NewResearchonConfucianChristianLiuNing duringearlyQingDynasty

XIAO Qinghe

(Professor,DepartmentofHistory,ShanghaiUniversity)

Abstract :ResearchesoncommonChristiansintheearlyQingdynastyisrelativelyscarce．Thisessaytriedtouncoverand investigatethefamily,lives,writings,communicationsandthoughtofLiuNing,whowasaChristianandalsoaConfucian adeptinstudyingancientConfucianclassicsandChinesephilologyandphonologyintheearlyQing．Somenewhistorical materialsprovethatLiuwasbornin１６２０,notassomescholarssaidin１６２５;andhediednearlyin１７１５whenhewas９６ yearsold．HewasprobablybaptizedbyProsperIntorcetta (１６２５—１６９６)in NanfengCountyorbyothermissionaries beforeLiuwenttoChongyiCountytoholdthepositionofConfucianinstructorin１６８７．Thisessayalsodiscussessomeof LiuƳsthoughts,suchasRestoringConfucianismandReplacingBuddhismandsoon．Thelastpartpointsoutthechanges ofChristianityƳslegitimacyfromthelate Mingtotheearly Qingdynastiesandconcludessomemainreasonsforthese changes．

KeyWords :LiuNing(family,lives,writings),RestoringConfucianismandReplacingBuddhism,Communications,Chinese PhilologyandPhonology,faith

Author :XIAOQinghe,Ph．D．,DirectoroftheCenterfortheStudyofReligionandChineseSociety;Professor,Department ofHistory,ShanghaiUniversity．Qinghexiao＠gmail．com

Introduction

杨光 ThenumberofCatholicsintheearlyQingdynastygrewrapidlyafterYangGuangxianƳs( 先 ,１５９７—１６６９)antiＧCatholicism movement(１６６４—１６６９)．BeforetheprohibitionofCatholicismby theKangxiEmperorasaresultoftheChineseRitesControversy,ChineseCatholicism hadinfact 〔１〕 enteredagoldenageinthehistoryofChristianityinChina． Unlikethelate MingDynasty,the socialandintellectualenvironmentoftheearlyQingDynastyhadundergonesignificantchanges．The thirdgenerationofbelieversalsodifferedfromthelateMingintheirbeliefsandideas．Forexample, 张 星 曜 ZhangXingyao ( ),a believerin Hangzhou,explicitly statedthat Catholicism could be 合 儒 补 儒 “complying with Confucianism”( ),“complementaryto Confucianism”( )and “superＧ

〔１〕 NicolasStandaert,HandbookofChristianityinChina:VolumeOne(６３５—１８００)．Leiden;Boston:Brill,２００１,pp．３８２Ｇ３８３．

９３ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

超儒 〔２〕 Confucianism”( )． InexplainingthelegitimacyofCatholicism,thirdＧgenerationbelieversalso adopteda different strategy from that ofthelate Ming Dynasty,with the “Restoration of Confucianism”asthemaincontent． 汤 Atpresent,manyresearchesfocusonthefamousmissionariessuchasAdamSchallvonBell( 若望 南 怀 仁 ,１５９１—１６６６)andFerdinand Verbiest ( ,１６２３—１６８８),aswellasimportanthistorical 〔３〕 eventssuchastheChineseRitesControversy． Therewerefewstudiesonthecommonbelievers 刘凝 andtheirlivesandthoughts．Inthispaper,wetaketheConfucianChristianLiuNing ( ,１６２０— １７１５?)asanexample,andexamineLiuNingƳsfamily,life,andreligiousthoughts,toexplorethefaith andthoughtofthethirdgenerationofConfucianChristiansinearlyQing．Thepreviousstudieson Ning weremostlyonhiscontributiontothestudyofancientChinesecharactersandChinese phonetics．ThispaperwillfirstexamineLiuNingƳsfamily,life,andwritings,thenexamineLiuNingƳs 觉斯录 contactsandbaptism,andthenagainusethebookJueSiLu (AwakeningtheTruth,« »)and other worksastheobjectofanalysistoexaminethecharacteristicsofLiu NingƳsthoughtsand beliefs,andfinallytoanalyzethechangesofdefenseonCatholicsbytheseConfucianChristiansfrom 〔４〕 thelateMingtotheearlyQingdynasty．

OnLiuNingƳsFamily,Lifeand Writings

南丰刘氏世谱 AccordingtotheGenealogyofLiusinNanfeng(« »)whichwasanappendixtothe 水 村 先 生 行 实 BiographyofMr．Shuicun (« »)writtenby Liu Ning,theancestoroftheLiusin 刘金 彭城 NanfengwasLiuJin ( ),anativeofPengcheng ( ),whowasappointedasthegovernorof 濠州 滁州 HaoZhou( )andChuZhou( )inTangDynasty．ThethirteenthgrandsonofLiuJinwasthe 刘壎 wellＧknownConfucianLiuXun( ,１２４０—１３１９)inthelateSongandearlyYuan．Hewasalsothe fourteenthancestorofLiuNing．AccordingtotheBiographyofMr．ShuiCun,LiuXun,withstyle 起潜 水村 nameofQiQian ( ),wasknownasShuiCun ( ):

〔２〕 NicolasStandaert,HandbookofChristianityin ,p．４３３;D．E．Mungello,TheForgotten Christiansof Hangzhou． Honolulu:UniversityofHawaiiPress,c１９９４,p．７０． 〔３〕 Currentresearchesonthesetopics,pleaserefertotheChineseTextDatabase,whichwasmanagedbyAdDudinkandNicolas Standaert,thewebsiteis:https://www．arts．kuleuven．be/sinologie/english/cct(citeddate:July１３,２０２０)． 黄开国 经学辞典 〔４〕 ThesedictionarieshaveintroducedLiuNingbriefly,suchasHuangKaiguo( )edited,Jingxuecidian (« »), 许嘉璐 传统语言学辞典 Chengdu:SichuanPeopleƳsPress,１９９３,pp．１３２,２１１,６３２;XuJialu ( )edited,Chuantongyuyanxuecidian (« »), 王 重 民 :HebeiEducationPress,１９９０,pp．２４６Ｇ２４７．WangZhongmin ( )wasthefirsttopointoutthatLiu Ning wasa 跋爱余堂本隐居通议 图书季 Catholic,seeWangZhongmin,“BaaiyutangbenYinjutongyi”(« »),originallypublishedinTushujikan(« 刊 中国善本书提要 »),June１９４５,newVolume６,No．１and２,collectedinWangZhongmin,Zhongguoshanbenshutiyao(« »),: 周 一 良 ShanghaiRareBooksPress,１９８３,p．７．OtherresearchesonLiu Ning,seeZhouYiliang ( )edited,Zhongwaiwenhuajiaoliushi 中外文化交流史 郑 安 德 (« »),Zhengzhou:HenanPeopleƳsPress,１９８７,p．５５;Zheng Ande ( ),“Dousidezhongguo mingchen:mingmo 陡斯 的中国名称 明末基督 教 神 名 之 争 天 问 jidujiaoshenmingzhizheng”(«“ ” ——— »),inTianwen (« »)(VolumeofBingxu),Nanjing: JiangsuPeopleƳsPress,２００６,pp．２４Ｇ２６;Adrian Dudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristian Texts:TheManuscriptTianxueJijie”,inSinoＧWesternCulturalRelationJournal,XV (１９９３),pp．１Ｇ２６;NicolasStandaert．Handbookof ChristianityinChina:VolumeOne(６３５—１８００),p．４３５;KnudLundbæk,JosephdePrémare,１６６６—１７３６,S．J．:Chinesephilologyand 李 真 刘 凝 与 觉 斯 录 figurism．AarhusC,Denmark:Aarhus University Press,１９９１;LiZhen ( ),“Liu NingandJuesilu”(« »),in 国际汉学 InternationalSinology(« »),Volume１７,Zhengzhou:Daxiangchubanshe,２００９,pp．１８４Ｇ１９５;PingＧyiChu,“Liu NingandLiu 刘凝与刘熏 考证学与天学关系新探 Xun:TheRelationshipbetweenLearningfrom HeavenandEvidentialStudies”(« : »),inXinshixue 新史学 (« »),２３ (２０１２):５７Ｇ１０４．

９４ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

(He)wasveryfilialtohismotherandalwaysgladtodorighteousdeeds．Hewas verygeneroustohisfriendsandsympathizedwiththepoor．Healwaystriedhisbestto saveothersfromdistressanddifficultieswithnocareofthecost．Hewascontentwith hisstatesinpoorandwasnotmovedbythebenefitsandofficialpositions．Hestudied theclassicscripturesandancienthistory,collectedhundredsofbooks,andwrotepapers likeagushingspring．HewasthirtyＧsevenyearsoldandtheSongDynastyhadfallen, whenmanyliteratisacrificedforthecountry．He worriedaboutthattheirdeedsand nameswould disappearin history．Thus,hecompiledthe Book The Poemsof Ten 补 史 十 忠 诗 LoyalistswithComplementaryHistory(« »)．Hewaswellfamiliarwiththe society,customs,militarystrategyandgeographyand wasvaluedbythegreatdukes fromthenorth．AtfiftyＧfiveyearsold,hewasrecommendedbytheofficialstoholdthe position of instructor of the province．He enlightened the students and made constitutionsandregulations．Healsokeenonreveringtheformersaintsandhonoring 曾 巩 theirloyalties．ThesacrificeinthetombofZengGung ( )withposthumousname WenDing)waslongtimeabolished．Onthedayofceremonyofopeningofschools,he performedtheritualswithstudentsasbeforethroughdayandnight．Afterseventyyears old,hewasrecommendedbyDukeofZangtotheimperialcourtandwaspromotedto holdthepositionofprofessorofYanPing．Afterheretired,hetaughtotherstudents 经说讲义 privatelyforthreeyears．ƺƺ WhathewroteincludedJingshuojiangyi(« »), 水 云 村 泯 稿 吟 稿 哀 鉴 思 华 Shuiyuncunmingao (« »),Yinggao (« »),Aijiansihualu (« 录 隐 居 通 义 中 华 黼 藻 集 »),Yinjutongyi (« »),Zhonghuafuzaoji (« »),Xuandingguji 选定古今诗文 shiwen (« »)．ƺƺ Hediedattheageofeighty．Thelocalgentlemenand 文 定 hisdisciplesproposedhisposthumousnameas Wen Ding ( )and wasburiedin 蔡家坑 仙人石 〔５〕 Caijiakeng( )ofXianrenshi( )．

LiuXunƳswritingssuchasYinjuntongyi,Shuiyuncungao,BushishizhongshiwerewellＧknown 四库 totheworldbecausetheywerecollectedbySikuquanshu(CompleteLibraryinFourSections,« 全书 〔６〕 陆九渊 »)． LiuXunwasamajorrepresentativeoftheschoolofthelearningofLuJiuyuan( ) intheearlyYuanDynasty．TheeditorsofSikuguanshusaidthatLiuXunbelievedinLuJiuyuanas theorthodoxoftheConfucianismandstartedthediscussiononthe“DefinitiveConclusionofZhuXi” 朱子晚年定 论 王 阳 明 ( )inhislaterlifewhich Wang Yangming ( )arguedindetailsinlate Ming 〔７〕 dynasty． 刘烜 启耀 LiuNingƳsgrandfather,LiuXuan ( ),withastylenameofQiyao( ),andapseudonym 文台 ofWentai( ),wasatributestudentinthetwentyＧthirdyearsofWanliEmperorreign,andheld

水村先生传 水村先生行实 〔５〕 LiuNing,Shuicunxianshengzhuan (« »),appendixtoShuicunxianshengxingshi(« »),printedin 南丰县志 Qingdynasty,collectedinShanghaiLibrary,pp．１６aＧ１７b．Zhengguoedited,(Kangxi)NanfengXianzhi(« »),volume７,printed in１６８５,collectedinShanghaiLibrary,pp．２６aＧ２７b． 〔６〕 LiuXun,Yinjutongyi,collectedinSikuquanshu,Book８６６,Taipei:CommercialPress,１９８５;Liu Xun,Shuiyuncungao, collectedinSikuquanshu,Book１１９５;LiuXun,Zhongyiji,collectedinSikuquanshu,Book１３６６． 徐远和 理学与元代社会 〔７〕 ResearchonLiuXunƳsthought,seeXuYuanhe( ),Lixueyuyuandaishehui(« »),:PeopleƳs Press,１９９２,pp．２１５Ｇ２３１．

９５ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ 训导 吉安 thepositionofinstructor( )inJiƳan( )county,JiangxiProvince,andthenheldtheposition 教谕 闽清 〔８〕 ofteacher( )in Minqing ( )CountyFujianProvince． Liu NingƳsfather,LiuGuanhuan 刘冠寰 尚之 ( ),wasthethirdsonofLiuXuan,withastylenameofShangzhi( ),andapseudonymof 恕庵 〔９〕 ShuƳan ( )andwasaselectedtributestudentinthesecondyearofTianqiEmperorreign． Liu 刘斯嵋 〔１０〕 NingƳsdescendant,LiuSimei( ), the２０thgrandsonofLiuXun,proofreadandengravedthe 恕庵先生传 Shuiyuncunmingao,withthefollowingBiographyofMr．ShuƳan (« »)． LiuGuanhuan,withastylenameofShangzhiandapseudonym ofShuƳan,wasanativeof Nanfeng．Hehadahigh moralcharacterandadmiredformersaints．He wasparticularlyfondof talkingabouttheaffairsoftheworld,andwasagoodteacherandfriend．Hewasmodestandeagerto learn．Zhu Guang who wasacivilianin SuiƳan wasknownforhislearningonthestudyofLi (reason)．FanDounan,anativeofNanfengwasknownforhisstrategy．Bothloweredthemselvesto followhimastheirteacher．Hehadaccumulatedtensofthousandsofbooks．Hehadtriedtocompile 诗文广轮汇编 ancientandcontemporarypoemsandnameditShiwenguanglunhuibian (« »),likethe 葩经外传 styleofPajingwaizhuan(« »)．HewasrecommendedasatributestudentbyHuangRuheng 黄汝亨 董其昌 ( )andDongQichang( )inthesecondyearofTianqiEmperorreign．Afterhearingthat 魏忠贤 RuhengwasinthetrickleofthePartyoftheeunuch WeiZhongxian ( ),hesighedandsaid: 〔１１〕 “canIstillbeanofficial?”．So,hedecidedtoresign． 恕庵遗稿小引 LiuYun,theeldestsonofLiuNing,alsosaidin“ShuƳanyigaoxiaoyin”(« »):

