Chinesia: The European Construction of China in the Literature of the 17th and 18th Centuries [Reprint 2010 ed.] 9783110914894, 9783484630161

Table of contents :
Preface
Theorizing Sinism: An Analysis of Chinesia
History as Fiction, Fiction as History: The Manchu Conquest of China in Dutch and English Drama of the 17th Century
The Chinesian Vision: From the Image of China as a Nation of Christian Converts in the German Fiction of the 17th Century to That of an Ideal State Ruled by Confucianized Tartars in the Drama of Voltaire
The Transformation of Chinesia from Jesuitical Fiction to Jesuit College Drama: A Preliminary Survey
The Transplanted Chinese Orphan In England, France, Germany, Italy And his Repatriation to Hong Kong
Sinism Within a Despotic Oriental Utopia: From Montesquieu's l'Esprit des lois to Albrecht von Haller's Political Novel Usong
Chinesia in Weimar: The Transition From J.G. Herder's Sinophobia to S. von Seckendorff's Sino-Romanticism
In Lieu of a Conclusion: The Eschatological Sinism of Hegel, Marx, and Weber
Bibliography

Citation preview

COMMUNICATIjC )

Ba„d u

Studien zur europäischen Literatur- und Kulturgeschichte Herausgegeben von Fritz Nies und Wilhelm Voßkamp unter Mitwirkung von Yves Chevrel und Reinhart Koselleck

Adrian Hsia

Chinesia The European Construction of China in the Literature of the 17th and 18th Centuries

Max Niemeyer Verlag Tübingen 1998

Ariane Yuchin and Stephen Dachin with love and devotion

Die Deutsche Bibliothek - CIP-Einheitsaufnahme Hsia, Adrian: Chinesia: the European construction of China in the literature of the 17th and 18th centuries / Adrian Hsia. - Tübingen : Niemeyer, 1998 (Communicatio ; Bd. 16) ISBN 3-484-63016-7

ISSN 0941-1704

© Max Niemeyer Verlag GmbH & Co. KG, Tübingen 1998 Das Werk einschließlich aller seiner Teile ist urheberrechtlich geschützt. Jede Verwertung außerhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig und strafbar. Das gilt insbesondere für Vervielfältigungen, Übersetzungen, Mikroverfilmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen. Printed in Germany. Gedruckt auf alterungsbeständigem Papier. Satz: Johanna Boy, Regensburg Druck: Guide-Druck GmbH, Tübingen Einband: Buchbinderei Geiger, Ammerbuch

Contents

Preface

l

Theorizing Sinism: An Analysis of Chinesia

7

History as Fiction, Fiction as History: The Manchu Conquest of China in Dutch and English Drama of the 17th Century

23

The Chinesian Vision: From the Image of China as a Nation of Christian Converts in the German Fiction of the 17th Century to That of an Ideal State Ruled by Confucianized Tartars in the Drama of Voltaire

41

The Transformation of Chinesia from Jesuitical Fiction to Jesuit College Drama: A Preliminary Survey

55

The Transplanted Chinese Orphan In England, France, Germany, Italy And his Repatriation to Hong Kong

75

Sinism Within a Despotic Oriental Utopia: From Montesquieu's I'Esprit des lois to Albrecht von Haller's Political Novel Usong

99

Chinesia in Weimar: The Transition From J.G. Herder's Sinophobia to S. von Seckendorff's Sino-Romanticism

115

In Lieu of a Conclusion: The Eschatological Sinism of Hegel, Marx, and Weber

131

Bibliography

137

Preface

This book is not a study on China, but on the construct of China by European thinkers and literary authors of England, France, Germany, Italy, and the Netherlands of the 17 and 18 centuries, using information provided by Jesuit missionaries and seafarers, including Portuguese and Spanish sources, as building blocks. These were modified to suit their master architectural plan - which we call Sinism in this study - and the completed structure is then Chinesia, the object of analysis in the present book. It is a study on aspects of European literature and, to a certain extent, of European intellectual history preoccupied with the idea and theme of China. Although the book is far from being a sinological study — I am using the term in the European tradition — it may also be of interest to the experts in this area. Those who are interested in the historical development of the image of China in the West before Sinology became an academic discipline and matured to what it is today may find this book useful. Up to now, China's encounter with the West has more or less been exclusively researched under the perspective of Sinocentrism, both by Western and Chinese scholars. Seemingly, the Opium Wars and other transgressions of Chinese sovereignty are perceived as a result of China's xenophobia and its resistance to Western efforts to civilize it through trade and Christianity. Thereby, the West is usually projected as altruistic. It can be presented as a well-meaning doctor forcing a senile and stubborn patient to take medicine. The title of J. MacGowan's book, How England Saved China (London: T. Fisher Unwin, 1913) may illustrate this sentiment which was particularly prevalent from the mid-19th to the mid-20th century, e.g. during the zenith of European power. Generally, Americans shared this feeling to a certain degree; sometimes it is mixed with the presentiment that America saved China from European aggression. Nobody, however biased, can deny the existence, historical and actual, of Sinocentrism, which I at one time called the Celestial Empire Syndrome. It is well known that China had considered itself as the centre of the world since the beginning of the written record until its utter humiliation brought about by the Opium Wars in the 19th century and the Boxers' Revolt later. It also cannot be denied that at that point in time, the Celestial Empire was rapidly declining and its eclipse was imminent. The encounter between China and the West can be seen as the clash between Sinocentrism (but weak and corrupt) and Eurocentrism (strengthened through the Industrial Revolution) in the modern

