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Matteo Ricci

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For other people named Matteo Ricci, seeMatteo Ricci (disambiguation).

Venerable
Matteo Ricci
SJ
1610 Chinese portrait of Ricci
TitleSuperior Generalof theChina mission
Personal
Born6 October 1552
Macerata,Papal States
Died11 May 1610(1610-05-11)(aged 57)
Beijing,Ming Empire
Resting placeZhalan Cemetery,Beijing
ReligionCatholic Church
Notable work(s)Kunyu Wanguo Quantu
Organization
OrderSociety of Jesus
Senior posting
Period in office1597–1610
SuccessorNicolò Longobardo
Reason for exitHis death

Matteo RicciSJ(Italian pronunciation:[matˈtɛːoˈrittʃi];Latin:Matthaeus Riccius;6 October 1552 – 11 May 1610) was an ItalianJesuitpriestand one of the founding figures of theJesuit China missions.He created theKunyu Wanguo Quantu,a 1602 map of the world written inChinese characters.In 2022, theApostolic Seedeclared its recognition of Ricci'sheroic virtues,thereby bestowing upon him the honorific ofVenerable.[1]

Ricci arrived at thePortuguese settlement of Macauin 1582 where he began his missionary work in China. He mastered the Chinese language and writing system. He became the first European to enter theForbidden Cityof Beijing in 1601 when invited by theWanli Emperor,who sought his services in matters such ascourt astronomyandcalendrical science.He emphasized parallels betweenCatholicismandConfucianismbut opposedBuddhism.He converted several prominent Chinese officials to Catholicism. He also worked with several Chinese elites, such asXu Guangqi,in translatingEuclid'sElementsinto Chinese as well as theConfucian classicsintoLatinfor the first time in history.

Early life

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Ricci was born on 6 October 1552 inMacerata,part of thePapal Statesand today a city in the Italian region ofMarche.He studied the classics in his native hometown and studied law at Rome for two years. He entered the Society of Jesus in April 1571 at theRoman College.While there, in addition to philosophy and theology, he also studied mathematics, cosmology, and astronomy under the direction ofChristopher Clavius.In 1577, he applied for a missionary expedition to the Far East. He sailed from Lisbon, Portugal, in March 1578 and arrived inGoa,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 toMacauto prepare to enter China. Ricci arrived in Macau in the early part of August.[2]

Ricci in China

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Further information:Europeans in Medieval China
Matteo Ricci
The statue of Ricci in downtownMacao,unveiled on 7 August 2010, the anniversary of his arrival on the island
Traditional ChineseLợiMãĐậu
Simplified ChineseLợiMãĐậu
Courtesy name:Xitai
ChineseTâyThái
Matteo Ricci's way from Macau to Beijing

In August 1582, Ricci arrived at Macau, a Portuguese trading post on theSouth China Sea.[3]: 79 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. Three years before,Michele Ruggieriwas invited fromPortuguese Indiaexpressly to study Chinese, byAlessandro Valignano,founder ofSt. Paul Jesuit College (Macau),and to prepare for the Jesuits' mission from Macau intoMainland China.[4]

Once in Macau, Ricci studied the 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 andClassical Chinese.With Ruggieri, he travelled toGuangdong's major cities,CantonandZhaoqing(then the residence of the Viceroy of Guangdong and Guangxi), seeking to establish a permanent Jesuit mission outside Macau.[2]

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:Đại doanh toàn bộ bản đồ;lit.'Complete Map of the Great World').[5]No prints of the 1584 map are known to exist, but, of the much improved and expandedKunyu Wanguo Quantuof 1602,[6]six recopied, rice-paper versions survive.[7]

It is thought that, during their time in Zhaoqing, Ricci andRuggiericompiled a Portuguese-Chinese dictionary, the first in any European language, for which they developed a system for transcribing Chinese words in the Latin Alpha bet. The manuscript was misplaced in theJesuitArchives in Rome, rediscovered only in 1934, and published only in 2001.[8][9]

Matteo Ricci Museum in Zhaoqing ( triệu khánh, sùng hi tháp ), location of the ancient Catholic Church he helped found called tiên hoa chùa

There is now a memorial plaque in Zhaoqing to commemorate Ricci's six-year stay there, as well as a "Ricci Memorial Centre"[10]in a building dating from the 1860s.

