Hist Trans EN 11 - Revision history

Root: /* Introduction */

2021-12-22T12:10:53Z

Introduction

Zhou Jiu: /* Xu Guangqi */

2021-12-19T11:59:51Z

Xu Guangqi

Zhou Jiu: /* Science and Technology Translation in the Late Ming and Early Qing dynasties */

2021-12-19T11:57:24Z

Science and Technology Translation in the Late Ming and Early Qing dynasties

Zhou Jiu: /* Introduction */

2021-12-19T11:52:43Z

Introduction

Zhou Jiu: /* Matteo Ricci */

2021-12-19T11:50:46Z

Matteo Ricci

Zhou Jiu: /* Scientific and Technical Translations Before the Sixteenth Century */

2021-12-19T11:46:54Z

Scientific and Technical Translations Before the Sixteenth Century

Zhong Yulu: /* Xu Guangqi */

2021-12-14T04:37:53Z

Xu Guangqi

Zhong Yulu: /* Matteo Ricci */

2021-12-14T04:32:53Z

Matteo Ricci

Zhong Yulu: /* Science and Technology Translation in the Late Ming and Early Qing dynasties */

2021-12-14T04:26:36Z

Science and Technology Translation in the Late Ming and Early Qing dynasties

Zhong Yulu: /* Scientific and Technical Translations Before the Sixteenth Century */

2021-12-14T03:39:36Z

Scientific and Technical Translations Before the Sixteenth Century

@@ Line 21: / Line 21: @@
 ==Introduction==
 Translation activities in China have a very early origin, as far back as the pre-Qin period, when the customs and languages of various tribes were different and the need for interaction led to the emergence of translation. Mr. Ji Xianlin once graphically pointed out that translation plays an important role in the process of cultural exchange: "If we take a river as an analogy, the long river of Chinese culture is full of water at times, but never dries up. The reason is that new water is injected.... The panacea for the longevity of Chinese culture is translation." Looking back at the history of translation today, there were about four times when it greatly contributed to the renewal of Chinese culture: the translation of Buddhist scriptures from the late Eastern Han Dynasty to the early Northern Song Dynasty, the translation of Western studies in the late Ming and early Qing Dynasties, the translation of Western studies from the Opium War to the May Fourth Movement, and the translation since the reform and opening up. The first two translation climaxes were closely related to the introduction of Buddhism and Catholicism respectively, in which the spread of religion played an important role as a catalyst, and can be said to be the unique translation period in the history of Chinese translation.
 The Silk Road, as a channel of communication between the East and the West, played a significant role in contributing to the first two translation climaxes. Since the Silk Road was established by Zhang Qian in the Western Han Dynasty, this busy land route has become an important link between the East and the West, carrying not only precious goods from foreign lands, but also spreading culture and art. It was also through this road that Buddhism was introduced to China during the two Han dynasties. With the further opening of the Maritime Silk Road, China became more closely connected to the world, and 1000 years later Western missionaries landed from the southeast coast of China and formally introduced Catholicism to China. From this point of view, the Silk Road, as a major transportation route, was closely related to the introduction of two exotic religions. It is thanks to the tide of cultural interchange brought by the Silk Road that translation in China underwent the process of transmutation from initial awakening to budding and then maturity. This paper will introduce the scientific and technological translation before the 16th century and the late Ming and early Qing dynasties to recreate the history of ancient scientific and technological translation in China. Secondly, this paper selects Matteo Ricci and Xu Guangqi of the Ming Dynasty as representative figures of ancient scientific and technological translation and analyzes the importance of their translation activities to the development of science and technology in China and Western countries.
 == Scientific and Technical Translations Before the Sixteenth Century==
 The translation of scientific literature in ancient China began in the end of Han Dynasty, when foreign monks translated some ancient Indian literature on medicine, astronomy and arithmetic along with the Buddhist scriptures. However, unlike the collective translation method adopted in the translation of Buddhist sutras, the translation of these scientific literature was often done by the translating monks alone, and the contents translated were fragmentary and were subsidiary or by-products of the translation of Buddhist sutras rather than systematic introduction. According to some historical books and scattered records of Buddhist books, there were astronomical and calendrical books translated from ancient India in about the 2nd century AD. An Shigao, the originator of the translation of our Buddhist scriptures, is the earliest verifiable translator of astronomical and arithmetical texts. According to Dao An's ''Catalogue of the Comprehensive Scriptures'', An Shigao's translation of the ārdūlakar·nāvadāna is the earliest translation of astronomy, which introduces the knowledge of astronomy in ancient India. His translation of Brahman's Algorithm is one of the earliest translations of mathematical works in China.(Newmark, 2001:134)

