利瑪竇與中國士人

利瑪竇（1552-1610）對我國當時，和以後的文人學子，影響很深，並且深深獲得他們的器重、友愛、和支持，因而能夠在中國定居，並使傳教事業順利進展。 利子生時和我國士人口語，筆談留下許多珍貴史料，包括詩文，和通訊。從這些文字裡，可以看出這些士人有許多和利子的友誼，很是純篤，並不是泛泛之交。 神宗萬曆皇帝，是恩准利子定居北京的君主，在利子歿後又欽賜墓地。利子獲准居於肇慶，是由郭應聘、吳文華、王泮、鄭一麟等的協助。六年居在韶州，曾經獲得呂良佐、劉節齋、蘇體齋、王應麟等的支援。瞿太素曾在韶州拜利子為師。利子在南昌，有王繼樓、陸仲鶴、建安王朱多瀄、章本清、李日華等友好相助，並著成「交友論」贈建安王，「記法」一小冊抄送陸仲鶴。在南京有王忠銘、趙可懷、張爾歧、王順菴、李心齋，祝石林，劉冠華、吳左海，寺環、王明遠、張元嗣、葉向高、郭明龍、馮保、楊荊巖、張養默、李汝禎、李贄、劉斗墟等友人。這些名流，學者和巨卿或有反對利子的見解和所傳的天主教，但對利子的道德並學識，非常欽佩。在北京有朱國祚、曹于汴、趙邦靖、沈一貫、李戴、馮琦、劉東星等。這些友人，曾協助利子定居北京並開教。協助利子出版圖書的人很多，較重要的有章本清、馮應京、徐光哲、李之藻、李應、阮泰元等。 利子的教外友人中，葉向高，陳亮采、李日華、李贄、張瑞圖、王肯堂、鄒元標、汪廷訥、謝肇淛、張爾歧、陳侯光、陳鴻以及在利子稍後的許多詩人學者像姚爕、譚元春等都有詩、文稱揚利子。利子也為文以答。譬如汪廷訥的酬利瑪竇贈言說： 「西儒有道者，文玄談更雄，非佛亦非老，飄然自儒風。」 利子生時，道德學術崇高，獲得和他接觸過的許多人的敬仰，譬如景陵譚元春（1586-1631）雖然並非教友，但是對這位長眠阜城門外的偉人，非常悼念。他有一首「過利西泰墓感懷」詩說： 「來從絕域老長安，分得城西土一棺；斫地呼天心自苦，挾山超海事非難。私將禮樂攻人短，別有聰明用物殘；行盡松楸中國大，不教奇骨任荒寒！」 本年（民國七十二）九月十日是利瑪竇抵達我國肇慶的四百週年紀念日。一般學者公認：我國近四百年來，思想學問漸趨於精密，細緻和科學化是深受利子影響的。利瑪竇與中國士人互助互佑，相敬相重，情深誼厚，因而促成中西文化的交流。他們的交往對中國近代史，和對歐洲的啟明運動，都有影響。福唐相國葉向高曾贈詩利子，稱他「結交皆名士，深契吾儒理」而自己則謂「達觀自一視，冷然得深旨」是值得吟詠迴味的！

On August 7， 1582， Matteo Ricci (1552-1610) arrived in Macao， from Goa， and thirteen months later， on September 10， 1583， arrived in Chao Ching（肇慶）. From then Christian communities have existed uninterruptedly in China. Ricci’s arrival in China marks the beginning of modern Chinese history of Church and draws an important dividing line in the history of Sino-Western relations. Ricci was able， above all， to become a lasting friend of Chinese Intellectuals. He showed his love for China， by devoting himself during many years to a serious study of the language and classics. He wished to adopt himself to his new locale as far as possible. He was quick to notice and praise the importance Chinese culture attached to friendship. From the first moment Ricci entered China， he attracted many Chinese intellectuals. Among them， Chu Tai Su（瞿太素）， Li Chih Tsao（李之藻）， Feng Ying Ching（馮應京）， Hsu Kuang Chi（徐光啟）， Cheng Ta Yao（程大約）， Yeh Hsiang Kao（葉向高）， Li Tai（李戴）， Chao Pang Ching（趙邦靖）， etc.， were the famous ones of his intimate friends. They appreciated Ricci’s sensitivity and exquisite tact in establishing human relationships， and especially his capacity for friendship. These Chinese intellectuals helped Ricci to stay in China， to propagate the Gospel， to get a tomb from Chinese Emperor， after his death. They donated him some beautiful poems and proses， and in return， Ricci rendered them thanks by writing nice essays. Ricci dedicated much of his time to study and publication. But one of his favorite occupations was to converse with the many intellectuals who came to see him， or invited him to their homes. In these conversations， Ricci generously shared his culture and his faith. He willingly taught mathematics and science he knew， presided over the first translation of six volumes of Euclid into Chinese and introduced his acquaintances to European techniques of paintings and to the arts of making clocks and maps. When the opportunity was present and his friends wished， he would speak about the meaning of life， God， and the human soul， the person of Jesus， the Church and religious life. To those who seemed disposed， he offered a more extended teaching about the Christian faith; he received into the Church those who were ready for baptism， and cared for their spiritual needs after they became Christians. Matteo Ricci has often been called a bridge builder， for it was he who was the first in modern times to bring about mutual enrichment between china and the West. The foundation， however， on which this bridge was built is mutual esteem and love between Ricci and his friends， i.e.， Chinese intellectuals.