This chapter reconstructs the background of Longobardo’s treatise through a detailed analysis of the texts on the Terms Controversy. It devotes particular attention to the role of João Rodrigues Tçuzu (1561–1633), a key figure in the connection between the missions of Japan and China. After arriving in China, he interviewed Chinese Christians and concluded that their understanding of God, angel and soul was mistaken. Collani argues that Rodrigues’ method of textual examination and interviews prompted Longobardo to launch his own investigation. Collani analyses also how different manuscripts of the report were produced, and its role in the tense discussions in 1668 when almost all the missionaries in China had been exiled to Canton. The disagreements in Canton led the opponents of Ricci’s missionary policy to publicize Longobardo’s report in Europe.

1. 1.

   Like many early modern figures, there are many variant spellings of Longobardo’s name. For the sake of consistency, we refer to him as Niccolò Longobardo as this is the spelling used by Elisabetta Corsi in her entry on Longobardo in the Treccani encyclopedia. Corsi indicates that Longobardo was born on 10 September 1565 and died in 1655. See Elisabetta Corsi, “LONGOBARDO, Niccolò,” inDizionario biografico degli italiani, ed. Mario Caravale, vol. 65 (Rome: Istituto della Enciclopedia italiana, 2005), 716–720. However, we believe that his year of birth was in fact 1559, as this is the date recorded on his tombstone. See Louis Pfister,Notices biographiques et bibliographiques sur les Jésuites de l’ancienne mission de Chine, 1552–1773 (Chang-hai: Imprimerie de la mission catholique Orphelinat de T’ou-Se-We, 1932), 1:58. The birth year of 1559 is confirmed by Antonio Santa Maria, who wrote that Longobardo whom he met twice at the imperial court died in 1654, aged 94: “Fuit P. N. Longobardus gloriae Dei magno zelo ductus, vix post plus sexaginta annos transactos in hac Missione, aetate vero nonaginta quatuor iam completis in curia Regia obijt in Domino anno 1654.” Antonio Santa Maria Caballero, “Declaratio sub iuramento,” APF, SC Indie Orientali e Cina 1, 1623–1674, fol. 214v. Also, for reasons that will be explained later in this chapter, we date his death to 1654, not 1655 as Corsi argues.

2. 2.

   For details about the Chinese Rites Controversy, which was not the original focus of Longobardo’s treatise, see David Mungello,The Chinese Rites Controversy: Its History and Meaning (Nettetal: Steyler Verlag, 1994).

3. 3.

   For a detailed study, see Josef F. Schütte,Valignanos Missionsgrundsätze für Japan, 2 vols. (Rome: Edizioni di storia e letteratura, 1951–1958). For an English translation, see Josef F. Schütte,Valignano’s Mission Principles for Japan, trans. John J. Coyne, 2 vols. (St. Louis: Institute of Jesuit Sources, 1980–1985).

4. 4.

   See Urs App,The Cult of Emptiness: The Western Discovery of Buddhist Thought and the Invention of Oriental Philosophy (Wil: UniversityMedia, 2014), 23–32.

5. 5.

   See Georg Schurhammer,Die Disputationen des P. Cosme de Torres S.J. mit den Buddhisten in Yamaguchi im Jahre 1551 (Tokyo: Deutsche Gesellschaft für Natur- und Völkerkunde Ostasiens, 1929), 6. Claudia von Collani, “The Opposing Views of Niccolò Longobardo and Joachim Bouvet on Chinese Religions,” inLeibnizand the European Encounter with China. 300 Years of Discours sur la théologie naturelle des Chinois, ed. Li Wenchao 李文潮 (Stuttgart: Franz Steiner, 2017), 69–103. As soon as the Jesuits entered Japan in 1549, they started to deal with Japanese religions. In particular, Luis Fróis (1532–1597) was interested, whereas Valignano engaged in sustained polemic with Japanese religion in hisCatechismus Christianae fidei, in quo veritas nostrae religionis ostenditur et sectae Iaponenses confutantur (Lisbon: Antonius Riberius, 1586).

6. 6.

