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곤여만국전도 坤與萬國全圖 1602

VIS VITALIS 2020. 3. 16. 22:57


坤與 [곤여]

①대지(大地) 　②지구(地球)


보물 제849호. 『곤여만국전도(坤與萬國全圖)』는 1602년(선조 35)에 이탈리아인 선교사 마테오 리치가 북경에서 제작한 것을 1708년(숙종 34) 조선에서 모사한 세계지도이다. 채색 필사본으로, 세로는 172㎝이고, 가로는 531㎝이다. 현재 서울대학교 박물관에 소장되어 있다.

내용

이 지도는 전체 8폭 병풍으로 되어 있다. 그 가운데 6폭은 오르텔리우스 도법으로 그린 근대적 기법의 서양식 세계지도로서 경위도선이 그려져 있다. 제1폭에는 원도의 제작자인 마테오 리치(Ricci,M., 利瑪竇)가 1602년(선조 35)에 쓴 서문과 제8폭에는 지도를 모사하여 올릴 때 최석정(崔錫鼎)·이국화(李國華)·유우창(柳遇昌) 등이 1708년(숙종 34)에 쓴 서문이 있다.

그러나 다른 「곤여만국전도」에 없는 동물·배 등 각종 그림이 지도의 사방 여백과 지도 안 바다 등에 그려져 있어 이 지도를 ‘회입(繪入) 「곤여만국전도」’로 불린다. 그림이 그려진 회입 「곤여만국전도」는 중국 북경역사박물관(北京歷史博物館)에도 소장되어 있다.

한편 경기도 남양주시 봉선사(奉先寺)에도 있었으나, 6·25 때 불타 없어진 것으로 알려져 있다. 1971년에 이 지도와 유사하며 조선에서 작성된 회입 「곤여만국전도」가 일본에도 있음이 보고되었으나 양식이 다른 지도로 밝혀졌다.

「곤여만국전도」에 표현된 대륙의 윤곽을 보면, 오스트레일리아와 남극이 분리되지 않았으며 남북 아메리카도 상당히 부정확한 상태이다. 그러나 이 지도는 당시 중국·한국을 비롯한 동양의 지식인에게 서양의 지리학과 지도의 제작 수준, 서양 세계에 대한 정확한 정보를 일목요연하게 시각적으로 널리 알려주는 데 큰 역할을 하였다.

그 외에 지도의 여백에는 적도·북반구·남반구 등의 그림과 해설 등 지구, 천문에 관한 지식들이 설명되어 있다.

[네이버 지식백과] 곤여만국전도 [坤輿萬國全圖] (한국민족문화대백과, 한국학중앙연구원)



 마테오 리치(이마두利瑪竇, 호는 시헌時憲; 1552～1610)


유럽을 구라파(歐羅巴)로 표기한 최초의 인물


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마테오 리치(이탈리아어: Matteo Ricci, 중국어: 利瑪竇, 1552년 10월 6일 ~ 1610년 5월 11일)는 로마 가톨릭교회의 사제이자, 중국을 비롯한 아시아 대륙에 기독교 신앙을 정착시킨 이탈리아 출신 예수회 선교사이다. 호(號)는 서강(西江), 청태(淸泰)·존칭은 태서유사(泰西儒士)이다.

또 다른 중국식 이름은 ‘이마두’(利瑪竇), 별호는 서방에서 온 현사(賢士)라는 뜻의 서태(西泰)(서강 청태의 줄인 말), 마테오(Matteo)는 그의 세례명이다 [1] <곤여만국전도>와 <천주실의>로 유명하다.

https://ko.wikipedia.org/wiki/%EB%A7%88%ED%85%8C%EC%98%A4_%EB%A6%AC%EC%B9%98


마테오 리치(이마두利瑪竇, 호는 시헌時憲; 1552～1610)는 누구인가?

마테오 리치(이탈리아 이름 Matteo Ricci, 중국 이름 이마두)는 로마 가톨릭 교회의 사제이자, 가톨릭을 아시아 대륙에 정착시킨 이탈리아 출신 예수회 선교사입니다. 가톨릭을 오늘날 천주교라고 부르게 된 배경이 신부님의 유명한 저서 <천주실의>로부터 비롯되었습니다. 유럽을 구라파(歐羅巴)로 표기한 최초의 인물이기도 합니다. 그는 1552년 이탈리아 중부 마체라타에서 태어났는데 현재에도 마체레타 대학교 본관에는 중국의 사대부 모자를 쓴 신부님의 조각상이 전시되어 있다고 합니다.
19세인 1571년, 예수회에 가입하였고 입교 후 동양 전도의 뜻을 품었습니다. 로마 대학교에서 1575년부터 수사학 인문과정을 공부했으며, 1577년부터 1579년까지 같은 대학교에서 철학 과정을 마쳤습니다. 나머지 신학공부는 1582년까지 인도의 ‘고아’(Goa) 지역에서 받았습니다(1580년 로마 가톨릭 사제서품을 받았습니다).