2

Preface

world. Of course, the latter carried the day (or the century). However, the perception that the altruistic West came to China only to bring prosperity and civilization to it, and that the former resorted to arms because the latter refused to be civilized is an oversimplification of history. At best, it is only one side of the coin. The present study attempts an analysis of the other side and thus to complement the picture. Because the perceived faults of Sinocentrism have been abundantly analysed and described in uncountable academic studies and popular books and are, in part, preserved in racial stereotypes and cliches such as the yellow peril or the inscrutability or proverbial dishonesty of the Chinese, the present analysis, while it does not deny the catastrophic consequences of Sinocentrism, concentrates its efforts to present the Eurocentric perceptions and its subsequent concepts of China. Although the present study is primarily concerned with the literary works of European authors of the 17th and 18th centuries, its intellectual framework was inspired by the preceeding research on Sino-European studies, especially in the realm of history. As each chapter in this book lists the works used, I would like only to mention those scholars to whom I feel particularly indebted. The four volumes of Henri Cordier's Bibliotheca Sinica (Paris: Guilmoto, 1904—1912) are useful. Both Nigel Cameron's Barbarians and Mandarins: Thirteen Centuries of Western Travelers in China (New York and London: John Weatherhill Inc., 1970) and Raymond Dawson's The Chinese Chameleon: An Analysis of European Conceptions of Chinese Civilization (London: Oxford University Press, 1967), but especially the latter, were eye-openers to me. They provided me with historical facts by which I concluded on a theoretical level, that namely, not only the perceived, but also the perceivers change with the advance of time. That this fact also applies to literary works is confirmed by William Leonard Schwartz's study, The Imaginative Interpretation of the Far East in Modern French Literature: 1800— 1925 (Paris: Librairie ancienne Honore Champion, 1927). In order to understand the logic of the change of concepts regarding China, I had begun a systematic study first of the 18th, then of the 17th century, the dawn of the Modern Age and the new beginning of Sino-European contact. I was guided by the monumental work of Donald Lach, namely the nine volumes of Asia in the Making of Europe (Chicago: Chicago University Press, 1977-93). Professor Lach was later assisted by his former student Professor Edwin J. van Kley who co-authored the last four volumes. Also at the personal level I am indebted to both of them. Professor Lach invited me to present a paper on the image of China in German literature in Manila in 1984 where I also met with Professor van Kley; the latter gave me his articles on European historical and literary sources of the conquest of China by the Manchus. Gradually I became intrigued by the diverse publications on China by the Jesuit missionaries and began to read them extensively. In this context, I greatly benefited from many studies in this wide field, especially from Jacque Gernet's Chine et christianisme

Preface

3

(Paris: Editions Gallimard, 1982) and David E. Mungello's Curious Land: Jesuit Accommodation and the Origins of Sinology (Stuttgart: Franz Steiner Verlag, 1985). Last, but not least, I was also encouraged in my research by studies devoted to the images of the Chinese such as Mary Gertrude Mason's Western Concepts of China and the Chinese, 1840-1876 (Westport, Con.: Hyperion Press, 1973) and Colin Mackerras' Western Images of China (Hong Kong and London: Oxford University Press, 1987). After continuous research over one decade, I finally rejected my former view of orthodoxy in which I believed that there can be only one true perception or concept of a phenomenon. I became convinced that any given truth must be studied within its own historical, i.e. spatial and temporal, framework, because we really do not see the world as it is objectively, but as we wish to see it. Placing ourselves in the centre, we construe an autocentered world view. Yet, others construct their own self-centered ones as well. If Charles Darwin's theory of the survival of the fittest is correct, then all self-centered world views constitute an integral part of our armament. In the history of the human world, the stronger have not only subjugated the weaker and rule over them, but their world view has also dominated those of the vanquished and, given adequate time, has even replaced the objective world. It is in this sense that Karl Marx once said that Europe was reconstructing the world in its own image. But towards the end of the 20 century, the world is gradually becoming multi-centered. Consequently, we begin to see the historicity of formerly constructed and absolutized truths. One example of the debunking of such a truth is the categorization of the Chinese as belonging to the yellow race. The historian Walter Demel has recently proved (it will be discussed in the first chapter of this book) that this truth - or rather construct — was invented in the first quarter of the 19 century when Europe became the undisputed centre of the world. Eurocentrism — one of many prevalent autocentric systems of which we are aware — did not sweep over Europe like a tidal wave. It had its periods of evolution, with both supporting and opposing forces. The present study perceives the China missionaries of the Society of Jesus as a force that retarded Eurocentrism. However, it also takes into consideration that the Jesuitic accommodation towards China was suppressed in the course of the 18 century; the order itself was even dissolved. By juxtaposing the views on China or rather the parameters of the Sinism of certain key philosophers of history (who interpreted history according to their contemporary position) and of imaginative writers of the 17 and 18 centuries, we have come to the conclusion that, on the whole, the philosophers of history were the mouthpieces and representatives of their contemporary Zeitgeist, while the imaginative writers attempted to harmonize the Eurocentric perspective with a higher humanitarianism. The latter tended to be more conciliatory and to dilute the concentrated dose of aggressive Eurocentrism that developed during this period.

