衛(wèi)匡國(guó)與杭州的不解情緣

孫昌建

他被西方學(xué)界稱為“中國(guó)地理學(xué)之父”

對(duì)于錢塘潮，衛(wèi)匡國(guó)這樣描述：“潮水實(shí)在太有名了，以至那天下午4點(diǎn)左右，包括滿清官員在內(nèi)的所有市民，尤其是陌生人和外地人，都蜂擁而至，要親眼目睹潮水那驚人的力量?！?/p>

馬爾蒂尼，一名意大利傳教士。

1643年，29歲的他歷經(jīng)千辛萬苦終于到達(dá)杭州。他以杭州為中心，在江南一帶傳教，并且開始自學(xué)中文。馬爾蒂尼給自己起了一個(gè)中文名字，姓衛(wèi)名匡國(guó)，有匡護(hù)國(guó)家之意。

筆者走進(jìn)位于杭州西溪路549號(hào)即老東岳大方井的衛(wèi)匡國(guó)墓園。這個(gè)墓園的西側(cè)是大名鼎鼎的杭州中藥二廠，以生產(chǎn)青春寶而著稱，它的東側(cè)曾是西湖啤酒廠。恰好，它又是古墩路的最南端，就像一個(gè)巨大的句號(hào)，標(biāo)點(diǎn)著一段歷史的歲月。

首次抵達(dá)中國(guó)花了4年

衛(wèi)匡國(guó)1614年9月20日出生于意大利特倫托，18歲時(shí)他加入耶穌會(huì)，后入羅馬神學(xué)院，先后學(xué)習(xí)修辭和哲學(xué)課程。

1638年，他被派遣前往中國(guó)傳教。當(dāng)年12月，他從熱那亞啟程，由于旅途遭遇風(fēng)暴，不止一次被迫返回里斯本。因?yàn)楫?dāng)時(shí)他們乘坐的還是無動(dòng)力帆船，大海上風(fēng)向不對(duì)就無法航行，而一旦風(fēng)平浪靜也同樣無法航行。

1640年，他到達(dá)印度果阿以后，又因?yàn)槿狈Υ?，等待了一年多的時(shí)間才重新上路，先后換乘了3艘不同的船只，最后于1642年來到中國(guó)澳門地區(qū)。這一次前往中國(guó)的旅行足足花了4年時(shí)間，即他從24歲出發(fā)，到28歲才到達(dá)中國(guó)。

1643年，29歲的馬爾蒂尼歷經(jīng)千辛萬苦終于到達(dá)杭州，他入鄉(xiāng)隨俗取了個(gè)中文名字衛(wèi)匡國(guó)，號(hào)濟(jì)泰。這個(gè)“濟(jì)泰”的號(hào)正好跟利瑪竇的號(hào)“西泰”相對(duì)應(yīng)，或許是從中得到某些啟發(fā)，因?yàn)樗壤敻]要晚50年到中國(guó)傳教。

到達(dá)中國(guó)后，衛(wèi)匡國(guó)主要在浙江杭州、蘭溪、分水、紹興、金華、寧波一帶活動(dòng)，又在南京、北京、山西、福建、江西、廣東等地留下了足跡。從他后來編撰的地圖及其他書籍看，他至少游歷了中國(guó)內(nèi)地15?。ǎ┲械牧邆€(gè)省。

他是一個(gè)十分“中國(guó)化”的傳教士。

首先，他能苦學(xué)漢語，最后竟能用漢語著書，這在西方世界是第一人;其次他的社交能力超強(qiáng)，三教九流和達(dá)官貴人他都能交往，而且有的還成為了好朋友;第三他能言善辯，據(jù)說他的演說是極具感染力的。所以他第二次來中國(guó)時(shí)就有一些信徒跟著來了，那些信徒都是聽了他講的“中國(guó)故事”后不遠(yuǎn)萬里、不辭辛苦來到中國(guó)的。

逛過西湖看過錢塘潮

1650年下半年衛(wèi)匡國(guó)到達(dá)福建，經(jīng)福州、泉州、漳州、廈門，1651年3月5日他從金門島的安海乘船去往菲律賓馬尼拉。這一路同樣走得非常艱辛，有一次光是等船大約就等了一年。

作為一名善實(shí)務(wù)的學(xué)者，他在等待的過程中還是處理了不少的事務(wù)，這其中有商業(yè)上的事務(wù)，更有他個(gè)人作品的寫作和整理。