첨부 이미지1582년 예수회로부터 중국에서 선교하라는 지시를 받고 마카오에 도착하여 중국어와 한문을 배웠습니다. 중국어 실력이 유창하여 문서 선교, 즉 문서로 ‘하느님 말씀’을 전달하는 일에 큰 역할을 하였습니다. 동역자(同役者) 루지에리와 함께 1583년 중국 조경(肇慶)에 정착하였습니다(이때부터 계속된 세계지도 제작은 1602년 곤여만국전도 제3판 발행까지 계속되었습니다. 이 지도로써, 중국이 세계의 중심이고 그 밖의 나라들은 오랑캐라는 오만함에 사로잡혀 있던 중국 사람들에게 새로운 인식을 심어 주었습니다).
마테오 리치는 사서(四書)를 라틴어로 번역하였으며, 중국어로 교리문답서를 쓰고 한문저서 교우론을 저술하는 등 예수회 중국 선교 책임자가 됩니다. 그후 남경에 정착하여 고관 명사들에게 천문·지리·수학을 가르치기도 했습니다. 황제를 만나 북경 거주허가를 받아 1601년 중국 베이징으로 왔습니다. 1603년 교리문답서인 천주실의를 출간하였습니다. 신종 황제의 호의로 선무문(宣武門) 안에 천주당을 세워도 된다는 허가를 받았으며, 1605년 베이징에 천주당(중국에서 천주교회를 가리키는 말)을 세우고 200여명의 신도를 얻어 비로소 천주교라는 이름을 붙였습니다. 예수회에서는 ‘위에서 아래로의 전도’라고 하여 상위계급이나 지식인들에게 먼저 전도하여 복음이 확대되게 하려는 전도방법을 갖고 있었습니다. 리치는 비록 명나라 황제 만력제를 설득하지는 못했지만, 나라의 쇠락을 걱정하는 개혁파 사대부들과 교제를 할 수 있었습니다. 서광계(1562년-1633년), 이지조(1565-1630), 양정균(1562-1627) 등 일부 사대부 지식인들은 기독교인이 되었습니다. 그는 서광계·이지조의 협력을 얻어 과학기술 서적을 번역하였으며, 천주교 서적을 저작하는 등, 나머지 일생을 중국에서 활약하였습니다. 한국 실학파 학자들에게도 많은 영향을 주었습니다. 1609년 중국 최초로 ‘성모 마리아회’를 창립하였고, 이듬해 1610년 58세에 별세하여 베이징에 묻혔습니다.

 

3)《천주실의》(天主實義)는 어떤 책일까

첨부 이미지《천주실의》(天主實義)는 1593년 경 저술된 책으로, 루지에리 선교사가 1584년 저술한 《천주실록》(天主實錄)의 개정판입니다. 저술 당시 해당선교지 책임자의 검열을 통과하기도 전에, 리치의 저술은 이미 그 라틴어 요약본이 명나라 말기 사대부들의 베스트셀러가 되었습니다. 서교의 하느님이 유교의 상제와 같다는 주장과 서교의 인간 이해가 양명학과 상당히 비슷했기 때문입니다. 1594년 남창(南昌)에서 초판이 인쇄되었고, 1601년 베이징에서 《1601년 베이징판 천주실의》가 출간되었습니다. 선교 책임자의 출간 승인을 받은 후에는 1603년 베이징에서 증보판 《천주실의》가 출간되었으며, 1605년이나 1606년 항주(抗州)에서 《항주판 천주실의》가 출간되었습니다. 천주실의의 내용은 ‘천지만물을 지으시고 이를 유지하시는 하느님’을 소개하는 것으로, 그 주된 내용은 다음과 같습니다.
ㆍ유교의 상제(上帝)는 기독교의 하느님(天主)이라고 주장

ㆍ유교의 기초적 교리를 인정

ㆍ하늘나라의 존재를 언급하고, 인간의 영혼 불멸성을 강조

ㆍ인간의 영혼이 신령스러움을 중국 고전들을 통해 입증

ㆍ하느님이 동물을 창조한 것은 인간이 이용하도록 하기 위해서임

ㆍ죽은 후에 천국과 지옥이 있음

ㆍ성선설을 지지, 모든 행위는 인간의 자유 의지에 달림

ㆍ《천주교해략》을 읽을 것을 권함

 

4) [그외 저서 및 번역서]

ㆍ《교우론》(交友論,1595년경): 마테오 리치의 첫 한문저서이다.