Mr．ShuƳanwasborninthelateMingDynasty．Hewasdeterminedtostudypoems andliteratures．Hecollectedthewordsofallkindsofschoolsandphilosophersandwrote articlestodiscussissuesbasedonotherpeoplesƳ merits．He wasalsoverygoodat discussingeventsandthinkingabouttheplansfortheworld．Hetriedtousehisplanand thought．However,hewasunfortunatetoliveintheendofMingdynasty．Therewere 〔１２〕 lotsofwarsandfighting．Hedidnotfulfillhiswishatlast．

Accordingtothesematerials,LiuGuanghuanwasfriendlywith HuangRuheng (１５５８—１６２６) 董其昌 杨廷筠 andDongQichang( ,１５５５—１６３６)．HuangwasadiscipleofYangTingyunƳs( ,１５６２— 杨 兆 坊 熊 明 遇 １６２７)father,YangZhaofang ( ),and wastheteacherofXiong MingＧru ( ,１５８０—

〔８〕 Zhengguoedited,(Kangxi)NanfengXianzhi,volume５,p．２４a;Volume８,pp．１aＧb;(Minguo)MinqingXianzhi,volume３,in Zhongguofangzhicongshu,no．１０１,Taipei:Chengwenchubanshe,１９６７,p．９９;(Tongzhi)NanfengXianzhi,volume２４,printedintheten yearsofTongzhi,collectedinShanghaiLibrary,pp．２０bＧ２１a． 〔９〕 Zhengguoedited,(Kangxi)NanfengXianzhi,volume５,p．２５a;Mengzhao,Huangyouedited,Jianchangfuzhi,volume３０, printedin１７５９,collectedinChinaNationalLibrary,p．２１a;(Tongzhi)NanfengXianzhi,volume２４,p．２６b． 〔１０〕 AboutLiuSimei,see(Tongzhi)NanfengXianzhi,volume２７,p．１aＧb． 恕庵先生传 水云村 〔１１〕 LiuGuanhuanedited,LiuSimeirevised,ShuƳanxianshengzhuan(« »),appendixtoShuiyuncunmingao(« 泯稿 »),printedintheyearofDingyouofDaoguang,theeditionofAiyutang,collectedinShanghaiLibrary;Zhengguoedited,(Kangxi) NanfengXianzhi,volume８,p．５a． 恕庵遗稿小引 〔１２〕 LiuGuanhuanedited,LiuSimeirevised,ShuƳanyigaoxiaoyin (« »),appendixtoShuiyuncunmingao．

９６ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

顾 起 元 〔１３〕 １６５０),andhewasalsoaclosefriendofGu Qiyuan ( ,１５６５—１６２８)． Yang wasawellＧ knownCatholic,andXiong Mingyu,GuQiyuan,HuangRuheng,andDongQichangallhadcontact with WesternlearningorWesternreligionnamelyCatholicism． 刘鸿 LiuGuanghuanhadtwosons,LiuHong ( )andLiuNing．Liu Hong,withastylenameof 建奎 Jiankui( ),wasanattachedstudentofthecountyschool．LiuNing,withastylenameofErƳzhi 二至 籒堂 〔１４〕 ( )andapseudonymofZhoutang( ),andhadtheChristiannameofPaulus, anativeof 西隅 Xiyu ( )village,Nanfengcounty,Jiangkangprefecture．AccordingtotheBiographyofMr．ErƳzhi 二至先生传 (« »)whichwasanappendixtotheShuiyuncunmingao,

LiuNing,withastylenameofErƳzhi,wasasonofLiuGuanhuan．Heenteredthe officialschoolwhenhe wasanadult．He wasparticularlyinterestedinlearningand boughttensofthousandsofbooksandhestudiedtheseindepthandespeciallygoodat classicalphilologyofsixcategoriesofcharacters．ƺƺ He wasappointedtoholdthe instructorof Chongyi Conunty as a tribute student． wasin the mountainsand wasemptyand musicandschoolsstoppedlongtimeafterwars．After fifteenyearsofservices,LiuNingrecruitedandrewardedpeopletojointheschooland thesepopularbecamecivilized．Chongyiwasabuiltcountyandstartedtocompilethe gazettes．Liu Ningalsoacceptthepositiontocompilethegazettes．Hedied without illnessattheageofninety．Hisson,LiuDuwasagranarystudentoftheCountyschool, andfeed himselfbyteaching．Hegave morethan a hundredstonesinrentto his 礼记 brothers．Hewasgoodatreadingandlearning,andwrotebookssuchasLijijiyao(« 辑要 春秋互传 〔１５〕 »)andChunqiuhuzhuan (« »)．

刘允 刘俞 刘都 刘 LiuNinghadsevensons,namelyLiuYun ( ),LiuYu ( ),LiuDu ( ),LiuNie( 臬 刘然 刘许 刘异 天 ),LiuRan ( ),LiuXu ( ),andLiuYi( )．LiuDu,withastylenameofTianbu ( 部 ),wasagovernmentstudentintheCountyschool．HesucceededhisfatherLiuNingƳscharacters suchashavingapassionforancientandrarebooks．HeandhisbrotherLiu Yuncompiledthe writingsofLiu Ning whichtiltedErƳzhaiwenji．AccordingtotheChongkechongzhitang wenjixu 重刻崇质 堂 文 集 序 南 丰 县 志 (« »)byLiu DuintheGazetteofNanfengCounty (« »)in Tongzhi Emperorreign,

天仆 Ifeeldeeplythattherelationshipbetweenmeand Mr．Tianpu ( )wasdestined 丁 bytheHeaven．Firstly,IpassedtheprovincialexaminationintheyearofDing( ),and 丁 TianpualsopassedtheprovincialexaminationintheyearofDing ( );Secondly,I 甲 passedtheimperialexaminationandbecameadoctorintheyearofJia( ),andTianpu

杨氏塾训 四库全书存目 〔１３〕 HuangRuheng,“preface”,inYangZhaofang,Yangshishuxun(« »),Sikuquanshucunmucongshu(« 丛书 子 部 »),partofZi( ),book１５２,Tainan:Zhuangyan wenhuashiyeyouxiangongsi,１９９６,pp．８５Ｇ８６;Xiong Mingyu,“preface”,in 寓林集 四库 禁 毁 书 丛 刊 HuangRuheng,Yulinji(« »),Sikujinhuishucongkan (« »),partofJi,book０４２,Beijing:BeijingPress,２０００, pp．１８Ｇ２０;GuQiyuan,“preface”,inHuangRuheng,Yulinji,p．２Ｇ４． 〔１４〕 NicolasStandaert,HandbookofChristianityinChina:VolumeOne(６３５—１８００),p．４０１． 二至先生传 水云村泯稿 〔１５〕 LiuSimeirevised,ErƳzhixianshengchuan (« »),appendixtoShuiyuncunmingao(« »)．

９７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

甲 th alsobecameadoctorintheyearofJia( );Thirdly,Irankedinthe１２０ inthelistof th thosewhopassedtheimperialexamination,and Tianpualsorankedinthe１２０ ．All 〔１６〕 thesewereclearlydestined．

李 长 祚 Tianpunamely wasLiChangzuo ( ),who wasLiu NingƳscloselyfriendandfromthe samevillage．LiChangzuopassedtheprovincialexaminationintheyearofDingmaoofKangxiReign 丁卯 甲 戌 ( ,１６８７),andgotthedoctordegreeintheyearofJiaxu ( ,１６９４)．However,therewasno 〔１７〕 recordofLiuDuƳsstatusasamasterordoctor． LiuDuƳsbelievedin “destiny”whichshowsthat heseemedtobeaCatholic,althoughtherewerenodirectmaterialstoprovehisCatholicidentity． AboutLiuNingƳslifeandfamily,inadditiontotheBiographyofMr．ErƳzhi,therecordingsinthe 〔１８〕 崇 义 县 志 〔１９〕 GazetteofNanfengCounty, theGazetteofChongyiCounty (« »), the Gazetteof 建昌府志 〔２０〕 南安府志 〔２１〕 JianchangPrefecture(« »), andtheGazetteofNanƳanPrefecture (« ») are almostthesame．Whenhewasnearly２０yearsold,LiuNingenteredtheCountySchoolandearned thedegreeofbachelor．In１６７５,GengJingzhongrebelledandinvadedinNanfengCounty．Commander XuandGeneralFengledsoldierstoresisttherebels．LiuNingcomposedthepoemtitled“Jishiershi 纪实二十韵 〔２２〕 yun”(« »)torecordthehistory． In１６７７,Liu Ningbecameatributestudentinthe 〔２３〕 prefectureschool． Inthe２６thyearofKangxiEmperor (１６８７),he wasappointedtoholdthe 〔２４〕 officialpositionofinstructorinChongyiCounty． ChongyiCountyislocatedinthesouthwestofJiangxiProvince,andisadjacentto Province．Itisinarelativelyremotelocationandfullofdangerousmountainous．Theestablishment 〔２５〕 ofChongyiCountybeganintheMingDynasty． Inthe１２thyearsoftheZhengdeEmperorreign 王守仁 谢志山 (１５１７),WangShouren( ),therightcensorsofNanjing,suppressedtheXieZhishanƳs( 谢志珊 南安 or ,? —１５１７)uprising,andsetChongyiCounty,asapartofNanƳan( )Prefecture．When LiuNingwastheinstructorinChongyi,hewroteanarticletitled “TheOutlineofthe Honorable 王 文 成 公 经 营 横 水 方 略 Wang WenchengƳsGoverningHengshui”(« »,１６９３),whichpraised Wang YangmingƳscontributionstoChongyi． WhenLiuNingwasappointedasChongyiƳsinstructor,itwasjustaftertheKangxiEmperorhad putdowntherebellionoftheThreeClans (１６７３—１６８１)．Afterthewars,“thecitywasemptyand

〔１６〕 (Tongzhi)Nanfengxianzhi,volume３６,pp．３８Ｇ３９． 〔１７〕 LiuDusaidthatheearnedthedoctordegreeintheyearofJia,however,thereisnorecordin Mingqingjinshitimingbeilu 明清进士题名碑录索引 suoyin (« »)．Thereisnorecordin (Tongzhi)NanfengXianzhieither． 〔１８〕 (Tongzhi)NanfengXianzhi,volume２５,p．２１． 崇 义 县 志 〔１９〕 WangBaoshu,Feng Baoshanedited,ChongyiXianzhi (« »),volume７,printedin１８６７,collectedin Shanghai Library,p．５． 建昌府志 〔２０〕 (Qianlong)Jianchangfuzhi(« »),volume４６,printedinthe２４yearsofQianlongReign,collectedinChinaNational Library,p．１３． 〔２１〕 HuangMingke,ShiJingfen,NanƳanfuzhi,volume１５,printedinthe７yearsofTongzhiReign,inZhongguofangzhicongshu 中国方志丛书 (« »),no．２６８,Taipei:Chengwenchubanshe,１９７５,p．１３４３． 〔２２〕 Zhengguoedited,NanfengXianzhi,volume１１,p．３７． 〔２３〕 AdrianDudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristianTexts:TheManuscriptTianxue Jijie”,p．１９;(Qianlong)Jianchangfuzhi,volume３０,p．２６． 〔２４〕 (Tongzhi)NanƳanfuzhi,volume１１,p．７７６． 〔２５〕 (Tongzhi)NanƳanfuzhi,volume１５,p．１２７４．

９８ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty thechoralmusichadbeenrestingforalongtime”．By“recruitingandenticingpeople,LiuNingwas abletoconvertthem”．Duringtheperiodofholdingthepositionofinstructor,LiuNingadvocatedto 三余署 buildschools,andofficeroom whichwasnamedSanyushu ( )．LiuNingledstudentstohold theceremonytocommemorate Wang Yangmingintheendof Autumnandvisitedallplacesof ChongyiCounty．Aftervisiting,Liu Ningwrotesometraveloguessuchas “AvisittoShaxidong” 游沙溪洞记 聂都水楼记 (« »),“A TaleofNiedushuilou”(« »)andsoon．HealsoeditedtheGazetteof 沙溪洞志 聂都 桶 ShaxiDong(« »),describingthesceneriesandstoriesinNiedu ( )andTonggang ( 冈 〔２６〕 聂都十六景 )． LiuNingwroteapoemtitledNiedushiliujing(« »)whichwasappraisedbythe 南安府志 〔２７〕 GazetteofNanƳanPrefecture(« »)． LiuNingservedastheinstructorinChongyiCountyfor１５years．In１７０２,LiuNingretiredand 崇 义 县 志 returnedhomeandcompiledtheGazetteofChongyiCounty (« »)which wasnotfinished 〔２８〕 yet．RegardingLiu NingƳsbirthyear,Dr．Ad DuinkbelievesthatLiu Ning wasbornin１６２５． However,intheyearofBingziofKangxiƳsreign (１６９６),Liu NingsaidinthePostscripttothe 跋水云村吟稿后 Shuiyuncunyingaojianzhu(« »):“Thinkingofthechildishyears,suddenlytheoldof 耄耋 〔２９〕 maodie( )havearrived．” Maodie”generallyreferstoabout８０to９０yearsold,ofcourse,it alsoreferstotheelderly,butinferredfrom here,Liu Ning mayhavebeenbornyearsearlierthan １６２５．LiuNingƳssonLiuDuinthepostscriptofthesamebooksaid,themanuscriptofthisbookwas 己巳 firstlyrevisedbyLiuNingintheyearofJisi( )ofKangxiEmperorreign(１６８９)inhisofficeof ChongyiCounty．ThenLiuNingstillcopieditinhisownhandwriting．Aftercopiedtwovolumes,Liu NingƳseyesfeltpainfulandhecouldnolongerwriteinsmallcharacters．Atthistime,Liu Ning wouldbealreadyeightyyearsold．ThenLiuNingaskedhissonLiuDutocontinuehiswork．Inthe 丙戌 yearofBingxu ( )ofKangxiEmperorReign (１７０６),onthedaybeforetheLanternFestival,all thecopy works werecompleted,when Liu Ningalreadyretiredand waseightyＧsevenyearsold． Accordingtothis material,Liu Ningshouldbebornin１６２０．In Liu NingƳslateryears,he was troubledbykindsoffamilyaffairsbecauseofhissevensons,suchasLiuDusaid,“disputesinthe 〔３０〕 familywereveryfrequent”． ThedateofLiuNingƳsdeathwasunknown．Dr．AdDudinkinferredthatLiuNingdiedin１７１５． IfaccordingtotheBiographyofMr．ErƳzhi,theGazetteofNanfengCounty,whichbothstatedthat LiuNing“diedwithoutillnessatninetyyearsold,”heshoulddiein１７１０．Inthemeantime,Joseph 马若瑟 dePrémare( ,１６６６－１７３６)mentionedrespectivelyin１７２８and１７３１thatLiuNingdiedatthe 〔３１〕 ageof９６． Accordingly,LiuNingshoulddiein１７１５．However,accordingtheBooktitledTianxue 天学集解 jijie(« »)whichwascompiledbyLiuNing,thedatethearticlescollectedinthisbookwas

