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Related papers
Renaissance Quarterly , 2020
In the mid-seventeenth century, as the first full atlas of East Asia became available on the European book market, a dramatic shift took place in textual and visual representations of the Far East. The atlas, titled “Novus Atlas Sinensis” (1655), was the product of a cooperation between Joan Blaeu, who headed one of Europe's foremost commercial publishing houses, and Martino Martini, a prominent Jesuit missionary to China. This study shows how the Martini-Blaeu atlas thoroughly challenged the worldview of late Renaissance audiences by tracing and reconstructing a series of displacements that facilitated its production process.
As a member of the Jesuits in China during the late Ming and early Qing dynasties, Martino Martini wrote several works introducing Imperial China and brought it back to Western Europe. Among them, Novus Atlas Sinensis is one of the most representative works. Martini’s Atlas influenced by the Chinese traditional atlases before he created such a well-known atlas. However, there are many opinions about the Chinese materials he uses. My thesis will compare the four Chinese traditional Atlases with the list of China’s main administrative divisions in Martini’s Novus Atlas Sinensis, to try to find the Chinese source material which Martini uses in his own atlas. I will use my research to find out the answer.
2016
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Jesuit Accounts of Chinese History and Chronology and their Chinese Sources
2012
When Jesuit missionaries went to China in the seventeenth century , they discovered that Chinese history was in many regards apparently longer than the history as presented by the Bible. Subsequently, they started to translate Chinese histories, which they sent back to Europe, and which in the eighteenth century were adopted by Enlightenment thinkers for their own purposes. The European side of this story is quite well known, but what about the Chinese side? What sources did the Jesuits use and how did these sources interpret ancient history? As part of a larger project, these questions about the Chinese sources are answered from an intercultural perspective. The missionaries not only used classical Chinese histories written during the Song dynasty (960-1279), but also numerous newly edited or newly composed works from the seventeenth century. While they themselves originated from a Europe in which the ars historica was in full transition, they met a situation in China where new approaches to history had emerged. They used comprehensive histories , such as the one by the late Ming scholar Nan Xuan 南軒, or the more widespread genres, such as gangjian 綱鑑 (outline and mirror) histories, which from the late eighteenth century fell into oblivion. In fact, the sources used by the Jesuits not only throw light on their own compilations that 12 EASTM 35 (2012) were ultimately sent to Europe, but also on the writing of history in China in the late Ming (1368-1644) and the early Qing dynasties (1644-1911).