ㆍ《서양기법》(西洋記法,1596년): 아리스토텔레스와 중세 고전암기술을 소개한 책

ㆍ《이십오언》(二十五言,1599년): 고대 그리스 스토아 철학자 에픽테투스(Epictetus)의 잠언집을 중국인들에게 맞게 고쳐 쓴 편역서

ㆍ《기하원본》(機何原本,유클리드 저) 전6권 번역서: 한림원 서광계(徐光啓)와 함께 번역함

ㆍ《기인십편》(畸人十篇): 중국 사대부, 선비들과 나눈 토론을 언급하며 기독교 신앙을 소개한 기독교 변증서이다. 성서말씀(마태복음서7:14, 로마서8:18)을 한자로 풀어서 소개하고 있다. [출처: 위키백과]


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Matteo Ricci (Italian pronunciation: [matˈtɛːo ˈrittʃi]; Latin: Mattheus Riccius Maceratensis; 6 October 1552 – 11 May 1610), was an Italian Jesuit priest and one of the founding figures of the Jesuit China missions. His 1602 map of the world in Chinese characters introduced the findings of European exploration to East Asia. He is considered a Servant of God by the Roman Catholic Church.

Ricci arrived at the Portuguese settlement of Macau in 1582 where he began his missionary work in China. He became the first European to enter the Forbidden City of Beijing in 1601 when invited by the Wanli Emperor, who sought his services in matters such as court astronomy and calendrical science. He converted several prominent Chinese officials to Catholicism, such as Xu Guangqi, who aided in translating Euclid's Elements into Chinese as well as the Confucian classics into Latin for the first time.

Early life[edit]

Ricci was born 6 October 1552, in Macerata, part of the Papal States, and today a city in the Italian region of Marche. He made his classical studies in his native town and studied law at Rome for two years. He entered the Society of Jesus in April 1571 at the Roman College. While there, in addition to philosophy and theology, he also studied mathematics, cosmology, and astronomy under the direction of Christopher Clavius. In 1577, he applied for a missionary expedition to the Far East. He sailed from Lisbon, Portugal in March 1578 and arrived in Goa, a Portuguese colony, the following September. Ricci remained employed in teaching and the ministry there until the end of Lent 1582, when he was summoned to Macau to prepare to enter China. Ricci arrived at Macau in the early part of August.[1]

Ricci in China[edit]

Matteo Ricci's way from Macau to Beijing
Further information: Europeans in Medieval China

In August 1582, Ricci arrived at Macau, a Portuguese trading post on the South China Sea. At the time, Christian missionary activity in China was almost completely limited to Macau, where some of the local Chinese people had converted to Christianity and lived in the Portuguese manner. No Christian missionary had attempted seriously to learn the Chinese language until 1579 (three years before Ricci's arrival), when Michele Ruggieri was invited from Portuguese India expressly to study Chinese, by Alessandro Valignano, founder of St. Paul Jesuit College (Macau), and to prepare for the Jesuits' mission from Macau into Mainland China.[2]

Once in Macau, Ricci studied Chinese language and customs. It was the beginning of a long project that made him one of the first Western scholars to master Chinese script and Classical Chinese. With Ruggieri, he traveled to Guangdong's major cities, Canton and Zhaoqing (then the residence of the Viceroy of Guangdong and Guangxi), seeking to establish a permanent Jesuit mission outside Macau.[1]

In 1583, Ricci and Ruggieri settled in Zhaoqing, at the invitation of the governor of Zhaoqing, Wang Pan, who had heard of Ricci's skill as a mathematician and cartographer. Ricci stayed in Zhaoqing from 1583 to 1589, when he was expelled by a new viceroy. It was in Zhaoqing, in 1584, that Ricci composed the first European-style world map in Chinese, called "Da Ying Quan Tu" (Chinese: 大瀛全圖; literally: 'Complete Map of the Great World').[3] No prints of the 1584 map are known to exist, but, of the much improved and expanded Kunyu Wanguo Quantu of 1602,[4] six recopied, rice-paper versions survive.[5]