崇义县文 史 资 料 〔２６〕 SeeChongyixianwenshiziliao(« »),volume８,１９９５,pp．９０Ｇ９２;HuYingjianedited,Jiangxiguwenjinghua 江 西 古 文 精 华 丛 书 congshu (« »),volumeoftravelogue,:JiangxiPeopleƳsPress,１９９５,pp．２１７Ｇ２２０;(Tongzhi)Chongyi Xianzhi,volume１０,pp．１８Ｇ２５． 〔２７〕 (Tongzhi)NanƳanfuzhi,volume７,p．４９８． 〔２８〕 AdrianDudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristianTexts:TheManuscriptTianxue Jijie”,p．１． 水云村泯稿序 〔２９〕 ZhangFujian,“Shuiyuncunmingaoxu”(« »),inShuiyuncunmingao,revisedbyLiuSimei． 跋水云邨吟稿后 〔３０〕 LiuDu,“Bashuiyuncunyingaohou”(« »),inShuiyuncunyingao,revisedbyLiuSimei． 〔３１〕 AdrianDudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristianTexts:TheManuscriptTianxue Jijie”,p．１９．

９９ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ aslateas１７１１ or１７１２．Joseph de Prémarealso mentionedthatthe booksof Liu Ning were 经传议论 〔３２〕 posthumouswritingsinhisprefaceofthebookofJingchuanyilun(« ») andthispreface waswrittenin１７１０．AlloftheabovesuggeststhatLiuNingshouldhavediedaround１７１０． 六书 AccordingtotheBiographyofMr．ErƳzhi,thewritingsofLiuNingincludes,Liushuguai(« 夬 说文解字韵原 引书同异 石经 »),Shuowenjieziyunyuan(« »),Yinshutongyi(« »),Shijingbenmo(« 本末 孝经全本注 石鼓文定本 »),Xiaojingquanbenzhu (« »),Shiguwendingben (« »originaleditionin 樊合著 稽礼辨论 尔 斋 文 １６６７,reprintedin１６７９),Fanhezhu (« »),Jilibianlun (« »),ErƳzhaiwenji(« 集 »)．IntheearlyQing,LiuNingrevisedhisancestorLiuXunƳsbookShuiyunmingao(１５volumes) andmadetheformaledition．In１６６７,LiuNingalsorevisedandprintedLiuXunƳsYinjutongyi(３１ volumes)．In１６９６,HealsorevisedLiuXunƳsShuiyuncunyingao．LiuNingƳsbookswerecollectedin TheCompleteLibraryinFourSections whichincludedJilibianlun (１volume),Yunyuanbiao (１ volume)andShiguwendingben (２volumes)． LiuNingƳswritingsonCatholicismarenotmany,andthereisnotanyrecordoftheminthelocal Gazettes．Accordingtotherelated materials,hiswritingsonCatholicismarebelow:“Simozhenlun 四末真论序 交逑合录序 泰西肉攫 xu”(« »,１６７２),“Jiaoqiuheluxu”(« »,１６７７),“Taixiroujuexu”(« 序 大 赦 解 略 序 本 草 补 序 »,１６７９),“Dashejieluexu”(« »,１６８９),“Bencaobuxu”(« »,１６９７),Juesilu 觉斯录 原本论 (« »,ca．１６８０—１７００,includingfourarticles,“Yuanbenlun”(« »),“Tianzhuzhimingfei 天主之名非创自西域 辨天童密云和 chuangzixiyu”(« »),“BianTiantongmiyunheshangsanshuo”(« 尚三说 抚松和尚三教正论辨 »),“Fusongheshangsanjiaozhenglunbian”(« »),adTianxuejijie (ca． 默 想 神 功 １６８０—１７００)．Healsorevised Moxiangshengong (« »,ca．１７００)writtenbyPedrodela 石铎琭 Piñuela( ,１６５５—１７０４)．

OnLiuNingƳsSocialＧnetandConversiontoCatholicism

〔３３〕 SimilartoZhangXingyao, aConfucianChristianin Hangzhouinthesameperiod,thefirst halfofLiuNingƳslifewasunknown,anditwasverypossiblethathetriedhisbesttoearnliterary degreesasthemostConfucianscholarsdidatthattime．Attheendofthe MingDynasty, ProvincewasthecenteroftheschooloftheLearningofHeartＧMindwhere Westernlearningand religionwerewidelyspread．LiuNingƳsfather,LiuGuanhuan,wasfamiliarwith HuangRuhengand DongQichang．HuanghadcontactswiththeCatholicYang Tingqunandotherliteratiofwestern learning．DonghadclosecontactswiththeCatholicHanLin (ca．１５９８—１６４９)．Huangalsoheldthe officialpositionofthegovernorofJinxianCountyinJiangxiProvinceandtherightcounselorofthe provincialadministrationcommissionofJiangxi．Liu Guanhuanalsohadarelationship with Hou 候峒曾 韩 霖 Tongzen ( ),whowasarelativeinＧlawoftheCatholicHanLin ( ),andgotthedoctor 李建泰 黄景昉 degreeinthesameyear(１６２５)withLiJiantai( )andHuangJingfang( )．Theteacher 李九标 葛寅亮 oftheCatholicLiJiubiao( ),GeYinliang( ,earneddoctordegreein１６０１),alsoserved astherightcounseloroftheprovincialadministrationcommissionofJiangxi．XiongMingyuandFan

〔３２〕 JosephdePrémare,Jingzhuanyilun,inBnF,Courantchinois７１６４． 〔３３〕 AboutZhangXingyao,seeD．E．Mungello,TheForgottenChristiansofHangzhou,Honolulu:UniversityofHawaiiPress, １９９４．

１００ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty 樊 良 枢 Liangshu ( ),whohadclosecontactwith missionariesandwesternstudies,wereallnatives 李 长 楙 fromJinxianCountyinJiangxi．ThesonoftheCatholicLiZhizao,LiChangmao ( ),also servedasanofficialinJiangxi． 佟国器 DuringtheperiodofthereignofShunzhiEmperor,theCatholicTongGuoqi( )servedas 南 赣 许 缵 曾 anofficialinNangan ( ),JiangxiProvince,andCatholicXuChanzeng ( ,１６２７—?)who wasfrom a Catholicfamily also held an officialpositionin Nanchang,“and met his mother respectablytotheofficeinNanchanggovernment,builttheCatholicChurch,andsupportedtheHoly Religionwhichmissionariesmostlyreliedon”．LiuGuanhuancollectedtensofthousandsofvolumes ofbooks,and Liu Ninghimself “purchasedtensofthousandsofvolumesofbooks”,sointhis environment,Liu NingbegantostudytheancientConfucianclassicsand wasinterestedinthe philology．In the early Qing Dynasty,many scholarsin Jiangxi Province had contacts with missionariesandhadadeepunderstandingofthem．Meanwhile,LiuNingƳsfatherLiuGuanhuanhad contactedwiththeseliterati．Therefore,theadolescentLiuNingshouldhavebeenquitefamiliarwith Westernlearningand Westernreligion． TheexacttimeofLiuNingƳsearliesttouchwith WesternLearningisnotknownfromexisting documents．Theearliestrecordeddatewas１６５９,whenLiuNingwas３９yearsold．Atthattime,Fang 方以智 Yizhi( ,１６１１—１６７１),whowasaprofoundscholarofWesternLearning,shavedhisheadand becameaBuddhistmonk;afterthreeyearsofmourningofhisfatherƳsdeath,FangYizhi“climbed 五老峰 庐山 盱江 WulaoMountain ( )inLushan ( ),andenteredtheXujiangRiver( ),thenmetwith 汤赐庵 刘二至 黄维缉 谢约斋 TangCiƳan( ),LiuErƳzhi( ),HuangWeiji( ),XieYuezhai( )inNanfeng Countywhoallwerehisinmatefriends．”Thisshowsthataround１６５９,FangYizhienteredJiangxi 汤 来 贺 谢 文 洊 andinteractedwithTangLaihe ( ),LiuNing,andXie Wenjian ( ,１６１５—１６８１)．Fang 〔３４〕 YizhihadmanycontactswithXieWenjian． In１６６４,LiuNingwas４５yearsold．Inthespringofthisyear,Xie Wenjian whowasanative Nanfeng,“discussedwithLiuErƳzhionthe WesternLearning,andexchangedideaswithlettersfor 〔３５〕 fourtimesandseverelycriticizedhim”． Andbeforethat,in１６６３,Xie Wenjianbegantoreadand 七克 七克易知录 reviseQike(« »)andrenameditasQikeyizhilu (« »)．Healsosaidthat“thistimeI deletesomecontentsofQike,andallharmsofthatReligion(namelyCatholicism)alsoweredeleted． Theleftcontentswererealisticandpractical．Ifputitonthefrontofthedesk,itcouldbehelpfulto 〔３６〕 cureofillnessofmorality．” XiewasawellＧknownscholarofclassicalstudiesinearly Qingin Jiangxiprovince．Inhisearlyyears,Xiestudied Zen,thenturnedtofollow theschoolof Wang Yangming．Atlast,hefocusedonNeoＧConfucianismofChengandZhu．Thekeyideaofhisthoughts 主敬 笃行 〔３７〕 concentratedinRevering( )andPractices( )． AlthoughtheBiographyofXiesaidthat heseverelycriticized Westernlearning,XieƳsattitudetowards Westernlearningwasactuallyquite open．Xiebelievedthat “thelearningof Westernscholarsseemedtobehelpfultounderstandthe teachingofourConfucianismofawingHeavenƳsmandateandservingGod”．Xietooktheattitudeof

〔３４〕 (Minguo)Nanfengxianzhi,volume３５,printedin１９２４,collectedinShanghaiLibrary,pp．５１３Ｇ５１４． 程 山 谢 明 学 先 生 年 谱 〔３５〕 XieMingqian,Chengshanxiemingxianshengnianpu (« »),inBeijingtushuguancangzhenbennianpu 北京图书馆藏珍本年谱丛刊 congkan (« »),book７３,Beijing:BeijingLibraryPress,１９９９,p．２７８． 〔３６〕 XieMingqian,Chengshanxiemingxianshengnianpu,p．２７６． 〔３７〕 HuangKaiguo,Jingxuecidian,p．６１０．

１０１ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

“takingthegoodandabandoningthebad”towards Westernlearning．Thus,hedeletedthewrong 〔３８〕 contentsofQikeasthetoolofmoralcultivation． XiealsoacceptedtheWesternReligionƳsclaims 〔３９〕 abouttheexistenceofGod,but“forcesouttheideaofhisincarnation．” Thus,XieƳsdiscussion withLiuNingmayhaveinvolvedthe WesternbeliefsaboutGodƳsincarnationandsalvation,which Xieconsideredtobe“absurdandsuperficial．” 邵吴远 邵远平 戒三 Shao Wuyuan ( ,formerlyShaoYuanping ,alsoknownasJiesan ),anativeof 仁和 〔４０〕 Renhe( ),gotthedegreeofdoctorinthethirdyearofthereignofEmperorKangxi(１６６４)． In１６７５,when Shaoheldtheofficialpositionofprovincialeducationalsupervisor,he wrotethe 〔４１〕 prefaceofLiuNingƳsbookYinshutongyiandpraisedLiuNingƳslearningonphilology． HanTan 韩菼 ( ,１６３７—１７０４),whowasadiscipleofShao,everwroteaprefaceofthebookGujinjingtianjian 古今敬天鉴 白晋 〔４２〕 (« »)whichwaswrittenbytheJesuitJoachimBouvet( ,１６５６—１７３０)in１７０３． In１６７７,attheageof５８,Liu NingwenttoBeijingasatributestudent．Inthesameyear,Liu 李 来 NingwrotetheprefaceofJiaoqiuheluin Beijing．Thenextyear,Liu Ning metLiLaitai ( 泰 临 川 ,? —１６８４)from Linchuan ( )in Beijing,who wasveryimpressed by Liu NingƳsbook Zhouxuanwangshiguwendingben．In１６７９,Lirankedfirstinthesecondlevelwhenheattendedthe 博学鸿儒科 examinationsof“BroadLearningandExtensiveScholarship”( )andwasappointedasthe 翰林院侍讲 〔４３〕 scholarofAcademicianExpositorＧinＧwaiting( )． LiLaitaialsowroteanepitaphforLiu 〔４４〕 Guanhuan． Inthesameyear,LiuNingshouldbestillinBeijingandwrotetheprefaceforthebook 鹰说 利类思 ofYingshuo(« »)writtenbyLodovicoBuglio ( ,１６０６—１６８２)．In１６８１,whenLiShizhen 李士桢 ( )wasthegovernorofJiangxiProvince,LiuNingsubmittedhismemorialstohimandwas 李煦 〔４５〕 praisedandencouraged．LiShzhenƳsson,LiXu ( ),alsohadcontactwithmissionaries． 张黼鉴 WhenLiuNingeditedLiuXunƳsShuiyuncunmingao,heinvitedZhangFujian( )and Wu 吴甫生 延安卫 Fusheng( )towritetheprefaces．ZhangwasanativeofYanƳanwei( ),andwasthe magistrateof Nanfeng Countyin１６５８．Zhangonceinvited Liu Ningtocompilethegazetteof 〔４６〕 兴国州 阳新 Nanfeng． WuFusheng,anativeofXingguozhou ( ,now Yangxin ),earnedthedegree ofdoctorin１６９４．However,ZhangƳsprefacewaswrittenin１７２１,whileWuƳswaswrittenin１６６４．In theseprefaces,bothauthors mentionedthatLiu NinghadeditedandpublishedtheworksofLiu Xun,butthetwoprefaceswerequitefarapart．Inthepreface,WumentionedthathegottoknowLiu