4

Preface

Nevertheless, a complete examination also has to take into account that the gunboat commerce (including the opium trade) and diplomacy of the 19th century is a historical reality. Although this study terminates its analysis at the end of the 18th century, its theoretical perspective cannot ignore subsequent historical facts. The book also cannot turn a blind eye to the newest tendencies in the evolution of Eurocentrism. The European spirit, not the »world spirit« as Hegel would have us believe, is gradually leaving its »Storm and Stress« phase and is maturing. Especially during the last few decades, the world has begun to decentralize. Europe is no longer the centre, and the economic power of the West in no longer undisputed. Without this latest development, the present study would not have been possible, even though the concept of polycentricism, in which all centres are considered equal, is still more ideal than real. However, there is no reason why certain elements of idealism cannot be gradually realized - perhaps in a modified form - in a historical context. The present book - particularly its theoretical framework - is a result of research and reflection over the last 15 years. In this connection, I wish to thank all the people who have been associated with my research activities in one way or another during this long period of time. If they had not invited me to give lectures in Austria, Scandinavia, Slovakia, Germany, China (especially The Chinese Academy of Social Sciences, the National Science Council, and Tamkang University), Korea and Japan, co-organized symposia with me, or anwered my queries in the course of my research, the present study would not have reached its final stage. I would specifically like to express my gratitude to three scholars whom I consider my mentors, even though I never received formal instruction from them: A. Owen Aldridge, University of Illinois; Wolfgang Bauer, University of Munich; and Günther Debon, University of Heidelberg. Professor Aldridge has read the whole manuscript and has offered many valuable comments. Professors Debon and Bauer are my life-long mentors. I also wish to thank Professor Sigfrid Hoefert, University of Waterloo, who has always lent a sympathetic ear to my professional joys and woes, and to Professor Lucie Bernier, National Chungcheng University, who has always been ready to discuss any theoretical and practical problems with me. I also owe gratitude to Mr. Stephen Ahearn who helped me edit this book at the same time he was completing his doctoral thesis. However, the fine-tuning was carried out by Ms. Cathrin Winkelmann to whom I am much indebted. It goes without saying that I am responsible for all remaining errors. Professor Ling Yeong Chiu, University of Hong Kong, also deserves special thanks for his help in procuring the Chinese documentation for the chapter on the »Chinese Orphan«. Furthermore, I wish to acknowledge the vital financial help of the Social Sciences Research Council of Canada, which awarded me a research grant that enabled me to take an unpaid leave of absence for one se-

Preface

5

mester. Together with the sabbatical year granted by McGill University, this leave gave me the time to complete my research. In addition, I also wish to thank the Herzog August Bibliothek, Wolfenbüttel, Germany, for fellowships to conduct research there in 1990 and 1995. Last, but not least, 1 would like to express my gratitude to Professor David Johnston, Principal of McGill University between 1979 and 1994, who created a congenial atmosphere of research at the university and who encouraged me in my endeavors by taking a personal interest in my research. Parts of some chapters in this book have previously been published. A slightly different version of the chapter »The Transplanted Chinese Orphan in England, France, Germany, Italy And his Repatriation to Hong Kong« was published as »The Orphan of the House Zhao. From its Germination and Bloom in China to its Transplantation in Europe« in the Festschrift for Wolfgang Bauer entitled Das andere China, edited by Helwig Schmidt-Glintzer (Wiesbaden: Harrassowitz, 1995, pp.601—622). Likewise has a part of the chapter »The Development from Jesuitical Fiction to Jesuit College Drama: The Transformation of Chinesia« been published under the title »The Transformation of Chinesia from Jesuitical Fiction to Jesuit College Drama. A Preliminary Survey« in SinoWestern Cultural Relations Journal (XVII/1995, pp.6-26). The anthor wishes to thank the Herzog August Bibliothek and the above mentioned journal for permission to reprint parts of the articles. The first three chapters of the book had been presented as Tamkang Chair Lectures at the Tamkang University, Taipei Hsien, in 1994. Subsequently, an unedited draft version was printed. However, the author has retained the copyright. Montreal, 1996

Adrian Hsia

Theorizing Sinism: An Analysis of Chinesia

The word Sinism may not be found in any dictionaries; however, what it represents is very real. Perhaps it may also be called »Sinologism« which would seem to parallel Edward Said's notion of »Orientalism« described in his study, first published in 1978.1 The lexigraphical meaning of the word includes any characteristics pertaining to the Orient or scholarship in Oriental subjects, while Said uses it to indicate cultural traits of the oriental peoples as perceived and thus reconstructed by Occidentals. For him, the true nature of the oriental peoples is epitomized in the term Orient, e.g. the self-understanding of the Orientals as far as their culture is concerned. But both the Orient and Orientalism are imprecise terms. Originally, the Orient, as opposed to the Occident, included parts of North Africa, the Near East, Persia, and occasionally parts of India. Europeans still use the term in this sense today. In North America, however, the word »Orientals« denotes nearly exclusively the peoples of East Asia. Logically, moreover, from an Americocentric perspective, the Orient, i.e. the East, should be Europe, while Occident should be East Asia. It is apparent that the terms Orient and Occident are Eurocentric inventions. Cultural Europe, which began with the Greeks and Romans, required an opposite entity to define and strengthen its own identity. In this process, the Orientals became the aliens, the enemies, or at least the non-us, the Other. With the inclusion of all of Asia and North Africa, the Orient is a conglomerate of different nations and cultures. Therefore, it does not have a definable identity. What do Arabs have in common with Indians or with the Chinese or vice versa? The only common denominator is that they are all human beings, but so are Europeans. North Africans do not even live to the east of Europe. It is a non-identity. If the Orient is merely a construct, then Orientalism must logically be a construct too. In addition, how can Orientalists study a non-identity constructed by their culture and remain objective? Can there be real scholarship without objectivity? The answer is obvious. For my purposes, »Sinologism« would seem to be a more precise term than the Orientalism described by Said. China is a definable entity and, therefore, can be studied objectively. However, using »Sinologism« to denote the subjective interpretation of China seems to be a contradiction in itself. It would also imply By Pantheon Books, a division of Random House, Inc.

