Opera Omnia World Map Fogged Again

Jesuit missionary, cartographer and historian (1614–1661)

Martino Martini
Portrait of Martino Martini
Personal details
Built-in	(1614-09-xx)twenty September 1614 Trento, Bishopric of Trent, Holy Roman Empire
Died	half dozen June 1661(1661-06-06) (aged 46) Hangzhou, Communist china
Nationality	Tridentine, Holy Roman Empire
Denomination	Christianity
Occupation	Missionary, cartographer and historian

Martino Martini (simplified Chinese: 卫匡国; traditional Chinese: 衛匡國; pinyin: Wèi Kuāngguó ) (20 September 1614 – vi June 1661), born and raised in Trento (Prince-Bishopric of the Holy Roman Empire), was a Jesuit missionary. As cartographer and historian, he mainly worked on ancient Regal China.^[1]

Early on years [edit]

Frontpage of Novus Atlas sinensis, by Martino Martini, Amsterdam, 1655.

Martini was born in Trento, in the Bishopric of Trent, Holy Roman Empire. After finishing high school in Trento in 1631, he joined the Society of Jesus, continuing his studies of classical literature and philosophy at the Roman College in Rome (1634–1637). However, his main involvement was astronomy and mathematics, which he studied under the supervision of Athanasius Kircher. His request to undertake missionary work in China was eventually approved by Mutius Vitelleschi, the and then Superior General of the Jesuits. He pursued his theological studies in Portugal (1637–1639) on his style to Mainland china, where he was ordained priest (1639, in Lisbon).

In the Chinese Empire [edit]

He set out for China in 1640 and arrived in Portuguese Macau in 1642 where he studied Chinese for some time. In 1643 he crossed the edge and settled in Hangzhou, Zhejiang Province, from where he did much traveling in club to gather scientific information, specially on the geography of the Chinese empire: he visited several provinces, too as Peking and the Great Wall. He made neat use of his talents every bit missionary, scholar, writer and superior.

Soon after Martini's arrival to China, the Ming capital Beijing brutal to Li Zicheng's rebels (April, 1644) and and so to the Qing dynasty, and the last legitimate Ming emperor, the Chongzhen Emperor, hanged himself. Downwardly in Zhenjiang, Martini connected working with the short-lived regime of Zhu Yujian, Prince of Tang, who set himself upward as the (Southern) Ming Longwu Emperor. Soon enough, the Qing troops reached Zhejiang. According to Martini's own report (which appeared in some editions of his De bello tartarico), the Jesuit was able to switch his allegiance to People's republic of china's new masters in an easy plenty, but bold, way. When Wenzhou, in southern Zhejiang, where Martini happened to exist on a mission for Zhu Yujian, was besieged by the Qing and was about to fall, the Jesuit decorated the house where he was staying with a big blood-red poster with 7 characters proverb, "Hither lives a doctor of the divine Law who has come from the Bang-up West". Under the poster he ready up tables with European books, astronomical instruments, etc., surrounding an altar with an epitome of Jesus. When the Qing troops arrived, their commander was sufficiently impressed with the display to approach Martini politely and ask if he wished to switch his loyalty to the new Qing Dynasty. Martini agreed, and had his caput shaved in the Manchu manner, and his Chinese dress and hat replaced with Qing-style ones. The Qing and then allowed him to return to his Hangzhou church building, and provided him and the Hangzhou Christian community with necessary protection.^[2]

The Chinese Rites affair [edit]

In 1651 Martini left Red china for Rome every bit the Delegate of the Chinese Mission Superior. He took advantage of the long, adventurous voyage (going first to the Philippines, from thence on a Dutch privateer to Bergen, Norway,^[3] which he reached on 31 August 1653, and then to Amsterdam). Further, and still on his way to Rome, he met printers in Antwerp, Vienna and Munich to submit to them historical and cartographic data he had prepared. The works were printed and made him famous.