@@ Line 51: / Line 51: @@
 Xu Guangqi was an official in the late Ming Dynasty, a member of the scholarly class. This position gave Xu Guangqi early access to Western missionaries and to Western technology in the context of national development. Seeing that his country was in decline, that the gap between the East and the West was great, and that the "Heavenly Kingdom" was only an illusion, Xu Guangqi tried to revitalize his country by translating Western learning. He translated and compiled a series of Western academic works in many fields, including astronomy, mathematics, and water conservation. Wu Jin considers Xu Guangqi to be the first scientist to accept Western scientific knowledge and introduce it to the Chinese, and to be the pioneer and founder of Chinese science and technology. In 1593, Xu Guangqi, who was an official, began to communicate with missionaries, and his love for science and technology, coupled with his sense of crisis and national salvation after the contrast between the East and the West, actively cooperated with Matteo Ricci, who used "academic missionary", and they each took what they needed and began to translate and compile academic works. The two men began to translate and compile scholarly works. (Kelly,1979: 215)
-The second culmination of translation in China shifted from Buddhist scripture translation to scientific and technical translation. At the end of the Ming Dynasty, Xu Guangqi's cooperation with the missionaries became an important driving force for this climax. According to ''A Brief History of Chinese and Western Translation'' edited by Xie Tianzhen, the works that Xu Guangqi translated and compiled with the missionaries mainly include: 1) ''Elements'' , in 1604, Xu Guangqi contacted Matteo Ricci and studied ''Elements'' with him, and the first six volumes were translated in 1607. The first six volumes were translated in 1607. Thus, Western geometry began to spread in China and became famous for centuries. 2) ''Water Conservation and Irrigation Methods'' in the West , which was translated by Xu Guangqi and Xiong Sanbao in 1612, mainly introduced Western water engineering and machinery. 3) ''Chongzhen Calendar'', as early as the beginning of the 17th century, knowledgeable people wrote to request the revision of the calendar, and it was not until 1629 that Emperor Chongzhen decreed that Xu Guangqi and Li Zhizao and other knowledgeable people were ordered to revise the calendar and compile the astronomical calendar.(Zhu,2020:48-56)
+The second culmination of translation in China shifted from Buddhist scripture translation to scientific and technical translation. At the end of the Ming Dynasty, Xu Guangqi's cooperation with the missionaries became an important driving force for this climax. According to ''A Brief History of Chinese and Western Translation'' edited by Xie Tianzhen, the works that Xu Guangqi translated and compiled with the missionaries mainly include: 1) ''Elements'' , in 1604, Xu Guangqi contacted Matteo Ricci and studied ''Elements'' with him, and the first six volumes were translated in 1607. Thus, Western geometry began to spread in China and became famous for centuries. 2) ''Water Conservation and Irrigation Methods'' in the West , which was translated by Xu Guangqi and Xiong Sanbao in 1612, mainly introduced Western water engineering and machinery. 3) ''Chongzhen Calendar'', as early as the beginning of the 17th century, knowledgeable people wrote to request the revision of the calendar, and it was not until 1629 that Emperor Chongzhen decreed that Xu Guangqi and Li Zhizao and other knowledgeable people were ordered to revise the calendar and compile the astronomical calendar.(Zhu,2020:48-56)
 Xu Guangqi had a far-sighted and strategic mind. As a proponent of Western learning in the late Ming Dynasty, Xu Guangqi's translation activities were inseparable from Catholicism. From his first acquaintance with Catholics in Shaozhou in 1595, he was formally baptized as a Catholic eight years later in 1603. It was during the exchange with Matteo Ricci and others that Xu Guangqi gradually learned about the basic situation of university education in the West and further realized the fundamental place of mathematics and science. So in the selection of the content of the translation, determined the Western mathematical and scientific classics as the first choice for translation. He believed that the Western mathematical theory was rigorous and had a certain logical system, which seemed to be useless but was actually the basis of all uses. Ancient China was an agricultural civilization, and when agriculture flourished, the country flourished. From Li Bing's construction of Dujiangyan, we can see the importance of agricultural water conservancy to the country and to the people. Xu Guangqi's strategic vision of translation went beyond the study and debate on the mere textual "translation techniques" of Buddhist scriptures translation, such as the "text-quality controversy" of the time. “Xu Guangqi's translations of Elements and The Celiang Fayi saved traditional Chinese mathematics, which was on the verge of extinction, and the people's attention and research on mathematics facilitated the transformation of China from classical to modern mathematics”(Li 2021:60-64). The social function of translation was highlighted in this culmination of translation, and Kong Deliang argues that "although it was not fully realized due to the time constraints, it became a turning point in the history of Chinese translation” (Kong, 2015:76-80).

@@ Line 40: / Line 40: @@
 Soon after the introduction of this technological knowledge into China, the Ming Dynasty fell. In 1645, Tang Ruowang revised and added to the ''Chongzhen Calendar'' and presented it to the Qing court as the New Western Calendar. During the reign of Shunzhi, the missionary Mu Ni Ge taught the Na's logarithm, which was not long produced in the West. During the Kangxi period, Xue Fengzuo, who studied with Mu Ni Ge, compiled a book called ''Lixue Huitong'', which included astronomy, arithmetic, physics and medicine. In addition, the missionary Nan Huairen made six kinds of astronomical measuring instruments and left behind the book ''Lingtai YiXiang ZhiTu'' to introduce the method of making them. The Kangxi Emperor also personally presided over the compilation of the ''Essence of Mathematics'', and organized and led missionary Bai Jin and others to conduct the mapping of the whole country together with the relevant personnel in China, and compiled the ''Huangyu Quantu''. (Xie, 2009:114)
-This culmination of scientific and technological translations has promoted the development of science and technology in China. The introduction of this advanced Western knowledge opened the eyes of the Chinese and gave us a more correct and clear understanding of the world. The introduction of these advanced technologies also promoted the production and improvement of advanced scientific instruments. The climax of scientific and technological translation in this period opened up new ways for everyone to learn Western knowledge and promoted the progress and development of traditional Chinese technology and society as a whole. What’s more, this surge in scientific and technological translation also had a positive effect on the development of Chinese industrial civilization. These translated scientific and technological books broadened the Chinese people's horizons and enhanced their ability to transform society and nature, enabling them to create more efficient material and spiritual wealth and thus improve the material, spiritual and living standards of the people. These translations spread the ideas of materialism and dialectics, profoundly combating the ruling ideology of idealism of the time and further liberating the productive forces. The scientific and technological translations of this period not only injected fresh blood into the then dead China, but also laid the foundation and played a positive bridging role for the industrial revolution in later China.(Amos,1973:166)
+This culmination of scientific and technological translations has promoted the development of science and technology in China. The introduction of this advanced Western knowledge opened the eyes of the Chinese and gave us a more correct and clear understanding of the world. The introduction of these advanced technologies also promoted the production and improvement of advanced scientific instruments. The climax of scientific and technological translation in this period opened up new ways for everyone to learn Western knowledge and promoted the progress and development of traditional Chinese technology and society as a whole. What’s more, this surge in scientific and technological translation also had a positive effect on the development of Chinese industrial civilization. These translated scientific and technological books broadened the Chinese people's horizons and enhanced their ability to transform society and nature, enabling them to create more efficient material and spiritual wealth and thus improve the material, spiritual and living standards of the people. These translations spread the ideas of materialism and dialectics, profoundly combating the ruling ideology of idealism of the time and further liberating the productive forces. The scientific and technological translations of this period not only injected fresh blood into the then “dead” China, but also laid the foundation and played a positive bridging role for the industrial revolution in later China.(Amos,1973:166)
 == Matteo Ricci==