七 克 易 序 谢 程 山 集 〔３８〕 XieWenjian,“Qikeyixu”(« »),in Xiechengshanji(« »),volume１４,collectedinSikuquanshucunmu 四库全书存目丛书 congshu (« »),partofJi,book２０９,p．２５１． 程山先生日录 丛书集 成 续 编 〔３９〕 XieWenjian,Chengshanxianshengrilu (« »),inCongshujichengxubian (« »),partofZi,book ７７,Shanghai:ShanghaiBookstore,１９９４,p．７４２． 清 人 元 史 学 探 研 清 初 至 清 中 叶 〔４０〕 SeeHuangZhaoqiang,Qingrenyuanshixuetanyan:qingchuzhiqingzhongye (« : »),Taipei: Daoxiangchubanshe,２０００,pp．３２Ｇ３５． 引书异同序 〔４１〕 Shao Wuyuan,“Yinshuyitongxu”(« »),inZhengguoedited,(Kangxi)NanfengXianzhi,volume１２,p．５２． 古 今 敬 天 鉴 天 学 本 义 序 〔４２〕 Hantan,“Gujinjingtianjiantianxuebenyixu”(« »),inXuZongze,Mingqingjianyesuhuishiyizhu 明清间耶稣会士译著提要 tiyao(« »),Shanghai:ShanghaiRareBooksPress,２００６,p．１０１． 江西通志 〔４３〕 (Kangxi)Jiangxitongzhi(« »),volume２０,printedin１６８３,collectedintheTokyoUniversityLibrary,p．４５３． 〔４４〕 (Tongzhi)NanfengXianzhi,volume１７,p．５． 〔４５〕 FangHao,Zhongguotianzhujiaoshirenwuzhuan,p．３２５． 〔４６〕 MengZhao,HuangYouedited,Jianchangfuzhi,volume２５,p．４１;ZhengGuoedited,(Kangxi)NanfengXianzhi,volume４, p．４２;volume６,p．１９;(Tongzhi)NanfengXianzhi,volume１８,pp．１９Ｇ２０．

１０２ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

NingbecausehecametoNanfengwithhisfather WuJingshe,whowasthemagistrateofNanfeng 〔４７〕 County． Inhisprefaceto Liu NingƳsZhouxuanwangshiguwendingben (１６６７),Wu Fusheng referstohimselfas“aclassmateandyoungerbrother”ofLiuNing,indicatingthatWuandLiuNing hadacloserelationship．AccordingtoErƳzhaiwenjicollectedintheGazetteofNanfenginTongzhi,

WuFusheng,ƺƺhisfatherwasWuJingshe(,themagistrateofNanfengCounty,witha fameofuprightandintegrity．Fushengwasverycleverandhandsome,andeagertolearn．His poemsandessayswerebothperfect．He wasfriendly with Liu Ning．Thevulgarscholars 说文解字夬 mostlymockedLiuNingƳsbookShuowenjieziguai(« »)．Atthebeginning,when Fushengreadthisbook,hestillcouldnotreadittotheendvolume．Afterhereflected carefully,hefinallyfinishedit．Hesaidwithemotionsthatthebooksintheworldshouldbe suspected,thentheyweretrusted;thecharactersintheworldshouldbeabolished,thenthey werepreserved．Afterhereturnedhome,hepassedtheprovincialexams,thengotthedegreeof 翰林 〔４８〕 doctorandenteredtheHanlin( )Academy．

Theabove materialindicatesthat Wu Fusheng wasfriendly with Liu Ning,and had great appreciationforherresearchonancientChinesecharacters．However,itisalsoevidentfrom the abovequotationthatscholarsoftenmockedLiuNingƳsresearchonancientcharacters． 傅 大 业 In１６８３,undertherecommendationsofthegentlemenofNanfeng,suchasFuDaye ( , 用 兹 彭 期 彦 远 stylenameofYongZi )andPeng Qi( ,stylenameofYan Yuan ),aswellasthe 郑鈛 magistrateZhengGuoƳs( )request,LiuNingbegantocomposetheGazetteofNanfengCounty． Heworkeddayandnightno matteofhotandcoldandfinisheditafteroneyear．ThisGazettee 南丰州志 inheritedthestyleofNanfengzhouzhi(« »),whichwaswrittenbyLiuXun．LiuNingwas 汤来贺 quiteconfidentandproudofhisworks．TheGazettealsocollectedaprefacebyTangLaihe( , 〔４９〕 １６０７—１６８８),afamousscholarand Liu NingƳsuncleＧinＧlaw． Inthepreface,Zheng Guoalso appraisedLiuNingƳscontribution．However,inhispostscriptof１６８５,ZhengGuowasmorecriticalof Liu Ning,which said,“following the recommendations of these gentlemen of Nanfeng,I commissionedLiuNingtodothiswork．However,Ihavenotimetorevise．Thisisstatedclearlyin thepreface．Theauthorwasselfishandmadesomeunrealcontents．ƺƺItismyfault”． In１６８７,afterLiuNingbecametheinstructorofChongyiCounty,hehadcontactswiththemonk 岐山 释 Qishan ( )whenhevisitedShaxiCaveinNieDu．ThemonkQishan,namelyShiChengsheng( 成升 曾 巩 〔５０〕 ),wasadescendantofZeng Gong ( ,１０１９—１０８３)． Liu Ningexchangedpoemw with him,andvisitedtheYunfengTemplewithhim．AftercompilingthebookNiedushaxidongzhi,Liu 王 思 轼 〔５１〕 Ninginvited WangSishi ( ,１６５５—１７２７)to writethepreface． In１６９３,Liu Ning was

〔４７〕 Jianchangfuzhi,volume２５,p．４１;Zheng Guoedited,(Kangxi)Nanfeng Xianzhi,volume４,p．４２;(Tongzhi)Nanfeng Xianzhi,volume１８,pp．１９Ｇ２０． 〔４８〕 (Tongzhi)NanfengXianzhi,volume３１,p．７;(Minguo)NanfengXianzhi,volume３５,pp．５１５Ｇ５１６． 〔４９〕 AdrianDudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristianTexts:TheManuscriptTianxue Jijie”,p．１０． 〔５０〕 (Tongzhi)ChongyiXianzhi,volume４,p．１３． 聂都沙溪洞志序 〔５１〕 WangSishi,“Niedushaxidongzhixu”(« »),in (Tongzhi)ChongyiXianzhi,volume１２,p．１．

１０３ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ 桶冈峒 sufferingfromeyedisease,andvisitedTonggangdong( )whichwassixtykilometersfarfrom thenorthwestofChongyiCounty．WangShourenoncefoughtagainsttheuprisinginthisplace． Accordingly,Liu Ningprinted Wangwenchenggongjingyinghengshuifanglue．Liu Ningandher 陈蔚起 陈士俊 何韞玉 何大 friendsChen Weiqi( ),ChenShijun ( ),HeYungyu ( ),andHeDakuang ( 匡 〔５２〕 )visitedTongangtogether． 韵原 熊士伯 Around１６９６,LiuNingfinishedhisbookYunyuan (« »),andinvitedXiongShibo ( , 西牧 stylenameXimu ,anativeofNanchang)whowasaProfessorofNankangPrefecturetowritea preface．Xiongpraisedthisbookthatitsexplanationwasdetailedandextensive,andhecitedithis 古 音 正 义 〔５３〕 ownbookGuyinZhengyi(« »)． Infact,asearlyas１６８４,when XiongShibo wasthe instructorofNanfengCounty,theyhadcontactswitheachother,Xiongsaidthat“LiuErƳzhiarrived; 切韵声原 方宓山 悉昙经传 IgotQieyunshengyuan (« »)ofFangMishan ( ),Xitanjingzhuan (« »)of 赵凡夫 西儒耳目资 〔５４〕 ZhaoFanfu ( ),andXiruermuzi(« »)．” ThelongesttimetocontactwithLiu NingwasLiChangzuo,anativeofNanfeng．Liu NingƳs son,LiuDu,saidthatLiChangzuohadaverygoodrelationshipwithLiuNingjustlike“thefusionof 〔５５〕 waterandmilk”． WhenLiwasastudentoftheCountyschool,hehaddiscussedwithLiuNing．In １６８７,whenLiuNingservedastheinstructoratChongƳyiCounty,LiwenttoBeijingtoattendthe imperialexaminations．Although they werethousands of miles apart,“theletters were often exchanged”．In１６９４,Ligotthedegreeofdoctor,andwasappointedasthegovernorofHengshan 〔５６〕 Countyin１７００． In１７０２,whenLiu Ning was８３yearsold,heresignedbecauseofoldageand askedhissontosendallhiswritingstoLiChangzuo．In１７０５．LiChangjowasreappointedasthe 溆浦 〔５７〕 governorofXupu ( )County,andreprintedLiuNingƳsZhouxuanwangshiguwendingben． LiChangjo,withastylenameofTianpu,anativeofNanfeng,wasagreatＧgrandsoninlawofLi 李万实 〔５８〕 Wangshi( ,stylenameofShaoxu,ca．１５１０—１５８２)． ThereisabiographyofLiChangzuoin theGazetteofChenzhouPrefecture．

LiChangzuo,withastylenameofTianpuandapseudonymofJingting,anativeof Nanfeng．HegotthedegreeofdoctorintheyearofJiaxuofKangxiandwasappointedas thegovernorofHengshanCounty whereheruledvery well．Theprovincialgovernor 赵申乔 ZhaoShenqiao( )admiredhim．Inthe４４yearsofKangxi,hewasreassignedto XupuCounty．Thefirstthinghedone wastobuildfreeschools．ƺƺ Hisvirtueand

游沙溪洞记 游桶冈峒茶寮记 〔５２〕 LiuNing,“Youshaxidongji”(« »),“Youtonggangdongchaliaoji”(« »),in(Tongzhi)Chongyi Xianzhi,volume１０,pp．１９Ｇ２３． 清 代 前 期 古 音 学 研 究 〔５３〕 SeeZhang Quanmin,Qingdaiqianqiguyinxue yanjiu (« »),Beijing:Beijing guangbo xueyuan chubanshe,２００２,pp．１５４,１６５Ｇ１６６． 等切元声序 〔５４〕 XiongShibo,“Dengqieyuanshengxu”(« »),inSikuquanshucunmucongshu,partofJing,book２１９,p．２． 重刻崇质堂文集序 〔５５〕 LiuDu,“Chongkechongzhitangwenjixu”(« »),pp．３８Ｇ３９． 衡州 府 志 〔５６〕 RaoQuan,Kuang Minben,Hengzhoufuzhi(« »),volume２１,printedin１８７５,p．４８;(Qianlong)Jianchangfuzhi, volume２９,pp．６８Ｇ６９． 周 宣 王 石 鼓 文 定 本 叙 〔５７〕 LiChangzuo,“Zhouxuanwangshiguwendingbenxu”(« »),inSikuquanshucunmucongshu,partof 辰 州 府 志 Jing,book２００,pp．４０１Ｇ４０３;XiShaobao,Xie Mingqian,Xie Mingsheng,Chenzhoufuzhi(« »),printedin１７６５,collectedin ChinaNationalLibrary,p．２． 重 刻 崇 质 堂 文 集 序 〔５８〕 LiChangzuo,“Chongkechonghzitangwenjixu”(« »),inSikuquanshucunmucongshu,partofJi,book １１２,p．１６．

１０４ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

integritywasnotchangedashein Hengshan．Afterheretired,hisbaggagewasalmost emptywithonlysomebasketsofbooks．Hediedofillnessonthe wayandpeoples 〔５９〕 grievedoverhisdeath．

ThereisalsoabiographyofLiChangzuointheGazetteofNanfengCountyinTongzhiPeriod．

LiChangzuo,withastylenameofTianpu,earnedthedegreeofdoctorintheyearof KangxiJiaxuand wasappointedasthegovernorof Hengshan County．Herepaired schoolsandbuiltWenfengCollegeandinvitedreputablescholarstoteachstudents．The landsof Mingdao CollegeandJixian College wereoccupied by monks．LiChangzuo orderedthemtoreturn．Thepreviousdecreesrequiredpeopletopaythemiscellaneous feesinadditiontotheofficialtax whichthefeeswereseveraltimesoverthetax．Li Changzuopetitionedtocancelthefeesandorderedtoengraveitinstoneforthefuture． Thehigherofficialagreedwithhimandpracticedinothercounties．ThenLiChangzuo wasreassignedtoXupuCountyandhisbaggagewasemptyonlywithsomebasketsof 〔６０〕 books．Afterheresigned,hediedonthewaytohome．