   See App,The Cult of Emptiness, 55–58. Later, Matteo Ricci (1552–1610) took Valignano’s catechism as a model for his Chinese-language catechism, theTianzhu shiyi 天主實義 (True Meaning of the Lord of Heaven, 1603). For an edition with cross-references to Valignano’s catechism, see Matteo Ricci,The True Meaning of the Lord of Heaven, ed. Thierry Meynard, trans. Douglas Lancashire and Hu Guozhen (Chestnut Hill, MA: Institute of Jesuit Sources, Boston College, 2016). Besides the Buddhists, Ricci criticized the neo-Confucianists for having perverted the first law, namely the natural law that came before the law of Moses and the law of the Gospel. See Collani, “The Opposing Views,” 71. The Japanese had a great predilection for secrecy and secret doctrines, and this element was noticed by Valignano and transmitted to China by Rodrigues. See Bernhard Scheid and Mark Teeuwen,The Culture of Secrecy in Japanese Religion (Abingdon: Routledge, 2006).

7. 7.

   Georg Schurhammer,Das kirchliche Sprachproblem in der japanischen Jesuitenmission des 16. und 17. Jahrhunderts (Tokyo: Deutsche Gesellschaft für Natur- und Völkerkunde Ostasiens, 1928), 30–33. App,Cult of Emptiness, 14–17.

8. 8.

   Robert Streit,Bibliotheca missionum, vol. 5 (Freiburg: Herder, 1929), 728; Josef Metzler,Die Synoden in China, Japan und Korea, 1570–1931 (Paderborn: Schöningh, 1980), 11f; Pasquale M. D’Elia,Fonti Ricciane:documenti originali concernenti Matteo Ricci e la storia delle prime relazioni tra l’Europa e la Cina (1579–1615) (Rome: Libreria dello Stato, 1942–1949), 1:108ff. Valignano and the Bishop of Japan, Luis de Cerqueira SJ (1552–1615) were involved in the approval process.

9. 9.

   Metzler,Die Synoden, 11–17.

10. 10.

    Metzler,Die Synoden, 13.

11. 11.

    The China mission was separated from the province of Japan as a vice-province in 1618. Joseph Dehergne,Répertoire des Jésuites de Chine de 1552 à 1800 (Rome: Institutum Historicum S.I., 1973), 328.

12. 12.

    Schurhammer,Das kirchliche Sprachproblem, 128. In 1602 Costanzo left Europe for Japan and worked there from 1605–1614. After his expulsion, he stayed in Macao until 1621, before leaving for Japan again where he was martyred on 15 September 1622.

13. 13.

    Schurhammer,Das kirchliche Sprachproblem, 129f.

14. 14.

    Paul Rule,K’ung-Tzu or Confucius?: The Jesuit Interpretation of Confucius (Sydney and Boston: Allen & Unwin, 1986), 86; Metzler,Die Synoden, 15; Collani, “The Opposing Views,” 73f.

15. 15.

    Michael Cooper,Rodrigues the Interpreter: An Early Jesuit in Japan and China (New York: Weatherhill, 1974), 56–66.

16. 16.

    Schurhammer,Die Disputationen, 29–36; 66–86.

17. 17.

    See App,The Cult of Emptiness, 96. Valignano had also been Rodrigues’ teacher at the beginning of his studies.

18. 18.

    Dehergne,Répertoire des Jésuites, 227f.

19. 19.

    Cooper,Rodrigues the Interpreter, 72–83, 100–101, 192–195; Michael Cooper, ed.,João Rodrigues’s Account of Sixteenth-Century Japan (London: Hakluyt Society, 2001), xvii.

20. 20.

    See Cooper,João Rodrigues’s Account, 21f. Rodrigues is the author ofArte da lingoa de Iapam (Nagasaki: Collegio de Iapâo da Companhia de Iesu, 1604).

21. 21.

    Cooper,João Rodrigues’s Account, xvi.

22. 22.

    Collani, “The Opposing Views,” 74f.

23. 23.