Expelled from Zhaoqing in 1588, Ricci obtained permission to relocate toShaoguan(Shaozhou, in Ricci's account) in the north of the province, and reestablish his mission there.[11]

Further travels saw Ricci reachNanjing(Ming's southern capital) andNanchangin 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.[12]He moved toTongzhou(a port of Beijing) in 1598, and first reached the capitalBeijingitself on 7 September 1598. However, because of aChinese intervention against the Japanese invasion of Koreaat the time, Ricci could not reach theImperial Palace.After waiting for two months, he left Beijing; first for Nanjing and thenSuzhouinSouthern Zhili Province.

During the winter of 1598, Ricci, with the help of his Jesuit colleagueLazzaro 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.[8]

In 1601, Ricci was invited to become an adviser to the imperial court of theWanli Emperor,the first Westerner to be invited into theForbidden 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.[13]He established theCathedral of the Immaculate Conception in Beijing,the oldestCatholicchurch in the city.[14]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 theZhifang Waiji,China's first global atlas.[15]

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,[16][17]the most prominent being leading agronomistXu Guangqi.[18]

Ricci was also the first European to learn about theKaifeng Jews,[19]being contacted by a member of that community who was visiting Beijing in 1605. Ricci never visitedKaifeng,HenanProvince, but he sent a junior missionary there in 1608, the first of many such missions. In fact, the elderlyChief Rabbiof the Jews was ready to cede his power to Ricci, as long as he gave up eating pork, but Ricci never accepted the position.[19]

Ricci's grave (Lợi mã đậu mộ) inBeijing'sZhalan Cemetery

Ricci died on 11 May 1610, inBeijing,aged 57.[2]By the code of the Ming Dynasty, foreigners who died in China had to be buried inMacau.Diego de Pantojamade 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.[20]The graves ofFerdinand Verbiest,Johann Adam Schall von Bell,and other missionaries are also there, and it became known as theZhalan Cemetery,which is today located within the campus of theBeijing Administrative College,inXicheng District,Beijing.[21]

Ricci was succeeded as Provincial Superior of the China mission byNicolò Longobardoin 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 inAugsburgasDe Christiana expeditione apud Sinasand soon was translated into a number of other European languages.[22]

Ricci's approach to Chinese culture

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An early 17th-century depiction of Ricci inChinese robes

Ricci could speak Chinese as well as read and writeclassical Chinese,the literary language of scholars and officials. He was known for his appreciation ofChinese culturein general but condemned theprostitutionwhich was widespread in Beijing at the time.[23]He also called the Chinese "barbarians" in letters back home to his friends, and opposed what he considered to beanti-Black prejudiceamong the populace. He noted this, however, in the context of his function as aslave catcherfor the Portuguese. (Ricci himself also owned African slaves.)[24]

During his research, he discovered that in contrast to the cultures ofSouth Asia,Chinese culture was strongly intertwined withConfucianvalues and therefore decided to use existing Chinese concepts to explain Christianity.[25]With his superior Valignano's formal approval, he aligned himself with the Confucian intellectually elite literati,[26]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 the completion of their faith,[27]: 323 and explained the tenets of the Catholic faith through existing Chinese precepts and practices.[3]: 79 He borrowed an unusual Chinese term,Tiānzhǔ(Thiên Chúa,"Lord of Heaven" ) to describe theGod of Abraham,despite the term's origin intraditional Chinese worshipofHeaven.(He also cited many synonyms from the Confucian Classics.)

Ricci took an accommodating approach on various Chinese practices, including rituals such as ancestor worship.[3]: 81 DominicanandFranciscanmissionaries considered this an unacceptable accommodation and later appealed to theVaticanon the issue.[27]: 324 ThisChinese rites controversycontinued for centuries. In 1721, fallout from the controversy led theKangxi emperorto expel the Jesuits.[3]: 81 The Vatican's most recent statement on the Chinese rites controversy came in 1939. Some contemporary authors have praised Ricci as an exemplar of beneficialinculturation,[28][29]avoiding at the same time distorting theGospelmessage or neglecting the indigenous cultural media.[30]

Like developments in India, the identification of European culture with Christianity led almost to the end ofCatholic missionsin China, but Christianity continued to grow inSichuanand some other locations.[27]: 324 

Xu Guangqiand Ricci became the first two to translate some of theConfucian classicsinto a Western language, Latin.