8

Theorizing Sinism: An Analysis of Chinesin

that no Sinologist and no study of Sinology can be objective or without self-interest. Therefore I have chosen »Sinism« to indicate the study of the phenomenon of »Chinesia« — as opposed to China — constructed by Europeans to serve the interests of a dominant social or political group. These interests dictate the general framework of perception or cognizance of any entity on the other side of »us«. With the development of social forces which also cause the political structure to change, one dominant group will be superseded by another that is more in tune with the current political, social, and economic needs of the time. Accordingly, the framework of cognizance will change; the perception will also evolve with the development of the superstructure. Thus, Sinism is a signifier which characterizes a dynamic process. The concrete content of the term changes according to temporal and spatial evolution. Nothing is static. This rule is applicable not only to Sinism but also to the perception of any social group. Because of its fluid nature, it is also true when we study »Indism« or »Turkism,« sexism or ageism. As a matter of fact, I am not the inventor of the word »Sinism.« As far as I can ascertain, it was first used in a doctoral dissertation in comparative religion at the University of Chicago in 1929,2 but in an entirely different sense. The author, Herrlee Glessner Creel, used the term to encompass indigenous Chinese philosophy. Under this term he describes Confucianism, »Laoism« (i.e. Taoism) and Mohism. Creel thought his coinage met a »genuine need« and filled »an otherwise empty place in the lexicon«. However, history proved him wrong. To use Sinism in the sense he defined would impoverish Chinese philosophy, as he froze it at some point in antiquity. It would suit an earlier prevalent image of China as the land without change. Obviously, it was a construct with which no other Sinologist would agree. The opposite is true with Said's »Orientalism«; his work caused intense discussion which eventually led to the study of alterity. Sinologists also took part in exploring the features of Orientalism in connection with China. Said was invited to Michigan State University to meet with Sinologists. The results of this dialogue were published in a thin volume in 1983.3 The unanimous opinion of this colloquium was that the premises of Said's »Orientalism« are not applicable to China (and some other Asian countries). This opinion was based on the assumption that China had always been depicted in the West without a Eurocentric perspective. The only explanation for why such an erroneous conclusion could be reached was that these scholars knew little of the reception of China in Europe, of which, at least in cultural terms, North America is an integral part.

Herrlee Glessner Creel, Sinism. A Study of the Evolution of the Chinese World-View. Chicago, The Open Court Publishing Co., 1929. Warren I. Cohen [Ed.], Reflections on Orientalism: Edward Said. East Lansing, Mich. Asian Studies Center. Michigan State University, 1983.

Theorizing Sinism: An Analysis of Chinesia Even if these Asianists do not read any Western languages other than English, they should have at least learned from the study by the British historian Raymond Dawson entitled The Chinese Chameleon. An Analysis of European Conceptions of Chinese Civilization^ that >»East is East and West is West he settled in Canton and worked there for Rüssels & Co. for over 20 years. He was the only foreign resident who could speak and write Chinese fluently. He left behind reports of his experience there which could be perceived as a model case of intercultural understanding.12 However, even Hunter's account directly or indirectly confirms that the 19 century was the epoch of opium trading and gun boat commerce and diplomacy. It was also the century of the Protestant Mission in China and of Western Sinology. As such, it was an exciting century indeed. This period deserves an extensive restudy to further document the development of the intercultural history between China and the West from a non-Western perspective, especially in the realm of intellectual history and literature, which has been overshadowed traditionally by political and economic studies.

Quoted from Cameron's book, p.317. Quoted from Cameron, p.317. 1 ' The subtitle is Von den ältesten Zeiten bis auf den Frieden von Nanking, Tübingen 1847, p.6. 12 Cf. William C. Hunter, Fan Kwae at Canton before Treaty Days, London: Kegan Paul, Trench & Co., 1882, and Bits of Old China, London: Kegan Paul, Trench & Co., 1855. 10