    Rodrigues, “Letter, 22 January 1616,” in Michael Cooper, “Rodrigues in China. The Letters of João Rodrigues, 1611–1633,” inKokugoshi e no michi:Doi Sensei shōju kinen ronbunshū 国語史への道: 土井先生頌寿記念論文集, (Festschrift Prof. Doi Tadao) vol. 2 (Tokyo: Sanseidō, 1981), 312. See Collani, “The Opposing Views,” 76.

24. 24.

    See Collani, “The Opposing Views,” 76.

25. 25.

    Rodrigues, “Letter, 22 January 1616”; Cooper, “Rodrigues in China,” 312. Similar views were advanced by Kircher. See Athanasius Kircher,China monumentis, qua sacris qua profanis,nec non variis naturae et artis spectaculis,aliarumque rerum memorabilium argumentis illustrata (Amsterdam: Jacobus a Meurs, 1667), 226.

26. 26.

    See the note at the beginning of this chapter.

27. 27.

    Pfister,Notices biographiques, 1:59.

28. 28.

    See Piero Corradini, “La figura e l’opera di Nicolò Longobardo,” inScienziati siciliani gesuiti in Cina nel secolo XVII, ed. Alcide Luini (Rome: Istituto italo-cinese per gli scambi economici e culturali, 1985), 73–81.

29. 29.

    Ignaz Dunyn-Szpot, “Historiae Sinarum Imperii pars I.,” ARSI, Jap.Sin 102, Annus 1628. See Dehergne,Répertoire des Jésuites, 154.

30. 30.

    Nicolas Standaert,Yang Tingyun, Confucian and Christian in Late Ming China (Leiden: Brill, 1988), 92.

31. 31.

    Pfister,Notices biographiques, 1:62.

32. 32.

    [François Clément]Ex litteris P. Francisci Clementis 7 Maij annni 1655. ex Regno Sinarum missis. De vita et morte P. Nicolai Longobardi Societatis Jesu, HStA, Jesuitica 607/110.

33. 33.

    According to Dehergne, who refers to D’Elia’s research, Longobardo died in 1655. Dehergne,Répertoire des Jésuites, 154. Elisabetta Corsi dates his death to 11 December 1655, which is evidently wrong. Corsi, “LONGOBARDO, Niccolò.”

34. 34.

    Edward Malatesta and Zhiyu Gao, eds.,Departed, yet Present:Zhalan, the Oldest Christian Cemetery in Beijing (Macau and San Francisco: Instituto Cultural de Macau and Ricci Institute, 1995), 267. The 1654 date is also confirmed by Antonio Santa Maria. APF, SC Indie Orientali e Cina 1, 1623–1674. Gerd Treffer, Beatrix Schönewald, and Ansgar Reiß, eds.,Jesuitenmission in China: der Jesuitenfriedhof in Peking:Katalog zur Ausstellung 2016 im Bayerischen Armeemuseum,Neues Schloß Ingolstadt, 12. Juli bis 20. November 2016 (Ingolstadt: Stadt Ingolstadt, 2016), 296.

35. 35.

    Giandomenico Gabiani, “De ritibus Ecclesiae Sinicae permissis Apologetica dissertatio,” 1656, “Apologeticae dissertationis appendix,” BNC FG 1249/5, fols 109–158; 159–199; 200–210, published in Henri Bernard-Maître, “Un dossier bibliographique de la fin du XVIIe siècle sur la question des termes Chinois,”Recherches de science religieuse 36 (1949): 65, §6.

36. 36.

    Carvalho was provincial of Japan and China 1611–1617. In 1614, he was forced to leave Japan, went to Macao and finally to Goa.

37. 37.

    Streit,Bibliotheca missionum, 5:729. Metzler,Die Synoden, 13.

38. 38.

    Bernard-Maître, “Un dossier bibliographique,” 65, §11. For the theologians’ response, see Bernard-Maître, 60, §31.

39. 39.

    Bernard-Maître, “Un dossier bibliographique,” 66, §11.

40. 40.

    Camillo Costanzo, Letter 14 (25 December 1618) in Stefano De Fiores and Camillo Costanzo,Il beato Camillo Costanzo: con diciassette lettere inedite dal Giappone e dalla Cina (Vibo Valentia: Qualecultura, 2000), 148–152. The collocation of the original manuscript is ARSI, Jap.Sin. 34, fols 232r–234v. See Schurhammer,Das kirchliche Sprachproblem, 128–132; Antonio Sisto Rosso,Apostolic Legations to China of the Eighteenth Century (South Pasadena: P.D. and Ione Perkins, 1948), 93–96.