Ricci also met aKoreanemissary to China, teaching the basic tenets of Catholicism and donating several books.[31]Along withJoão Rodrigues's gifts to the ambassadorJeong Duwonin 1631, Ricci's gifts influenced the creation of Korea'sSilhakmovement.[32]

Cause of canonization

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Matteo Ricci
Ricci withXu Guangqi(right),fromAthanasius Kircher'sChina Illustrata,1667
Born(1552-10-06)6 October 1552
Macerata,Papal States
Died11 May 1610(1610-05-11)(aged 57)
Beijing,Ming Empire

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.[33][34]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 theCongregation for the Causes of Saintsat the Vatican in 2014. Pope Francis issued a decree on 17 December 2022 that Ricci had lived a life of heroic virtue, thus conferring on him the title ofVenerable.

Commemoration

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The following places and institutions are named after Matteo Ricci:

In 2010, to commemorate the 400th anniversary of Matteo Ricci's death, the Italy Pavilion at the Shanghai World Expo in China commissioned Italian sculptorDionisio Cimarelli[46]to create a monumental bust in his honor. This sculpture was later exhibited for about two years at the Italian Embassy in Beijing. Subsequently, the Marche Regional Government purchased the work, while the original model is now permanently exhibited at the main entrance of the Italian Consulate in Shanghai.

In the run-up to the 400th anniversary of Ricci's death, theVatican Museumshosted a major exhibit dedicated to his life. Additionally, Italian film director Gjon Kolndrekaj produced a 60-minute documentary about Ricci, released in 2009, titledMatteo Ricci: A Jesuit in the Dragon's Kingdom,filmed in Italy and China.[47][48]

In Taipei, theTaipei Ricci Instituteand theNational Central Libraryof Taiwan opened jointly the Matteo Ricci Pacific Studies Reading Room[49]and the Taipei-based online magazineeRenlai,directed by JesuitBenoît Vermander,dedicated its June 2010 issue to the commemoration of the 400th anniversary of Ricci's death.[50]

Map of East Asia by Matteo Ricci in 1602

Works

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The True Meaning of the Lord of Heaven

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The True Meaning of the Lord of Heaven( Thiên Chúa thật nghĩa ) is a book written by Ricci, which argues thatConfucianismandChristianityare 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 theChinese Rites controversy,some Roman-Catholic missionaries raised the question of whether Ricci and otherJesuitshad gone too far and changed Christian beliefs to win converts.[51]

Peter Phan argues thatTrue Meaningwas used by a Jesuit missionary to Vietnam,Alexandre de Rhodes,in writing a catechism for Vietnamese Christians.[52]In 1631,Girolamo Maioricaand Bernardino Reggio, both Jesuit missionaries to Vietnam, started a short-lived press in Thăng Long (present-dayHanoi) to print copies ofTrue Meaningand other texts.[53]The book was also influential on later Protestant missionaries to China, James Legge and Timothy Richard, and through them John Nevius, John Ross, andWilliam Edward Soothill,all influential in establishing Protestantism in China and Korea.

Other works

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Left plates 1–3
Right plates 4–6
Kunyu Wanguo Quantu( khôn dư vạn quốc toàn bộ bản đồ ), printed by Matteo Ricci upon request of theWanli Emperorin Beijing, 1602
Unattributed, very detailed, two-page colored edition (1604?), copy of the 1602 map with Japanesekatakanatransliterations of the phonetic Chinese characters

Ricci translated various European scientific works into Chinese.[3]: 79 Other works by Ricci include:

  • 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 byLouis J. Gallagher,S.J. (New York: Random House, Inc. 1953)
    • On Chinese Government,[54]an excerpt from Chapter One of Gallagher's translation
    • De Christiana expeditione apud Sinas,[55]full Latin text, available onGoogle 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 fromDe Christiana expeditione) inPurchas his Pilgrimes(1625). Can be found in the "Hakluytus posthumus".[56]The book also appears onGoogle Books,but only in snippet view.[57]
  • An excerpt fromThe Art of Printingby Matteo Ricci[58]
  • Ricci'sOn Friendshippublished in Chinese in 1595, translated to English in 2009.[59]
  • Ricci'sWorld Map of 1602.
  • 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[60]
  • The Chinese translation of theancient Greek mathematicaltreatiseEuclid's Elements( bao nhiêu nguyên bản ), published and printed in 1607 by Matteo Ricci and his Chinese colleagueXu Guangqi