ItisworthnotingthatthisbiographymentionsthatLiChangzuoorderedthemonkstoreturn thelandsofcollegeswhichshowedhisdislikesonBuddhism．AccordingtohisprefaceofRenzui 人罪至重 zhizhong(« »),LibegantofollowJesuitstostudyAstronomyand Mathematicsin１６６４． 十诫 ThenhereadQike,Shijie(« »)andotherbookswrittenbymissionaries．In１６９４,afterhegotthe 卫 方 济 degreeofdoctor,he metFrançois Noël ( ,１６５１—１７２９)．In１６９８,he wrotetheprefaceto RenzuizhizhongwrittenbyFrançoisNoël．ThisprefaceshowsthatLiChangzuoshouldbebaptized 〔６１〕 beforehegotthedoctordegree． Lialso wastheproofreaderof Moxiangshengong writtenby PedrodelaPiñuela．AlthoughLiChangzuowasaclosefriendofLiu Ning,accordingtoJosephde PrémareƳsstatements,LiwasatrickyofficialandstolenumerousmanuscriptsofLiuNing．However, 重刻崇质堂文集序 accordingtothePrefaceofChongkechongzhitangwenji(« »)byLiuDu,LiuNing hadlotsofwritingsandaskedLiChangzuotoprintthem,butLiChangzuoƳsofficialcareerwasnot 〔６２〕 successful．LiChangzuoonlyprintedZhouxuanwangshiguwendingben． LiChangzuowasalsoa 〔６３〕 classmateofWuFusheng． 吴宿 AnotherCatholicinJiangxiwasWuSu ( ),anativefrom XinchangCounty．WuSu,witha 汉通 stylenameofJingshiandapseudonymofHantong( ),wasatributestudentinKangxiEmepror 玉山 reign,andwasappointedastheinstructorofYushan ( )County,thenresignedastheinstructor 穆迪我 ofNanfengCounty．Hewasbaptizedin１６６０byJacquesMotel( ,１６１８—１６９２)andin１６６１． 柏应理 HeassistedPhilippeCouplet( ,１６２４—１６９２)inhismissionaryworkinNanchang．In１６６２,Wu

〔５９〕 (Qianlong)Chenzhoufuzhi,volume３５,p．２０． 〔６０〕 (Tongzhi)NanfengXianzhi,volume２５,pp．１７Ｇ１８． 〔６１〕 XuZongze,Mingqingjianyesuhuishiyizhutiyao,p．６２． 〔６２〕 KnudLundbæk,Joseph de Prémare,１６６６—１７３６,S．J．:Chinese philology and figurism,p．１４３;Liu Du,“Chongke chongzhitangwenjixu”,in (Tongzhi)NanfengXianzhi,volume３６,p．３９． 清朝进士题名录 〔６３〕 JiangQingbai,Qingchaojinshitiminglu (« »),Beijing:ZhonghuaBookstore,２００７,p．２４３．

１０５ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ 聂伯多 SuuvisitedPierreCunevari( ,１５９４—１６７５)inNanchangandmadeconfessions．Atthesame 天主降生引义 time,attherequestofNestorius,hereprintedthebookTianzhujiangshengyinyi(« ») 艾 儒 略 byJulesAleni ( ,１５８２—１６４９)withapostscriptby Wu．In１６９８,he wrotetheprefaceof 〔６４〕 RenzuizhizhongbyFrançoisNoël． In１６９４,WuSuproofread MoxiangshengongbyPedrodelaPiñuela．Thisbook wasprinted around１７００ by Nanchang Church．The proofreaders ofthis book alsoincluded Liu Ning,Li 赵师瑗 赵 希 隆 李 日 宁 甘 作 Changzuo,ZhaoShiyuan ( ),ZhaoXilong ( ),LiRining ( ),GanZuolin ( 霖 蔡 铁 )．They wereCatholicsfrom Nanfeng．Inaddition,WuSutogether with CaiTie ( ),Mai 宇兴 李奭 朱宗元 答客问 Yuxing( ),andLiShi( )reprintedZhuZongyuanƳs( )Dakewen (« »)and wroteapreface．ThesefourpeoplewerefromXinchang,butallwerebaptizedinNanchangin１６６０by 〔６５〕 Jacques Motel． Through activities such as proofreading books and writing prefaces and postscripts,thecommunitiesofbelieversinNanfengandXinchanginteractedwitheachother． Inaddition,Liu Ningalso maintainedclosecontactswiththeCatholiccommunityinFujian． WhenLiuNingwaseditinghisbookTianxuejijie,hesearchedforprefacesandpostscriptsofCatholic worksamongCatholicsinJiangxiandFujian．Thus,theCatholicsinFujianhadcontactswithLiu 李嗣玄 Ning,suchasLiSixuan ( )whowasaCatholicfrom Fujiansenthiswritingssuchas“Lixiu 励 修 一 鉴 序 与 黎 茂 才 辨 天 学 书 yijianxu”(« »),“Yu Limaocaibiantianxueshu”(« »),“Fuzhou 福 州 重 建 天 主 圣 堂 记 chongjianTianzhushengtangji”(« »)toLiu Ning．Mostoftheprefacesand postscriptscollectedin Tianxuejijie edited by Liu Ning were also from and Jiangxi 〔６６〕 provinces． 利玛窦 TherewereseveralmissionariesinJiangxi．AsearlyastheWanliperiod,MatteoRicci( , １５５２—１６１０)passedthrough Jiangxion his way tothe capital．Later,hereturned to preach Catholicismin Nanchang,whereheestablishedagoodrelationshipwithprominentliteratisuchas 章 潢 西 国 记 法 交 友 论 ZhangHuang( ,１５２７—１６０８)．Xiguojifa (« »１５９５)andJiaoyoulun (« »１５９５) 罗如望 werealsopublishedinNanchang．ThenRicciwenttoBeijing,whereJeandeRocha( ,１５６６— 苏如望 １６２３)andJeanSoerio( ,１５６６—１６０７)stayedinNanchangtodomissionarywork．Rochaand 费奇规 GaspardFerreira( ,１５７１—１６４９)alsowenttoNanchengformissionarywork．InearlyQing 殷 铎 泽 dynasty,ProsperIntorcetta ( ,１６２５—１６９６)and François Noëlpreachedin Nanchengand Nanfeng．In１６８８,WanQiyYuan (PaulBanhes,１６３５—１７００)from Nanchengwasordainedaspriest． In１７０２,FrançoisNoëltogetherwith WangQiyuan,JosephdePrémarefoundedtheCatholicChurch inLianjiang,Nanfeng．InadditiontoJianchang,otherplacessuchas Nanchang (PierreCunevari, Jacques Motel), (Jacoques Le Favre,１６１０—１６７６;Adrien Greslon,１６１４—１６９５),JiƳan (JacoquesLeFavre), (FrancoisＧXavierƳEntrecolls,１６６２—１７４１),Fuzhou (JeanＧFrancois Foucquet,１６６３—１７３９)alsohadJesuitmissionaries． Amongthemissionarieswith whom Liu NinghaddirectcontactwerePedrodelaPiñuelaand JosephdePrémare．PedrodelaPiñuelawasaFranciscan missionaryfrom Spain．Hewasbornin Mexicoin１６５０andaccompaniedJohnBonaventuraIbanez(１６１０—１６９１)toChinain１６７１．In１６７６,

〔６４〕 AdrianDudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristianTexts:TheManuscriptTianxue Jijie”,pp．７Ｇ８． 〔６５〕 Ibid．,pp．１０Ｇ１１． 〔６６〕 Ibid．,pp．１６Ｇ１７．

１０６ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty hearrivedinXiamen．Inthefollowingyear,AugustinusaS．Paschale (１６３７—１６９７)whoarrivedin FujianbeforewenttoShandongtopreach,withleavingPedrodelaPiñuelaaloneinFujian．By１６８１, 〔６７〕 PedrodelaPiñuelaestablished４churchsinJianning,Fujian． HealsowenttopreachinJiangxi whichwasadjacenttoFujian．In１６８９,LiuNingwroteaprefaceforthebookDashejieluebyPedro delaPiñuela;in１６９７,LiuNingalsowroteaprefaceforBencaobubyPedrodelaPiñuela．LiuNing invitedPedrodelaPiñuelatowritethebookofBencaobutohelpChinesepeople．Liu Ningalso 〔６８〕 pantedtheseherbsofthebookinhisofficeinChongyiCounty． Thisshowsthattherelationship betweenthem wereveryclose． JosephdePrémarearrivedinJianchang,Jiangxiin１６９９andstayedinJiujiangfrom １７２１to １７２４,afterwhichheleftJiangxiduetotheprohibitiononCatholicism．DuringhisstayinJianchang, JosephdePrémarealsotraveledto Nanfengandotherplacestopreach．Itisestimatedthatafter １７０２,JosephdePrémaremetLiu Ningin Nanfeng．DuringhisstayinJiangxiProvince,hestudied Chinesecharacters,languageandliterature．InthetheoryofFigurism whichwasinitiatedbyJoseph andhiscolleagueandteacherJoachim Bouvet,hetriedtofindtheevidencesforancientChinese 张诚 believeinChristianityinChineseclassics．JeanFrançoisGerbillon( ,１６５４—１７０７)visitedJiangxi provincein１７０２andencouragedmissionariestostudyChinesecharactersforpreaching．Thus,Joseph dePrémarespentmostofhistimeinJiangxistudyingChineselanguageandChineseliterature．He believesthatthroughthestudy ofancient Chinesetexts,he would beableto makeagreater 〔６９〕 contributiontotheconvertionoftheentireChinesepeople． InhisstudyofChinesecharacters, Josephde Prémare wasassisted by Liu Ning．Liu NingƳs workson Chinesecharactersinclude Liushuguai,Yunyuanbiao,Zhouxuanwangshiguwendingben,Yinshuyitong,andShuowenjieziguai． IntheprefacetohisJingjuanyilun (１７１０),JosephdePrémare mentionedthat “healsoobtained severalvolumesofthewritingsof Mr．LiuErƳzhiofNanfeng”．Healso mentionsLiu Ninginhis 六 书 实 义 ChineseworkLiushushiyi(« »１７２１),whichsaidthatLiu Ning wasanexporteronthe studyofShuowenjieziandquotedLiuNingƳsideasdirectly．In１７２８,inalettertoÉtienneFourmont (１６８３—１７４５),JosephdePrémarealsomentionedthathehadreceivedmanuscriptsfromLiuNingon thestudyofChinsecharacters．In１７３１,inanotherlettertoÉtienneFourmont,JosephdePrémare mentionedthathehadreceived Liu NingƳs manuscriptofLiushuguai．Liu Ning was mentioned 〔７０〕 severaltimesinJosephdePrémareƳsbooks． AlthoughbothLiuNingandJosephdePrémarewere devotedtothe study ofancient Chinese characters,theirstarting points and objectives were different．LiuNingbelievedthatinordertounderstandthetruemeaningoftheancientclassics,one shouldunderstandthetruemeaningsofthecharactersatfirst．JosephdePrémareƳsaim,ontheother hand,wasthat“ifweshowtheChinesethatthereisasaviorintheirƳscriptures,Ƴthen morethan 〔７１〕 halfoftheChinesepeoplewillbecomeCatholics．．．．．．” LiuNingƳswritingsonphilologysuchas Yinshuyitong,weremoreforthebetterstudyingontheancientConfucianclassics,andthewritings

石铎琭神父的 本草补 与方济会在华 〔６７〕 CuiWeixiao,“Shiduolushenfudebencaobuyufangjihuizaihuachuanjiaoyanjiu”(« ＜ ＞ 传教研究 社会科学 »),inShehuikexue(« »),１ (２００７):１２４Ｇ１２５． 三余署记 〔６８〕 LiuNing,“Sanyushuji”(« »),in (Tongzhi)ChongyiXianzhi,volume１０,pp．１６Ｇ１７． 〔６９〕 KnudLundbæk,JosephdePrémare,１６６６—１７３６,S．J．:Chinesephilologyandfigurism,pp．１９Ｇ２０． 〔７０〕 Ibid．,pp．１４３Ｇ１４４． 〔７１〕 Ibid．,p．１６０．

１０７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ ofJosephdePrémareweretoprovethattherewasalreadyaChristianfaithintheancientConfucian classics． ItisgenerallybelievedthatLiuNingwasbaptizedin１６８７,afterhehadbeenappointedasthe 〔７２〕 instructorofChongyiCounty． However,accordingtothe “Simozhenlunxu”(１６７２),“Jiaoqiu heluxu”(１６７７),“Taixiroujuexu”(１６７９)which werecollectedin TianxuejijiebyLiu Ning,he 王重民 方豪 shouldbebaptizedbefore１６８７．AccordingtoWangZhongmin( )andFangHao( ),when th LiuNingrevisedandreprintedLiuXunƳsYinjutongyi,heomitedthe３０ volumeofthisbookwhich wasrelatedtothesuperstitionofghostsandspirits．Thisshowsthesincerityofhisfaith．Asearlyas １６６４,therewasaheateddiscussionbetweenLiuNingandXie WenjianaboutWesternlearning (or Westernreligion)． Inotherwords,Liu NingshouldbebaptizedbeforehewenttoChongyiCounty．Before１６６７, ProsperIntorcettawasamissionaryinNanfeng．From１６６０to１６６５,ProsperIntorcettapreachedin Jiangxi,and “twothousandpeople werebaptized．”ItispossiblethatLiu Ning wasbaptizedby ProsperIntorcetta．Butitisalsopossiblethat,like WuSu,Liu Ningwentto Nanchangandother placestobebaptizedbyothermissionaries．

