Gianamar Giovannetti-Singh

ABSTRACT In 1644, the Manchus, a Tungusic population from northeast Asia, conquered Ming China, establishing the Qing Empire. Four years later, Crimean Tartar horsemen joined a major uprising against the Polish-Lithuanian Commonwealth, gravely destabilizing one of Europe’s largest states. These near-simultaneous incursions by ostensibly nomadic, horse-riding ‘Tartars’ into firearm-defended sedentary states generated extensive historiographical reflection on the role of nomads and their warhorse-centred armies in shaping human history. This article explores how the Jesuit Martino Martini drew on these Tartar wars to articulate a dialectical theory of human history, oscillating between civilization and barbarism, respectively embodied by agriculturalism and nomadic-pastoralism. Such theories, I argue, emerged in dialogue with pressing concerns about military security in metropolitan Europe. Indeed, the shock of the near-simultaneous Tartar wars spurred European writers to critically examine their own states’ defences, contributing to controversies between Ancient and Modern military technologies. As this article shows, several Europeans came to construe Tartars simultaneously as ‘barbarians’ and a source of valuable martial expertise to be studied and selectively appropriated.

This article argues that early modern European assessments of Chinese astronomy and, accordingly, antiquity were largely shaped by local concerns about conflicting schemes of political order. Exploring a little-studied controversy between the Anglican vicar and orientalist George Costard and the French Jesuit in Beijing Antoine Gaubil, the article examines the political stakes involved in promoting or rejecting Chinese astronomical chronology in Georgian Britain and Qing China, respectively. For Whig Anglicans, accepting Chinese astronomical chronology risked legitimizing the “despotic” political system that produced it. Conversely, for Jesuits in China, overtly rejecting Chinese astronomy and antiquity imperiled missionaries’ lives and the very survival of the mission. Eighteenth-century European political discourses thus both shaped and were subtly shaped by debates about Chinese astronomical practices and their relationship to antiquity.

Abstract:This article examines the use of astronomical chronology in Jesuit and secular works of history between the mid-seventeenth and mid-eighteenth centuries. It suggests that the highly visible adoption of astronomical records in historical scholarship in Enlightenment Europe by Nicolas Fréret and Voltaire was entangled with debates about Chinese chronology, translated by Jesuit missionaries. The article argues that the missionary Martino Martini's experience of the Manchu conquest of China was crucial in shaping his conception of history as a discipline. Political events that unfolded in seventeenth-century China had a marked effect on discussions about emergent world history in eighteenth-century Europe.

This essay argues that the concept of ‘racial capitalism’ can help us understand the connections between seemingly disparate parts of Voltaire’s extensive corpus of work. It contends that even though the Enlightenment’s racial politics abounded with contradictions and ambivalences, Voltaire stood out from his contemporaries. While the connections between his polygenism – the theory that humans of different races were created separately – and material investments in colonial commerce have long been debated by radical historians, this essay suggests that Voltaire’s views about race’s relationship to labour were transformed by France’s colonial losses during the Seven Years’ War.

This essay situates the French Jesuit missionary Joseph-François Lafitau's (1681–1746) ‘discovery’ of Canadian ginseng within its social, commercial and religious contexts, and illustrates how the missionary's upbringing and education in France shaped the way he perceived nature in the New World. It elucidates the manner in which Lafitau ‘Galenized’ Canadian flora, fauna and peoples. It explores the role of Lafitau's dual enculturation in both a mercantile household and later the Society of Jesus in his application of Galenic categories to Canadian nature. The essay then examines the tensions between localism and universalism in Galenic medicine in the eighteenth century. It links these dichotomies to Lafitau's Galenization of Canadian ginseng. Finally, it suggests that since the Jesuits were prohibited from trading goods they had purchased, they sold medicinal plants they had cultivated themselves, which played a central role in financing the Society's missions in a manner they believed to be morally acceptable.

The Chinese rites controversy is typically characterized as a religious quarrel between different Catholic orders over whether it was permissible for Chinese converts to observe traditional rites and use the terms tian and shangdi to refer to the Christian God. As such, it is often argued that the conflict was shaped predominantly by the divergent theological attitudes between the rites-supporting Jesuits and their anti-rites opponents towards “accommodation.” By examining the Jesuit missionary Kilian Stumpf's Acta Pekinensia—a detailed chronicle of the papal legate Charles-Thomas Maillard de Tournon's 1705–6 investigation into the controversy in Beijing—this article proposes that ostensibly religious disputes between Catholic orders consisted primarily of disagreements over ancient Chinese history. Stumpf's text shows that missionaries’ understandings of antiquity were constructed through their interpretations of ancient Chinese books and their interactions with the Kangxi Emperor. The article suggests that the historiographical characterization of the controversy as “religious” has its roots in the Vatican suppression of the rites, which served to erase the historical nature of the conflict exposed in the Acta Pekinensia.