而以下衛(wèi)匡國(guó)回國(guó)走的這條路線，其實(shí)也就是今天我們?cè)谥v的“海上絲綢之路”。

據(jù)意大利著名學(xué)者白佐良（）的考證，衛(wèi)匡國(guó)是1652年的5月從印尼雅加達(dá)出發(fā)前往歐洲的，坐的可能是荷蘭軍艦。1653年8月底，他經(jīng)過好望角之后沒有走英吉利海峽，而是取道英倫三島，到達(dá)了挪威的卑爾根港，然后再到漢堡、阿姆斯特丹、安特衛(wèi)普和布魯塞爾……這個(gè)階段，他一方面在訪問漢學(xué)家（），二是在聯(lián)系他的作品的出版事宜，三是籌集資金。

對(duì)中西方的交流，衛(wèi)匡國(guó)起到了橋梁和紐帶的作用。有人說他是“17世紀(jì)撰寫中國(guó)史的最佳撰稿人”，因?yàn)樗麑懽骱途幾?部介紹中國(guó)的重要書稿，且都在歐洲出版了。

一是他編寫了西方世界里的第一本中文語法書，書名叫《中國(guó)文法》，將中文介紹到歐洲。歐洲人第一次見到中國(guó)文字時(shí)覺得這種文字很奇怪。英國(guó)人約翰·韋伯甚至認(rèn)為中文是上帝在建造巴比倫時(shí)所用的語言，是人類最初的共同語言。但此書已經(jīng)無法找到原初的版本，只有從后人的“抄書”中一窺其貌。

二是他返回歐洲后所寫的《韃靼戰(zhàn)記》，描寫了明清改朝換代的歷史事件，是用拉丁文、英文、意大利文、法文和德文等出版，且在幾十年間重版了二十多次，此書被稱為“歐洲漢學(xué)史上第一部中國(guó)現(xiàn)代政治史”，后來歐洲戲劇中不少故事情節(jié)的素材，就是取自這一部書。

三是在歐洲出版了《中國(guó)上古史》，第一次完整地將中國(guó)歷史介紹給西方。這部書有不少譯名，但講的都是“上古”，寫的是從伏羲、神農(nóng)到漢朝的歷史。據(jù)說他還寫過下卷，是從東漢到明末清初的，但沒有出版，手稿也不知所蹤。

四是回歐洲出版了《中國(guó)新地圖集》（），這是被提及最多、也被認(rèn)為是他最重要的一部著作。此書是1655年在阿姆斯特丹出版，隨后又出版了法文版、德文版和西班牙文版。第一版的序言就長(zhǎng)達(dá)80頁，后面附有17幅地圖，除一張中國(guó)全圖之外，計(jì)有北直隸、山西、陜西、山東、河南、四川、湖廣、江西、南直隸、浙江、福建、廣東、廣西、貴州、云南等地地圖，以及附錄的一張日本地圖。該書印刷十分精美，每幅地圖都包含有藍(lán)、紅、粉、金黃、綠等多種顏色。站在今天的視角看，這圖當(dāng)然有不少錯(cuò)誤，但曾有歐洲的專家這樣說過：“自衛(wèi)匡國(guó)的《中國(guó)新地圖集》問世后，從前在公眾傳播的所有介紹中國(guó)的印刷品通通成了廢紙?！贝藭於诵l(wèi)匡國(guó)在地理學(xué)界的地位，此書為他在西方學(xué)界獲得了“中國(guó)地理學(xué)之父”的美稱。

這話雖有夸張溢美的成分，但對(duì)歐洲學(xué)者來說確實(shí)是起到振聾發(fā)聵的作用。

我們可以看一段他對(duì)杭州的“湖”的描述——

這是一個(gè)美麗宜人的湖，方圓達(dá)四十視距，四周各處都被城墻或山脈環(huán)繞，宛若一座迷人的戲院，眾多在小小的河床上流淌的溪流注入湖中。環(huán)視四周，到處可見山脈、寺觀、官殿、廟宇、文化機(jī)構(gòu)、樹木、陵寢和美妙的花園。人行道寬闊的路面都由方石鋪就，湖面上也有橫跨的道路可供行走;同時(shí)由于一系列橋梁的存在，游船也可以在橋下通過……

還有對(duì)錢塘江潮水的描述，他是這樣寫的：“每年農(nóng)歷八月十八日，會(huì)有一股格外有力的大潮猛力地把河水推回杭州城，這一現(xiàn)象給哲人們提供了豐富的討論素材。事實(shí)上，高潮一年到頭都很顯著，不過那一天的潮水在力量和強(qiáng)度上超過其他任何一天……”然后他又寫道：“潮水實(shí)在太有名了，以至那天下午4點(diǎn)左右，包括滿清官員在內(nèi)的所有市民，尤其是陌生人和外地人，都蜂擁而至，要親眼目睹潮水那驚人的力量?！?/p>