It is thought that, during their time in Zhaoqing, Ricci and Ruggieri compiled a Portuguese-Chinese dictionary, the first in any European language, for which they developed a system for transcribing Chinese words in the Latin alphabet. The manuscript was misplaced in the Jesuit Archives in Rome, rediscovered only in 1934, and published only in 2001.[6][7]

There is now a memorial plaque in Zhaoqing to commemorate Ricci's six-year stay there, as well as a "Ricci Memorial Centre"[8] in a building dating from the 1860s.

Expelled from Zhaoqing in 1588, Ricci obtained permission to relocate to Shaoguan (Shaozhou, in Ricci's account) in the north of the province, and reestablish his mission there.[9]

Further travels saw Ricci reach Nanjing (Ming's southern capital) and Nanchang in 1595. In August 1597, Alessandro Valignano (1539–1606), his superior, appointed him Major Superior of the mission in China, with the rank and powers of a Provincial, a charge that he fulfilled until his death.[10] He moved to Tongzhou (a port of Beijing) in 1598, and first reached the capital Beijing itself on 7 September 1598. However, because of a Chinese intervention against Japanese invasion of Korea at the time, Ricci could not reach the Imperial Palace. After waiting for two months, he left Beijing; first for Nanjing and then Suzhou in Southern Zhili Province.

During the winter of 1598, Ricci, with the help of his Jesuit colleague Lazzaro Cattaneo, compiled another Chinese-Portuguese dictionary, in which tones in Chinese syllables were indicated in Roman text with diacritical marks. Unlike Ricci's and Ruggieri's earlier Portuguese-Chinese dictionary, this work has not been found.[6]

In 1601, Ricci was invited to become an adviser to the imperial court of the Wanli Emperor, the first Westerner to be invited into the Forbidden City. This honor was in recognition of Ricci's scientific abilities, chiefly his predictions of solar eclipses, which were significant events in the Chinese world.[11] He established the Cathedral of the Immaculate Conception in Beijing, the oldest Catholic church in the city.[12] Ricci was given free access to the Forbidden City but never met the reclusive Wanli Emperor, who, however, granted him patronage, with a generous stipend and supported Ricci's completion of the Zhifang Waiji, China's first global atlas.[13]

Once established in Beijing, Ricci was able to meet important officials and leading members of the Beijing cultural scene and convert a number of them to Christianity. one conversion, which he called "extraordinary", occurred in 1602, when Li Yingshi, a decorated veteran of the Japanese/Korean War and a well-known astrologer and feng shui expert, became a Christian and provided the Jesuits with a wealth of information.[14][15]

Ricci was also the first European to learn about the Kaifeng Jews,[16] being contacted by a member of that community who was visiting Beijing in 1605. Ricci never visited Kaifeng, Henan Province, but he sent a junior missionary there in 1608, the first of many such missions. In fact, the elderly Chief Rabbi of the Jews was ready to cede his power to Ricci, as long as he gave up eating pork, but Ricci never accepted the position.[16]

Ricci's grave (利玛窦墓) in Beijing's Zhalan Cemetery.

Ricci died on 11 May 1610, in Beijing, aged 57. By the code of the Ming Dynasty, foreigners who died in China had to be buried in Macau. Diego de Pantoja made a special plea to the court, requesting a burial plot in Beijing, in the light of Ricci's contributions to China. The Wanli Emperor granted this request and designated a Buddhist temple for the purpose. In October 1610, Ricci's remains were transferred there.[17] The graves of Ferdinand Verbiest, Johann Adam Schall von Bell, and other missionaries are also there, and it became known as the Zhalan Cemetery, which is today located within the campus of the Beijing Administrative College, in Xicheng District, Beijing.[18]

Ricci was succeeded as Superior General of the China mission by Nicolò Longobardo in 1610. Longobardo entrusted another Jesuit, Nicolas Trigault, with expanding and editing, as well as translating into Latin, those of Ricci's papers that were found in his office after his death. This work was first published in 1615 in Augsburg as De Christiana expeditione apud Sinas and soon was translated into a number of other European languages.[19]

Ricci's approach to Chinese culture[edit]

