China and the West

Pope, Alexander. The dunciad : with notes variorum and the Prolegomena of Scriblerus. (London : Printed for Lawton Gilliver, 1729).
For eastward cast thine eye, from whence the Sun
And Orient Science their bright course begun
One god-like Monarch all that Pride confounds ;
He whose long wall the wand'ring Tartar bound ;
Heav'ns ! what a pile ! whole ages perish there.
And one bright blaze turns Learning into air…

Illarion Rossochin reist mit der 2. Russischen Geistlichen Mission nach Beijing und studiert Chinesisch und Mandschurisch. Er unterrichtet Russisch für chinesische und mandjurische Studenten.

Bau des Schloss Falkenlust durch Clemens August von Bayern in Brühl. Es entstand das "Indianische Haus" mit seinem chinoisen Garten und der Fasanerie. Das Erdgeschoss enthält ein Lackkabinett mit goldenen chinesischen Landschaften, Pflanzen und Blüten. Im Obergeschoss lag ein "indianisches" Zummer mit indianischen Tapeten und Figuren. Der Dachaufsatz enthält einen Affen mit Schirm und Kupferblech als Parodie eines Mandarins und als Durchmischung der Singerie mit der Chinoiserie.

Aufführung von La princesse de la Chine von Alain-René Lesage in Paris.

Bankrott der Danish East India Company.

Pedro Sanz wird zum Bischof geweiht und zum Apostolischen Vikar von Fujian ernannt.

He Tianzhang ist krankheitshalber in Beijing.

Wolff, Christian. De rege philosophante et philosopho regnante [Von den Regenten, die sich der Weltweisheit befleissigen, und von den Weltweisen, die das Regiment führen]. Vorlesung an der Universität Marburg.
Michael Albrecht : Wolff belegt seine staatsphilosophischen Gedanken mit chinesischen Beispielen. Dabei werden im wesentlichen die Aussagen seiner Rede wiederholt.
Julia China : Wolffs Einfluss wird in ganz Deutschland spürbar, und zwar nicht nur in der Wissenschaft, sondern auch in der praktischen Politik. In der Vorlesung entfaltet er seine Ansichten über das 'philosophische Königtum', eine Theorie, die schon Platon aufgestellt hat und die Wolff in China verwirklicht sieht. Wie schon bei seiner ersten Vorlesung stimmt Wolffs Wertschätzung der chinesischen Moral und Politik überein, er betrachtet Politik ja hauptsächlich als politische Ethik, eine Wertschätzung, die auf seiner positiven Enstellung zur menschlichen Natur und zur Vernunft des Menschen beruht. Hier liegt auch der Grund, warum er eine auf naturrechtlichen Prinzipien gegründete Rechtsphilosophie entwickeln kann. Wolff hoffte, die europäischen Herrscher würden versuchen, das chinesische Modell zu imitieren, und sich dadurch in ihren politischen Entscheidungen wie auch in der Auswahl ihrer Berater mehr von philosophischer Urteilskraft leiten lassen.

Errichtung des chinesischen Spiegelkabinetts und der Grünen Galerie in der Residenz München durch Kaiser Karl Albrecht.

Adam Friedrich von Flemming legte in Hermsdorf neben dem nach einem Brand wieder aufgebauten Schloss einen grossen Lustgarten mit einer chinoisen Volière an.

Reise des dänischen Schiffes Cron Printz Christian nach Guangzhou. Peter Mule und Michael Christian Ludwig Ferdinand Tönder sind Mitfahrende.

Cyr Contancin reist nach Frankreich und überarbeitet die Description géographique, historique, chronologique, politique et physique de l'empire de Chine et de la Tartarie von Jean-Baptiste Du Halde, um sie drucken zu können.

Joseph Labbe verbirgt sich in Huguang.

Cyr Contancin wird General-Superior der französischen jesuitischen Mission.

He Tianzhang ist als Missionar in Henan und Jiangzhou (Shanxi) tätig.

Verbot der von der islamischen Religion vorgeschriebenen Schlachtung von Tieren.