See also

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References

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Citations

[edit]
  1. ^"Promulgazione di Decreti del Dicastero delle Cause dei Santi".
  2. ^abcBrucker, Joseph (1912). "Matteo Ricci".In Herbermann, Charles (ed.).Catholic Encyclopedia.Vol. 13. New York: Robert Appleton Company.
  3. ^abcdeSimpson, Tim (2023).Betting on Macau: Casino Capitalism and China's Consumer Revolution.Globalization and Community series. Minneapolis:University of Minnesota Press.ISBN978-1-5179-0031-1.
  4. ^Gallagher (trans) (1953), pp. 131–132, 137
  5. ^TANG Kai gian 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. Canh khai kiến chu hiếu lôi 《 đời Minh lợi mã đậu thế giới bản đồ truyền bá sử bốn đề 》, 《 khoa học tự nhiên sử nghiên cứu 》 đệ 34 cuốn, đệ 3 kỳ ( 2015 năm ): 294–315
  6. ^Baran, Madeleine (16 December 2009)."Historic map coming to Minnesota".St. Paul, Minnesota.: Minnesota Public Radio.Retrieved12 January2010.
  7. ^"Ancient map with China at centre goes on show in US".BBC News.12 January 2010.
  8. ^abYves Camus,"Jesuits' Journeys in Chinese Studies"Archived24 September 2015 at theWayback Machine
  9. ^"Dicionário Português-Chinês: Bồ hán từ điển (Pu-Han cidian): Portuguese-Chinese dictionary" by Michele Ruggieri, Matteo Ricci; edited by John W. Witek. Published 2001, Biblioteca Nacional.ISBN972-565-298-3.Partial previewavailable onGoogle Books
  10. ^"Ricci Memorial Centre".Oneminuteenglish.Retrieved14 May2014.
  11. ^Gallagher (253), pp. 205–227.
  12. ^Dehergne, 219.
  13. ^Chan Kei thong.Faith of Our Father,Shanghai: China Publishing Group Orient Publishing Centre.
  14. ^(Chinese)"The Tomb of Matteo Ricci"Beijing A Guide to China's Capital CityAccessed 5 October 2010
  15. ^Li, Zhizao (1623)."Chức phương ngoại kỷ sáu cuốn cuốn đầu một quyển"[Chronicle of Foreign Lands].World Digital Library(in Chinese).
  16. ^Gallagher (trans) (1953), pp. 433–435
  17. ^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,ISBN90-04-10944-7
  18. ^Niell, StephenA History of Christian Missions1984 p.165 ISBN 0140206280
  19. ^abWhite, William Charles.The Chinese Jews.New York: Paragon Book Reprint Corporation, 1966
  20. ^"The Tomb of Matteo Ricci".China.org.cn.Retrieved14 May2014.
  21. ^Qin, Danfeng (29 March 2010)."At last, they rest in peace".Global Times.Retrieved10 October2010.
  22. ^Mungello, David E. (1989).Curious Land: Jesuit Accommodation and the Origins of Sinology.University of Hawaii Press. pp. 46–48.ISBN0-8248-1219-0.
  23. ^Hinsch, Bret (1990).Passions of the Cut Sleeve: The Male Homosexual Tradition in China.University of California Press. p. 2.ISBN0-520-06720-7.
  24. ^Bruno, Debra (13 November 2013)."Can Matteo Ricci's Beatification Mend China's Rift With the Catholic Church?".The Atlantic.Retrieved27 December2022.
  25. ^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.
  26. ^Bashir, HassanEurope and the Eastern OtherLe xing ton Books 2013 p.93ISBN9780739138038
  27. ^abcFranzen, August (1988).Kleine Kirchengeschichte.Freiburg: Herder.ISBN3-451-08577-1.
  28. ^Griffiths, Bede(1965), "The meeting of East and West", inDerrick, Christopher(ed.),Light of Revelation and Non-Christians,New York, NY: Alba House
  29. ^Dunn, George H. (1965), "The contribution of China's culture towards the future of Christianity", inDerrick, Christopher(ed.),Light of Revelation and Non-Christians,New York, NY: Alba House
  30. ^Zhiqiu Xu (2016).Natural Theology Reconfigured: Confucian Axiology and American Pragmatism.New York: Routledge.ISBN9781317089681– viaGoogle Books.
  31. ^National Assembly, Republic of Korea:Korea History
  32. ^Bowman, John S. (2000).Columbia Chronologies of Asian history and Culture.Columbia University Press. p.212.ISBN0-231-11004-9.
  33. ^"Father Matteo Ricci's beatification cause reopened".Catholicculture.org.Retrieved14 May2014.
  34. ^"Diocese to re-launch beatification cause for missionary Fr. Matteo Ricci".Catholicnewsagency. 25 January 2010.Retrieved14 May2014.