41. 41.

    Cited in Schurhammer,Das kirchliche Sprachproblem, 128–132.

42. 42.

    Schurhammer, 131. See also De Fiores and Costanzo,Il beato Camillo Costanzo, 148.

43. 43.

    Streit,Bibliotheca missionum, 5:729.

44. 44.

    Bernard-Maître, “Un dossier bibliographique,” 69, §22. The reason for the later dating of the extant autograph manuscript is explained by Song Liming in the second chapter of this introduction.

45. 45.

    Metzler,Die Synoden, 14. Cfr. Standaert,Yang Tingyun, 184f. The text is preserved in the Archivio della Sacra Congregazione de Propaganda Fide, SC Indie Orientali e Cina 1, 1623–1674, fols 145r–168v.

46. 46.

    Streit,Bibliotheca missionum, 5:750f.

47. 47.

    Acta Cantoniensia authentica in quibus praxis missionariorum Sinensium Societatis Jesu circa ritus Sinenses approbata est communi consensu Patrum Dominicanorum, & Jesuitarum, qui erant in China; atque illorum subscriptione firmata (Paris, 1700), 102. See Metzler,Die Synoden, 14; Streit,Bibliotheca missionum, 5:730.

48. 48.

    Bernard-Maître, “Un dossier bibliographique,” 70, §28; Streit,Bibliotheca missionum, 5:751.

49. 49.

    Bernard-Maître, “Un dossier bibliographique,” 70, §33; Streit,Bibliotheca missionum, 5:751; Metzler,Die Synoden, 15.

50. 50.

    Metzler,Die Synoden, 15.

51. 51.

    Morejón (died 1631) had worked as missionary in India and Japan and from 1627 was rector of the Jesuit college in Macao. Josef F. Schütte, ed.,Monumenta historica Japoniae:textus catalogorum Japoniae aliaeque de personis domibusque S.J. in Japonia informationes et relationes 1549–1654, vol. 1 (Rome: Monumenta Historica Societatis Iesu, 1975), 1243.

52. 52.

    Bernard-Maître, “Un dossier bibliographique,” 71, §35; Rosso,Apostolic Legations, 100; Streit,Bibliotheca missionum, 5:751.

53. 53.

    Gaspar Castner SJ, “Historica relatio controversiae de ritibus aliquot Sinicis,” 63 ff. in-12, 1705, München, B. Stat. Codd. Ms. lat. II, P. O, 8689, fol. 6.

54. 54.

    Monumenta sinica cum disquisitionibus criticis pro vera apologia Jesuitarum contra falsam apologiam dominicanorum et pro recto totius causae sinensis iudicio, 1700, 16; Benno Biermann,Die Anfänge der neueren Dominikanermission in China (Münster: Aschendorff, 1927), 173; Liam Matthew Brockey,The Visitor: André Palmeiro and the Jesuits in Asia (Cambridge, MA: The Belknap Press of Harvard University Press, 2014), 219–220.

55. 55.

    Acta Cantoniensia authentica, 102. Gabiani mentions ten missionaries in his “Dissertatio.”

56. 56.

    Castner, “Historica Relatio,” fol. 5.

57. 57.

    Castner, “Historica Relatio,” fol. 6; Metzler,Die Synoden, 15–16.

58. 58.

    Streit,Bibliotheca missionum, 5:§2140.

59. 59.

    Dehergne wrote that the treatise was held in the Diocesan Archive of the diocese of Hankou, now part of the Franciscan Archive in Rome, but this is not the case since the Franciscan Archive only has a copy of the Spanish translation of Longobardo’s “Resposta”. Dehergne,Répertoire des Jésuites, 154.

60. 60.

    Streit, 5:§2134, 763; Metzler,Die Synoden, 16.

61. 61.

    Castner, “Historica Relatio,” fol. 7.

62. 62.

    Streit,Bibliotheca missionum, 5:763.