136

Bibliography

Anson, George: A Voyage Round the World in the Years MDCCVL, I, II, HI, IV London: W. Strahan, J. Rivington and Sons, 1780. Aurich, Ursula: China im Spiegel der deutschen Literatur des 18. Jahrhunderts. Berlin: Germanische Studien, 1935. Berger, Willy Richard: China-Bild und China-Mode im Europa der Aufklärung. Köln/Wien: Böhlau, 1990. Bernier, Fran£ois: »Nouvelle division de la Terre«. In: Journal des Sfavans four l'Annee M.DC.LXXXIV, vol. 12. Amsterdam, 1685Blumenbach, Johann Friedrich: Handbuch der Naturgeschichte. Göttingen, 1825. Borchmeyer, Dieter: »Johann Wolfgang von Goethe: Iphigenie auf Tauris«. In: Harro Müller-Michaels [Ed.], Deutsche Dramen, Interpretationen von der Aufklärung bis zur Gegenwart, vol.l. Königstein: Athenäum, 1981. Bouvet, Joachim, S.J.: Portrait historique de l'Empereur de la Chine. Paris, 1697. Buffon, George: Histoire naturelle, generale et particuliere. 44 vols.1749—1804. Cameron, Nigel: Barbarians and Mandarins. Thirteen Centuries of Western Travellers in China. Chicago/London: The University of Chicago Press, 1976. Carcassonne, FJie: »La Chine dans L'Esprit des lots«. In: RHLF XXXI (1924): 193-205. Cario, Louis/Regismanset, Charles: L'Exotisme, la litterature coloniale. Paris: Mercvre de France, 1911. Chabrie, Robert: Michel Boym: Jesuite polonais et la fin des Ming en Chine (1646-1662). Paris: Pierre Bossuet, 1933. Chen, Chuan: Die chinesische schöne Literatur im deutschen Schrifttum. Doctoral Thesis of the Christian Albrecht University. Kiel, 1933. Chen, Min-Sun: Three Contemporary Sources of the History of the Late Ming and the Manchu Conquest of China. Chicago: Doctoral Thesis, 1971. Chen, Shou-yi: »The Chinese Orphan, a Yuan Play - Its Influence on European Drama of the Eighteenth Century«. In: Tien Hsia Monthly 5 (Sept., 1936): 89-115. Cohen, Warren I.: (Ed.) Reflections on Orientalism: Edward Said. East Lansing: Mich. Asian Studies Center, Michigan State University, 1983. Creel, Herrlee Glessner: Sinism. A Study of the Evolution of the Chinese WorldView. Chicago: The Open Court Publishing Co., 1929. Dawson, Raymond S.: The Chinese Chameleon. An Analysis of European Concep-

138

Bibliography

tions of Chinese Civilization. London, New York, Toronto: Oxford University Press, 1967. Debon, Günther: China zu Gast in Weimar. Heidelberg: Verlag Brigitte Guderjahn, 1994. Defoe, Daniel: Robinson Crusoe. London, 1719. De Querbeuf, Pater: [Ed.] Lettres e~dißantes et curieuses ecrites des missions etrangeres par quelques missionaires de la Compagnie de Jesus, 1702-1776. 34 vols. 1780-81. Du Halde, Jean-Baptiste, S.J.: Descriptions g ographiques, historiques, chronologiques, politiques et physiques de l'Empire de la Chine et de la Tartarie chinoise. 4 vols. Paris, 1735. Duhr, D. ].: Geschichte der Jesuiten in den Ländern deutscher Zunge. Munich, 1907. Du Jarric, Pierre: L'Histoire des chases les plus memorables advenues tant es Indes Orientales. Valenchienne, 1611. Dunbar, Howard Hunter: The Dramatic Career of Arthur Murphy. New York: The Modern Languages of America, 1946. Eberhard, Wolfram: A History of China. Berkeley/Los Angeles: University of California Press, 1969. fitiemble, Rene: L'Europe chinoise. Paris: Gallimard, 1988. Fang, Weigui: Das Chinabild in der deutschen Literatur, 1871-1933. Ein Beitrag zur komparatischen Imagologie. Frankfurt: Peter Lang Verlag, 1992. Finegan, Jack: Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964. Gao, Zhongfu: »Die Gestalt des schönen Mädchens von Pao bei Julius Bierbaum, Hermann Hesse und chinesischen Autoren«. In: Adrian Hsia and Sigfrid Hoefert [Eds.]. Fernöstliche Brückenschläge. Zu deutsch-chinesischen Literaturbeziehungen im 20. Jahrhundert. Euro-Sinica 3. Bern: Peter Lang Verlag, 1992. Gasser, Friar Rudolf: Historia von Philologo. Außforderung mit aller demütigst gebottnem Vernunfi= Trutz an alle atheisten/ machiavellisten/ gefährliche Romane und falsch Apolitische Welt=Kinder zu einem zwei=Kampf auf dem Plan kurzweiliger Dichtung/ mit dem Schwerdt/ der sonderen Beweisthumben: also ein Gedichte! mit wahheit= besprengte Historia von Philologo einem portufesischen Cavalierren/ und Carabella einer Käyserin in China. 1. vol., Zug: Heinrich Ludwig Muos, 1686—88; 2. vol., Baden: Joh. Ludwig Baidinger, 1687; 3. vol., Zug: Damina Müller, 1688. Gobineau, Joseph A. Conte de: Essai sur l'inegalite des races humaines. 1853-55. Gonzales de Mendoza, Juan: Historia de las cosas mas notables, ritos y costumbres, del gran reyno de la China, sabidas assi por los libros de los mesmos China, como por relacion de religiosos y otras personas que an estado en el dicho reyno. Rome: Barthome Grassi, 1585. Gottschall, Rudolf: Das Theater und Drama der Chinesen. 1887.