An early 17th-century depiction of Ricci in Chinese robes

Ricci could speak Chinese as well as read and write classical Chinese, the literary language of scholars and officials. He was known for his appreciation of Chinese culture in general but condemned the prostitution which was widespread in Beijing at the time.[20] During his research, he discovered that in contrast to the cultures of South Asia, Chinese culture was strongly intertwined with Confucian values and therefore decided to use existing Chinese concepts to explain Christianity.[21] With Superior Valignano's formal approval, he aligned himself with the Confucian intellectually elite literati,[22] and even adopted their mode of dress. He did not explain the Catholic faith as entirely foreign or new; instead, he said that the Chinese culture and people always believed in God and that Christianity is simply the completion of their faith.[23]:323 He borrowed an unusual Chinese term, Tiānzhǔ (天主, "Lord of Heaven") to describe the God of Abraham, despite the term's origin in traditional Chinese worship of Heaven. (He also cited many synonyms from the Confucian Classics.) He supported Chinese traditions by agreeing with the veneration of family ancestors. Dominican and Franciscan missionaries considered this an unacceptable accommodation, and later appealed to the Vatican on the issue.[23]:324 This Chinese rites controversy continued for centuries, with the most recent Vatican statement as recently as 1939. Some contemporary authors have praised Ricci as an exemplar of beneficial inculturation,[24][25] avoiding at the same time distorting the Gospel message or neglecting the indigenous cultural media.[26]

Like developments in India, the identification of European culture with Christianity led almost to the end of Catholic missions in China, but Christianity continued to grow in Sichuan and some other locations.[23]:324

Xu Guangqi and Ricci become the first two to translate some of the Confucian classics into a western language, Latin.

Ricci also met a Korean emissary to China, Yi Sugwang. He taught Yi the basic tenets of Catholicism and gave him several books concerning the west which were incorporated into his Jibong Yuseol, the first Korean encyclopedia.[27] Along with João Rodrigues's gifts to the ambassador Jeong Duwon in 1631, Ricci's gifts influenced the creation of Korea's Silhak movement.[28]

Cause of canonization[edit]

The cause of his beatification, originally begun in 1984, was reopened on 24 January 2010, at the cathedral of the Italian diocese of Macerata-Tolentino-Recanati-Cingoli-Treia.[29][30] Bishop Claudio Giuliodori, the apostolic administrator of the Diocese of Macerata, formally closed the diocesan phase of the sainthood process on 10 May 2013. The cause moved to the Congregation for the Causes of Saints at the Vatican in 2014.

Commemoration[edit]

The following places and institutions are named after Matteo Ricci:

In the run-up to the 400th anniversary of Ricci's death, the Vatican Museums hosted a major exhibit dedicated to his life. Additionally, Italian film director Gjon Kolndrekaj produced a 60-minute documentary about Ricci, released in 2009, titled Matteo Ricci: A Jesuit in the Dragon's Kingdom, filmed in Italy and China.[42][43]

In Taipei, the Taipei Ricci Institute and the National Central Library of Taiwan opened jointly the Matteo Ricci Pacific Studies Reading Room[44] and the Taipei-based online magazine eRenlai, directed by Jesuit Benoît Vermander, dedicated its June 2010 issue to the commemoration of the 400th anniversary of Ricci's death.[45]

Map of East Asia by Matteo Ricci in 1602.

Works[edit]

The True Meaning of the Lord of Heaven[edit]

The True Meaning of the Lord of Heaven (天主實義) is a book written by Ricci, which argues that Confucianism and Christianity are not opposed and in fact are remarkably similar in key respects. It was written in the form of a dialogue, originally in Chinese. Ricci used the treatise in his missionary effort to convert Chinese literati, men who were educated in Confucianism and the Chinese classics. In the Chinese Rites controversy, some Roman-Catholic missionaries raised the question whether Ricci and other Jesuits had gone too far and changed Christian beliefs to win converts.

Peter Phan argues that True Meaning was used by a Jesuit missionary to Vietnam, Alexandre de Rhodes, in writing a catechism for Vietnamese Christians.[46] In 1631, Girolamo Maiorica and Bernardino Reggio, both Jesuit missionaries to Vietnam, started a short-lived press in Thăng Long (present-day Hanoi) to print copies of True Meaning and other texts.[47] The book was also influential on later Protestant missionaries to China, James Legge and Timothy Richard, and through them John Nevius, John Ross, and William Edward Soothill, all influential in establishing Protestantism in China and Korea.