Voltaire. Texte über China und Quellen.
Texte mit Erwähnungen von China
La Ligue (La Henriade) (1723).
Stances II. A monsieur de Forcalquier (1731).
Ode VII sur le fanatisme, l'intolérance, ou sur la superstition (1732).
Epître XLV à Uranie (1734).
Lettres philosophiques (1734).
Discours en vers sur l'homme (1734).
Le sottisier (ca. 1735).
Epître à Mme Du Chatelet (1936).
Défense du Mondain; ou l'Apologie du luxe (1737).
Zadic ou la destinée (1747).
Les embellissements de la ville de Cachemire (1750).
Micromégas (1752)
Poème sur la loi naturelle (1752).
Le siècle de Louis XIV (1752).
Préface et introduction à l'Abrégé (1754).
Avertissement pour le Discours en vers sur l'homme (1756).
Candide (1756).
Essai sur l’histoire générale et sur les moeurs et l'esprit des nations (1756).
Histoire des voyages de Scarmentado, écrite par lui-même (1756).
Scarmentado (1756).
Galimatias dramatique (1757).
Histoire de l'empire de Russie (1759 / 1763).
Rescrit de l'empereur de la Chine (1761).
Remarques et éclaircissements pour l'Essai (1763).
Traité sur la tolérance à l'occasion de la mort de Jean Calas (1763).
Catéchisme chinois (1764).
Dictionnaire philosophique (1764).
Additions à l'Essai sur l'histoire générale (1764).
Homélies prononcé à Londres : Première homélie sur l'athéisme (1765).
Mandement du révérendissime père en dieu Alexis, archevêque de Novogorod-la-Grande (1765).
Profession de foi des théistes (1765).
Questions sur les miracles (1765).
Commentaires sur le livre des délits et des peines (1766).
M. le marquis de Beccaria (1766).
Le philosophe ignorant (1766).
Anecdote sur Bélisaire (1767).
Avis à tous les orientaux (1767).
La défense de mon oncle (1767).
Le dîner du comte de Boulainvilliers (1767).
Homélie sur l'athéisme (1767).
Les honnêtetés littéraires (1767).
L'ingénu (1767).
Les questions de Zapata (1767).
L'avis à tous les orientaux (1767-1768).
L’A, B, C, ou dialogues entre A, B, C (1768).
Entretiens chinois (1768).
Histoire de l’empire de Russie sous Pierre le Grand (1768).
L’Homme aux quarante écus (1768).
La princesse de Babylone (1768).
Profession de foi des théistes (1768).
Relation du bannissement des jésuites de la Chine (1768).
Sermon prêché à Bâle (1768).
Canonisation de Saint Cucufin (1769).
Dieu et les hommes (1769).
Les lettres d'Amabed (1769).
Précis du siècle de Louis XV (1769).
Épître CVIII au roi de la Chine (1770).
Questions sur l'Encyclopédie (1770).
Fragments historiques sur l'Inde (1773).
Fragments sur l'histoire générale (1773).
La tactique (1773).
Histoire de Jenni, ou l'athée et le sage (1775).
La Bible enfin expliquée par plusieurs aumôniers du roi de Prusse (1776).
Lettres chinoises, indiennes et tartares (1776).
Commentaire sur l'Esprit des lois (1777).
Dialogues d'Evhémère (1777).
Histoire de l'établissement du christianisme (1777).