  35. ^"Ricci Hall – The University of Hong Kong".hku.hk.Retrieved17 August2017.
  36. ^"Matteo Ricci".Archived fromthe originalon 21 December 2012.Retrieved11 November2020.
  37. ^"web.mrck.edu.hk".mrck.edu.hk.Archived fromthe originalon 31 May 2013.Retrieved17 August2017.
  38. ^"Matteo Ricci College – Seattle University".www2.seattleu.edu.Archived fromthe originalon 11 September 2012.Retrieved17 August2017.
  39. ^"Trang đầu – Colegio Mateus Ricci".ricci.edu.mo.Retrieved17 August2017.
  40. ^INSTITUTE, MACAU RICCI."MACAU RICCI INSTITUTE".riccimac.org.Retrieved17 August2017.
  41. ^"The Macau Ricci Institute Macao lợi thị học xã".Riccimac.org.Retrieved14 May2014.
  42. ^"Ricci Institute for Chinese-Western Cultural History".bc.edu.Retrieved6 July2022.
  43. ^Fordham."Fordham online information – Academics – Colleges and Schools – Undergraduate Schools – Fordham College at Rose Hill".fordham.edu.Retrieved17 August2017.
  44. ^ONLUS, Europe Consulting (4 February 2019)."Inaugurazione del Centro Matteo Ricci con la visita del Presidente della Repubblica".
  45. ^ab"Sogang University".Archived fromthe originalon 12 May 2009.Retrieved11 June2009.
  46. ^Living in China, Italian artist tells his journeyXinhua China, August 4, 2017
  47. ^"A Jesuit in the dragon's kingdom".H2onews.org.Retrieved14 May2014.
  48. ^Category: Focus: The Legacy of Matteo Ricci (20 May 2010)."Interview with Gjon Kolndrekaj".Erenlai. Archived fromthe originalon 10 April 2015.Retrieved14 May2014.
  49. ^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".eRenlai. Archived fromthe originalon 8 September 2015.Retrieved14 May2014.
  50. ^"June 2010".eRenlai. Archived fromthe originalon 18 January 2016.Retrieved14 May2014.
  51. ^Kuiper, Kathleen (2006)."Chinese Rites Controversy (Roman Catholicism)".Encyclopædia Britannica.
  52. ^Phan, Peter C. (2015).Mission and Catechesis: Alexandre de Rhodes & Inculturation in Seventeenth-Century Vietnam.Orbis Books.ISBN978-1-60833-474-2.Retrieved1 February2017.Note: Phan offers a concise summary of the contents ofTrue Meaningas well.
  53. ^Alberts, Tara (2012). "Catholic Written and Oral Cultures in Seventeenth-Century Vietnam".Journal of Early Modern History.16(4–5). Leiden:Koninklijke Brill:390.doi:10.1163/15700658-12342325.
  54. ^Halsall, Paul."Chinese Cultural Studies: Matteo Ricci: On Chinese Government, Selection from his Journals (1583–1610 CE)".acc6.its.brooklyn.cuny.edu.Archived fromthe originalon 18 August 2017.Retrieved17 August2017.
  55. ^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.Retrieved17 August2017– via Google Books.
  56. ^"Full text of" Hakluytus posthumus "".archive.org.Retrieved17 August2017.
  57. ^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.Retrieved17 August2017– via Internet Archive.
  58. ^"Chinese Cultural Studies: Matteo Ricci on the Art of Printing".Archived fromthe originalon 11 June 2004.
  59. ^Ricci, Matteo (2009).On Friendship. One Hundred Maxims for a Chinese Prince.Translation and introduction by Timothy Billings. New York: Columbia University Press. See also Chu, Wei-cheng (2017) The utility of 'translated' friendship for the Sinophone world: Past and Present. In Carla Risseeuw & Marlein van Raalte (Eds.):Conceptualizing Friendship in Time and Placepp. 169- 183. Leiden & Boston: Brill-Rodipi.
  60. ^"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.Retrieved17 August2017.

Sources

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  • 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" inCultural Translation in Early Modern Europe(Peter Burke and R. Po-chia Hsia, eds.). Cambridge: Cambridge University Press.ISBN9780521862080ISBN0521862086;OCLC 76935903
  • Spence, Jonathan D.(1984).The Memory Palace of Matteo Ricci.New York: Viking.ISBN9780670468300;OCLC 230623792
  • Vito Avarello, L'oeuvre italienne de Matteo Ricci: anatomie d'une rencontre chinoise, Paris, Classiques Garnier, 2014, 738 pages. (ISBN978-2-8124-3107-4)

Further reading

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