When passing through Leyden, Martini was met past Jacobus Golius, a scholar of Arabic and Persian at the academy at that place. Golius did non know Chinese, but had read about "Cathay" in Farsi books, and wanted to verify the truth of the earlier reports of Jesuits such every bit Matteo Ricci and Bento de Góis who believed that Cathay is the same identify every bit China where they lived or visited. Golius was familiar with the discussion of the "Cathayan" agenda in Zij-i Ilkhani, a work by the Persian astronomer Nasir al-Din al-Tusi, completed in 1272. When Golius met Martini (who, of course knew no Western farsi), the two scholars plant that the names of the 12 divisions into which, co-ordinate to Nasir al-Din, the "Cathayans" were dividing the twenty-four hours, too as those of the 24 sections of the twelvemonth reported by Nasir al-Din matched those that Martini had learned in People's republic of china. The story, presently published by Martini in the "Additamentum" to his Atlas of China, seemed to accept finally convinced most European scholars that China and China were the same.^[4]

On his style to Rome, Martini met his then 10-yr-old cousin Eusebio Kino who afterwards became another famed Jesuit missionary explorer and the world-renowned cartographer of New Spain.

In the spring of 1655 Martini reached Rome. In that location, in Rome, was the well-nigh difficult function of his journey. He had brought along (for the Holy Office of the Church building) a long and detailed advice from the Jesuit missionaries in Communist china, in defence of their inculturated missionary and religious approach: the so-called Chinese Rites (Veneration of ancestors, and other practices allowed to new Christians). Discussions and debates took identify for 5 months, at the end of which the Propaganda Fide issued a decree in favour of the Jesuits (23 March 1656). A battle was won, but the controversy did not allay.

Return to China [edit]

In 1658, after a most hard journeying, he was back in China with the favourable decree. He was again involved in pastoral and missionary activities in the Hangzhou area where he congenital a three naves church building that was considered to be one of the most beautiful of the country (1659–1661). The church building was hardly built when he died of cholera (1661). David E. Mungello wrote that he died of rhubarb overdosing which aggravated his constipation.^[5]

Travels [edit]

Martini travelled in at least xv countries in Europe and seven provinces of the Chinese empire, making stops in Republic of india, Java, Sumatra, the Philippines and South Africa. After studying in Trento and Rome, Martini reached Genoa, Alicante, Cádiz, Sanlucar de Barrameda (a port nigh to Seville in Spain), Seville, Evora and Lisbon (Portugal), Goa (in the western region of India), Surat (a port in the northwestern region of Bharat), Macao (on the People's republic of china'southward southern coast, administrated by the Portuguese), Guangzhou (the capital of Guangdong Province), Nanxiong (in northern Guangdong province, betwixt the mountains), Nanchang (the uppercase of Jiangxi Province), Jiujiang (in northwest Jiangxi Province), Nanjing, Hangzhou (the capital of Zhejiang Province) and Shanghai.

Traversing the Shandong Province he reached Tianjin and Beijing, Nanping in the Fujian Province, Wenzhou (in southern Zhejiang Province), Anhai (a port in southern Fujian), Manila (in the Philippines), Makassar (Sulawesi isle in the Dutch Indonesia), Batavia/Djakarta (Sumatra island, capital of the Dutch Indonesia), Cape Town/Kaapstad (a stop of twenty days in the fort, the Dutch Governor Jan van Riebeeck had built in 1652), Bergen, Hamburg, the Belgian Antwerp and Brussels where he met the archduke Leopold Wilhelm of Austria, the Dutch Leiden (with the scholar Jacobus Golius) and Amsterdam, where he met the famous cartographer Joan Blaeu.

He reached almost certainly some cities in France, then Monaco di Baviera, Vienna and the nearby Hunting Pavilion of Ebersdorf [de] (where he met the Holy Roman Emperor Ferdinand 3 of Habsburg), and finally Rome. For his last journey (from 11 January 1656 to 17 July 1658) Martini sailed from Genoa, the Hyeres islands on the French Riviera (to escape pirates), to Alicante, Lisboa, Goa, the Portuguese colony of Larantuka in Flores Island (Indonesia) resting over a month, Makassar (where he met a Dominican friar, Domingo Navarrete), Macao, and finally Hangzhou, where he died.^[6]

Post-mortem phenomenon [edit]