從以上的描述來看，衛(wèi)匡國(guó)確實(shí)是在杭州的錢塘江邊看到過這潮水的，因?yàn)榧词故墙裉欤丛?50多年之后，農(nóng)歷八月十八日的錢塘江潮水，流經(jīng)杭州蕭山及六和塔九溪一帶時(shí)，也還確實(shí)是下午4點(diǎn)到4點(diǎn)半這個(gè)時(shí)候。

結(jié)束傳奇一生長(zhǎng)眠于杭州

據(jù)白佐良先生的考證，1655年的12月19日，衛(wèi)匡國(guó)跟殷鐸澤（）神甫一起離開羅馬前往熱那亞，準(zhǔn)備再次出發(fā)到中國(guó)。1956年的1月11日，他帶了9名神甫從熱那亞出發(fā)前往葡萄牙，同行的還有三位去印度的神甫。據(jù)記載，這一次他們遇到了法國(guó)海盜，雖然也頑強(qiáng)抵抗，但最后還是被監(jiān)禁了。在這個(gè)過程中，衛(wèi)匡國(guó)顯示了非凡的勇氣和智慧，最終他們都獲釋并返回?zé)崮莵啞＿@使得當(dāng)初對(duì)他有意見的同伴也對(duì)他刮目相看了。

后來他們從里斯本出發(fā)前往印度的果阿，大約半年之后到達(dá)，隨后再到印尼的望加錫，1658年的6月17日，他們?cè)購(gòu)耐渝a出發(fā)前往中國(guó)澳門地區(qū)，這一走走了一個(gè)月。

這一趟行程顯然不是風(fēng)平浪靜的。有資料顯示，其他的傳教士曾經(jīng)寫信給相關(guān)的人，指責(zé)衛(wèi)匡國(guó)在航行中獨(dú)斷專行，導(dǎo)致所有人都病倒，并有三位傳教士離世。衛(wèi)匡國(guó)本人也病得很重，但是后來教士們又被衛(wèi)匡國(guó)的勇敢所感動(dòng)，因?yàn)樵隈{駛員都不敢開船的情況下，衛(wèi)匡國(guó)自己在大風(fēng)大浪中始終手不離舵，最后扛過了風(fēng)險(xiǎn)。這可見衛(wèi)匡國(guó)的威信不是一天兩天確立起來的，的確是在經(jīng)歷風(fēng)浪后的高人一等。因?yàn)檫@個(gè)中間有太多的不確定因素，所以一直要到1659年6月11日，衛(wèi)匡國(guó)才回到了杭州。

接下來可能是衛(wèi)匡國(guó)在杭州的蜜月期，因?yàn)樗玫搅苏憬矒豳?guó)器的支持，所以才有在杭州中山北路造天主教堂的事情。據(jù)說在當(dāng)年教堂建好之后的1660年就有207名中國(guó)人受洗，洗禮用的圣水就叫“天水”，這可能也是現(xiàn)在天水橋和天水巷等名稱的由來。

但是很不幸，1661年的6月6日，衛(wèi)匡國(guó)因病在杭州病逝，享年47歲。他的病被認(rèn)為是在航行途中患病而留下的后遺癥，而且又得不到正確的治療。當(dāng)時(shí)他胃疼得非常厲害，又服用了過量的大黃。

衛(wèi)匡國(guó)去世后被安葬在老東岳大方井天主教墓地，這塊墓地是由皈依天主教的著名學(xué)者楊廷筠之子捐贈(zèng)給耶穌會(huì)的。

20世紀(jì)八九十年代，有關(guān)方面修復(fù)墓園，并將此列入浙江省重點(diǎn)文物保護(hù)單位，后來又更名為“衛(wèi)匡國(guó)教士紀(jì)念園”。事實(shí)上除了衛(wèi)匡國(guó)外，這里還埋葬了諸如金尼閣、郭居靜、陽瑪諾、徐日升等大名鼎鼎的傳教士?，F(xiàn)在以衛(wèi)匡人一人之名而囊括全體，似乎也是因?yàn)樾l(wèi)匡國(guó)的名氣似乎更大一些。

（除署名外，本文攝影：于廣明）

Martino Martinis Ties with Hangzhou

By Sun Changjian

Martino Martini， an Italian Jesuit missionary， reached Hangzhou in 1643. He was 29. Hangzhou， then the biggest and most prosperous city in this part of the country， became his base for his missionary work in Jiangnan， the south of the Yangtze River Delta. He called himself 衛(wèi)匡國(guó)， Wei Kuangguo in pinyin， a name that suggests an ambition of supporting and protecting the whole nation.