OnLiuNingƳsThoughts:RestoringAncientConfucianismandReplacingBuddhism

LiuNingwasbestknownforhisstudiesonancientChinesecharactersandphilology．Theauthor 四库全书总目提要 ofSikuquanshuzongmutiyao(« »)praisedLiuNingthat“hewasquitediligentin 三礼 thestudyofthethreeRites( ),butalsooccasionallydedicatedtostudyofbooksofHanandWei periods”．Meanwhile,theauthoralsocriticizedhimthat“helikedtocitenewanddifferentresources, thus,hisconclusionswerealwayswrong”and “hisresearcheswerenotprecise”,“atlasthegavea 〔７３〕 forcedinterpretation”． JosephdePrémarepraisedLiuNingthat“MaterLiucanbecalledtheelite ofthestudyofcharactersinournation,andhisstudyexploredthesecontentswhichtheConfucian 〔７４〕 didnotdiscusssinceQinandHandynasties．” InhisprefaceofLiuNingƳsYinshuyitong,Shao WuyuanpointedoutthatLiuNingresearched onphilologybecause“thetruemeaningofclassicswasobscureforalongtime”．Theclassicsstudies werenotprosperousbecausethephilologywasnotpromoted．InLiuNingƳsview,“theclassicsand 许慎 thecharactersweretheoriginsofeachother”,andhehighlypraisedXuShenƳs( )ShuowenJiezi 说 文 解 字 〔７５〕 (« »)． Andinordertoresearch philology,one mustfirstlystudysixcategoriesof 六书 characters．“onedoesnotunderstandthesixcategories( )ofcharacters,justlikesomeonewho wantedtocrosstheseaabandonedthecompass,he would do nothing but watchingthesea．” Therefore,Liu Ning “analyzed the six categories of characters to uncover the origins of 〔７６〕 classics．”

〔７２〕 Ibid．,p．１４３． 四库全书总目提要 〔７３〕 Sikuquanshuzongmutiyao(« »),Haikou:HainanPress,１９９９,p．１３９ & p．２４６． 经传议论序 中西交通史 〔７４〕 SeeJosephdePrémare,“Jingzhuanyilunxu”(« »),inFangHao,Zhongxijiaotingshi(« »),book５, Taipei:Huagangchubanshe,１９５３,p．１９６． 引书异同序 〔７５〕 Shao Wuyuan,“Yinshuyitongxu”(« »),inZhengguoedited,(Kangxi)NanfengXianzhi,volume１２,pp．５１Ｇ５２． 六书夬自序 〔７６〕 LiuNing,“Liushuguaizixu”(« »),ininZhengguoedited,(Kangxi)NanfengXianzhi,volume１２,pp．８３Ｇ８４．

１０８ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

TheclassicstudiesinearlyQingdynastyturnedtoresearchtheoriginaltexts．Thistendencywas consistentwiththestrategyof “adaptingtotheancientConfucianism”and “criticizing modern Confucianism”adoptedbyRicciandothermissionariessincelate MingDynasty．ZhangXingyao,a CatholicintheearlyQing,believedthatthesoＧcalledConfucianismoftodaywasnolongerthetrue Confucianism,and Catholicism wasthetrue Confucianism．The reason forthis wasthatthe Catholicism wastryingtorevivetheancientConfucianism,whilethemodernConfucianismhadlost 〔７７〕 itsrealfaceduetotheinfluenceofBuddhismandTaoism． Similarly,inhisPrefacetotheYinshu yitong,Liu Ning also stated clearly that “the soＧcalled classicstoday are notthe books of 〔７８〕 Confucius．” AlthoughLiuNingwasalsocriticalofmodernConfucianism,hedifferedfromZhang Xingyao．LiuNing,fromthepointofviewofthechangesofcharacters,arguedthatsincetheQinand Handynasties,thecharacters“havebeenrepeatedlychangedandgraduallylosttheirauthenticity．If Confuciuswasstilllivetoday,healsodoesnotdistinguishthemataloss．Inaddition,peopletodaydo notseetheoldformsoftheancientcharacters,how daretheydiscusstheirlossorgainonthe 〔７９〕 meanings?” Therefore,LiuNingarguedthatthetrueandoriginalmeaningoftheclassicscanbe understoodthroughtheancientmeaningsofthecharacterspreservedintheShuowenjiezi．Thisclaim isthesameastheFiguristssuchasJoachimBouvetandJosephdePrémare． LiuNingƳscriticism onthecontemporaryclassicstudiestriggeredsomescholarsƳdoubts．A guestinquiredthat“yousaidallthesoＧcalledclassicstodayarewrong;butwhatShuowenjiezisaid arecorrect．ThenXuShen,theauthorofShuowenjiezisurpassedConfucius?”LiuNingresponded, “ArealltheclassicstodayhandwrittenbyConfucius?”Theguestsaid,“ThebookofShuowenjiezi todayarehandwrittenby XuShen?”Liu Ningreplied,“XuShencheckedthecharacterswithsix categories,withconsistentofsectionsandparts,soasto makeno mistakes．ThenIthinkthat Confuciuspreservedhismeaningswithnoregardsofthetexts．TheancientConfuciansstillhadto followthemeaningofConfuciuswhenreadthetexts,becausetheformsofcharactershavechanged intheprocessofcirculations．”Therefore,LiuNinghadnodoubtabouttheShuowenjiezi．AndLiu Ningcomposed２４volumesofYinshuyitong,withaimsto“respecttheancientmeaning,correctthe 〔８０〕 presentfalse,andwishtopreserveonethreadofclassicstudies．” Therefore,Liu Ning hopes to understand the ancient meaning of the classics through thecharacters,soastoprovideanew wayforthedevelopmentoftheclassicstudies．Inotherwords, LiuNingbelievesthattheConfucianinterpretationoftheclassicstodayismoreorlessproblematic． WhatLiuNing wantedtodoistousethephilologyasthegatewaytothestudyoftheclassics． However,assomehavequestioned,“itislongtimethattheremainedclassicswereforthestudyof pastandpresentpeople,andforthepeopletoapplyfor whetherinthecourtornot．Ifusinga differentwaytoexplaintheclassicsandinsistingonhisownopinions,itwastoo muchtopursuit 〔８１〕 distinctions．IsnƳtitdespisedbythewisescholars?” Inthethoughtworldofthecritics,theConfucianclassicsandtheirinterpretativetraditionswere

天儒同异考 〔７７〕 ZhangXingyao,Tianrutongyikao(« »),BnF,Courantchinois７１７１,pp．３ &６． 〔７８〕 LiuNing,“Yinshuyitongzixu”,p．８５． 〔７９〕 Ibid．,p．８５． 〔８０〕 Ibid．,p．８５． 〔８１〕 Ibid．,p．８６．

１０９ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ shapedbyhistoryandauthority．Ifonetriesto “findanew way,”thenoneisdeviatingfromthe mainstreamandwillnotbeaccepted．However,LiuNingbelievesthathispurposewasto“deliverthe wordsofformer masters”,and “expoundtheprofoundideasofformersaints”,“which maybe different,butitisonlydifferentfromthesecularandvulgar．”Inshort,Liu Ningbelievedthatas longasonecouldreachtheoriginalclassicalmeaningandexpoundthetruemeaningofthesages, regardlessofwhetheritwasthesameordifferentfromthesecularworld,oneshoulddoit．LiuNing said,

Iansweredwithrespectthatwhatyousaidisnotright．Apersonwhoseekstobe differentinterpretationstoomuchmustfavorhisownassumptions．Eveniftheyarethe sameasotherpeople,theyarenotacceptable,andbesidestheyaredifferentfromthe saints．IfwesearchtheleftwritingsofConfuciusinthewalls,andexpoundtheteachings oftheformersages,we willfindthatalthoughthesameisonlyonetenth,andthe differentisninetenth,thedifferencesarejustdifferentfromthesecularworld．Howcan yousaythattheyaredifferentfromthesages? LuPihasasaying,“whoeverexplains theclassicsistodeliverthewordsofformermasters,notfromtheideasofhimself．”He shouldnotcompromise．Ifhecompromises,thegreatDaowillbeobscured．Itlikesthat theruleandthestandardshouldnotbedeceived．WhatLu Pisaiddeeply won my 〔８２〕 heart．

HerewecanseeclearlythatLiuNingƳspurposeinstudyingphilologywasto“deliverthewords oftheformermasters”．Ofcourse,LiuNingdidnotdirectlyexplaintherelationshipbetween “the wordsofformermasters”andCatholicism．Butfrom Liu NingƳsattemptto workontheoriginal meaningoftheancientclassics,itcanbeseenthathehopedtorestoretheoriginalmeaningofthe classicsbyremovingtheambiguitiesmeaningofcharacters． ThesoＧcalled “originalmeaning”,“true meaning”,“primitive meaning”,in Liu NingƳscase, referstothemeaningcontainedintheancientclassicsinConfuciusƳtime,ratherthanthemeaningof theclassicsinterpretedbylaterConfuciansfrom Qinto Mingdynasties．AccordingtoLiu Ning, languageandcharacterswerethetools “usedbyhundredsofofficialstogovernandusedbyten thousandsof people to reflect,” “so they decide whatis right and wrong．” However,the consequenceofthechangesofcharactersisthat “peopleblanklydonƳtknow theoriginsofthe 〔８３〕 characters”．LiuNingsaid,“WithoutXuƳsbook,alltimewouldbelikealongnight．” LiuNingƳshighlyadmirationforXuShenƳsShuowenjiezialsoliesinhisbeliefthatsincethe HanDynasty,“differentschoolshaddifferentsayings,everypeopleheldhisownopinion”and “did notunifytheirideas”．AccordingtoLiu Ning,”thesignificanceofShuowenjiezitothestudyof charactersislikethe significance of Six classicstothe NeoＧConfucianism．Thereis no NeoＧ Confucianismifdiscardingthe Classicsof Confucius;andthereis no [study of]charactersif

〔８２〕 Ibid．,p．８６． 说文解字夬序 〔８３〕 LiuNing,“Shuowenjieziguaixu”(« »),inZhengguoedited,(Kangxi)NanfengXianzhi,volume１２,p．８８．

１１０ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

〔８４〕 discardingXuShenƳbook”． Liu Ninghighlypraised XuShenƳShuowenjiezi．However,many peopleregardeditas “pedantic”,and “impractical”,“was nothelpfulto govern andreflect．” However,LiuNingdidnotagreewithit．LiuNingbelievedthat

Irespecttheoriginalteachingandtheoriginal meaning,justrespectthey [the characters]whattheywere．Theacademicworksofpeopleintheworldwereignorantof theirorigins,notonlyofthecharacters,butthecharacters wereparticularlyso．The characterswereveneratedasthetoolsofgoverningandreflecting．Thetrickymenliked tofabricateandthehumble weregladtofollow which madethevulgarcharacters increasedandmoreandmoremistakesandmisunderstandings．Thewereinitiallyruined 司马相如 张 揖 萧 子 云 bySimaXiangru ( ),thenruinedbyZhangYi( ),XiaoZiyun ( )． 陵王 Theychangedthefonts,thatis,evenLing Wang ( )usedfakedcharacter．Thenit wasmoreand moreterrible with nolimits．Andthere wasalsoanindignationthat 洪武正韵 黄直 HongwuZhengyun (« »)onlypickeduptheleftspitsofHuangZhiweng( 翁 赵 撝 谦 )andZhao Weiqian ( )which wasonlyfollowedbypeoplebecauseitwas imperiallyordered．Thus,thestudyofcharactersisprofounderthananyotherstudies．It 乐韶凤 宋濂 wasthefaultofLeShaofeng( )andSongLian ( )toblockthepeopleƳsears andeyesandhinderthepeopleƳs mindsintheworld．Todaytheconfirmedhabitsare hardtogetridof．Oncerestoringtheorigins,otherpeopleinsteadthinkyouarestupid andimpracticalandnothelpfultogovernandreflect．Recommendingmysayingstothe 〔８５〕 imperialcourt,onlyreliesonthesetopperpeople!

司 马 相 如 张 揖 LiuNingseverelycriticizedSimaXiangru ( ,ad．１７９—１１７),Zhang Yi( ,during 萧子云 赵谦 宋 threeKingdoms),XiaoZiyun( ,４８７—５４９),ZhaoQian( ,１３５１—１３９５),andSongLian( 濂 ,１３１０—１３８１)．Liu Ningalsocriticized Hongwuzhengyin．ItwasLiu NingƳsintentionthatthe presentcharactershadlostitsoriginality,andthatwithoutupdatingthecharacters,itwasimpossible tounderstandtheoriginalmeaningoftheclassics．Inatoneofexpectation,LiuNinghopedthatit wouldbeappreciatedbythoseinhighpositionssothathecouldbe “recommendedtotheimperial court”． ItshouldbenotedthatinLiu NingƳsearlywritingsonclassicalstudiesandphilology,thereis littleaboutCatholicism．However,westillfindtheinfluencesofCatholicisminhis writings．As quotedabove,LiuNingpointedoutthat“theworldƳsacademicworkwereignorantofitsorigin ”． Thetermofignoranceofitsoriginwasalwaysusedbymissionariestomeanthatpeopleforgetthe creatornamelytheLordofHeaven．Ifpeoplewanttorecognizehisorigin,heneedtoknowtheGod． Inaddition,whatLiu Ningsatedthatthemeaningofcharacterswasgraduallyobscuredsince Qindynasty,justlikes what Matteo Ricciandthe Catholic Yang Tingyunsaidintheirbooks． Meanwhile,missionariesƳcriticismonBuddhismandTaoismalsoinfluencedLiu Ning．In１６８４,Liu NingwascomposingtheGazetteofNanfengCounty．Inthethirdvolumetointroducethetemplesin