Martini'due south grave in Hangzhou

According to the attestation of Prosper Intorcetta (in Litt. Annuae, 1861), Martini's corpse was establish to be undecayed after twenty years. It became a longstanding object of cult, non only for Christians, until, in 1877, suspecting idolatry, the hierarchy had it reburied.^[7]

Modern views [edit]

Today'south scientists take shown increasing interest in the works of Martini. During an international convention organized in the city of Trento (his birthplace), a member of the Chinese university of Social Sciences, Prof. Ma Yong said: "Martini was the get-go to study the history and geography of China with rigorous scientific objectivity; the extent of his knowledge of the Chinese culture, the accuracy of his investigations, the depth of his understanding of things Chinese are examples for the modern sinologists". Ferdinand von Richthofen calls Martini "the leading geographer of the Chinese mission, 1 who was unexcelled and hardly equalled, during the Eighteen century … In that location was no other missionary, either before or afterwards, who fabricated such diligent apply of his fourth dimension in acquiring information about the country". (China, I, 674 sq.)^{[ citation needed ]}

Works [edit]

A European artist'southward impression of a Manchu warrior devastating Mainland china, from the championship page of Martini's Regni Sinensis a Tartaris devastati enarratio. Mod historians (e.g., Pamela Kyle Crossley in The Manchu, or D.Eastward. Mungello) notation the discrepancy between the picture and the content of the book: the severed head held by the warrior has a queue, which is a Manchu hairstyle (also imposed by Manchu on the population of conquered China), and is not likely to be had past a Ming loyalist.

• Martini's almost of import work is Novus Atlas Sinensis, which appeared as function of volume x of Joan Blaeu'southward Atlas Maior (Amsterdam 1655). This work, a folio with 17 maps and 171 pages of text was, in the words of the early on 20th-century German geographer Ferdinand von Richthofen, the near complete geographical description of China that nosotros possess, and through which Martini has become the father of geographical learning on China. The French Jesuits of the time concurred, proverb that even du Halde's monumental Description…de la Chine did not fully supervene upon Martini's work.^{[eight] [nine]}
• Of the smashing chronological work which Martini had planned, and which was to comprise the whole Chinese history from the earliest age, only the showtime part appeared: Sinicæ Historiæ Decas Prima (Munich 1658), which reached until the birth of Jesus.
• His De Bello Tartarico Historia (Antwerp 1654) is likewise important as Chinese history, for Martini himself had lived through the frightful occurrences which brought about the overthrow of the aboriginal Ming dynasty. The works accept been repeatedly published and translated into unlike languages. There is too a later version, entitled Regni Sinensis a Tartaris devastati enarratio (1661); compared to the original De Bello Tartarica Historia, information technology has some additions, such equally an index.
• Interesting equally missionary history is his Brevis Relatio de Numero et Qualitate Christianorum apud Sinas, (Brussels, 1654).
• Besides these, Martini wrote a serial of theological and apologetical works in Chinese, including a De Amicitia (Hangzhou, 1661) that could accept been the first anthology of Western authors available in China (Martini'due south option drew mainly from Roman and Greek writings).
• Grammatica Linguae Sinensis (1652–1653). The first manuscript grammar of Mandarin Chinese and the get-go grammar of Chinese language ever printed and published in Grand. Thévenot Relations des divers voyages curieux (1696)^[10]
• Several works, amidst them a Chinese translation of the works of Francisco Suarez, which has not been institute yet.

See likewise [edit]

• Hangzhou
• Immaculate Conception Cathedral of Hangzhou
• Vicariate Churchly of Kiang-nan
• Religion in China
• Christianity in China
• Jesuit China missions

References [edit]