Other works[edit]

Left plates 1-3
Right plates 4-6
Kunyu Wanguo Quantu (坤輿萬國全圖), printed by Matteo Ricci upon request of the Wanli Emperor in Beijing, 1602
Unattributed, very detailed, two-page colored edition (1604?), copy of the 1602 map with Japanese katakana transliterations of the phonetic Chinese characters
  • De Christiana expeditione apud Sinas: the journals of Ricci that were completed and translated into Latin by another Jesuit, Nicolas Trigault, soon after Ricci's death. Available in various editions:
    • Trigault, Nicolas S. J. "China in the Sixteenth Century: The Journals of Mathew Ricci: 1583-1610". English translation by Louis J. Gallagher, S.J. (New York: Random House, Inc. 1953).
    • On Chinese Government,[48] an excerpt from Chapter one of Gallagher's translation.
    • De Christiana expeditione apud Sinas,[49] full Latin text, available on Google Books
    • A discourse of the Kingdome of China, taken out of Ricius and Trigautius, containing the countrey, people, government, religion, rites, sects, characters, studies, arts, acts; and a Map of China added, drawne out of one there made with Annotations for the understanding thereof (an early English translation of excerpts from De Christiana expeditione) in Purchas his Pilgrimes (1625). Can be found in the "Hakluytus posthumus".[50] The book also appears on Google Books, but only in snippet view.[51]
  • An excerpt from The Art of Printing by Matteo Ricci[52]
  • Ricci's World Map of 1602[53]
  • Rare 1602 World Map, the First Map in Chinese to Show the Americas, on Display at Library of Congress, 12 Jan to 10 April 2010.[54]
  • The Chinese translation of the ancient Greek mathematical treatise Euclid's Elements (幾何原本), published and printed in 1607 by Matteo Ricci and his Chinese colleague Xu Guangqi

See also[edit]

References[edit]

Citations[edit]

