耿 昇 中国社会科学院
Geng, Sheng, Chinese Academy of Social Sciences
原文Original
从基督教的第3次入华高潮到早期汉学的形成
基督宗教入华是中西关系史的重要事件。首批入华天主教传教士们是海外汉学家们的鼻祖，正是他们首创西方的汉学研究并奠定了其基础。
基督宗教的首次入华高潮是唐代传入中国的基督宗教的一个异端景教，主张“二性二位说”。其代表人物是景教僧景净。但唐代的景教仅仅是昙花一现，并未能坚持下去。基督宗教的第2次入华传播高潮是13—14世纪于元代前后入华的天主教方济各修会的传教士们。其代表人物是柏朗嘉宾、鲁布鲁克、孟德高维诺、鄂多立克、马黎诺利等人。但由于元帝国很快就崩溃了，所以蒙古人打通的欧亚大陆之间的交通大道又被迫中断了。
耶稣会士方济各·沙勿略于1522年入华并客死于上川岛，标志着基督宗教的第3次入华高潮。其中入华最早、人数最多、学术水平最高、成绩最大的是耶稣会传教士们。在1552—1800年间，入华耶稣会士共有975人。他们分别来自欧洲拉丁文化圈、日耳曼文化圈、安格鲁——撒克逊文化圈。当然，也有个别中国人，特别是澳门中国人。
在“早期耶稣会在华传教区”中，从耶稣会士们所操的语言（因而也就是他们的国籍）方面来划分，大致情况如下：
操葡萄牙语的神父和修士有372人，其中有少数中国澳门人或中葡混血儿，也有几名来自葡萄牙殖民地的人。操卡斯蒂利亚语（西班牙语）的传教士28人。其中有几名是西班牙在南美殖民地的人。操意大利语的传教士有107人，其中包括当时尚属于热那亚王国的科西嘉人（科西嘉后来归属法国）。操法语的入华耶稣会士168人，其中包括法国南部操两种方言的萨瓦人和瓦隆人。操日耳曼语（德语）的入华耶稣会士有50名，其中包括某些从东欧和中欧出发的操德语的传教士。操佛拉芒语或荷兰语入华耶稣会士有18人。操斯拉夫语的入华耶稣会士有12名，大多数为波兰人。操英语的入华耶稣会士只有3人，其中包括一名爱尔兰人。耶稣会士中有40名中国血统的人，大部分为助理修士，至少有4名是澳门葡萄牙混血儿。有10名入华耶稣会士除了操其母语之外，还会讲另一种亚洲语言，如越南语、日本语和朝语等。他们的国籍比较复杂，很难做出唯一断定。
法国入华耶稣会士的人数远没有葡萄牙人多，但他们的学术成就，在中国和欧洲的影响都比较大。从时代上来划分，他们的人数大致如下：
在康熙皇帝（
清朝的钦天监监正一职，当时似乎是专门为入华传教士们（特别是入华耶稣会士们）设立的，在1664—1805年的160多年间，共有11位入华耶稣会士先后担当此职。
入华耶稣会士们出于各种原因，撰写了大批有关中国的著作，而且基本上都是正面的褒扬著作，为西学中渐和中学西渐做出了有益的贡献。它们形成了首批国外“汉学”的基础著作。
入华耶稣会士们在中国热衷于“上层路线”，意图通过首先归化中国皇帝、宗室、各级官吏和文人士大夫，再来归化全部中国人。这其中的部分原因是由于他们个人较高的社会出身。他们基本上都是大贵族、小贵族、金融寡头、大学、法官、政府官员、医师、商贾、船东和手工业者出身的人，贫民出身者极为鲜见。
欧洲各国入华耶稣会士们的人数之多寡、社会地位之高低，与当时在欧洲掀起的“中国热”的高潮程度有着密切关系，与后来在欧洲各国发展起来的“汉学”也具有直接的关系。
译文Translation
From the Third Tide of Christianity Entering China to the Formation of Early Sinology
In the history of the relationship between East and West the event of Christianity entering China is an important factor. The first group of Catholic missionaries who came to China became also the founders of overseas sinology. These missionaries laid the foundations for western sinology.
The first tide of Christianity coming to China was the East-Syrian Church (Nestorian Church, Jingjiao), a Christian group which entered China during the Tang dynasty. There were considered as heretic because they taught that there are “two natures and two persons” in Christ. Their representative was the monk Jing Jing. This Jingjiao could only exist for a short period. The second tide of Christianity coming to China happened in the 13th and 14th centuries, and the main actors were Franciscan missionaries who entered China during the Mongol dynasty, namely Plano Carpini, Rubruck, Monte Corvino, Odoric, Marignolli and others. However, the Mongol empire was close to collapsing, and therefore the important road linking Europe and Asia was blocked again – the Mongol conquests had opened this transportation line.