1. ^ Herbermann, Charles, ed. (1913). "Martino Martini". Cosmic Encyclopedia. New York: Robert Appleton Company.
2. ^ Mungello, David Due east. (1989). Curious Land: Jesuit Accommodation and the Origins of Sinology. University of Hawaii Press. pp. 106–107. ISBN0-8248-1219-0. . Too, p. 99 in De Bello Tartarico Historia.
3. ^ Mungello, p. 108
4. ^ Lach, Donald F.; Van Kley, Edwin J. (1994), Asia in the Making of Europe, Chicago: University of Chicago Press, ISBN978-0-226-46734-4 . Volume III, "A Century of Accelerate", Book Four, "East Asia", p. 1577.
5. ^ David Eastward. Mungello (Jan 1994). The Forgotten Christians of Hangzhou. University of Hawaii Press. pp. xxx–. ISBN978-0-8248-1540-0.
6. ^ Opera Omnia, 1998, pp. 509–533, with maps p. 59, p. 96, p. 156, p. 447, p. 470-471 and pp. 534–535; Masini, 2008, pp. 244–246.
7. ^ http://www.cczj.org/company.asp?id=195&page=2
8. ^ "Martin Martini" in Notices biographiques et bibliographiques sur les jésuites de l'ancienne mission de Chine (1552-1773), par le P. Louis Pfister,…Tome I, XVIe et XVIIe siècles -Impr. de la Mission catholique (Shanghaï)-1932, pp. 256-262.
9. ^ A very high quality zoomable scan tin can exist seen at gallica.bnf.fr: "Quantung imperii sinarum provincia duodecima". Retrieved 13 July 2016.
10. ^ Paternicò, Luisa One thousand. (2013). When the Europeans Began to Report Chinese, Leuven Chinese Studies XXIV, Leuven: Ferdinand Verbiest Constitute, KU Leuven. ISBN 9789081436588

Farther reading [edit]