〔８４〕 Ibid．,p．８８． 〔８５〕 Ibid．,pp．８８Ｇ８９．

１１１ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

Nanfeng,LiuNingsaidthat,“thetheoryofcalamityandhappinesscouldterrortheignorantmasses; 无生 andthelearningofanutpattika( )couldtouchgentlemen．”LiuNingalsosaidthat“inthepast, 狄梁公 thehonorableDiLiang( )thoughtthereweretoomanytemplesandshrinesin WuandChu． Hepetitionedtothecourttofireonethousandandsevenhundredsoftemplesonlyleavingthefour 夏 禹 吴 泰 伯 季 札 伍 员 shrinesofXiayu ( ),Wu Taibo ( ),Jizha ( )and Wuyuan ( )．Itshouldbe 〔８６〕 followedbyustoday．” TherewerelotsofcriticismsonBuddhism,Taoismandpopularreligions intheGazetteofNanfengCountybyLiuNing． LiuNingalsocriticizedthevegetarianandprohibitionofkillingofBuddhism and Taoism, althoughheusedlotsofevidencesandmaterialsfromtheancientConfucianclassics．InGujinzhaibian 古今斋辨 (« »),Liu NingclearlyarguedthatthesoＧcalledvegetariantodayisnotthesameasthe vegetarianofancientperiod”．Herethe “ancient”ofcoursereferstotheperiod ofthe Three 礼 记 周 礼 庄 子 Dynasties．AccordingtotheLiji(« »),Zhouli(« »),Zhuangzi(« »),Liu Ningpointed outthattheancientfastwasnotonlydifferentfromtoday,butalsowascompletelyontheopposite． Thefasttoday wastotallyinfluencedbyBuddhism andcontrarytotheteachings,“thetheoryof vegetariantoday mayberesultedastheteachingofprohibitionofkilling．Thus,thethings were valued,butpeopleweredisregarded which wasnottheoriginalthoughtofourConfuciantolove peopleandallthings．ItwastheharmsleftbytheBuddhismthatmadethelaterpeopleintheworld disobeythescripturesandritesofsages,andfollowthesecularasdriftingwiththewaves．Assofar 〔８７〕 itdoesnotcease．” LiuNingalsosaidthat,“peoplefasttodaychangedeatingmeattovegetarian． 周礼 TheydonotreadtheBookofZhouli(« »),ortheydeeplybelievedinthetheoryofBuddhismand thought the Book of Zhouli was not credible．ƺƺ They worship Buddhism but betray 〔８８〕 Confucianism．” 禁牛论 InhisessaynamedJinniulun(« »),LiuNingarguedthatitshouldnotbeforbiddentokill cattle．Itwasobviousthatheusedthemethodofargumentsfrom Catholicism,althoughhedidnot mentionit．Liu Ningsaidthat,peopleadvocatednottokillcattle,“becausetheydonƳtknowthe purposeoftheHeaventocreateallthings．Thingsarelowlyandpeoplearenoble;thingsarelight andpeopleareheavy,thingsarestupidandpeoplearesmart,sotheseproductionsofthelowfeedthe livesinthetop．Horseswereforriding;dogswereforwatchinggates;roosterswereforcallingfor wakeupinthemorning．Andthecattlewereforplowing．Allthesearegiftedbythe Heaven with theirnaturestobeusedbyhuman．．．．．．．．Nowadayspeopledonotrememberthatthecattlewhich wascreatedbytheHeavenwereforhumanuse．Theysaythatthecattlehavemeritsforpeople,just likethatthegrandfatherwouldconstructthehousesforhisdescendants,butthedescendantsdonƳt rememberhisgrandfatherƳscontributions．Insteadtheysaythatiftherewerenothesecraftsmen, 〔８９〕 howtheygotthesheltertoavoidwindsandrains．” LiuNingƳsCatholicfaithisclearlyreflectedinhiseditingofthebooksTianxuejijieandJuesilu． TianxuejijieisnowcollectedintheSt．PetersburgLibrary,Russia．Itconsistsofeightvolumes,５６９

〔８６〕 Zhengguoedited,(Kangxi)NanfengXianzhi,volume３,p．４２． 古今斋辨 尔斋文集 水云 〔８７〕 LiuNing,“Gujinzhaibian”(« »),inErzhaiwenji(« »),appendixtoLiuXun,Shuiyuncunmingao (« 村泯稿 »),collectedinShanghaiLibrary． 斋必变食辨 尔斋文集 〔８８〕 LiuNing,“Zhaibibianshibian”(« »),inErzhaiwenji(« »)． 禁牛论 尔斋文集 〔８９〕 LiuNing,“Jinniulun”(« »),inErzhaiwenji(« »)．

１１２ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty pages,andisdividedintosixparts．Itcontains２８４Catholicprefacesandpostscriptsfromthelate 〔９０〕 Mingtoearly Qingdynasties,mostofwhich werewrittenbetween１５９９and１６７９． Thebook Juesilu,ontheotherhand,isabookofapologeticforCatholicism whichincludesfourarticles． AlthoughtheCatholicsinearlyQingdynastywouldliketoabandontheframeofChristianityin 天教合儒 harmonywithConfucianism ( )tolegitimateitsstayinginChina,theystilltriedtoshow thatCatholicism wasinlinewiththeConfucianorthodoxy．IntraditionalChinesesociety,anyforeign religionsweredifficulttosurviveanddevelopinChinaexcepttheywerelocalizedbyassimilationof localreligionsespeciallyConfucianism．AlthoughthemissionariesdisguisedthemastheConfucians fromtheWestatthebeginningofentryintoChina,theConfucianliteratiwereveryalertaboutthe heterogeneityofCatholicism．Confucianliterati worriedabouttheforeignandalien Catholicism whichwouldthreattheideologyofConfucianismanddestroythestatusofConfuciansinimperial China．Thedifferencesbetweenforeignreligionsandthelocalideology(Confucianism)alwaysmade theformerlosethelegitimacytostayinChina．Thus,likelotsofmissionaries,Liu Ningtriedto arguethattheforeignCatholicism wasthesameasConfucianism．InhisessayYuanbenlun,LiuNing citedlotsofConfucianliteratiƳswordssincelate Mingtoprovethatbothreligionswerethesame, 徐光启 李 之 藻 刘 胤 昌 suchasXuGuangqi( ),LiZhizao ( ),YangTingyun,LiuYinchang ( ),Xiong 张维枢 汪秉元 陈凤仪 Mingyu,Zhang Weishu ( ),FengYingjing,WangBingyuan ( ),ChenFengyi( ), 黄景昉 叶向高 孙元化 沈光 HuangJingfang( ),YeXianggao( ),SunYuanhua( )andShenGuangyu( 裕 〔９１〕 )．Someofthem wereConfucianCatholics． InLiu NingƳsview,whattheConfucianliteratiobjectedCatholicismincludedtwopoints．One wastheLordofHeaven;anotherwastheincarnationoftheLordofHeaven．LiuNingsucceededthe 天 主 实 traditionoftheapologeticof MatteoRicciintheTrue MeaningoftheLordofHeaven (« 义 »),namelytheHeaveninancientConfucianclassicswastrulytheDeus[God]ofCatholicism,and theLiofNeoＧConfucianism wasnottheoriginalthoughtfromtheclassics．LiuNingsaidthat,

中 庸 ThebeginningofthebookofZhongyong (« »)istoexplorethe Heaven,and continueswithcautionsoffearandselfＧdisciplinewhenalone,thatis,reveringheaven andfearingheaven．IfthereisnotreallyGodcomingtoyou,andonlysaidthattheLi shouldbereveredandfeared,Iamafraidthatthereveringandfearingwouldjustbefor alittlewhileandcease．SincethethreedynastiesofTangandYu,thesagesraisedupone byone;allcarefullytookservingHeavenasthetruelearningandrealteaching,without reveringLiorfearingLiclearly．TheHeavengiftstheLitohumanwhocouldstudythe LiandNaturewithextremelysothathewouldunderstandhisdestiny．Thelaterpeople onlyknowtheLi,buttheydonƳtknowwheretheLicomefrom．Itisjustlikethatpeople onlyknowtheimperialcourthasthreepalaces,buttheydonƳtknowtheemperoristhe 〔９２〕 masterofdiscussing,formatting,testing．WouldnƳtthatbetooconfused?

〔９０〕 AdrianDudink,“TheRediscoveryofaSeventeenthＧcenturyCollectionofChineseChristianTexts:TheManuscriptTianxue Jijie”,pp．１Ｇ２６ 原本论 觉 斯 录 〔９１〕 LiuNing,“Yuanbenlun”(« »),inLiuNing,Juesilu (« »),collectedinYesuhuiluomadanganguan mingqing 耶稣会罗马档案馆明清天主教文献 tianzhujiaowenxian (« »),volume９,Taipei:RicciInstitute,２００２,pp．５３２Ｇ５３５． 〔９２〕 Ibid．,p．５３１．

１１３ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

Forthedoctrineoftheincarnation,Liu Ningarguedfrom theperspectiveofthe Catholic 性教 书教 teachingsofthreeages,namelytheageofnaturallaw ( ),theageofcommandant( ),and 宠教 上 theageofgrace( )．Meanwhile,because“theactionsofHeavenhadneithervoicenorsmell”( 天之载 无声无臭 , ),itisnecessaryofHeavenƳsincarnation．Ifthereisnoincarnation,peoplehaveno waytofollowtheHeaven,andthebridgebetween Heavenandhumanwouldbebroken．Thus,the graceofincarnationwasgreaterthanthegraceofcreation．Inresponsetothequestionofwhythe incarnationofGodwasnotrecordedintheancientandmodernConfucianclassics,LiuNingbelieved thatontheonehanditwasbecauseGodwasincarnatedafterConfuciusandMencius．“Confuciusand Menciuscouldnotseeit,thus,itwasnotprovedbytheirwords．”Ontheotherhand,theLordof Heavenwasincarnatedbefore MastersofChengandZhu．“ChengandZhudidnothearofit,and couldnotunifythesectsofthelearningofTao”．Therefore,“itwasagreatfortunethatthewestern ConfuciansenteredChinalonelyandreveredonlyoneHighnessasthedominatorwhichillustrated 〔９３〕 thelostlearningofthousandsofsaints．” LiuNingƳsYuanbenlunalsorefutedthreewellＧknownliteratiƳsviewsonCatholicismorWestern 熊 人 霖 learning．ThefirstwasXiongRenlin ( ,ca．１６１０—１６８０)fromJiangxiprovince．Hewasthe eldestson of Xiong Mingyu,who hadclosecontact with missionariesand wrote prefacesand postscriptsforCatholicwritings．XiongRenlinsaidthat,“Thewestmissionariesonlyhadpractices ofintegrityandchastity．Itwasnoteruditetofollowtheirteachings．”ThesecondwasFangYizhi from Tongcheng,whoalso hadclosecontact with Western missionaries．Fang Yizhisaid:“the westernmissionariesonlyknewthenaturalsciences[thestudyofobservances],butdonƳttalkabout thephilosophy[thestudyofunderstandingthefundamental]．Thereasonwasthatthemissionaries 刘 侗 onlybelievedthateverythinghadnoconnections．”Thethird wasLiu Tong ( ,１５９４—１６３７) from MaCheng．Hesaid,“Thestudyofwesternguestswasfarfrom Buddhism and Taoism,and closetoConfucianism．ChinesecalledthemwesternConfucian．Ioncemetthefollowersandexamined theteachingswhich wasprobablysimilarto MoZi”．Thefirsttwo mainlycriticizedtheissuesof sciences,philosophyandreligionof Westernlearning,whileLiu Ning mainlyrespondedfromthe perspectiveoftheIＧChing,“Onlyafterknowingthe Heaven,onecanthentalkaboutsciencesand philosophy．”Obviously,Liu Ning wasnotasfamiliar with Western StudiesasFang Yizhiand others,andhisrebuttalwasweak．ButLiuNingƳsmainpurposewastorefutethepointofthat“the 墨子 墨子 westernlearningwassimilartoMozi( )”．LiuNingcomparedtheBookofMozi(« »)and Catholicismonebyone,andconcludedthatthereweresimilaritiesanddifferencesbetweenMoziand Catholicism．Liu Ningarguedthatthe mostsimilarof Mozito Catholicism wasthechapterof Tianzhi,andotherchaptersweredifferentfrom Catholicism．Thereason whyLiu Ningfocusedon thispoint wasthatin ConfucianƳsview,thedoctrineof Mozi washeterodoxyand harmfulto Confucianorthodoxy．TheCatholicism wouldnotberecognizedbyConfucianismifitwasregarded thesameasthedoctrineof Mozi．Zhang Xingyao,acontemporaryofLiu Ning,alsorefuted Liu TongƳsidea．

〔９３〕 Ibid．,p．５３１．

１１４ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty 刘同人 XingyaocommentedthatMr．LiuTongren( ,namelyLiuTong)thoughtthe western Confucian wassimilarto Mozi．It was because Mr．Liu didnƳt know the westernerƳslearning．Actually,itwasnotso．TheschoolofMozididnƳtknowtheOrigin, butthe western Confuciantaughtpeopletoserve God．Could Moziunderstandthis? Therewasthesayinglikethat．Thus,Chinesepeoplestartedtodoubtthetrueteaching 〔９４〕 asheterodoxy．