@@ Line 22: / Line 22: @@
 Translation activities in China have a very early origin, as far back as the pre-Qin period, when the customs and languages of various tribes were different and the need for interaction led to the emergence of translation. Mr. Ji Xianlin once graphically pointed out that translation plays an important role in the process of cultural exchange: "If we take a river as an analogy, the long river of Chinese culture is full of water at times, but never dries up. The reason is that new water is injected.... The panacea for the longevity of Chinese culture is translation." Looking back at the history of translation today, there were about four times when it greatly contributed to the renewal of Chinese culture: the translation of Buddhist scriptures from the late Eastern Han Dynasty to the early Northern Song Dynasty, the translation of Western studies in the late Ming and early Qing Dynasties, the translation of Western studies from the Opium War to the May Fourth Movement, and the translation since the reform and opening up. The first two translation climaxes were closely related to the introduction of Buddhism and Catholicism respectively, in which the spread of religion played an important role as a catalyst, and can be said to be the unique translation period in the history of Chinese translation.
 The Silk Road, as a channel of communication between the East and the West, played a significant role in contributing to the first two translation climaxes. Since the Silk Road was established by Zhang Qian in the Western Han Dynasty, this busy land route has become an important link between the East and the West, carrying not only precious goods from foreign lands, but also spreading culture and art. It was also through this road that Buddhism was introduced to China during the two Han dynasties. With the further opening of the Maritime Silk Road, China became more closely connected to the world, and 1000 years later Western missionaries landed from the southeast coast of China and formally introduced Catholicism to China. From this point of view, the Silk Road, as a major transportation route, was closely related to the introduction of two exotic religions. It is thanks to the tide of cultural interchange brought by the Silk Road that translation in China underwent the process of transmutation from initial awakening to budding and then maturity. This paper will introduce the scientific and technological translation before the 16th century and the late Ming and early Qing dynasties to recreate the history of ancient scientific and technological translation in China. Secondly, this paper selects Matteo Ricci and Xu Guangqi of the Ming Dynasty as representative figures of ancient scientific and technological translation and analyzes the importance of their translation activities to the development of science and technology in China and Western countries.
-[[Media:Example.ogg]]== Scientific and Technical Translations Before the Sixteenth Century==
+== Scientific and Technical Translations Before the Sixteenth Century==
 The translation of scientific literature in ancient China began in the end of Han Dynasty, when foreign monks translated some ancient Indian literature on medicine, astronomy and arithmetic along with the Buddhist scriptures. However, unlike the collective translation method adopted in the translation of Buddhist sutras, the translation of these scientific literature was often done by the translating monks alone, and the contents translated were fragmentary and were subsidiary or by-products of the translation of Buddhist sutras rather than systematic introduction. According to some historical books and scattered records of Buddhist books, there were astronomical and calendrical books translated from ancient India in about the 2nd century AD. An Shigao, the originator of the translation of our Buddhist scriptures, is the earliest verifiable translator of astronomical and arithmetical texts. According to Dao An's ''Catalogue of the Comprehensive Scriptures'', An Shigao's translation of the ārdūlakar·nāvadāna is the earliest translation of astronomy, which introduces the knowledge of astronomy in ancient India. His translation of Brahman's Algorithm is one of the earliest translations of mathematical works in China.(Newmark, 2001:134)