• Bertuccioli, Giuliano (1998). "Martino Martini, Opera Omnia, vol. I – Lettere e documenti". Trento, Università degli Studi di Trento
• Bertuccioli, Giuliano (1998). "Martino Martini, Opera Omnia, vol. 2 – Opere minori". Trento, Università degli Studi di Trento
• Bertuccioli, Giuliano (2002). "Martino Martini, Opera Omnia, vol. 3 – Novus Atlas Sinensis (1655)"
• Masini, Federico; Paternicò, Luisa M. (2010). "Martino Martini, Opera Omnia, vol. IV – Sinicae Historiae Decas Prima. Trento
• Masini, Federico; Paternicò, Luisa M.; Antonucci, Davor (2014). "Martino Martini, Opera Omnia, vol. V – De Bello Tartarico Historia due east altri scritti". Trento, 2014.
• Bolognani, B. (1978). "L'Europa scopre il volto della Cina; Prima biografia di Padre Martino Martini". Trento
• Various authors, "Martino Martini geografo, cartografo, storico, teologo" (Trento 1614-Hangzhou 1661, atti del Convegno Internazionale, Trento 1983.
• Baldacci, Osvaldo, "Validità cartografica e fortuna dell'Atlas Sinensis di Martino Martini", Trento, 1983
• Demarchi, F. and Scartezzini, R. (eds), "M. Martini – a Humanist and Scientist in XVIIth century China", Trento, 1996
• Quaini, Massimo and Castelnovi, Michele, "Visioni del Celeste Impero. L'immagine della Cina nella cartografia occidentale", Genova, Il Portolano, 2007 (English: Massimo Quaini due east Michele Castelnovi, Visions of the celestial empire. Prc's image in western cartography, Genova, Il Portolano, 2007). translated 《天朝大国的景象——西方地图中的中国》 [Visions of the Celestial Empire: western maps of Mainland china], 本书由意大利学者曼斯缪·奎尼 （The book by the Italian scholar Massimo Quaini） e 和他的学生米歇尔·卡斯特诺威（ and his student Michele Castelnovi), Shanghai, 范大学出版社 (ECNU - East China Normal University Press) – authorized translation allowed past Centro Martini di Trento, 2015. ISBN 978-vii-5617-9620-7
• Masini, Federico, Martino Martini, in Dizionario Biografico degli Italiani, vol. 71, Roma, IPZS, 2008, pp. 244–246.
• Various authors, Riflessi d'Oriente. 50'immagine della Cina nella cartografia europea, Mostra 18/12/08-18/02/09, a cura di Aldo Caterino, Genova, Il Portolano (Centro Studi Martino Martini di Trento), 2008.
• Longo, Giuseppe O., Il Mandarino di Dio. Un gesuita nel Celeste Impero. Dramma in tre scene, Trento, Centro Studi Grand. Martini, 2008.
• Longo, Giuseppe O., Il gesuita che disegnò la Cina. La vita e le opere di Martino Martini, Milano, Springer, 2010.
• Masini, Federico, "Martino Martini: Cathay in Europe", in Paternicò Luisa M. (editor), The Generation of Giants. Jesuit Missionaries and Scientists in China on the Footsteps of Matteo Ricci, "Sulla via del Catai", n. eleven, Trento: Centro Studi Martini, 2011, pp. 39–44 (Italian version: Masini, Federico, Martino Martini: la Cina in Europa, in Paternicò, Luisa M. (a cura di), La Generazione dei Giganti, Gesuiti scienziati e missionari in Cina sulle orme di Matteo Ricci, numero monografico di "Sulla via del Catai", anno 5, numero 6, Genova, Il Portolano, 2011, pp. lxx–82.
• Castelnovi, Michele, Il primo atlante dell'Impero di Mezzo. Il contributo di Martino Martini alla conoscenza geografica della Cina, Trento, Centro Studi Martino Martini per le relazioni culturali Europa-Cina, 2012. ISBN 978-88-8443-403-6.
• Paternicò, Luisa Thousand. (2013). When the Europeans Began to Written report Chinese, Leuven Chinese Studies XXIV, Leuven: Ferdinand Verbiest Plant, KU Leuven, 2013, ISBN 9789081436588
• Castelnovi, Michele, Perché stampare un Atlante, in Scartezzini Riccardo (a cura di), Martino Martini Novus Atlas Sinensis: le mappe dell'atlante commentate, Trento, Università degli Studi di Trento, 2014, pp. 37–39. ISBN 978-88-77023-65-0.
• Castelnovi Michele, La Cina come up sogno eastward come up incubo per gli occidentali, in "Sulla Via del Catai", Trento, anno Vii, numero nine, maggio 2014 (numero monografico "La Cina come sogno e come up incubo. Uno sguardo sull'immaginario onirico occidentale" a cura di Thousand. Castelnovi), pp. 11–27.
• Castelnovi Michele, Monti e fiumi della Cina secondo Martino Martini, in Approcci geo-storici e governo del territorio. two: Scenari nazionale due east internazionali (a cura di Elena Dai Prà), Milano, Franco Angeli, 2014, pp. 274–283.
• Castelnovi Michele, Il cibo nell'Impero cinese secondo l'Atlante di Martino Martini, in Alimentazione, Ambiente, Società east Territorio: per uno sviluppo sostenibile e responsabile. Contributi eastward riflessioni geografiche a partire dai temi di Expo Milano 2015, a cura di Alessandro Leto, supplemento al numero 2 di "Ambiente, Società due east Territorio", Roma, giugno 2015, pp. 69–72, ISSN 1824-114X
• Paternicò, Luisa M.; von COLLANI, Claudia, Scartezzini Riccardo (editors), Martino Martini Man of Dialogue, Proceedings of the International Conference held in Trento on October 15–17, 2014 for the 400th ceremony of Martini'due south birth, Università degli Studi di Trento (con il contributo del DAAD e della Regione Autonoma Trentino-Alto Adige/Sudtirol), 2016. Contiene: Preface of the editors, pp. 7–9; GOLVERS, Noel, Notation on the Newly Discovered Portrait of Martini, 1654, by Flemish painter Michaelina Wautier (1617-1689), pp. ix–12; MASINI, Federico, Introduction, pp. xiii–18; SCARTEZZINI, Riccardo due east CATTANI, Piergiorgio, Il secolo dei gesuiti a Trento: Martini due east la città del Concilio tra mondo italiano east germanico, pp. 19–44.