Quellen
Vorhandene Bücher in der Bibliothek von Voltaire in Petersburg = Bibl.
Amiot, Jean-Joseph-Marie. Eloge de la ville de Moukden et de ses environs [ID D1855]. [Bibl.]
Amiot, Jean-Joseph-Marie. Wou-king, art militaire des Chinois [ID D1859]. [Bibl.]
Anson, George. A voyage round the world [ID D1897].
Argens, Jean-Baptiste de Boyer d'. Lettres chinoises [ID D1835] [Bibl.]
Avril, Philippe. Voyage en divers états d'Europe et d'Asie [Bibl.]
Behn, Aphra. Oronoko. Trad. De l’anglois [par Pierre Antoine de La Place]. Pt. 1-2 in 1. (Amsterdam : Aux dépens de la Compagnie, 1745).
Benjamin of Tudela ; Baratier, Jean-Philippe. Voyages de Rabbi Benjamin fils de jona de Tudele, en Europe, en Asie & en Afrique [ID D19823]. [Bibl.]
Bergeron, Pierre. Voyages faits principalement en Asie dans les XII, XIII, XIV, et XV siecles. [ID D1675]. [Bibl.]
Borde, Charles. Le catéchumène [ID D19824]. [Bibl.]
Bouhours, Dominique. Vie de Saint François Xavier de la Compagnie de Jesus [ID D19825]. [Bibl.]
Boulanger, Nicolas Antoine. Recherches sur l'origine du despotisme oriental [ID D19827]. [Bibl.]
Bouvet, Joachim. L'estat present de la Chine [ID D1773].
Bouvet, Joachim. Portraict historique de l'empereur de la Chine [ID D1774].
Cassini, Giovanni Domenico. Réflexions sur la chronologie chinoise [ID D19917].
Cibot, Pierre Martial. Cibot, Pierre Martial. Lettre de Pekin, sur le génie de la langue chinoise [ID D19822]. [Bibl.]
Cibot, Pierre-Martial. Ta-hio : Tchong-yong, ou juste milieu [ID D5589].
Costa, Inácio da ; Intorcetta, Prospero. Sapientia Sinica [ID D1707].
Couplet, Philippe. Confucius sinarum philosophus [ID D1758]. [Bibl.]
Dampier, William. Nouveau voyage autour du monde [ID D1778].
Deshauterayes, André. Doutes sur la dissertation de M de Guignes [ID D7378]. [Bibl.]
Du Halde, Jean-Baptiste. Description de la Chine [ID D1819]. [Bibl.]
Du Pin, Louis Ellies. Défense de la censure de la Faculté de théologie de Paris [ID D19916].
Du Pont de Nemours, Pierre Samuel. De l'administration des chemins [ID D19829]. [Bibl.]
Foucquet, Jean-François. Tabula chronologica historiae Sinicae [ID D19807].
Foumont, Etienne.
Foy de la Neuville. Relation curieuse et nouvelle de Moscovie [ID D19832]. [Bibl.]
Fréret, Nicolas. De l'antiquité et de la certitude de la chronologie chinoise [ID D19821]
Gaubil, Antoine ; Guignes, Joseph de. Le Chou-king [ID D1856]. [Bibl.]
Gaubil, Antoine. Histoire de Gentchiscan et de toute la dinastie des Mongous [ID D1824]. [Bibl.]
Gaubil, Antoine. Histoire de l'astronomie chinoise [ID D5170].
Holländische Bildwerke. (1596-).
Huet, Pierre Daniel. Histoire du commerce, de la navigation des anciens [ID D19918].
Kaufmannsberichte über den Osten (1665-1675).
La Barbinais le Gentil. Nouveau voyage autour du monde [ID D1816].
Goudar, Ange. L'espion chinois [ID D19833]. [Bibl.]
Greslon, Adrien. Histoire de la Chine sous la domination des Tartares [ID D1727].
Guignes, Joseph de. Histoire générale des Huns, des Turcs, des Mogols, et des autres Tartares occidentaux [ID D1837]. [Bibl.] Guignes, Joseph de. Memoire dans lequel on preuve, que les chinois sont une colonie egyptienne [ID D1841].
Guzman, Luis de. Historia de las missiones que han hecho los religiosos de la Compañia de Iesus [ID D19915].
Herbelot de Melainville d', Barthélémy. Bibliothèque orientale [ID D1866]. [Bibl.]