The Jesuit missionary Francis Xavier entered China around the year 1552, he died on the Shangchuan Island, and this was the beginning of the third tide of Christianity coming to China. In this period the Jesuits were the group which entered first, they sent the greatest number of missionaries, commanded the highest academic standards, and had the greatest achievements. Between 1552 and 1800 there were 975 Jesuit serving in China. They came from Europe’s Latin culture circle, from the German cultures, and from the Anglo-Saxon culture circle. Of course there were also some Chinese Jesuits, mostly from Macao.
In the “ecclesiastical region of early Jesuits serving in China” we can divide the missionaries according to the languages they spoke (their language was also their nationality), and the situation would be like this:
There were 372 Portuguese-speaking priests and brothers, a few among these were from Macao or half-breed Chinese who had one Portuguese parent, and there were several from the Portuguese colonists. 28 Jesuit missionaries spoke Castiliano (Spanish), among them several Spanish colonists from South America. 107 missionaries spoke Italian, including the Corses who belonged to the kingdom of Genoa (Corsica later fell to France). 168 Jesuits spoke French, including those from Savoy and the Wallones who spoke two dialects. 50 Jesuit missionaries in China spoke German, among them some from Eastern Europe or central Europe. 18 spoke the languages of Flanders and the Netherlands. 12 spoke Slavic languages, most of them from Poland. Only 3 Jesuit missionaries in China spoke English, among them one from Ireland. Among the Jesuits there were 40 who had Chinese blood in their veins, most of them were brothers, and there were at least 4 half-breeds from Macao who had a Portuguese parent. 10 Jesuit missionaries spoke another Asian language besides their mother tongue, for example Vietnamese, Japanese, or Korean. The question of the nationalities of the missionaries is complicated and cannot be answered in a simple way.
The number of French Jesuits who came to China was much smaller than the number of Portuguese Jesuits, but the academic achievements of the French were more influential both in China and in Europe. Divided according to historical periods the numbers of the missionaries are the following:
Before the reign of emperor Kangxi (before the 18th of February, 1662), the number of French missionaries (26 people) lagged behind the Portuguese Jesuits (136 people) and the Italians (50), thus they occupied the third place. During the Kangxi period (18th of Febr. 1662 to 5th of Febr. 1723) the number of French Jesuits increased to 90, thus leaping to place two, second only to the Portuguese (118 missionaries). During the Yongzheng period (5th Febr. 1723 to 12th Febr. 1736), as a result of the “Church cases” (persecution), the number of French missionaries fell back to the third place, there were only 7 people left, as against 17 Portuguese. At that time the Chinese Jesuits (20 people) had the first place. In the Qianlong period (12th Febr. 1736 to 8th Febr. 1796) the number of the French Jesuits rose again to the second position (34 missionaries), surpassed only by the Portuguese Jesuits (66 men). The Portuguese missionaries were mainly active in Macao. In addition the protection of the “padroado” effected that the number of Portuguese was always on the first place, but their academic works and their influence lagged far behind the achievements of the French missionaries.
The office of “jianzheng” (astronomical supervisor) at the imperial calendar bureau (qin tian jian) of the Qing dynasty was at that time especially set up for the missionaries who came to China (especially the Jesuit missionaries), and during the 160 years between 1664 and 1805 there were 11 Jesuits who occupied this position.
For all kinds of reasons the Jesuits who came to China wrote a great number of works concerning China, and these books were basically all positive and in praise of China, thus they were a fruitful contribution for the process of western learning coming to China and Chinese learning coming to the West. These works formed the first body of basic literature of overseas “sinology”.
The Jesuits who came to China followed the “high profile” strategy. They planned to first convert the Chinese emperor, the imperial family, the officials and the literati, and after that they wanted to convert the rest of the Chinese people. One of the factors in this process was that the Jesuits mostly came from the upper strata of society. Generally speaking, they came from the aristocracy, from families of lesser nobility; they were linked to bankers, universities, judges, government officials, physicians, merchants, ship-owners, and manufacturers. Only very few of the Jesuits came from poor families.
The numbers of European Jesuits coming to China and their social positions were closely linked to the “China fever” which broke out in Europe at that time, and this again directly influenced the “sinology” which developed in different countries in Europe in the time afterwards.