@@ Line 48: / Line 48: @@
 In the middle of the sixteenth century, the feudal society of the Ming Dynasty turned from prosperity to decline, and since the climax of the Northern Song Dynasty, the field of science and technology stagnated, which was the beginning of the sprouting of capitalism. In 1582, Matteo Ricci came to Macau with a Portuguese caravan, where he diligently studied the Chinese language and learned about Chinese customs, state systems and political organizations. In the eyes of the Chinese, China was the only country in the world worthy of praise: “As far as the greatness of the country, the advancement of its political system and its academic fame were concerned, the Chinese regarded all other nations not only as barbarians, but even as irrational animals. There is no other king, dynasty or culture in the world that is worth boasting about in the eyes of the Chinese” (He 1983:181) The Western missionaries, in their efforts to spread their religion, studied Chinese culture and adopted culturally applicable strategies in the translation process, which was flexible and reader-centered. “In terms of ideology and culture, they conformed to Chinese culture with Western culture and allowed the scholars to absorb Western culture without degrading Chinese culture, emphasizing the complementarity and consistency of Chinese and Western cultures to ensure that the Chinese could accept Western ideas and knowledge smoothly”(Xiong 1994:16).
-The year 2021 marks the 420th anniversary of the settlement of the late Ming Jesuit Ricci in Beijing. He then managed to gain a foothold in the capital, establishing a church, "legitimizing Catholicism in China," and "pioneering the history of combining Chinese and Western translation and introduction of Western scientific and technical literature, as well as being the first to translate the Four Books: ''The Great Learning'', ''The Doctrine of the Mean'', ''The Confucian Analects'' and ''The Works of Mencius into Latin'', opening the way for the introduction of Chinese texts to the West. He was also the first to translate the Four Books into Latin, which was the first time that Chinese texts were introduced to the West. In the history of cultural exchange between China and the West, this is an event of great significance. Since entering China, Matteo Ricci adopted the strategy of attaching to Confucianism and complementing Confucianism, hoping to convert China to Jesus Christ through the adaptation of Catholicism to traditional Chinese culture. Ricci's friendly and tolerant attitude toward Confucianism made the spread of Catholicism at that time a success, and he himself won the eyes of some of the great scholars. “Ricci wrote a hundred aphorisms in Chinese about friendship from the Western philosophers he had read, had them embellished by Wang Kentang, and had them printed in Nanchang in 1595 under the title "On Friendship" and presented to the dignitaries of the time. This book contains the treatises on friendship from ''Plato's Rutgers'', ''Aristotle's Ethics'', ''Cicero's On Friendship'', ''Montaigne's Essays'', and ''Plutarch's Moral Theory''”(Xie 2009:115). Some of them were also authored by Ricci himself. He maintained a friendly, tolerant and sincere attitude toward traditional Chinese culture and the Chinese people, and was therefore respected by some Confucian students as "Li Zi" or "Western Confucian", and many people were happy to make friends with him. In the following decade, Matteo Ricci laid the foundation for the spread of Christianity in China and objectively promoted a deep cultural dialogue and scientific and technological exchange between China and the West. Ricci's success was largely based on the "academic missionary" and "dumb missionary" methods, i.e., the translation and compilation of Western scientific and technical works and theological works to expand his influence and achieve the missionary purpose. The Western translation of the late Ming and early Qing dynasties, which began with Matteo Ricci, was the second high point in the history of translation in China. Although the impact of this translation on Chinese culture could not be compared with the translation of Buddhist scriptures, Chinese people learned directly from it for the first time about European scientific and technological knowledge such as mathematics, calendars, geography and arms manufacturing. This scientific and technological knowledge, especially the modern world concept, opened the eyes of some of the scholars, and the Western scientific thinking method began to influence our academia from both logical reasoning and empirical investigation. Matteo Ricci is the most influential figure in the history of cultural exchange between China and the West. Ricci is credited with pioneering the development of modern Western science and Catholicism in China. Ricci's map of the world, ''Great Universal Geographic Map'', was engraved in 12 different editions from 1584 to the end of the Ming Dynasty. In order to illustrate the concept of the map, Matteo Ricci especially applied the cone projection to draw the equatorial north and south hemispheres on the map, indicating the circle of the earth, the north and south poles, the length of day and night north and south of the equator, and the five belts. The names of the five continents: Europa, Lemuria (Africa), Asia, North and South Asia, Murica, and Murray Mecca. He marked out more than thirty countries in Europe, and introduced North and South America, and made field measurements with modern scientific methods and instruments, and drew the latitude and longitude of eight cities in China: Beijing, Nanjing, Datong, Guangzhou, Hangzhou, Xi'an Taiyuan, Jinan. The concept of the five continents, the doctrine of the circle of the earth, and the division of the zones have all made important contributions to Chinese geography. Many of the translations of the names of countries and places on the five continents are still in use today. In addition, there are more than twenty Chinese works of Matteo Ricci, among which thirteen are included in the Siku Quanshu,and six in The History of Ming Dynasty. What’s  more, there are also a number of series of books or individual collections in which Matteo Ricci's writings are collected, and he himself has been called "the first foreigner from whom Chinese people could learn from his Chinese writings”. Mr. Hushi also affirmed that "in the last three hundred years, Chinese thought and learning have all tended to be scientific in their precision and nuance .... All of them were influenced by Matteo Ricci's arrival in China". Mr. Fanghao also believed that "Matteo Ricci was the first person who bridged Chinese and Western cultures in the Ming Dynasty". Of course, Matteo Ricci's subjective intention was to preach, and what he imported was mainly Greek science, which was far from modern scientific theories and methods. But for the Chinese scholars, who lacked an axiomatic, systematic and symbolic scientific system, these scientific theories did have a liberating significance. Moreover, "when missionaries such as Matteo Ricci used science as a missionary tool, they not only aroused the interest of some of the scholars in Western science, but also to some extent satisfied the needs of some scholars and even the emperor. It was this relationship between the need and the wanted that made possible the peaceful dialogue between Chinese and Western civilizations, mediated by the missionaries and the scholars”（Cheng 2002:70-74).
+The year 2021 marks the 420th anniversary of the settlement of the late Ming Jesuit Ricci in Beijing. He then managed to gain a foothold in the capital, establishing a church, "legitimizing Catholicism in China," and "pioneering the history of combining Chinese and Western translation and introduction of Western scientific and technical literature, as well as being the first to translate the Four Books: ''The Great Learning'', ''The Doctrine of the Mean'', ''The Confucian Analects'' and ''The Works of Mencius into Latin'', opening the way for the introduction of Chinese texts to the West. He was also the first to translate the Four Books into Latin. And it was the first time that Chinese texts were introduced to the West. In the history of cultural exchange between China and the West, this is an event of great significance. Since entering China, Matteo Ricci adopted the strategy of attaching to Confucianism and complementing Confucianism, hoping to convert China to Jesus Christ through the adaptation of Catholicism to traditional Chinese culture. Ricci's friendly and tolerant attitude toward Confucianism made the spread of Catholicism at that time a success, and he himself won the eyes of some of the great scholars. “Ricci wrote a hundred aphorisms in Chinese about friendship from the Western philosophers he had read, had them embellished by Wang Kentang, and had them printed in Nanchang in 1595 under the title "On Friendship" and presented to the dignitaries of the time. This book contains the treatises on friendship from ''Plato's Rutgers'', ''Aristotle's Ethics'', ''Cicero's On Friendship'', ''Montaigne's Essays'', and ''Plutarch's Moral Theory''”(Xie 2009:115). Some of them were also authored by Ricci himself. He maintained a friendly, tolerant and sincere attitude toward traditional Chinese culture and the Chinese people, and was therefore respected by some Confucian students as "Li Zi" or "Western Confucian", and many people were happy to make friends with him. In the following decade, Matteo Ricci laid the foundation for the spread of Christianity in China and objectively promoted a deep cultural dialogue and scientific and technological exchange between China and the West. Ricci's success was largely based on the "academic missionary" and "dumb missionary" methods, i.e., the translation and compilation of Western scientific and technical works and theological works to expand his influence and achieve the missionary purpose. The Western translation of the late Ming and early Qing dynasties, which began with Matteo Ricci, was the second high point in the history of translation in China. Although the impact of this translation on Chinese culture could not be compared with the translation of Buddhist scriptures, Chinese people learned directly from it for the first time about European scientific and technological knowledge such as mathematics, calendars, geography and arms manufacturing. This scientific and technological knowledge, especially the modern world concept, opened the eyes of some of the scholars, and the Western scientific thinking method began to influence our academia from both logical reasoning and empirical investigation. Matteo Ricci is the most influential figure in the history of cultural exchange between China and the West. Ricci is credited with pioneering the development of modern Western science and Catholicism in China. Ricci's map of the world, ''Great Universal Geographic Map'', was engraved in 12 different editions from 1584 to the end of the Ming Dynasty. In order to illustrate the concept of the map, Matteo Ricci especially applied the cone projection to draw the equatorial north and south hemispheres on the map, indicating the circle of the earth, the north and south poles, the length of day and night north and south of the equator, and the five belts. The names of the five continents: Europa, Lemuria (Africa), Asia, North and South Asia, Murica, and Murray Mecca. He marked out more than thirty countries in Europe, and introduced North and South America, and made field measurements with modern scientific methods and instruments, and drew the latitude and longitude of eight cities in China: Beijing, Nanjing, Datong, Guangzhou, Hangzhou, Xi'an Taiyuan, Jinan. The concept of the five continents, the doctrine of the circle of the earth, and the division of the zones have all made important contributions to Chinese geography. Many of the translations of the names of countries and places on the five continents are still in use today. In addition, there are more than twenty Chinese works of Matteo Ricci, among which thirteen are included in the Siku Quanshu,and six in The History of Ming Dynasty. What’s  more, there are also a number of series of books or individual collections in which Matteo Ricci's writings are collected, and he himself has been called "the first foreigner from whom Chinese people could learn from his Chinese writings”. Mr. Hushi also affirmed that "in the last three hundred years, Chinese thought and learning have all tended to be scientific in their precision and nuance .... All of them were influenced by Matteo Ricci's arrival in China". Mr. Fanghao also believed that "Matteo Ricci was the first person who bridged Chinese and Western cultures in the Ming Dynasty". Of course, Matteo Ricci's subjective intention was to preach, and what he imported was mainly Greek science, which was far from modern scientific theories and methods. But for the Chinese scholars, who lacked an axiomatic, systematic and symbolic scientific system, these scientific theories did have a liberating significance. Moreover, "when missionaries such as Matteo Ricci used science as a missionary tool, they not only aroused the interest of some of the scholars in Western science, but also to some extent satisfied the needs of some scholars and even the emperor. It was this relationship between the need and the wanted that made possible the peaceful dialogue between Chinese and Western civilizations, mediated by the missionaries and the scholars”（Cheng 2002:70-74).
 == Xu Guangqi==