Herrera Maldonado, Francisco de. Novvelle histoire de la Chine [ID D19835]. [Bibl.]
Hübner, Johann. Kurze Fragen aus der neuen und alten Geographie. (Leipzig 1693).
Kircher, Athanasius. China illustrata [ID D1712].
Knocken, Hennengius : Angeführt als Chinaschriftsteller.
La Barbinais le Gentil. Nouveau voyage autour du monde [ID D1816]. [Bibl.]
Labrune, Jean de. La morale de Confucius [ID D1762]. [Bibl.]
Laërce, Diogène. Les vies des plus illustres philosophes de l'antiquité [ID D19828]. [Bibl.]
Lange, Lorenz. Journal de la résidence du sieur Lange [ID D1811]. [Bibl.]
Le Comte, Louis. Nouveaux mémoires sur l'état de la Chine [ID D1771]. [Bibl.]
Lettres des svants.
Léttres édifiantes et curieuses [ID D1793]. [Bibl.]
Linguet, Simon Nicolas Henri. Théorie des loix civiles [ID D19985].
Longobardo, Niccolò. Traité sur quelques points de la religion des Chinois [ID D1792].
Mailla, Joseph-Anne-Marie de Moyriac de. Histoire générale de la Chine [ID D1868].
Mairan, Jean-Jacques Dortous de. Lettres de M. de Mairan au R.P. Parrenin [ID D1842]. [Bibl.]
Malebranche, Nicolas. Avis touchant l'entretien d'un philosophe chrétien [ID D1799]. [Bibl.]
Marco Polo. Vermutlich : Ramusio, Giovanni Battista. Delle navigationi et viaggi raccolta gia da Gio [ID D1618].
Marsy, François-Marie de. Histoire moderne des Chinois [ID D4613]. [Bibl.]
Mémoires concernant l'histoire, les sciences, les arts [ID D1867]. [Bibl.]
Gonzáles de Mendoza, Juan. Historia de las cosas más notables [ID D1627].
Murphy, Arthur. The orphan of China [ID D19836]. [Bibl.]
Navarrete, Domingo Fernandez de. Tratados historicos, politicos, y religiosos de la monarchia de China [ID D1747].
Neu polierter Geschichts-, Kunst- und Sittenspiegel ausländischer Völker, als Sineser, Japaner, Indostaner, Abyssinier. (Nürnberg 1670).
Nouvelle histoire de Genghiskan, conquérant de l’Asie. (Paris au Palais : Chez Jean-Baptiste Mazuel, 1716).
Ost- und Westindischer und Sinesischer Lust- und Staatsgarten. (Nürnberg 1688).
Parrenin, Dominique. Lettres de M. de Mairan au R.P. Parrenin [ID D1842].
Pauw, Cornelius de. Recherches philosophiques sur les Egyptiens et les Chinois [ID D1861]. [Bibl.]
Pétau, Denis. Tabulae chronologicae, regum, dynastarium orbium rerum virorumque illustrium. (Parisii : Delaulne, 1703).
Poivre, Pierre. Voyages d'un philosophe [ID D1854]. [Bibl.]
Prémare, Joseph Henri-Marie de. Tchao-chi-cou-eulh, ou l'Orphelin de la maison de Tchao [ID D1819].
Renaudot, Eusèbe. Anciennes relations des Indes et de la Chine [ID D19820].
Ricci, Matteo. Tieu hio rey. (1630).
Semedo, Alvaro. Histoire universelle de la Chine [ID D5597].
Souciet, Etienne ; Gaubil, Antoine. Observations mathématiques, astronomiques, geographiques, chronologiques et physiques [ID D1818].
Spizel, Gottlieb. De re literaria Sinensium commentarius [ID D1706].
Trigault, Nicolas. Histoire de l'expédition chrestienne au royaume de la Chine [ID D1652]. [Bibl.]
Trigault, Nicolas. Litterae Societatis lesv e regno Sinarvm [ID D9783].
An universal history from the earliest account of time to the present. (London : J. Batley, 1736-1744).
Varenius, Bernhard. Descriptio regni Japoniae ex variis auctoribus redacta. (Amsterdam 1649).
Viano, Sostegno ; Mezzabarba, Carlo Ambrogio. Relazione di quanto è successo in Cina [ID D19919].
Vojeu de Brunem [Jouve, Joseph-Baptiste]. Histoire de la conquite de la Chine par les Tartares mancheous [ID D1833].