Bibliography

139

Hagdorn, Christian W.: Aeyquan oder der große Mogol. Das ist, Chinesische und Indische Stahts-Kriegs- und Liebesgeschichte. Amsterdam: Jacob von Mors, 1670. Haller, Albrecht von: Usong. Eine Morgenländische Geschichte in vier Büchern. Bern: Typographische Gesellschaft, 1778. Happel, Eberhard: Der Asiatische Onogambo. Darin der jetzt-regierende große sinesische Kayser Xunchins als ein umbschweifender Ritten vorgestellt, nächst dessen und anderer Asiatischer Printzen Liebes-Geschichten und ritterlichen Thaten, auch alle in Asien gelegene Königreiche und Länder, samt deren Beschaffenheiten, Ordnung ihrer Regenten, und deren vornehmsten Thaten ec. kürtzlich miteingeßlrhrt werden. Hamburg: Johann Naumann und Georg Wolff, 1673. Hartmann, Eduard von: Das religiöse Bewußtsein der Menschheit. 1882. Harvey, Sir Paul: [Ed.] The Oxford Companion to the English Literature. Oxford: Clarendon Press, 1960. Hegel, Georg Wilhelm Friedrich: Allgemeine Geschichte vom Anfang der historischen Kenntniß bis auf unsere Zeiten. 1827. - Philosophie der Geschichte. Ed. by G. Larson, vol.2 (Orientalische Welt). Leipzig, 1923. - Philosophie der Geschichte. Frankfurt/M. 1970. Herder, Johann Gottfried von: Ideen zur Philosophie der Geschichte der Menschheit. Wiesbaden: Fourier Verlag, 1985. — »Vorlesungen über die Philosophie der Geschichte der Menschheit.« In: Sämtliche Werke. Ed. by Bernhard Suphan. Berlin, 1802. Hesse, Hermann: Gesammelte Werke. Frankfurt/M: Suhrkamp Verlag, 1979. Hirth, Friedrich: The Ancient History of China to the End of the Chou Dynasty. New York: Columbia University Press, 1923. Honour, Hugh: Chinoiserie: The Vision of Cathay. London: John Murray, 1961. Houbert, Olivier: »La Chine Interieure de Victor Segalen.« In: La Nouvelle Revue Francaise, nos. 450^51 Only-August 1990): 80-103. Hsia, Adrian: »Chinesien. Zur Typologie des anderen China in der deutschen Literatur, mit besonderer Berücksichtigung des 20. Jahrhunderts«. In: Arcadia. Zeitschrift fur vergleichende Literaturwissenschaft, Band 25, Heft l, 1990:

44-65. -

Hermann Hesse und China. Darstellung, Materialien und Interpretation. Frankfurt/M.: Suhrkamp-Taschenbuch, 1981. — »Franz Kühn als Vermittler chinesischer Romane.« In: Die Hören 34/3 (1989). — »The Orphan of the House Zhao in French, English, German, and Hong Kong Literature.« In: Comparative Literature Studies 25 (1988): 335—351. - [Ed.] Deutsche Denker über China. Frankfurt: Inseltaschenbuch, 1985. - Vision of China in the English Literature of the 17th and 18th Centuries. Chinese University Press. In Print.

140

Bibliography

Hume, David: Essays, Moral and Political (1741/42). Hung, Cheng-fu: Un siecle d'influence chinoise sur la l^rature francaise. 18151930. Paris: Les Editions Domat-Montchrestien, 1934. Jian, Bo-zan: [Ed.] Zhongguo shi gangyao. (Outline of Chinese History.) Beijing: Renming chubanshe, 1979. Jordan, Leo: Voltaires Orphelin de la Chine in drei Akten. Dresden: Gesellschaft für Romanische Literatur, 1913. Kant, Immanuel: Gesammelte Schriften. Berlin: G. Reimer, 1902-1983. Kircher, Athanasius: Athanasü Kirchen e Soc. Jes. China monumentis qua sacris qua profanis, nee non variis natural dr artis spectaculis, aliarumque rerum memorabilium argumentis illustrata, auspiciis Leopoldi primi, Roman. Imper. semper augusti munificentißimi mecxnati. Amstelodami: Jan Jansson & Elizeus Weyerstraet, MDCLXVII. - [China... illustrata]. China monumentis qua sacris qua profanis, nee non variis nature 0" artis spectaculis, aliarumque rerum memorabilium armentis illustrata. Amsterdam: Jan Jansson & Elizeus Weyerstraet, 1667. — Polygraphia novaet universalis ex combinatoria arte detecta. 1663. Krusche, Dietrich: Literatur und Fremde. München: ludicium Verlag, 1985. Kubin, Wolfgang: »Die Suche nach der fremden Frau, die Suche nach dem fremden Mann. Zum Bild Chinas in der deutschsprachigen Gegenwartsliteratur«. In: Das sogenannte Exotische. Zeitschrift für Kulturaustausch 38 (1988), l Vj.: 41-43. Le Comte, Louis-Daniel: Nouveaux memoires sur l'etat present de la Chine. 1696. Le Gobien, Charles: Histoire de ' de la Chine en faveur de la religion ch^tienne. 1698. Leibniz, Gottfried Wilhelm: Das Neueste von China (1697) - Novissima Sinica, mit ergänzenden Dokumenten. Heinz Günther Nesselrath, Hermann Reinbote [Ed.]. Köln: Deutsche China Gesellschaft, 1979Letts, Malcolm: Sir John Mandeville: The Man and His Book. London: Batchworth Press, 1949. Li, Jueben: Zhaoshi gu'er. Hong Kong: Huajiao xiju chubanshe, 1970. Lovejoy, Arthur O., George Boas: [Eds.] Documentary History of Primitivism. Baltimore: John Hopkins University Press, 1935. McCabe, William H. S.J.: An Introduction of the Jesuit Theater. Ed. by Louis Oldani, S.J. Institute of Jesuit Sources, 1983. MacKerras, Colin: Western Images of China. Hong Kong/Oxford/New York: Oxford University Press, 1988. Mandeville, John Sir: Mandeville's Travels. Translated and edited by Malcom Letts. 2 vols. London: Hakluyt Society Publications, 1953. Martini, Martin: De hello tartarico historia; in qua, quo pacto Tartari hac nostra atate sinicum imperium inuaserint, ac fere totum occuparint... Antverpiae: Officina Plantiniana Balthararis Moreti, MDCLIV.