← Older revision		Revision as of 04:37, 14 December 2021
Line 58:		Line 58:

	The second culmination of translation in China shifted from Buddhist scripture translation to scientific and technical translation. At the end of the Ming Dynasty, Xu Guangqi's cooperation with the missionaries became an important driving force for this climax. According to ''A Brief History of Chinese and Western Translation'' edited by Xie Tianzhen, the works that Xu Guangqi translated and compiled with the missionaries mainly include: 1) ''Elements'' , in 1604, Xu Guangqi contacted Matteo Ricci and studied ''Elements'' with him, and the first six volumes were translated in 1607. The first six volumes were translated in 1607. Thus, Western geometry began to spread in China and became famous for centuries. 2) ''Water Conservation and Irrigation Methods'' in the West , which was translated by Xu Guangqi and Xiong Sanbao in 1612, mainly introduced Western water engineering and machinery. 3) ''Chongzhen Calendar'', as early as the beginning of the 17th century, knowledgeable people wrote to request the revision of the calendar, and it was not until 1629 that Emperor Chongzhen decreed that Xu Guangqi and Li Zhizao and other knowledgeable people were ordered to revise the calendar and compile the astronomical calendar.(Zhu,2020:48-56)		The second culmination of translation in China shifted from Buddhist scripture translation to scientific and technical translation. At the end of the Ming Dynasty, Xu Guangqi's cooperation with the missionaries became an important driving force for this climax. According to ''A Brief History of Chinese and Western Translation'' edited by Xie Tianzhen, the works that Xu Guangqi translated and compiled with the missionaries mainly include: 1) ''Elements'' , in 1604, Xu Guangqi contacted Matteo Ricci and studied ''Elements'' with him, and the first six volumes were translated in 1607. The first six volumes were translated in 1607. Thus, Western geometry began to spread in China and became famous for centuries. 2) ''Water Conservation and Irrigation Methods'' in the West , which was translated by Xu Guangqi and Xiong Sanbao in 1612, mainly introduced Western water engineering and machinery. 3) ''Chongzhen Calendar'', as early as the beginning of the 17th century, knowledgeable people wrote to request the revision of the calendar, and it was not until 1629 that Emperor Chongzhen decreed that Xu Guangqi and Li Zhizao and other knowledgeable people were ordered to revise the calendar and compile the astronomical calendar.(Zhu,2020:48-56)
		+
		+	The sentence “The first six volumes were translated in 1607.” should be deleted. Corrected by--[[User:Zhong Yulu\|Zhong Yulu]] ([[User talk:Zhong Yulu\|talk]]) 04:37, 14 December 2021 (UTC)

	Xu Guangqi had a far-sighted and strategic mind. As a proponent of Western learning in the late Ming Dynasty, Xu Guangqi's translation activities were inseparable from Catholicism. From his first acquaintance with Catholics in Shaozhou in 1595, he was formally baptized as a Catholic eight years later in 1603. It was during the exchange with Matteo Ricci and others that Xu Guangqi gradually learned about the basic situation of university education in the West and further realized the fundamental place of mathematics and science. So in the selection of the content of the translation, determined the Western mathematical and scientific classics as the first choice for translation. He believed that the Western mathematical theory was rigorous and had a certain logical system, which seemed to be useless but was actually the basis of all uses. Ancient China was an agricultural civilization, and when agriculture flourished, the country flourished. From Li Bing's construction of Dujiangyan, we can see the importance of agricultural water conservancy to the country and to the people. Xu Guangqi's strategic vision of translation went beyond the study and debate on the mere textual "translation techniques" of Buddhist scriptures translation, such as the "text-quality controversy" of the time. “Xu Guangqi's translations of Elements and The Celiang Fayi saved traditional Chinese mathematics, which was on the verge of extinction, and the people's attention and research on mathematics facilitated the transformation of China from classical to modern mathematics”(Li 2021:60-64). The social function of translation was highlighted in this culmination of translation, and Kong Deliang argues that "although it was not fully realized due to the time constraints, it became a turning point in the history of Chinese translation” (Kong, 2015:76-80).		Xu Guangqi had a far-sighted and strategic mind. As a proponent of Western learning in the late Ming Dynasty, Xu Guangqi's translation activities were inseparable from Catholicism. From his first acquaintance with Catholics in Shaozhou in 1595, he was formally baptized as a Catholic eight years later in 1603. It was during the exchange with Matteo Ricci and others that Xu Guangqi gradually learned about the basic situation of university education in the West and further realized the fundamental place of mathematics and science. So in the selection of the content of the translation, determined the Western mathematical and scientific classics as the first choice for translation. He believed that the Western mathematical theory was rigorous and had a certain logical system, which seemed to be useless but was actually the basis of all uses. Ancient China was an agricultural civilization, and when agriculture flourished, the country flourished. From Li Bing's construction of Dujiangyan, we can see the importance of agricultural water conservancy to the country and to the people. Xu Guangqi's strategic vision of translation went beyond the study and debate on the mere textual "translation techniques" of Buddhist scriptures translation, such as the "text-quality controversy" of the time. “Xu Guangqi's translations of Elements and The Celiang Fayi saved traditional Chinese mathematics, which was on the verge of extinction, and the people's attention and research on mathematics facilitated the transformation of China from classical to modern mathematics”(Li 2021:60-64). The social function of translation was highlighted in this culmination of translation, and Kong Deliang argues that "although it was not fully realized due to the time constraints, it became a turning point in the history of Chinese translation” (Kong, 2015:76-80).