Silhouette, Etienne de. Idée générale du gouvernement et de la morale des Chinois [ID D20047].
Hermann Harder : La brochure assez insignifiante et un peu scolaire est visiblement inspirée par les Jésuites sinophiles. La Chine y est préentée comme 'le pays le plus poli de l'Asie'. Elle s'appuie depuis toujours sur la morale et la sagesse de Confucius et ses principes de base sont la 'vertu, l'amour et la modération'. Si l'empereur règne en despote, son despotisme est limité par les 'cours souveraines' et par les lois qu'il 'ne peut violer sans donner quelque atteinte à son autorié'.

Etiemble : Silhouette pensait que le gouvernement de la Chine se recommande à l'admiration de l'Occident par la théorie non point tant paternaliste que paternelle du pouvoir suprême : le prince est véritablement le père de ses enfants et de ses sujets, ou du moins il doit l'être.

Jacques Pereira : Le texte reprend l'essentiel des thèses de Louis Le Comte censurées par la Sorbonne et s'attache à montrer, que la Chine confucéenne est une monarchie 'despotique' dotée de tous les éléments de pondération et de justice sociales qui manquent tellement à la France de Louis XV.

Shuckford, Samuel. The sacred and profane history of the world connected. [ID D27255].
Quellen :
Bibel.
Martini, Martino. Sinicae historiae decas prima [ID D1703].
Confucius sinarum philosophus [ID D1758].
Couplet, Philippe. Tabula chronologica monarchiae sinicae [ID D1757].
Alvaro Semedo.