63. 63.

    Standaert,Yang Tingyun, 184; Bernard-Maître, “Un dossier bibliographique,” 47, 75.

64. 64.

    Castner, “Historica relatio,” fol. 8; Rule,K’ung-Tzu or Confucius?, 87. Gaspar Castner (1655–1709) was sent together with François Noël (1651–1729) and Ramón Arxó (1633–1711) as Jesuit procurator in Rome on behalf of the Chinese Rites.

65. 65.

    BNC. VE., Rome, FG 1252/6, fols 250r–275r. Cf. Marina Battaglini, “The Jesuit Manuscripts Concerning China, Preserved in the Biblioteca Nazionale Centrale—Vittorio Emanuele II in Rome,” inActes du cinquième colloque international de Sinologie,Cantilly 1986, ed. Edward Malatesta and Yves Raguin (Taipei: Ricci Institute, 1993), 50. Bernard-Maître mentions the Latin title only; “Un dossier bibliographique,” 73, §47.

66. 66.

    Castner: “Historica relatio,” fol. 8; Bernard-Maître, “Un dossier bibliographique,” 47; Dehergne,Répertoire des Jésuites, 154.

67. 67.

    Dehergne,Répertoire des Jésuites, 278.

68. 68.

    APF, SC Indie Orientali e Cina 1, 1623–1674, fol. 196r and 214v. Castner, “Historica Relatio,” fol. 8; Bernard-Maître, “Un dossier bibliographique,” 55, 75; App,The Cult of Emptiness, 147.

69. 69.

    Streit,Bibliotheca missionum, 5:§2189.

70. 70.

    Alfons Väth,Johann Adam Schall von Bell S.J. Missionar in China, kaiserlicher Astronom und Ratgeber am Hofe von Peking 1592–1666 (Nettetal: Steyler, Verlag 1991), 214; Anastasius van den Wyngaert, ed.,Sinica,Franciscana, vol. 2 (Quaracchi, Firenze: Collegium S. Bonaventurae, 1933), 326. Santa Maria’s letters are published in the second and ninth volumes of theSinicaFranciscana series.

71. 71.

    For Ibáñez, see Wyngaert, ed.,Sinica Franciscana, vol. 3 (Quaracchi, Florence: Collegium S. Bonaventurae, 1936), 19-329, Georgius Mensaert, ed.,Sinica,Franciscana, vol. 7.1 (Rome: Collegium S. Bonaventurae, 1965), 3–119. He seems to have been comparably successful as a missionary. During a drought in Shandong, at the insistence of the viceroy, Ibáñez prayed and fasted with his Christians, and it rained. Castner, “Historica relatio”; App,The Cult of Emptiness, 147.

72. 72.

    Sébastien-Joseph Cambout de Pontchâteau,La Morale pratique des Jésuites, vol. 6 (Nancy: Nicolai, 1735), 50.

73. 73.

    Castner, “Historica relatio”; Fortunatus Margiotti, ed.,Sinica,Franciscana, vol. 9.2 (Matriti: Centrum Cardenal Cisneros, 1995), 987–989. Valat wrote Santa Maria’s Elogium in Guangzhou (dated 17 June 1669). See Streit,Bibliotheca missionum, 5:§2364. The inscription on Santa Maria’s tombstone was written by his former disciple, Luo Wenzao. See Wyngaert,Sinica,Franciscana, vol. 2, 329.

74. 74.

    “Este tratado foi reprovado pellos superiores, por ordem dos quaes eu tinha queimado em Xamtum hum treslado que lá esteva, vivendo ainda nesse tempo o mesmo P. Longobardo em Pekim. Depoes de sua morte hum padre vindo de novo, que foi mandato a corte pro companheiro do P. João Adamo em lugar do Longobardo, a caso achou em hum canto dessa casa outro exemplar desses plolegomenos (assy hera intitulado o papel, somente começado e não acabado) e vindose pera Xamtum o deu ao P. Fr. Antonio. Este bom padre … pondolhe encima (de sua propria cabeça hum titulo infame), fez delle muitos treslados, e os mandou a Fokien en aos RR. Padres Dominicos, a Manila, a Novo Espanha, e a Europa.” Letter by Gianfrancesco de Ferrariis SJ (1609–1671), in Mensaert,Sinica,Franciscana, vol. 9.2, 987, n.11. See also Ferrariis’ letter of 20 February 1670, ARSI, FG 730, fol. 103r–105v.