← Older revision		Revision as of 04:32, 14 December 2021
Line 51:		Line 51:

	The year 2021 marks the 420th anniversary of the settlement of the late Ming Jesuit Ricci in Beijing. He then managed to gain a foothold in the capital, establishing a church, "legitimizing Catholicism in China," and "pioneering the history of combining Chinese and Western translation and introduction of Western scientific and technical literature, as well as being the first to translate the Four Books: ''The Great Learning'', ''The Doctrine of the Mean'', ''The Confucian Analects'' and ''The Works of Mencius into Latin'', opening the way for the introduction of Chinese texts to the West. He was also the first to translate the Four Books into Latin, which was the first time that Chinese texts were introduced to the West. In the history of cultural exchange between China and the West, this is an event of great significance. Since entering China, Matteo Ricci adopted the strategy of attaching to Confucianism and complementing Confucianism, hoping to convert China to Jesus Christ through the adaptation of Catholicism to traditional Chinese culture. Ricci's friendly and tolerant attitude toward Confucianism made the spread of Catholicism at that time a success, and he himself won the eyes of some of the great scholars. “Ricci wrote a hundred aphorisms in Chinese about friendship from the Western philosophers he had read, had them embellished by Wang Kentang, and had them printed in Nanchang in 1595 under the title "On Friendship" and presented to the dignitaries of the time. This book contains the treatises on friendship from ''Plato's Rutgers'', ''Aristotle's Ethics'', ''Cicero's On Friendship'', ''Montaigne's Essays'', and ''Plutarch's Moral Theory''”(Xie 2009:115). Some of them were also authored by Ricci himself. He maintained a friendly, tolerant and sincere attitude toward traditional Chinese culture and the Chinese people, and was therefore respected by some Confucian students as "Li Zi" or "Western Confucian", and many people were happy to make friends with him. In the following decade, Matteo Ricci laid the foundation for the spread of Christianity in China and objectively promoted a deep cultural dialogue and scientific and technological exchange between China and the West. Ricci's success was largely based on the "academic missionary" and "dumb missionary" methods, i.e., the translation and compilation of Western scientific and technical works and theological works to expand his influence and achieve the missionary purpose. The Western translation of the late Ming and early Qing dynasties, which began with Matteo Ricci, was the second high point in the history of translation in China. Although the impact of this translation on Chinese culture could not be compared with the translation of Buddhist scriptures, Chinese people learned directly from it for the first time about European scientific and technological knowledge such as mathematics, calendars, geography and arms manufacturing. This scientific and technological knowledge, especially the modern world concept, opened the eyes of some of the scholars, and the Western scientific thinking method began to influence our academia from both logical reasoning and empirical investigation. Matteo Ricci is the most influential figure in the history of cultural exchange between China and the West. Ricci is credited with pioneering the development of modern Western science and Catholicism in China. Ricci's map of the world, ''Great Universal Geographic Map'', was engraved in 12 different editions from 1584 to the end of the Ming Dynasty. In order to illustrate the concept of the map, Matteo Ricci especially applied the cone projection to draw the equatorial north and south hemispheres on the map, indicating the circle of the earth, the north and south poles, the length of day and night north and south of the equator, and the five belts. The names of the five continents: Europa, Lemuria (Africa), Asia, North and South Asia, Murica, and Murray Mecca. He marked out more than thirty countries in Europe, and introduced North and South America, and made field measurements with modern scientific methods and instruments, and drew the latitude and longitude of eight cities in China: Beijing, Nanjing, Datong, Guangzhou, Hangzhou, Xi'an Taiyuan, Jinan. The concept of the five continents, the doctrine of the circle of the earth, and the division of the zones have all made important contributions to Chinese geography. Many of the translations of the names of countries and places on the five continents are still in use today. In addition, there are more than twenty Chinese works of Matteo Ricci, among which thirteen are included in the Siku Quanshu,and six in The History of Ming Dynasty. What’s more, there are also a number of series of books or individual collections in which Matteo Ricci's writings are collected, and he himself has been called "the first foreigner from whom Chinese people could learn from his Chinese writings”. Mr. Hushi also affirmed that "in the last three hundred years, Chinese thought and learning have all tended to be scientific in their precision and nuance .... All of them were influenced by Matteo Ricci's arrival in China". Mr. Fanghao also believed that "Matteo Ricci was the first person who bridged Chinese and Western cultures in the Ming Dynasty". Of course, Matteo Ricci's subjective intention was to preach, and what he imported was mainly Greek science, which was far from modern scientific theories and methods. But for the Chinese scholars, who lacked an axiomatic, systematic and symbolic scientific system, these scientific theories did have a liberating significance. Moreover, "when missionaries such as Matteo Ricci used science as a missionary tool, they not only aroused the interest of some of the scholars in Western science, but also to some extent satisfied the needs of some scholars and even the emperor. It was this relationship between the need and the wanted that made possible the peaceful dialogue between Chinese and Western civilizations, mediated by the missionaries and the scholars”（Cheng 2002:70-74).		The year 2021 marks the 420th anniversary of the settlement of the late Ming Jesuit Ricci in Beijing. He then managed to gain a foothold in the capital, establishing a church, "legitimizing Catholicism in China," and "pioneering the history of combining Chinese and Western translation and introduction of Western scientific and technical literature, as well as being the first to translate the Four Books: ''The Great Learning'', ''The Doctrine of the Mean'', ''The Confucian Analects'' and ''The Works of Mencius into Latin'', opening the way for the introduction of Chinese texts to the West. He was also the first to translate the Four Books into Latin, which was the first time that Chinese texts were introduced to the West. In the history of cultural exchange between China and the West, this is an event of great significance. Since entering China, Matteo Ricci adopted the strategy of attaching to Confucianism and complementing Confucianism, hoping to convert China to Jesus Christ through the adaptation of Catholicism to traditional Chinese culture. Ricci's friendly and tolerant attitude toward Confucianism made the spread of Catholicism at that time a success, and he himself won the eyes of some of the great scholars. “Ricci wrote a hundred aphorisms in Chinese about friendship from the Western philosophers he had read, had them embellished by Wang Kentang, and had them printed in Nanchang in 1595 under the title "On Friendship" and presented to the dignitaries of the time. This book contains the treatises on friendship from ''Plato's Rutgers'', ''Aristotle's Ethics'', ''Cicero's On Friendship'', ''Montaigne's Essays'', and ''Plutarch's Moral Theory''”(Xie 2009:115). Some of them were also authored by Ricci himself. He maintained a friendly, tolerant and sincere attitude toward traditional Chinese culture and the Chinese people, and was therefore respected by some Confucian students as "Li Zi" or "Western Confucian", and many people were happy to make friends with him. In the following decade, Matteo Ricci laid the foundation for the spread of Christianity in China and objectively promoted a deep cultural dialogue and scientific and technological exchange between China and the West. Ricci's success was largely based on the "academic missionary" and "dumb missionary" methods, i.e., the translation and compilation of Western scientific and technical works and theological works to expand his influence and achieve the missionary purpose. The Western translation of the late Ming and early Qing dynasties, which began with Matteo Ricci, was the second high point in the history of translation in China. Although the impact of this translation on Chinese culture could not be compared with the translation of Buddhist scriptures, Chinese people learned directly from it for the first time about European scientific and technological knowledge such as mathematics, calendars, geography and arms manufacturing. This scientific and technological knowledge, especially the modern world concept, opened the eyes of some of the scholars, and the Western scientific thinking method began to influence our academia from both logical reasoning and empirical investigation. Matteo Ricci is the most influential figure in the history of cultural exchange between China and the West. Ricci is credited with pioneering the development of modern Western science and Catholicism in China. Ricci's map of the world, ''Great Universal Geographic Map'', was engraved in 12 different editions from 1584 to the end of the Ming Dynasty. In order to illustrate the concept of the map, Matteo Ricci especially applied the cone projection to draw the equatorial north and south hemispheres on the map, indicating the circle of the earth, the north and south poles, the length of day and night north and south of the equator, and the five belts. The names of the five continents: Europa, Lemuria (Africa), Asia, North and South Asia, Murica, and Murray Mecca. He marked out more than thirty countries in Europe, and introduced North and South America, and made field measurements with modern scientific methods and instruments, and drew the latitude and longitude of eight cities in China: Beijing, Nanjing, Datong, Guangzhou, Hangzhou, Xi'an Taiyuan, Jinan. The concept of the five continents, the doctrine of the circle of the earth, and the division of the zones have all made important contributions to Chinese geography. Many of the translations of the names of countries and places on the five continents are still in use today. In addition, there are more than twenty Chinese works of Matteo Ricci, among which thirteen are included in the Siku Quanshu,and six in The History of Ming Dynasty. What’s more, there are also a number of series of books or individual collections in which Matteo Ricci's writings are collected, and he himself has been called "the first foreigner from whom Chinese people could learn from his Chinese writings”. Mr. Hushi also affirmed that "in the last three hundred years, Chinese thought and learning have all tended to be scientific in their precision and nuance .... All of them were influenced by Matteo Ricci's arrival in China". Mr. Fanghao also believed that "Matteo Ricci was the first person who bridged Chinese and Western cultures in the Ming Dynasty". Of course, Matteo Ricci's subjective intention was to preach, and what he imported was mainly Greek science, which was far from modern scientific theories and methods. But for the Chinese scholars, who lacked an axiomatic, systematic and symbolic scientific system, these scientific theories did have a liberating significance. Moreover, "when missionaries such as Matteo Ricci used science as a missionary tool, they not only aroused the interest of some of the scholars in Western science, but also to some extent satisfied the needs of some scholars and even the emperor. It was this relationship between the need and the wanted that made possible the peaceful dialogue between Chinese and Western civilizations, mediated by the missionaries and the scholars”（Cheng 2002:70-74).
		+
		+	He was also the first to translate the Four Books into Latin. And it was the first time that Chinese texts were introduced to the West. Corrected by--[[User:Zhong Yulu\|Zhong Yulu]] ([[User talk:Zhong Yulu\|talk]]) 04:32, 14 December 2021 (UTC)