LENTINI, Orlando, Da Martino Martini a Zhang Weiwei, pp. 45–64; Von COLLANI, Claudia, Ii Astronomers: Martino Martini and Johann Adam Schall von Bell, pp. 65–94; RUSSO, Mariagrazia, Martino Martini due east le lettere portoghesi: tasselli per un percorso biografico, pp. 95–112; GOLVERS, Noel, Martino Martini in the Low Countries, pp. 113–136; LINDGREN Uta, Martini, Nieuhof und die Vereinigte Ostindische Compagnie der Niederländer, pp. 137–158; PIASTRA, Stefano, Francesco Brancati, Martino Martini and Shanghai's Lao Tang (Old Church): Mapping, Perception and Cultural Implications of a Place, pp. 159–181. WIDMAIER, Rita, Modallogik versus Probabilitätslogik: Logik der Tatsachenwahrheit bei G. W. Leibniz und Martino Martini bei den virulenten Fragen im Ritenstreit, pp. 183–198; CRIVELLER, Gianni, Martino Martini e la controversia dei riti cinesi, pp. 199–222; MORALI, Ilaria, Aspetti teologici della controversia sui riti e loro attualità a 50 anni dal Concilio Vaticano 2: contributo advertising una Teologia delle Religioni autenticamente cattolica, pp. 223–250; ANTONUCCI, Davor, Scritti inediti di Martino Martini: ipotesi di lavoro e di ricerca, pp. 251–284; PATERNICÒ, Luisa One thousand., The Manuscript of the Sinicae Historiae Decas Prima in the Vatican Library, pp. 285–298; Castelnovi, Michele, Da Il Libro delle Meraviglie al Novus Atlas Sinensis, una rivoluzione epistemologica: Martino Martini sostituisce Marco Polo, pp. 299–336; BERGER, Katrien, Martino Martini De Bello Tartarico: a comparative written report of Latin text and his translations, pp. 337–362; YUAN XI, Una ricerca terminologica sull'opera teologica martiniana Zhenzhu lingxing lizheng, pp. 363–388.

• DAI PRÀ, Elena (a cura di), La storia della cartografia east Martino Martini, Milano, Franco Angeli (collana: "Scienze geografiche"), 2015 – ISBN 978-88-917-2864-vii. contiene: MASETTI, Carla, Presentazione, pp. 7–8; DAI PRÀ, Elena, Le opere di Martino Martini: momento e fattore di svolta nella cultura occidentale, pp. 9–fourteen; SURDICH, Francesco, La "Flora Sinensis" east la "Clavis Medica" di Michael Boym, pp. 15–24; CONTI, Simonetta, Il lungo cammino della Cartografia. Dal Paradiso Terrestre alla realtà del lontano Oriente (secc. VII-Fifteen), pp. 25–46; D'ASCENZO, Annalisa, I geografi italiani e la costruzione dell'immagine dell'Asia orientale fra tardo Quattrocento e Cinquecento, pp. 47–67; CARIOTI, Patrizia, La Cina al tempo di Martino Martini. Alcune riflessioni, pp. 68–90; Castelnovi Michele, Ultra Atlantem: l'interesse storicogeografico delle «altre» opere di Martino Martini, pp. 91–140; HUIZONG LU, Giulio Aleni e la visione cinese dell'universo, pp. 141–160; DUMBRAVĂ, Daniela, Il «Novus Atlas Sinensis» di Martino Martini versus fifty'«Opisanie Kitay» di Nicolae Milescu?, pp. 161–176; RICCI, Alessandro, Geografia, politica e commerci globali: Martino Martini e la cartografia olandese del Secolo d'Oro, pp. 177–193; ROSSI, Luisa, "La vision de l'amateur de cartes". François de Dainville, gesuita, storico della cartografia, pp. 194–205; ROSSI, Massimo, Un atlante cinese per un pubblico europeo. I segni convenzionali nell'Atlas Sinensis del 1655 di Martino Martini, pp. 206–219; DAI PRÀ, Elena eastward MASTRONUNZIO, Marco, La misura dell'impero. Mappe napoleoniche per i confini della Mitteleuropa, pp. 220–232.
• Castelnovi Michele, From the Polo'southward Marvels To the Nieuhof'southward Falsiability, in "Documenti geografici – nuova serie" a cura di Alessandro Ricci, numero 1, Roma, gennaio-giugno 2016, pp. 55–101. ISSN 2281-7549

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Source: https://en.wikipedia.org/wiki/Martino_Martini

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