Bibliography -

141

Bellum Tartaricum, or the Conquest of the Great and Most Renowned Empire of China by the Invasions of the Tartars, Who in These Last Seven Years, have Wholly Subdued That Vast Empire. London: John Crook, 1655. - Novus Atlas Sinensis. 1655. - Sinica historic^ decas primas. 1658. Marx, Karl, Friedrich Engels: Manifest der kommunistischen Partei. Berlin, 1967. Mehring, Franz: [Ed.] Aus dem literarischen Nachlaß von Karl Marx, Friedrich Engels und Ferdinand Lassalle. Stuttgart, 1903. Mensen, Bernhard: [Ed.] China, ein neues Gesicht. Nettetal: Steyler Verlag, 1987. Michelet, C.L.: System der Philosophie als exakte Wissenschaft. 1872ff. Minderaa, P.: »Het Treuspei Zungchin belicht vanuit zijm vermoedelijk groei«. In: Tijdschrift voor Nederladnse Tall- en Letterkunde 79: 115-134. Ming, Jian: Expressionistische Nachdichtungen chinesischer Lyrik. Frankfurt/M: Peter Lang Verlag, 1991. Mommsen, Katharina: »Goethe und China in ihren Wechselbeziehungen«. In: Günther Debon and Adrian Hsia [Eds.], Goethe und China, China und Goethe. Euro-Sinica 1. Bern: Peter Lang Verlag, 1985. Montesquieu, Charles Secondat de: De l'Esprit des lots, Transl. by Thomas Nugent, revised by J.V. Prichard. In: Great Books of the Western World. Vol.38. Chicago/London/toronto: Encyclopaedia Britannica, Inc., 1952. Mungello, David E: Curious Land: Jesuit Accommodation and the Origins of Sinology. Stuttgart: Franz Steiner Verlag, 1985. Murphy, Arthur: »The Orphan of China: A Tragedy«. In: The British Drama: A Collection of the Most Esteemed Tragedies, Comedies, and Farces in the English Language. London: Jones & Company, 1984. Naumann, Dietrich: »Zwischen Reform und Bewahrung. Zum historischen Standort der Staatsromane Albrecht von Hallers«. In: Laermann, Piechchotta, Japp, Wuthenow et al. Reise und Utopie. Zur Literatur der Spätauftlärung. Frankfurt/M: Suhrkamp Verlag, 1976. Nieuhof, Johan: Het Gezantschap der Neerlandsche Oost-Indische Compagnie aan den Grooten Tartarischen Cham, den tegenwoordige Keizer van China. Amsterdam: Jacob Meurs, 1665. Orleans, Pierre d': Histoire des deux conquerants Tartares, qui ont sujegue la Chine. Paris: Louis Lucas, MDCXXXIX. Palafox Mendoza, Juan de: Historia de la conquista de la China por el Tartaro. Paris: Antonio Bertier, MDCLXX; London: W. Dodbid and M. Pitt, MDCLXXI. Paribatra, Marsi, Princesse: »Victor Segalen. Un exotisme sans mensonge« In: Revue de Litterature Comparee 30 (1956): 497-506. Phister, Louis: Notices biographiques et bibliographiques sur les Jesuites de l'ancienne mission de la Chine, 1552—1773. vol.3. Shanghai: Mission

Catholique. 1932-34.

142

Bibliography

Pinot Virgile: La Chine et L· formation de l'esprit philosophique en France (16401740). Paris: Libraire Orientaliste Paul Geuthner, 1932. Purchas, Samuel: »Two Letters taken out of Batholomeo Leonardo de Argensola his Treatise, called Conquista de las Islas Malucas...« In: Hakluytus Posthumus or Purchas his Pilgrims. vol.XII. Glasgow: James MacLehose and Sons, 1906. Rasch, Wolfdietrich: Goethes >Iphigenie aufTauris< ah Drama der Autonomie. Munich: Verlag C.H. Beck, 1979. Reichert, Folker: Begegnung mit China. Die Entdeckung Ostasiens im Mittelalter. Professorial Thesis. Simaringen, 1992. Reif, Wolfgang: Zivilisationsflucht und literarische Wunschträume. Der exotische Roman im ersten Viertel des 20. Jahrhunderts. Stuttgart: Metzler Studienausgabe, 1975. Rose, Ernst: Blick nach Osten. Studien zum Spätwerk Goethes und zum Chinabild in der deutschen Literatur des 19. Jahrhunderts. Bern: Peter Lang Verlag, 1981. Rosenkrantz, Karl: Handbuch einer allgemeinen Geschichte der Poesie. 1832. Rottek, Karl von: Allgemeine Geschichte vom Anfang der historischen Kenntniß bis auf unsere Zeiten. 1827. Rowbotham, A.H.: »Voltaire, sinophile«. In: Publications of the Modern Languages Association of America 19 (Dec-, 1932): 1050-1065. Rule, Paul A.: K'ung-tzu or Confucius. The Jesuit Interpretation of Confucianism. Sydney: Allen & Unwin, 1986. Said, Edward: Orientalism. New York: Pantheon Books, a division of Random House, Inc., 1978. Schemann, Ludwig: Die Rasse in den Geisteswissenschaften. Schlötzer, August Ludwig: Vorstellung der Universal-Historic, Göttingen: 17752. Schoonhoven, E. Jansen: »Een missionair trourspel van Vondel.« In: De Hererbaan, 11,5: 191-211. Schuster, Ingrid: Vorbilder und Zerrbilder. China und Japan im Spiegel der deutschen Literatur 1773-1890. Bern: Peter Lang Verlag, 1988. Schwarz, William L: The Far East in Modern French Literature (1800-1925). Paris: Champion, 1927. Settle, Elkanah: The Conquest of China by the Tartars. 1676. — Reflections on Several of Mr. Dry den's plays. 1687. Smit, W.A.P., P. Brachin: Vondel (1587-1679). Contribution ä l'histoire de la trag die au XVIIeme siecle. Paris: Didier, 1964. Sommervogel, Carlos: [Ed.] Bibliotheque de la compagnie de J sus, by Augustin de Backer. 12 vols. Brussels: Schepnes; Paris: Picard, 1890-1960. Spector, Robert Donald: Arthur Murphy. Boston: Twayne Publishers, 1979. Spies, Marijke: »Vondel in Veelvoud: Het Vondel-Ondersoek sinds de jähren vijftig«. In: Jaarboek genootsschaap 103, 4 (Amstelodamum, 1987): 235—269. The Suma Oriental of Tom Pires. An Account of the East, from the Red Sea to Japan, written in Malacca and India in 1512-1515. And The Book of Fran-