  1. ^ Jump up to:a b Brucker, Joseph (1912). "Matteo Ricci". The Catholic Encyclopedia. New York: Robert Appleton Company. OCLC 174525342. Retrieved 17 August 2017.
  2. ^ Gallagher (trans) (1953), pp. 131-132, 137
  3. ^ TANG Kaijian and ZHOU Xiaolei, "Four Issues in the Dissemination of Matteo Ricci's World Map during the Ming Dynasty", in STUDIES IN THE HISTORY OF NATURAL SCIENCES, Vol. 34, No. 3 (2015), pp. 294-315. 汤开建 周孝雷 《明代利玛窦世界地图传播史四题》，《自然科学史研究》第34卷，第3期（2015年）：294-315
  4. ^ Baran, Madeleine (16 December 2009). "Historic map coming to Minnesota". St. Paul, Minnesota.: Minnesota Public Radio. Retrieved 12 January 2010.
  5. ^ "Ancient map with China at centre goes on show in US". BBC News. 12 January 2010.
  6. ^ Jump up to:a b Yves Camus, "Jesuits' Journeys in Chinese Studies"Archived 24 September 2015 at the Wayback Machine
  7. ^ "Dicionário Português-Chinês : 葡汉辞典 (Pu-Han cidian): Portuguese-Chinese dictionary" by Michele Ruggieri, Matteo Ricci; edited by John W. Witek. Published 2001, Biblioteca Nacional. ISBN 972-565-298-3. Partial preview available on Google Books
  8. ^ "Ricci Memorial Centre". Oneminuteenglish.com. Retrieved 14 May 2014.
  9. ^ Gallagher (253), pp. 205-227.
  10. ^ Dehergne, 219.
  11. ^ Chan Kei thong. Faith of Our Father, Shanghai: China Publishing Group Orient Publishing Centre.
  12. ^ (Chinese) "The Tomb of Matteo Ricci" Beijing A Guide to China's Capital City Accessed 5 October 2010
  13. ^ Li, Zhizao (1623). "職方外紀 六卷卷首一卷" [Chronicle of Foreign Lands]. World Digital Library (in Chinese).
  14. ^ Gallagher (trans) (1953), pp. 433-435
  15. ^ Engelfriet, Peter M. (1998), Euclid in China: the genesis of the first Chinese translation of Euclid's Elements, books I-VI (Jihe yuanben, Beijing, 1607) and its reception up to 1723, BRILL, p. 70, ISBN 90-04-10944-7
  16. ^ Jump up to:a b White, William Charles. The Chinese Jews. New York: Paragon Book Reprint Corporation, 1966
  17. ^ "The Tomb of Matteo Ricci". China.org.cn. Retrieved 14 May 2014.
  18. ^ Qin, Danfeng (29 March 2010). "At last, they rest in peace". Global Times. Retrieved 10 October 2010.
  19. ^ Mungello, David E. (1989). Curious Land: Jesuit Accommodation and the Origins of Sinology. University of Hawaii Press. pp. 46–48. ISBN 0-8248-1219-0.
  20. ^ Hinsch, Bret (1990). Passions of the Cut Sleeve : The Male Homosexual Tradition in China. University of California Press. p. 2. ISBN 0-520-06720-7.
  21. ^ Zvi Ben-Dor Benite, "Western Gods Meet in the East": Shapes and Contexts of the Muslim-Jesuit Dialogue in Early Modern China, Journal of the Economic and Social History of the Orient, Vol. 55, No. 2/3, Cultural Dialogue in South Asia and Beyond: Narratives, Images and Community (sixteenth-nineteenth centuries) (2012), pp. 517-546.
  22. ^ Bashir, Hassan Europe and the Eastern Other Lexington Books 2013 p.93 ISBN 9780739138038
  23. ^ Jump up to:a b c Franzen, August (1988). Kleine Kirchengeschichte. Freiburg: Herder. ISBN 3-451-08577-1.
  24. ^ Griffiths, Bede (1965), "The meeting of East and West", in Derrick, Christopher (ed.), Light of Revelation and Non-Christians, New York, NY: Alba House
  25. ^ Dunn, George H. (1965), "The contribution of China's culture towards the future of Christianity", in Derrick, Christopher(ed.), Light of Revelation and Non-Christians, New York, NY: Alba House
  26. ^ Zhiqiu Xu (2016). Natural Theology Reconfigured: Confucian Axiology and American Pragmatism. New York: Routledge. ISBN 9781317089681 – via Google Books.
  27. ^ National Assembly, Republic of Korea: Korea History
  28. ^ Bowman, John S. (2000). Columbia Chronologies of Asian history and Culture. Columbia University Press. p. 212. ISBN 0-231-11004-9.
  29. ^ "Father Matteo Ricci's beatification cause reopened". Catholicculture.org. Retrieved 14 May 2014.
  30. ^ "Diocese to re-launch beatification cause for missionary Fr. Matteo Ricci". Catholicnewsagency.com. 25 January 2010. Retrieved 14 May 2014.
  31. ^ "Ricci Hall - The University of Hong Kong". www.hku.hk. Retrieved 17 August 2017.
  32. ^ http://rizal.lib.admu.edu.ph/matteo/
  33. ^ "web.mrck.edu.hk". mrck.edu.hk. Retrieved 17 August2017.
  34. ^ "Matteo Ricci College - Seattle University". www2.seattleu.edu. Retrieved 17 August 2017.
  35. ^ "首頁 - Colegio Mateus Ricci". www.ricci.edu.mo. Retrieved 17 August 2017.
  36. ^ INSTITUTE, MACAU RICCI. "MACAU RICCI INSTITUTE". www.riccimac.org. Retrieved 17 August 2017.
  37. ^ "The Macau Ricci Institute 澳門利氏學社". Riccimac.org. Retrieved 14 May 2014.
  38. ^ "Home". www.usfca.edu. Retrieved 17 August 2017.
  39. ^ Fordham. "Fordham online information - Academics - Colleges and Schools - Undergraduate Schools - Fordham College at Rose Hill". www.fordham.edu. Retrieved 17 August 2017.
  40. ^ ONLUS, Europe Consulting (4 February 2019). "Inaugurazione del Centro Matteo Ricci con la visita del Presidente della Repubblica".
  41. ^ Jump up to:a bhttp://hompi.sogang.ac.kr/goabroad/english/lifesogang/campus.htm
  42. ^ "A Jesuit in the dragon's kingdom". H2onews.org. Retrieved 14 May 2014.
  43. ^ Category: Focus: The Legacy of Matteo Ricci (20 May 2010). "Interview with Gjon Kolndrekaj". Erenlai.com. Retrieved 14 May 2014.
  44. ^ Category: Focus: The Legacy of Matteo Ricci (20 May 2010). "Remembering Ricci: Opening of the Matteo Ricci - Pacific Studies Reading Room at the National Central Library". www.eRenlai.com. Retrieved 14 May 2014.
  45. ^ "June 2010". www.eRenlai.com. Retrieved 14 May 2014.
  46. ^ Phan, Peter C. (2015). Mission and Catechesis: Alexandre de Rhodes & Inculturation in Seventeenth-Century Vietnam. Orbis Books. ISBN 978-1-60833-474-2. Retrieved 1 February2017. Note: Phan offers a concise summary of the contents of True Meaning as well.
  47. ^ Alberts, Tara (2012). "Catholic Written and Oral Cultures in Seventeenth-Century Vietnam". Journal of Early Modern History. Leiden: Koninklijke Brill. 16 (4–5): 390. doi:10.1163/15700658-12342325.
  48. ^ Halsall, Paul. "Chinese Cultural Studies: Matteo Ricci: on Chinese Government, Selection from his Journals (1583-1610 CE)". acc6.its.brooklyn.cuny.edu. Retrieved 17 August 2017.
  49. ^ Ricci, Matteo; Trigault, Nicolas (17 August 2017). "De Christiana expeditione apud sinas suscepta ab Societate Jesu. Ex P. Matthaei Riccii eiusdem Societatis commentariis Libri V: Ad S.D.N. Paulum V. In Quibus Sinensis Regni mores, leges, atque instituta, & novae illius Ecclesiae difficillima primordia accurate & summa fide describuntur". Gualterus. Retrieved 17 August 2017 – via Google Books.
  50. ^ "Full text of "Hakluytus posthumus"". archive.org. Retrieved 17 August 2017.
  51. ^ Purchas, Samuel (1906). Hakluytus Posthumus, Or, Purchas His Pilgrimes: Contayning a History of the World in Sea Voyages and Lande Travells by Englishmen and Others. J. MacLehose and Sons. Retrieved 17 August 2017 – via Internet Archive.
  52. ^ http://academic.brooklyn.cuny.edu/core9/phalsall/texts/ric-prt.html
  53. ^ http://www.henry-davis.com/MAPS/Ren/Ren1/441.html
  54. ^ "Rare 1602 World Map, the First Map in Chinese to Show the Americas, on Display at Library of Congress, Jan. 12 to April 10". loc.gov. Retrieved 17 August 2017.