LiuNingusedthe methodofphilologytoarguethattheChineseterm ofTianzhu [Lordof Heaven]wasnotinauguratedbythe westerners．Liu Ningcited materialsfrom ancientclassics 左传 诗经 庄子 谷梁传 includingZuozhuan (« »),Shijing(« »),Zhuangzi(« »),Guliangzhuan (« »),Shiji 诗经 汉书 广舆记 周易 (« »),Hanshu (« »),Guangyuji(« »),andZhouyi(« »)toprovethatthetermof 〔９５〕 TianzhudidnƳtappearinthelaterperiod,norwasittranslatedfromthefarfeigners．” LiuNing 尧 舜 禹 汤 文 武 believedthatthetrueteachingofYao( ),Shun ( ),Yu ( ),Tang ( ),Wen ( ),Wu ( ), 周公 孔子 孟子 DukeofZhou ( ),Confucius( ),and Mencius( )wasalmostobscuredinQinand Han dynasties．”Thus,only whenthe missionariesentered China,thetrueteachingsofformersaints couldcontinue．“IftherewerenowesternConfucianwhocametoChinabyseaandtriedtheirbestto elucidate,thetrueteachingsofYao,Shun,Yu,Tang,Wen,Wu,DukeofZhou,ConfuciusandMencius wasalmostextinguished．”WhatLiuNingtriedtoprovewasthattheCatholicdoctrinecontinuedthe traditionofancientConfucian．Thus,theCatholicism wasnottheheterogenousreligionfromthe foreigncountries,whichwasdistinctfrom Confucianism． InresponsetotheBuddhistcriticism on Catholicism,Liu Ningtriedhisbesttodefendand 密 云 圆 悟 refute．Miyunyuanwu ( ,１５６６—１６４２),a wellＧknown monkofBuddhisminlate Ming 辨 天 三 说 dynasty,composed the book of Biantian sanshuo (« »)to criticizetheteaching of 钱谦益 CatholicismontheHeaven．InearlyQing,QianQianyi( ,１５８２—１６６４),alaymanofBuddhism andfamousliterati,reprintedthisbookandwroteaprefaceforit．QianpointedoutthattheHeaven wasthenaturalskyandchaoswiththeairwhichwasinamess．Itwasnotthedominator．Onlymy heart[mind]coulddominate．”TheBuddhisttheoryof“mindcreation”wasinseriouscontradiction totheCatholictheoryof“Godcreation．” Atfirst,LiuNingcriticizedBuddhismforitspresumptuousness,andaccuseditasthecriminalof 〔９６〕 theConfucian moralprinciplesandteachings． Liu Ning believedthat “everythingincluding externalmountains,rivers,earth,andshapelesssoulswerecreatedbytheLordofHeaven．”LiuNing arguedthatthewesternmissionarieswerenotbarbarianswhichwasaccusedbyBuddhism．LiuNing saidthatifthewesternmissionarieswerebarbarians,Buddhawasevenbarbarian．LiuNingtriedto breaktheworldview ofConfucianism whichviewedChinaasthecenteroftheworld,andaround Chinawerebarbariansanduncivilized．HepointedoutthatsoＧcallthecentralandthebarbaricwas relative．“Ifyoulookatthebarbaricfromthecentral,theyarethebarbaric;ifyoulookatthecentral fromthebarbaric,thentheyarethecentral．”Meanwhile,“Shunwasthemanofeastbarbarian;King

天教明辨 〔９４〕 ZhangXingyao,Tianjiaomingbian (« »),book１７,collectedinChinaNationalLibrary,p．３７． 天主之名非创自西域 〔９５〕 LiuNing,“Tianzhuzhimingfeichuangzixiyu”(« »),inLiuNing,Juesilu,p．５４６． 辨天三说序辨 〔９６〕 LiuNing,“Biantiansanshuoxubian”(« »),inLiuNing,Juesilu,pp．５７３Ｇ５７７．

１１５ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ ofWenwasthemanofwestbarbarian．BothdidnƳtcareaboutthebarbarians．Whybelittlepeoplefor thisonecharacterfirstly?” Secondly,LiuNingrefutedtheBuddhisttheoryofmindcreation．Liu Mingrecognizedthatthe theoryofmindcreationwasjustakindofepistemologywhichwasdistinctfromtheCatholictheory ofGodcreation．Liu Ningbelievedthatthe mind was “marvelousandlimitless”becauseitcould “possesskindsofreasonandhandleallkindsofthings．”However,wecouldnotthinkthatthemind wasthecreator．Thefunctionofmindonlybelongedtothelevelofepistemologywhichwasnotin linewiththefunctionofcreation．LiuNingarguedthateverythingincludingthemindofhumanwas 〔９７〕 createdbytheLordofHeaven． Thirdly,Liu NingreputedtheBuddhistaccusationontheincarnationofGodbyusingthe 成 汤 〔９８〕 historicalstory of Cheng Tang ( )praying for raining with closes ofthatch grass． Meanwhile,Liu Ningalsorefutedthesepointsincludinganyoneno matterofgoodorbad would ascendtothe HeavenonlyiftheyconvertedtotheCatholicism;theChinesesaintssuchasShun, Kingof Wen,DukeofZhou,Confucius wouldbeinthehell,becausetheydidnƳtconverttothe Catholicism orthey disobeythetencommandants．Liu Ningarguedthat whoeverconvertedto Catholicismneededtoconfess,thentheywerepossiblyforgivenbyGod．Itwasnottruethatanyone whoconvertedtoCatholicism wouldbeforgiven．Theconventionwasonlyoneoftheprerequisites． LiuNingalsoarguedthatthere werenorecordingsthatShun,Kingof Wen,DukeofZhou,and Confucius werein the hell．It was a rumorto attack Catholicism by these people of antiＧ 〔９９〕 Christianity． LiuNingbelievedthattheGreatTao wascoveredandkindsofheresiesroseupsincethree Dynasties．TheBuddhismtooktheopportunityandenteredChina．TheConfucianism waspollutedby theBuddhismand Taoism．Thus,theConfucianismtoday wasnotthesameasitsoriginal．Itwas fortunatelythatthemissionariescametoChina,andthetraditionofConfuciusandMenciusandtheir 〔１００〕 teachingscontinuedandpromotedagain． LiuƳsthoughtwasclosedtothetendencyintheacademic fieldinearlyQing．OneoftheearlyQingacademicreflectionsontheNeoＧConfucianismduringSong and MingwasthatitwascorruptedbytheBuddhistandTaoistteachings,andthatitfellintoempty talking．Itlostitspracticalfunctions．Therefore,intheearlyQingDynasty,theStudyofHanbegan torise．Scholars began to bypass the Confucian writings annotated by the Song and Ming ConfucianistsandwentdirectlybacktotheancientConfucianclassicsinanattempttorestorethe truenatureoftheancientConfucianism．Andin ordertorestorethetruefacesoftheancient Confucian,thestudiesofphilology,phonetics,sixcategoriesbegantoprevailtogether．

Conclusion:fromComplementingConfucianismtoRestoringConfucianism

ThisarticleshowsthatLiuNingwasbornin１６２０basedsomenewfoundmaterials,andhedied

捬松和尚三教正论辨 〔９７〕 LiuNing,“Fusongheshangsanjiaozhenglunbian”(« »),inLiuNing,Juesilu,pp．５８０Ｇ５８２． 〔９８〕 Ibid．,p．５８３． 〔９９〕 Ibid．,pp．５８４Ｇ５８５． 〔１００〕 Ibid．,pp．５８５Ｇ５８９．

１１６ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty aroundin１７１５attheageof９６．Hewasbaptizedbeforehewenttoholdtheofficialpositionof instructorinChongyiCountyin１６８７．

LiuNingƳsJuesilushouldbewrittenafter１６９２,ashementionsthat“itwasluckytodependon theholyemperorƳsbenevolentreign．Hebelievedthatthemissionarieswereinnocent,herecognized thescholarshipofmissionarieswerepureandupright．Theemperorspeciallyorderedtheministries 〔１０１〕 toannouncethattheCatholicismwasnotheresywhichshouldnotbeforbidden．” Itreferstothe 容教令 DecreeofTolerance(« »)byKangxiEmperor(１６９２)．HealsomentionedYangGuangxianƳs antiＧCatholicmovementwhichwaseventuallyoverturnedbyFerdinandVerbiestwiththesupportof KangxiEmperor．However,theinfluencesofYangƳsantiＧCatholicismlastedforlongtime．

AlthoughYangGuangxianƳsantiＧCatholicmovementendedinfailureatlast,theproblemofthe legitimacyofCatholicismwasnottotallysolved．Thesocial,intellectualandculturalenvironmentof theearlyQingdynastywasverydifferentfromthatofthelateMingdynasty,andthepositionof

Catholicism wassomewhatembarrassing．Atfirst,itwasaforeignreligion;andsecondly,itwas distinctfromConfucianideology．Thus,CatholicismintheearlyQingdynastyinvolvedtwoissuesof relationship．ThefirstwastherelationshipbetweentheGreatQing(theEmperor)andtheWestern states(thePope)．ThesecondwastherelationshipbetweenChurchandState．TheChineseRites

Controversyintensifiedtheseconflicts．ThenKangxiEmperordecidedtoforbidCatholicism which showedthattheproblemoflegitimacyofCatholicismwasnothandledverywell．

FromlateMingtoearlyQing,therewerechangesintheexplanationofCatholicismƳslegitimacy．

ThestrategyofCatholicisminlate Mingwas “completingConfucianismandreplacingBuddhism

(andTaoism)”．Lotsofmissionariesandbelieverstriedtoarguethattherewerenodistinctions betweenCatholicismandConfucianismespeciallytheAncientConfucianism before Handynasty．

SuchasCatholicDeuswasnamelytheHeaveninConfucianclassics．However,sinceHandynasty, theBuddhism entered Chinaand destroyedthe Confucianism which madeitlostitsoriginal pureness．Thus,thecontemporaryConfucianism needtobecomplementedbyCatholicism which meansthatitwasnecessarytoreplaceBuddhism．

WheninearlyQing,theCatholicschangedtouserestoreConfucianismandreplaceBuddhismas itsmainstrategy,whichalsoincludedtheideaof“superＧConfucianism”．ThesoＧcalled“restorationof

Confucianism” meantrestoring the ancient Confucianism,while “superＧConfucianism” meant transcendingthe modern Confucianism．There were some differences between complementing

Confucianism and restoring Confucianism．Complementing Confucianism wasto recognizethe authorityofmodernConfucianismand makeupinsomeaspects．RestoringConfucianism wasto bypassmodernConfucianismaftertheQinandHandynastiesandreturnedtoConfuciusandMencius directly．ComplementingConfucianismwasintermofsocialfunction;butrestoringConfucianismwas intermsofthetraditionofTao．

ThechangesofsocialenvironmentandculturalcontextmadetheCatholicsadjustthenarrations oflegitimacy．InlateMing,whenthenationwasinturmoilandchaos,lotsofrebellionsstokethe traditionalorder．TheConfucianmoralprincipleslostthepowertocontrolpeopleƳsmind．Thus,the missionariesandConfucianCatholicstriedtoarguethatCatholicismcouldcomplementConfucianism

〔１０１〕 Ibid．,p．５８９．

１１７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ whichwouldbehelpfulandbenefitableforthesocietyandimperialruling．Itwasclearlyillustrated 辨学章疏 inXuGuangqiƳsBianxuezhangshu(« »)．IntheearlyQing,anewdynastywasfoundedand thesocietybecamemoreandmorestableandprosperous．TheConfucianideologywasagainenforced andpromotedinthenation．However,literaryinquisitionsand mindcontrolnarrowedthespaceof freespeech．Confucianliteratihadtoturntheirresearchesfrom the practicalideologytothe philology．The missionariesand Catholicstriedtofindevidencesand materialsfrom theancient classicstoprovethatCatholicdoctrine wasthesameastheConfucianism．Besides,Confucianism couldrestoretheConfucianismtotheoriginaledition． However,since MatteoRicci,CatholicsalwaystooktheBuddhism astheirtargetstoattack． Indeed,thismadesomeliteraticonvertedtoCatholicismbecausetheyweredisappointedtoBuddhism andthoughtthattheBuddhismcorruptedConfucianandChineseethics．Thus,LiuNingbelievedthat restoringConfucianismnamelyneedtoreplaceBuddhism．ThereasonofLiuNing ‘sconversionto Catholicism washisrejectionofBuddhismjustlikehiscotemporaryCatholicZhang Xingyao．Liu NingarguedthatonlyCatholicismcouldexcludeBuddhismandrestoreancientConfucianism,“the HeavenblessesChina;themissionariesarrivedandtheteachingsofConfuciusand Menciusrevived andsucceeded．”“ThegreatTaowasobscuredforlongtime．IfthewesternConfuciansdidnƳtenter Chinabythesea,thetrueteachingsofYao,Shun,Yu,Tang,Wen,Wu,DukeofZhou,Confuciusand Menciuswerealmostextinguished．” AnotherreasonwhyLiuNingwasbaptizedwashisstudyofancientclassicsandphilology．He triedtofindtheoriginalandtruemeaningsoftheancientConfucianclassicstoreＧinterpretandreＧ understandtheConfucianclassics．HecontributedhimselftostudyChinesecharactersandthesix categorieswhichdeeplyimpactedtheFigurismsuchJosephPremare．AlthoughLiuNinghaswritten littleonCatholicism,hisbooksofTianxuejijieandJuesiluwereverysignificantwhichleftlotsof informationand materialsforresearcherstoexplorethehistoryofCatholicisminearly Qing．Liu NingalsoactivelydebatedwiththeBuddhismanddefendedhisfaithwhichcontributedhispartto thedevelopmentofCatholicisminearlyQingdynasty．

１１８ XIAO Qinghe:New ResearchonConfucianChristianLiuNingduringearlyQingDynasty

中文题目: 清初儒家基督徒刘凝(１６２０—１７１５?)新探

肖清和 北京大学哲学博士 上海大学历史系教授 上海大学宗教与中国社会研究中心主任 , , 、

摘 要 学界有关清初普通天主教徒的研 究 成 果 较 少 本 文 则 通 过 相 关 文 献 资 料 对 清 初 经 学 家 天 主 教 徒 刘 凝 的 家 : . 、 族 生平 著作 交往 思想等进行勾勒与论述 本文使 用 前 人 所 未 用 的 材 料 考 证 出 刘 凝 出 生 于 年 于 年 左 、 、 、 、 . , １６２０ , １７１０ 右去世 并在 年赴任崇义训导之前即已受洗入教 本 文 亦 对 刘 凝 的 复 儒 易 佛 等 思 想 做 了 较 为 深 入 的 探 讨 ; １６８７ . “ ”、“ ” , 并分析从明末到清初 天主教徒辩护天主教合法性的变化及其主要原因 , .

关键词 刘凝 家族 生平 著作 复儒易佛 交往 经学 信仰 : ( / / ); ; ; ;

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