Martini was born in Trento， in the Bishopric of Trent. After finishing high school studies in Trent in 1631， he entered the Society of Jesus， from where he was sent to study classical letters and philosophy at the Roman College， Rome （1634–37）. However his interest was more in astronomy and mathematics which he studied under Athanasius Kircher. In December 1638， he left Genoa， Italy and reached Portugal. The journey wasnt smooth. He had to return to Lisbon several times before winds were friendly enough for the ship to go east. In 1640 he reached Goa， India. He waited there for about a year before there was a ship going out to China. After changing ships three times， he reached Macao in 1642. He was 28. It took him four years to reach Macao.

His missionary work in China largely concentrated in Zhejiang. Based in Hangzhou， he visited Lanxi， Fenshui， Shaoxing， Jinhua， and Ningbo in the province. Beyond the province， he visited Nanjing， Beijing， Shanxi， Fujian， Jiangxi and Guangdong.

Martino Martini spoke and wrote Chinese fluently. He was the first westerner who could write books in Chinese. He was cordial and amicable enough to make friends with people. He was a great speaker.

After six years in Hangzhou， Martino Martini set out on a journey back to Europe. It was an epic journey. It took him another four years. This time， however， he took a different route. Scholars of today say that he took the Silk Road on the Sea back to Europe.

In the second half of 1650， Martino Martini traveled to Fujian， a province south to Zhejiang. His southward journey covered Fuzhou， Quanzhou， Zhangzhou and Xiamen respectively. On March 5， 1651， he set out from Jinmen Island， which is not far from Xiamen， for Manila. He waited for a year in Manila for a ship for the next leg of his long journey back to Europe. In May 1652， he boarded a vessel in Jakarta. In the middle of August 1653 he reached Bergen in Norway. Later he spent time in Amsterdam， Holland and Antwerp， Belgium in 1654 before reaching Rome at the end of the following year. His travels across Europe allowed him to meet those scholars specialized in the studies of China and attempt to publish his works on China and raise funds.

Altogether， Martini published four books on China in Europe. The first book is ， the first grammar of Chinese language ever printed and published in the west. The second book is? published in Antwerp in 1654. The book describes events including the overthrow of the Ming Dynasty （1368-1644）. He wrote the book in Europe and he had lived through the frightful occurrences portrayed in the book. It was translated in many languages and reprinted more than 20 times. It was considered the first history of Chinas contemporary politics in the history of sinology in Europe. His third book published in Europe was . The chronological work covered the earliest age of China. Martini had planned to write the whole Chinese history from earliest age of China up to his time， but only the first part appeared， which covered the earliest times to the Han Dynasty. It was published in Munich in 1658. Whether he had written the whole book is unknown. The fourth book， also his most important work， is ， which appeared as part of volume 10 of Joan Blaeus ， which was published in 1655 in Amsterdam. Martinis book includes 17 maps and 171 pages of text. It was considered the most complete geographical description of China of that time. He was considered by western scholars as the father of Chinese geology.

In December 1655， Martini left Rome for Genoa. He was going back to China. In January 1656， he and some missionaries set out for Portuguese. The vessel was attacked by pirates and they were imprisoned. After they were released， they set out for Goa， India. Six months later， they reached Goa and then reached Indonesia. In June 1658， they set out for Macao. The journey from Rome to Hangzhou was difficult. It was not until June 11， 1659 that he came back to Hangzhou. With the support of Zhejiang Governor Tong Guoqi， Martini had a three-nave Catholic church built in Hangzhou， located at present-day Zhongshan Road North. The construction was completed in 1660. That year， 207 Chinese disciples were baptized there. The water used in the ceremony was known to local people as “Heavenly Water” or 天水 （Tianshui in pinyin） in Chinese. Tianshui Bridge and Tianshui Lane near the church， the names of two places still in use today， may have come from the church ceremony.

On June 6， 1661， Martini passed away in Hangzhou at the age of 47. It is said that he died of cholera which he had caught on his journey back to Hangzhou and that rhubarb overdosing might have been instrumental in his death. He was buried at a catholic cemetery to the west of the city proper. The plot was donated to the church by the son of Yang Tianyun （1557-1627）， a celebrated scholar who converted to Catholicism. The cemetery has been refurbished in the 1980s and designated as a cultural relic under the protection of the provincial government. Though some other important missionaries such as Nicolas Trigault， Lfizaro Catfino， Emmanuel Diaz， and Thomas Pereira lie buried there， the cemetery is known as Missionary Wei Kuangguo Memorial Cemetery.