75. 75.

    Castner, “Historica relatio,” fol. 8.

76. 76.

    APF, SC Indie Orientali e Cina 1, 1623–1674, fols 170r–197v, cf. Streit,Bibliotheca missionum, 5:750; Metzler,Die Synoden, 13.

77. 77.

    APF, SC Indie Orientali e Cina 1, 1623–1674, fol. 197v. The testification in the manuscript in the Biblioteca Casanatense was in Lanqi, 4 of April 1662, fol. 30v.

78. 78.

    Antonio Santa Maria, “For the most eminent Cardinals of the Propaganda Fide in Rome. Translation from the Portuguese language into Latin of a certain treatise (written) by a missionary of the Societas Jesu, written by order of his superiors”. AP, SC Indie Orientali e Cina 1, 1623–1674, fol. 170v.

79. 79.

    The dates are written on the tombstone and confirmed by Santa Maria; see footnote at the beginning of this chapter.

80. 80.

    APF, SC Indie Orientali e Cina 1, 1623–1674, fol. 196r.

81. 81.

    Margiotti,Sinica,Franciscana, vol. 9.2, 985–988.

82. 82.

    APF, SC Indie Orientali e Cina 1, 1623–1674, fol. 198–214v. This is followed by Antonio Santa Maria’s “Epilogus,” fols 214v–218v, dated 24 of March 1662. See Wyngaert,Sinica,Franciscana, vol. 2, 340, n. 56; Margiotti,Sinica,Franciscana, vol. 9.2, 986, n. 9.

83. 83.

    Ibáñez, Letter to Sebastian Rodriguez, 27 February 1664, Anastasius van den Wyngaert, ed.,Sinica,Franciscana, vol. 3 (Quaracchi, Florence: Collegium S. Bonaventurae, 1936), 53.

84. 84.

    For a description of the long travel to and through Europe, see Mensaert,Sinica,Franciscana, vol. 7.1, 9–14.

85. 85.

    Wyngaert,Sinica,Franciscana, vol. 3, 58–74. Mensaert,Sinica,Franciscana, vol. 7.1, fols 43–48.

86. 86.

    Aug. 1661, fols 45r–218v in: APF, SC Indie Orientali e Cina 1, 1623–1674, fols 198–214v.

87. 87.

    Polanco, since 1658 in China, was sent to Europe as procurator in 1661. He died in Sevilla in 1671.

88. 88.

    Streit,Bibliotheca missionum, 5:§2738; Rosso,Apostolic Legations, 124.

89. 89.

    Johann Adam Schall von Bell and the Calendar bureau were accused to have caused the death of the Shunzhi Emperor, his consort and his son because of doing bad feng shui. The name of the Prince was Rong, 榮親王 (12 November 1657–25 February 1658), fourth son of Shunzhi. See Martin Gimm,Der Fall Prinz Rong im Prozeß gegen den Jesuitenpater Adam Schall in den Jahren 1664/65 in China (Wiesbaden: Harrassowitz, 2018).

90. 90.

    Nicolas Standaert, ed.,Handbook of Christianity in China (Leiden: Brill, 2001), 312, 513–515.

91. 91.

    António de Gouvea (1592–1677), Portuguese; Pietro Canevari from Genova (1596–1675); Inácio da Costa, Portuguese (1603–1666) (died in Canton); Francesco Brancati, Sicilian (1607–1671) died in Canton; Giovanni Francesco Ferrariis, from Piedmont Cuneo (also Gianfrancesco) (1609–1671), died in Anqing when he returned from the exile; Andrea Giovanni Lubelli from Lecce, kingdom of Naples (1628–1685); Jacques le Faure, French (1613–1675); Stanislao Torrente, from Orvieto (1616–1681); Feliciano Pacheco, Portuguese (1622–1687); Jean Valat, French (1614 (?)– 1696); Humbert Augery, French (1618–1673); Manuel Jorge, Portuguese (1621–1677); Giandomenico Gabiani, Piedmont Nizza (1623–1694); Claude Motel (1618–1671) set free in 1671 and Jacques Motel (1619–1692), blood brothers from France; Philippe Couplet (1623–1692), Belgian; Francois de Rougemont (1624–1676), Belgian; Christian Herdtrich (1625–1684), Austrian; Adrien Grelon (1618–1696), French; Prospero Intorcetta (1625–1696), Sicilian. SeeActa Cantoniensia authentica, 4–7; Metzler,Die Synoden, 23.

