突。当作为伊大任主教(Bernardino Della Chiesa) 代理、►
当时巡行临清州教区的方济各会士康和子（Charles Orazi da Castorano） 于 1716年 11月 5日 抵京时，康熙皇帝正在等待他派往罗马教廷的两个使团就罗马教皇格勒门德第十一有关中国礼仪问题的回复。第一使团于1707年出发，由龙安国 (Antonio Barros) 和薄贤士 (Antoine Beauvollier) 二位神父担任；第二使团于1708年出发，由艾若瑟 (Giuseppe Provana) 和陆失石 (Jose Ramon Arxo) 二位神父担任。然而，康和子抵京后，非但未觐见康熙皇帝，反潜藏于京秘密发布最终谴责中国礼仪的教廷圣旨。为了对康和子的不正确行为表示抗议，耶稣会传教士们（即一个世纪前利玛窦所倡导的福音传播“调适性”实践的支持者们）拒绝施行圣事（领洗、告解、圣体、终傅）；但教廷传信部遣派中国的传教士却接受了圣旨，并转而控告耶稣会士与教皇作对且相反神圣信仰的纯洁性。不仅如此，他们还指控耶稣会士从事间谍活动，因为是他们向康熙皇帝泄露了康和子来京的真实意图。震惊之余，康熙皇帝下令，把康和子和德理格 (Teodorico Pedrini) -一位意大利音乐家，即所谓的“罗马宣道团”的领军人物 - 投入大牢。前者被控背君行事，而后者则被控向皇帝隐瞒教廷消息。
在耶稣会和“罗马宣道团”的激烈争吵中，康熙皇帝彰显了他作为君王的崇高品格：最终，皇帝释放了康和子和德理格。
马国贤《<中国学院>史》卷三（《清廷十三年》）中包含的文献与耶稣会和“罗马宣道团”争吵有关的拉丁文献：
1) 圣旨 Ex illa die;
2) 德理格自我辩护（马国贤同样也保留了中文译文）；
3) 纪理安，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。
中文皇家文献：
1) 日期为1716年10月31日的拉丁、中文和满文的官红证明文件[康熙五十五年九月十七日]；
2) 在华禁宣基督宗教之皇家敕令（1717年）；
3) 耶稣会士苏霖、巴多明及穆敬远恳乞皇帝允许在华宣扬基督宗教。
禁止洋人、特别是传教士入境的中文文献：
4) 陈昴禁止洋人入境奏章（1717年1月）；
5) 陈昴奏章九卿定议一，1717年4月17日；
6) 陈昴奏章九卿定议二，1717年5月29日；
7) 九卿决议兵部写
与耶稣会和“罗马宣道团”争吵有关的中文文献，2010年7月10日罗马
Ripa's [ Ma Guoxian 马国贤 ] Journal III (1716-1720)
with New Documents for the History of the Kangxi Era
The secret issuing of the Apostolic Constitution [圣旨] 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 [格勒门德第十一]. ►
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 [龙安国] and Antoine Beauvollier [薄贤士], the latter (1708) was led by Giuseppe Provana [艾若瑟] and José Ramon Arxó [陆失石]. 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 [利玛窦] 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 [苏霖]，Dominique Parrenin [巴多明] and Jioão Mourão
[穆敬远] 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 陈昴 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 [兵部写] on the Resolution of Jiu Qing Ministry.
Chinese documents relating to quarrel between Jesuits and “Propagandists”n. 6.
Rome. 10.07.2010
|
