明代 佛郞機 인식과 南京敎案 (1616-1617) (Recognition of Folangji in Ming China and the Nanjing Persecution(1616-1617))

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초록

Chinese and Europeans began to form more concrete perception toward each other in the Ming Period, which was in part caused by the activities of Jesuits in the late Ming Period. The commercial force who were described as “Folangji (佛郞機, Franks)” and the Jesuits as “Daxiyang (大西洋, The Great West)” were perceived as both separate and overlapping groups of Europeans. In a noticeable incident of Nanjing Persecution in 1616, the first persecution of the Christian at the time, where the Chinese recognition of Jesuits was manifested, the relation between the anti-Christian sentiment and perception toward Folangji can be understood.
In the late Ming Period, Folangji was perceived as the conqueror. This was the result of their extensive interaction with Chinese. In the mid Ming Period, cannon and slave trades of the Portuguese gave them a negative, violent image. In the late Ming Dynasty when the trades became more frequent, the image about Folangji seemed to be transforming as the merchant. This was overwhelmed and changed again, however, by anti-Folangji sentiment generated through the Spanish invasion in Luzon and the Sangley Massacre. Besides, a suspicion that Folangji was colluding with Japanese pirates in Macao posed a more imminent threat to the Chinese.
Meanwhile, Jesuits started to learn and understand Chinese culture, called the "Policy of Accommodation", through which they formed the image of "western scholars" and was proselytizing successfully. A prime example of this was the translation of European calendars. After sensing that Chinese had wariness about Folangji, the Jesuits tried to distance themselves from Folangji. In particular, they restrained themselves from traveling to Macao, a place which had negative connotation related to Folangji. However, it was inevitable for them to travel to Macao to collect funds for missionary activities.
The impeachment memorial of Shen Que (沈潅), which triggered the Nanjing Persecution, revealed that the behaviors of the Jesuits contradicted the Chinese tradition. Shen Que's first impeachment mainly focused on the criticism against the translation of Western calendars, but after a series of impeachments, the central issue of the Nanjing Persecution led to an association of Jesuits with Folangji. Shen Que raised suspicions about the Jesuits' financial source and network, and the force behind them. This was a material issue since the suspicion could become a threat to national security.
Grasping the gravity concerning this, Xu Guang Qi (徐光啓) aggressively refuted Shen's argument, which showed such suspicions had been formed among Chinese. Later, Shen Que obtained the confession from Chinese converts that they had received funds through Macao, proving the relationship between the Jesuits and barbarian merchants. Shen Que specifically stated Folangji in the impeachment memorial and managed to direct the hostility against the Folangji to the Jesuits. The Jesuits' failure to distance themselves from Folangji and their receipt of money from Macao surfaced and brought on themselves wariness and fear of "Folangji, the Conqueror" which Chinese harbored.
When the impeachment criticizing the relationship between Folangji and the Jesuits was submitted, the Emperor who had remained silent for months eventually evicted Jesuits from Nanjing and Beijing. The tipping point which broke the silence and made the Emperor resolve to expel them was the evidence of how serious the Folangji issue was in the Nanjing Persecution. The Persecution was provoked by the stigma of "Folangji, the Conqueror" attached to the Jesuits. The recognition of Folangji in the late Ming Period was a decisive factor that created and strengthened anti-Jesuit sentiment. The Folangji issue remained as a source for suspicion about Jesuits and a factor that formed antipathy among Chinese elites in the late Ming and early Qing Dynasties.

영어초록

Chinese and Europeans began to form more concrete perception toward each other in the Ming Period, which was in part caused by the activities of Jesuits in the late Ming Period. The commercial force who were described as “Folangji (佛郞機, Franks)” and the Jesuits as “Daxiyang (大西洋, The Great West)” were perceived as both separate and overlapping groups of Europeans. In a noticeable incident of Nanjing Persecution in 1616, the first persecution of the Christian at the time, where the Chinese recognition of Jesuits was manifested, the relation between the anti-Christian sentiment and perception toward Folangji can be understood.
In the late Ming Period, Folangji was perceived as the conqueror. This was the result of their extensive interaction with Chinese. In the mid Ming Period, cannon and slave trades of the Portuguese gave them a negative, violent image. In the late Ming Dynasty when the trades became more frequent, the image about Folangji seemed to be transforming as the merchant. This was overwhelmed and changed again, however, by anti-Folangji sentiment generated through the Spanish invasion in Luzon and the Sangley Massacre. Besides, a suspicion that Folangji was colluding with Japanese pirates in Macao posed a more imminent threat to the Chinese.
Meanwhile, Jesuits started to learn and understand Chinese culture, called the "Policy of Accommodation", through which they formed the image of "western scholars" and was proselytizing successfully. A prime example of this was the translation of European calendars. After sensing that Chinese had wariness about Folangji, the Jesuits tried to distance themselves from Folangji. In particular, they restrained themselves from traveling to Macao, a place which had negative connotation related to Folangji. However, it was inevitable for them to travel to Macao to collect funds for missionary activities.
The impeachment memorial of Shen Que (沈潅), which triggered the Nanjing Persecution, revealed that the behaviors of the Jesuits contradicted the Chinese tradition. Shen Que's first impeachment mainly focused on the criticism against the translation of Western calendars, but after a series of impeachments, the central issue of the Nanjing Persecution led to an association of Jesuits with Folangji. Shen Que raised suspicions about the Jesuits' financial source and network, and the force behind them. This was a material issue since the suspicion could become a threat to national security.
Grasping the gravity concerning this, Xu Guang Qi (徐光啓) aggressively refuted Shen's argument, which showed such suspicions had been formed among Chinese. Later, Shen Que obtained the confession from Chinese converts that they had received funds through Macao, proving the relationship between the Jesuits and barbarian merchants. Shen Que specifically stated Folangji in the impeachment memorial and managed to direct the hostility against the Folangji to the Jesuits. The Jesuits' failure to distance themselves from Folangji and their receipt of money from Macao surfaced and brought on themselves wariness and fear of "Folangji, the Conqueror" which Chinese harbored.
When the impeachment criticizing the relationship between Folangji and the Jesuits was submitted, the Emperor who had remained silent for months eventually evicted Jesuits from Nanjing and Beijing. The tipping point which broke the silence and made the Emperor resolve to expel them was the evidence of how serious the Folangji issue was in the Nanjing Persecution. The Persecution was provoked by the stigma of "Folangji, the Conqueror" attached to the Jesuits. The recognition of Folangji in the late Ming Period was a decisive factor that created and strengthened anti-Jesuit sentiment. The Folangji issue remained as a source for suspicion about Jesuits and a factor that formed antipathy among Chinese elites in the late Ming and early Qing Dynasties.

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