92. 92.

    Standaert,Handbook of Christianity in China, 463.

93. 93.

    See Metzler,Die Synoden, 24–28.

94. 94.

    See Streit,Bibliotheca missionum, 5:§2344; Metzler,Die Synoden, 30.

95. 95.

    “Informe del P. Domingo Navarrete O.P. al R.P. Feliciano Pacheco, Vice-Provincial de la Misión de China de la Compañia de Jesús, sobre si el culto, que los letrados deste Reyno dan á su Maestro el Confucio, es supersticioso, ó no, Canton 8 di Marzo 1668,” Domingo Navarrete,Controversias antiguas y modernas de la mission de la gran China (Madrid: Imprenta Real, 1679), 295–356. See Streit,Bibliotheca missionum, 5:§2349; Metzler,Die Synoden, 29.

96. 96.

    Domingo Sarpetri,De Sinensium Ritibus politicis Acta seu appendix ad scripta R.P. Sarpetri, … De Deo uno, vivo ac vero a veteribus Sinis per duo annorum millia cognito adversus scripta P. Longobardi S.J. (Paris, 1700).

97. 97.

    Gottfried Wilhelm Leibniz,Discours sur la théologie naturelle des Chinois, ed. Li Wenchao 李文潮 and Hans Poser (Frankfurt am Main: Vittorio Klostermann, 2002), 259.

98. 98.

    Domingo Navarrete,Tratados históricos,políticos,éticos y religiosos de la monarchia de China (Madrid: Imprenta Real, 1676), 245–289; Streit,Bibliotheca missionum, 5:§2440.

99. 99.

    Cambout de Pontchâteau,La Morale pratique des Jésuites, 6:48.

100. 100.

     Claudia von Collani, “Charles Maigrot’s Role in the Chinese Rites Controversy,” inThe Chinese Rites Controversy: Its History and Meaning, ed. David Mungello (Nettetal: Steyler Verlag, 1994), 151–155.

101. 101.

     Niccolò Longobardo,Traité sur quelques points de la religion des Chinois, trans. Louis Champion de Cicé (Paris: Louis Guérin, 1701); Antonio Caballero a Santa Maria,Traité sur quelques points importans de la mission de la Chine, trans. Louis Champion de Cicé (Paris: Louis Guérin, 1701). After attempts in Canada to convert the Irokese and other Indians Cicé joined the MEP in 1682 and went to China the same year. In 1697, he returned to France for the needs of the MEP seminary. In 1700 he was elected titulary bishop of Sabula and Vicar Apostolic of Siam. He went to Siam and died in Juthia, Siam, in 1727.

102. 102.

     Several sentences from this book were condemned by the Theological Faculty of the Sorbonne in 1700.

103. 103.

     Louis de Cicé,Lettre de M. Louis de Cicé,nommé par le S. Siège à l’évêché de Sabula, et au vicariat apostolique de Siam, du Japon, &c. aux RR. PP. Jésuites sur les idolâtries & sur les superstitions de la Chine (Cologne: Chez les Héritiers de Corneille d’Egmond, 1700), 13.

104. 104.

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Authors and Affiliations

1. University of Würzburg, Würzburg, Germany

   Claudia von Collani

Corresponding author

Correspondence toClaudia von Collani.

Editors and Affiliations

1. Sun Yat-sen University, Guangzhou, China

   Thierry Meynard

2. Xue-Heng Institute for Advanced Studies, Nanjing University, Nanjing, China

   Daniel Canaris

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