Bibliography

143

cisco Rodrigues. Rutter of a Voyage in the Red Sea, Nautical Rules, Almanach and Maps, written and drawn in the East before 1515. Translated from the Portuguese by Armando Cortesao. Originally published by the Hakluyt Society in 1944. Nendeln/Liechtenstein: Kraus Reprint Limited, 1967. Todorov, Tzvetan: Nous et les Autres: la reflexion francaise sur la diversita humaine. Paris: Seuil, 1989. Tschang, Tsong Mong: Voltaire et la Chine. Doctoral Thesis of the Universite de Paris. Paris, 1935. Tscharner, Horst von: China in der deutschen Dichtung bis zur Klassik. Munich: Verlag von Ernst Reinhard, 1939. Valentin, Bernard: Le Theatre des Jesuites dans les Pays de Langue Allemande. Repertoire chronologique des Pieces representees et des documents conserve's (1555-1773). Stuttgart: Anton Hiersemann Verlag, 1983. Van Kley, Edwin J.: »News from China: Seventeenth Century European Notices of the Manchu Conquest.« In: Journal of Modern History 45, No. 4, (December 1973): 561-582. Vissiere, Isabelle and Jean-Louis: [Eds.]. Lettres odifiantes et curieuses de Chine par des Missionaires Jesuites, 1702—1776. Paris: Garnier-Flammarion, 1979. Vojeu de Brunem, Joseph Jouve: Historie de la conquete de la Chine par les Tartares Mancheoux. Lyon: Preres Duplai, MDCCLIV Voltaire, Francis-Marie Arouet: Dictionnaire philosophique. 1764. - L'Orphelin de la Chine. 1755. - CEuvres completes de Voltaire. Paris: Imprimerie de P. Dupont, 1823. - Traitt sur la tolerance. 1763. — The Works of Voltaire. Trans, by E Fleming. New York: The St. Hubert Guild, 1901. Vondel, Joost van den: Zungchin, of de ondergang der Sineesche Heersappije. Amsterdam: Abraham de Wees, 1667. Waif, Knut: »Der Einfluß taoistischer Ideen auf die heutige westeuropäische Gesellschaft«. In: Adrian Hsia [Ed.] Tao. Reception in East and West. EuroSinica 5. Bern: Peter Lang Verlag, 1995. — Westliche Taoismus-Bibliographie (WTB). Western Bibliography of Taoism. Second enlarged edition. Essen: Die blaue Eule, 1989. Weber, Max: Gesammelte Aufsätze zur Religionssoziologie. Tübingen, 1920. Wei-Yang Dai, David: Confucius and Confucianism in the European Enlightenment. Ph. D. Thesis. University of Illinois. Urbana Champaign, 1979. Wickert, Erwin: Das fremde Osten. China und Japan, gestern und heute. Stuttgart: Deutsche Verlags-Anstalt, 1988. Wierlacher, Alois: [Ed.] Das Fremde und das Eigene. Prolegomena zu einer interkulturellen Germanistik. Munich: ludicium Verlag, 1985. Wilkin, John: An Essay Toward a Real Character and a Philosophical Language. 1668.

144

Bibliography

Wolf, Christian: De Sinarum Philosophia Practica. 1721. Yang, Fusen: Zhongguo Tianzhujiao Shi. Taipei: Shangwu jinshuguan, 1991. Yang, Senfu: Zhongguo jidujiao shi. (The History of Christianity in China.) Taipei: Taiwan Shangwu yinshuguan, 1991. Ying-yen Chung, Erich: Chinesisches Gedankengut in Goethes Werk. Diss. University of Mainz, 1977. Yule, Henry: The Book of Ser Marco Polo, the Venetian, Concerning the Kingdoms and Marvels of the East. London: Murry, 1883. Zhu, Shaohou: [Ed.] Zhongguo gudaishi. (Ancient History of China.) Fuzhou: Fujian renming chubanshe, 1985. Zingg, Peter Ulrich: Lessing und das Theater Voltaires. Zürich, 1966.