The Chinese have been supposed to have records that reach higher than the history of Moses ; but we find by the best accounts of their antiquities that this is false. Their antiquities reach no higher than the times of Noah, for Fohi was their first king. They pretend to no history or memoirs that reach up higher than his times ; and by all their accounts, the age of Fohi coincides with that of Moses' Noah. Their writers in the general agree, that Fohi lived about 2952 years before Christ. The author of 'Mirandorum in Sina et Europa' computes him to reign but 2847 years before our Saviour ; and Alvarez Sevedo places his reign not so early, imagining it to be but 2060 years ; and all these computations agree well enough with the times of Noah ; for Noah was born, according to Archbishop Usher, 2945 years, and died 2016 years before Christ ; so that all the several computations about Fohi, fall pretty near within the compass of Noah's life. But we shall hereafter see many reasons to conclude Moses' Noah, and the Chinese Fohi, to be the same person…
Fourthly, The language, learning and history of the Chinese, do all favour this account; their language seems not to have been altered in the confusion of Babel ; their learning is reported to have been full as ancient as the learning of the more western nations ; their polity is of another sort ; and their government established upon very different maxims and foundations ; and their history reaches up indisputable to the times of Noah, not falling short, like the histories of other nations, such a number of years as ought to be allowed, for their inhabitants removing from Shinaar, to their place of settlement. The first king of China was Fohi ; and as I have before observed that Fohi and Noah were contemporaries, at least, for there are many reasons, from the Chinese traditions concerning Fohi, to think him and Noah the same person. First, they say Fohi had no father, i.e. Noah was the first man in the post-diluvian world ; his ancestors perished in the Flood, and no tradition hereof being preserved in the Chinese annals, Noah, or Fohi, stands there as if he had no father at all. Secondly, Fohi's mother is said to have conceived him encompassed with a rainbow ; a conceit very probably arising from the rainbow's first appearing to Noah, and the Chinese being willing to give some account of his original. Thirdly, Fohi is said to have carefully bred seven sorts of creatures, which he used to sacrifice to the Supreme Spirit of heaven and earth : and Moses tells us that Noah took into the ark, of every clean beast by sevens, and of fowls of the air by sevens ; and after the Flood Noah built an altar, and took of every clean beast, and every clean fowl, and offered burnt offerings. Fourthly, the Chinese derive the name of Fohi from his oblation ; and Moses gives Noah his name upon account of the grant of the creatures for the use of men, which he obtained by his offering. Lastly, the Chinese history supposes Fohi to have settled in the province of Xensi, which is the north-west province of China, and near to Ararat, where the ark rested. But, sixthly, the history we have of the world does necessarily suppose, that these eastern parts were as soon peopled, and as populous as the land of Shinaar. For in a few ages, in the days of Ninus and Semiramis, about three hundred years after the dispersion of mankind, the nations that came of that dispersion attacked the inhabitants of the East with their united force ; but found the nations about Bactria, and the parts where we suppose Noah settled, fully able to resist and repel all their armies, as I shall observe hereafter in its proper place. Noah, therefore, came out of the ark near Saga Scythia on the hills beyond Bactria, north of India. Here he lived, and settled a numerous part of his posterity, by his counsels and advice. He himself planted a vineyard, lived a life of retirement, and after having seen his offspring spread around him died in a good old age. It were much to be wished that we could attain a thorough insight into the antiquities and records of these nations, if there be any extant. As they spread down to India south, and farther east into China ; so it is probable they also peopled Scythia, and afterwards the more Northern continent ; and if America be any where joined to it, perhaps all that part of the world came from these originals…
There is one consideration more which makes it very probable that the use of letters came from Noah, and out of the first world, and that is the account which the Chinese give of their letters. They assert that their first emperor, whom they call Fohi, was the inventor of them ; before Fohi they have no records, and their Fohi and Noah were the same person. Noah came out of the ark in these parts of the world, and the letters uses here were derived from him ; and it happened here, as it afterwards did in other parts of the world, Noah being the sole instructor of his descendants, what he taught them was by after ages reported to be his own invention, though he himself had learned it from those who lived before him. Bishop Walton offers arguments to prove that the Chinese had not the earliest use of letters ; but all his arguments arise from his supposing that the ark rested in Armenia, and that mankind lived in Assyria soon after the Flood, and before they came to China, which I have proved not likely to be true…
If we look among the Chinese, we find in fact what I have been treating of. They have no notion of alphabetical letters, but make use of characters to express their meaning. Their characters are not designed to express words, for they are used by several neighbouring nations who differ in language ; nor are there any set number or collection of them, as one would imagine art and contrivance would, at one time or other, have reduced them to ; but the Chinese still write in a manner as far from art, as one can conceive the first writer to have invented. They have a mark for every thing or action they have to write of ; and not having contrived to use the same mark for the same thing, with some common distinctions for the accidental circumstances that may belong to it, every little difference of time, manner, place, or any other circumstance, causes a new mark ; so that though their words are but few, their letters are innumerable. We have, in Europe, as I before hinted, characters to express numbers, which are not designed for any particular sounds, or words ; but then, we have artificially reduced them to a small number ; 1, 2, 3, 4, 5, 6, 7, 8, 9, and the cypher 0, will express all numbers that can possibly be conceived. Without doubt the Chinese character might be contracted by a proper method, but the writing of this people, as well as their language, has little improvement. When mankind began first to make their marks for things, having but few things to mark down, they easily found marks enough for them. As they grew further acquainted with the work, and wanted more characters, they invented them, and the number increasing by degrees, it might cause no great trouble to persons who were skilled in the received characters, and had only to learn the new ones as they were invented. But it is strange, that a nation should go on in this method for thousands of years, as the Chinese have really done ; one would think, that it must easily be foreseen to what a troublesome number their letters must in time grow, and that a sense of the common convenience should, at one time or other, have put them upon trying to reduce them ; but we find, in fact, they have not done it. The Chinese report that their letters were invented by Fohi, or Noah ; and in reality, both their letters and their language seem so odd, that they might well pass for the invention of the early and uncultivated ages of mankind. Without doubt the Chinese have added to the number of their letters since the time of their emperor Fohi, and probably altered the sound of their old words, and made some new ones ; but they differ so remarkably, both in writing and language, from the rest of mankind, that I think they are the descendants of men, who never came to Shinaar, and who bad no concern or communication with those who were thence dispersed, by the confusion of Babel, over the face of the Earth…
I think there was an ancient character in Egypt, distinct from both the vulgar letters and common hieroglyphics ; yet I cannot agree with Dr. Burnet, that it was like the letters used in China. The Chinese letters express no words, or particular sounds whatsoever ; but the old Egyptian letters did, as appears plainly from the account we have of Agathodaemon's translating them…

Handel der Swedish East India Company mit China.