	== Xu Guangqi==		== Xu Guangqi==

← Older revision		Revision as of 04:26, 14 December 2021
Line 43:		Line 43:

	This culmination of scientific and technological translations has promoted the development of science and technology in China. The introduction of this advanced Western knowledge opened the eyes of the Chinese and gave us a more correct and clear understanding of the world. The introduction of these advanced technologies also promoted the production and improvement of advanced scientific instruments. The climax of scientific and technological translation in this period opened up new ways for everyone to learn Western knowledge and promoted the progress and development of traditional Chinese technology and society as a whole. What’s more, this surge in scientific and technological translation also had a positive effect on the development of Chinese industrial civilization. These translated scientific and technological books broadened the Chinese people's horizons and enhanced their ability to transform society and nature, enabling them to create more efficient material and spiritual wealth and thus improve the material, spiritual and living standards of the people. These translations spread the ideas of materialism and dialectics, profoundly combating the ruling ideology of idealism of the time and further liberating the productive forces. The scientific and technological translations of this period not only injected fresh blood into the then dead China, but also laid the foundation and played a positive bridging role for the industrial revolution in later China.(Amos,1973:166)		This culmination of scientific and technological translations has promoted the development of science and technology in China. The introduction of this advanced Western knowledge opened the eyes of the Chinese and gave us a more correct and clear understanding of the world. The introduction of these advanced technologies also promoted the production and improvement of advanced scientific instruments. The climax of scientific and technological translation in this period opened up new ways for everyone to learn Western knowledge and promoted the progress and development of traditional Chinese technology and society as a whole. What’s more, this surge in scientific and technological translation also had a positive effect on the development of Chinese industrial civilization. These translated scientific and technological books broadened the Chinese people's horizons and enhanced their ability to transform society and nature, enabling them to create more efficient material and spiritual wealth and thus improve the material, spiritual and living standards of the people. These translations spread the ideas of materialism and dialectics, profoundly combating the ruling ideology of idealism of the time and further liberating the productive forces. The scientific and technological translations of this period not only injected fresh blood into the then dead China, but also laid the foundation and played a positive bridging role for the industrial revolution in later China.(Amos,1973:166)
		+
		+	The scientific and technological translations of this period not only injected fresh blood into the “dead” China, but also laid the foundation and played a positive bridging role for the industrial revolution in later China. Corrected by--[[User:Zhong Yulu\|Zhong Yulu]] ([[User talk:Zhong Yulu\|talk]]) 04:26, 14 December 2021 (UTC)