Sources[edit]

  • Dehergne, Joseph, S.J. (1973). Répertoire des Jésuites de Chine de 1552 à 1800. Rome: Institutum Historicum S.I. OCLC 462805295
  • Hsia, R. Po-chia. (2007). "The Catholic Mission and translations in China, 1583–1700" in Cultural Translation in Early Modern Europe (Peter Burke and R. Po-chia Hsia, eds.). Cambridge: Cambridge University Press. ISBN 9780521862080 ISBN 0521862086; OCLC 76935903
  • Spence, Jonathan D.. (1984). The Memory Palace of Matteo Ricci. New York: Viking. ISBN 9780670468300; OCLC 230623792
  • Vito Avarello, L'oeuvre italienne de Matteo Ricci : anatomie d'une rencontre chinoise, Paris, Classiques Garnier, 2014, 738 pages. (ISBN 978-2-8124-3107-4)

Further reading[edit]

External links[edit]







Servant of God

Matteo Ricci 利玛窦
Ricciportrait.jpg
A 1610 Chinese portrait of Ricci
TitleSuperior General of the China mission
Personal
Born6 October 1552
Macerata, Papal States
Died11 May 1610 (aged 57)
Beijing, Ming Empire
Resting placeZhalan cemetery, Beijing
ReligionRoman Catholic
EthnicityItalian
Notable work(s)Kunyu Wanguo Quantu
Military service
RankSuperior General
OrderSociety of Jesus
Senior posting
Period in office1597–1610
SuccessorNicolò Longobardo
Reason for exitHis death
Matteo Ricci
Macau - panoramio (81).jpg
The statue of Ricci in downtown Macao, unveiled on 7 August 2010, the anniversary of his arrival on the island
Traditional Chinese利瑪竇
Simplified Chinese利玛窦
Courtesy name: Xitai
Chinese西泰
Servant of God Matteo Ricci
Ricci1.jpg
Matteo Ricci with Xu Guangqi (right)
Priest, Missionary, Scholar
BornMacerata, Papal States
DiedBeijing, Ming Empire
Venerated inCatholic Church
AttributesChinese Confucian scholar robes holding a crucifix and book


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