	== Matteo Ricci==		== Matteo Ricci==

@@ Line 27: / Line 27: @@
 However, unlike the collective translation method adopted in the translation of Buddhist sutras, the translation of these scientific literature was often done by the monks alone, and the translated texts were fragmentary and were subsidiary or by-products of the translation of Buddhist sutras rather than systematic introduction. Corrected by--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 03:38, 14 December 2021 (UTC)
- During the Wei-Jin North-South Period, Dharmarajiva translated the Brahmana Astronomy Sutra. In 541 A.D., Upas translated ''Mahāratna kūṭasūtra'', which recorded the ancient Indian fractions. In 508 A.D., the monk Renamati translated Nāgārjuna bodhisattva, which is an ancient Indian pharmacological text. During the Sui and Tang dynasties, China's foreign exchanges were more frequent than ever before, and scientific and technological translations were more prosperous than in previous dynasties. The invention of engraving and printing in the 9th century A.D. also facilitated the production and dissemination of various texts. In 718 A.D, Gautama Siddhartha, an astronomer who came to China from India, translated the ancient Indian ''Jiuzhi Calendar'', which introduced the ancient Indian algorithm characters, calendar degrees, the calculation of cumulative sun and small remainder, the position and movement of the sun and the moon, and the projection of solar and lunar eclipses, etc. It faithfully reflected the characteristics of Indian mathematical astronomy. It was included in the ''Kaiyuan Zhizhi'' (Vol. 104) and has been preserved to this day. The ancient Chinese numerals that appeared in China during the Song Dynasty were obviously influenced by the ancient Indian algorithmic symbols introduced in the ''Jiuzhi Calendar''. This period also saw the translation of the ''Sutra'' by the Sanskrit monk Bukong, who came to China. Some translations of medical books were translated continuously during the Sui and Tang dynasties. Although these medical books have been scattered, Indian medicine undoubtedly influenced the medical texts of the Tang Dynasty, such as ''Wai-tai-mi-yao'', ''Prescriptions Worth a Thousand Pieces of Gold for Emergencies'', and Sun Simiao's ''Qianjin Yifang'', which all contain many Indian medical components. In particular, ancient Indian ophthalmology was at the world's leading level at that time. There are many records of ancient Indian doctors treating eye diseases in Tang Dynasty literature, and even the poems of literati and bachelors have traces of ancient Indian ophthalmology treatment, such as the poem of the famous poet Liu Yuxi, "Presented to the Brahmin Monk, an Eye Doctor", which describes the scene of suffering from cataract."(Burke,2004:178)
+During the Wei-Jin North-South Period, Dharmarajiva translated the Brahmana Astronomy Sutra. In 541 A.D., Upas translated ''Mahāratna kūṭasūtra'', which recorded the ancient Indian fractions. In 508 A.D., the monk Renamati translated Nāgārjuna bodhisattva, which is an ancient Indian pharmacological text. During the Sui and Tang dynasties, China's foreign exchanges were more frequent than ever before, and scientific and technological translations were more prosperous than in previous dynasties. The invention of engraving and printing in the 9th century A.D. also facilitated the production and dissemination of various texts. In 718 A.D, Gautama Siddhartha, an astronomer who came to China from India, translated the ancient Indian ''Jiuzhi Calendar'', which introduced the ancient Indian algorithm characters, calendar degrees, the calculation of cumulative sun and small remainder, the position and movement of the sun and the moon, and the projection of solar and lunar eclipses, etc. It faithfully reflected the characteristics of Indian mathematical astronomy. It was included in the ''Kaiyuan Zhizhi'' (Vol. 104) and has been preserved to this day. The ancient Chinese numerals that appeared in China during the Song Dynasty were obviously influenced by the ancient Indian algorithmic symbols introduced in the ''Jiuzhi Calendar''. This period also saw the translation of the ''Sutra'' by the Sanskrit monk Bukong, who came to China. Some translations of medical books were translated continuously during the Sui and Tang dynasties. Although these medical books have been scattered, Indian medicine undoubtedly influenced the medical texts of the Tang Dynasty, such as ''Wai-tai-mi-yao'', ''Prescriptions Worth a Thousand Pieces of Gold for Emergencies'', and Sun Simiao's ''Qianjin Yifang'', which all contain many Indian medical components. In particular, ancient Indian ophthalmology was at the world's leading level at that time. There are many records of ancient Indian doctors treating eye diseases in Tang Dynasty literature, and even the poems of literati and bachelors have traces of ancient Indian ophthalmology treatment, such as the poem of the famous poet Liu Yuxi, "Presented to the Brahmin Monk, an Eye Doctor", which describes the scene of suffering from cataract."(Burke,2004:178)
 The interaction between the Arab world and China became more and more frequent after the Tang Dynasty. In addition to the exchange of materials in trade and commerce, the influence of cultural exchanges was more profound, and Arab knowledge of astronomy, calendars and medicine was gradually introduced to China. The introduction of Arab religious books to China began in 632 AD. According to the historical records of the Tang Dynasty, in 651 A.D., Arabia sent an ambassador to China for the first time. Arabic medical prescriptions and medicines were already recorded in the medical dictionaries of the Tang Dynasty. Arab non-religious books first came to China during the reign of Emperor Song Renzong (1023-1063). At the beginning of the Song Dynasty, the ''Yingtian Calendar'', which was compiled by the scholar Ma Yize and submitted by the Chinese official Wang Dune, who presided over the compilation, was based on the Arabic astronomical calculation data and attracted Arabic astronomical knowledge, using the Arabic calculation methods of solar and lunar eclipses and the five stars' travel degrees, and dividing each night into five shifts, which is said to be the beginning of the Chinese method of changing points. Our rule during the Yuan dynasty spanned Eurasia, and Genghis Khan's three western expeditions strengthened the scientific exchange between China and Arabia, after which the number of people who knew Arabic on Chinese territory increased dramatically, and the original language of Chinese scientific translations gradually changed from Sanskrit to Persian, which was used in the eastern part of Arabia at that time. It was in the 13th century that Arab non-religious books were introduced to China on a large scale. A number of Arab astronomers worked in the official institution of the Yuan dynasty, the Sitiantai (established in 1260). One of them, the astronomer Jamal al-Din, prepared the almanac based on the Arabic calendar, which was adopted by the Yuan government for 14 years and was later used as the basis for the chronological calendar prepared by the Chinese scholar Guo Shoujing. Zamaradin also made various astronomical instruments and brought the latest achievements of astronomy in the Arab world at that time, which was the first time that the knowledge of Arab "for the sphere" was introduced to China. The use of Arabic numerals in mathematics by the Chinese also began in the Yuan Dynasty. In terms of medicine, the rulers of the Yuan Dynasty organized the Arab doctors who were recaptured in the conquest to set up the "Hui Hui Medicine Institute", and at the end of the Yuan Dynasty, they also translated 36 volumes of "Hui Hui Medicine", which was engraved in the early Ming Dynasty. From the surviving remnants, this is a complete, comprehensive medical encyclopedia. In the early years of the Ming Dynasty, Zhu Yuanzhang, the founder of the Ming Dynasty, summoned the Arab scholars who used to work in the Yuan Dynasty's Tienmin, and issued an edict to translate Arab books, including the Ming translation of the Tienmin and the Hui Hui Calendar.(Christopher,2021: 155)