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From La Flèche to Beijing: The Transcultural Moment of Jesuit Garden Spaces

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Abstract

In the early modern world, the Jesuit garden arguably became a transcultural phenomenon materializing the transfer of both elite knowledge and ideas. This paper elaborates the transcultural dimension of the Jesuit symbolic garden by focusing on the so-called Beitang garden in eighteenth-century Beijing, built in the European style by French Jesuits. As witnessed by a number of Chinese and Korean travelers, however, the Beitang garden was not the only tangible garden constructed by Jesuit missionaries. Like their counterparts in Europe, garden spaces were essential to the Jesuit residences in Beijing. Throughout the seventeenth and eighteenth centuries these gardens, in which advanced European knowledge of cultivation, mechanism, as well as water conservancy were applied, were gradually turned into a dynamic space of increasing Jesuit botanic and cosmopolitan learning. Considering their unique social and political functions within sacred spaces, this paper will first synthesize the relevant facts in order to re-contextualize the construction of these garden spaces by examining various forms of their visual representation. Relying on written records by Korean travelers, this paper will elaborate on how concrete spatial arrangements and pattern designs, which were used to convey certain attitudes and ideas, became accessible for the Beijing Jesuits. This paper thus captures a transcultural moment for Jesuit garden spaces by demonstrating the ways in which a Jesuit garden in France was transferred to an eighteenth-century Jesuit space in Beijing.

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Notes

  1. 1.

    As Lisa Golombek has demonstrated, the nature of the European garden seemed to be changed by incorporating the patterns and designs of Timur gardens from Central Asia during the sixteenth century, see Lisa Golombek, “From Timur to Tivoli: Reflections on Il Giardino all’Italiana,” Muqarnas 25 (2008): 243–54.

  2. 2.

    See also Golombek, “From Timur to Tivoli,” 243.

  3. 3.

    See Peter Davidson, “The Jesuit Garden,” in The Jesuits II: Cultures, Sciences, and the Arts, 1540–1773, ed. John W. O’Malley et al. (Toronto: University of Toronto Press, 2006), 86–7.

  4. 4.

    Cf. Peter Fuhring et al., ed., A Kingdom of Images: French Prints in the Age of Louis XIV, 1600–1715 (Los Angeles: Getty, 2015), 96–7.

  5. 5.

    The Nantang residence was originally called Xitang 西堂 (West Church/Residence) before the Lazarists established their own church in 1723.

  6. 6.

    As for the identification of its iconography, see Lianming Wang, “Church, a Sacred Event and the Visual Perspective of an ‘Etic Observer’: An Eighteenth-Century Chinese Western-Style Painting held in the Bibliothèque nationale de France,” in Face to Face: The Transcendence of the Arts in China in Beyond, vol.1, ed. Rui Oliveira Lopes (Lisbon: University of Lisbon, 2014), 182–213.

  7. 7.

    Cf. Chen Liyao, Private Gardens (Vienna: Springer, 1999), 134–6.

  8. 8.

    See Bianca Maria Rinaldi, The “Chinese Garden in Good Taste”: Jesuits and Europe’s Knowledge of Chinese Flora and Art of the Garden in the 17th and 18th Centuries (Munich: Meidenbauer, 2005), 211–2.

  9. 9.

    Orig. “...cour du parterre environné d’une galerie couverte qui est devant notre Eglise; la grande cour est à peu près comme celle des Pensionnaires de la Fleche.” Letter of Pierre-Martial Cibot to ?, dated June 11, 1772, in Lettres édifiantes et curieuses, écrites des missions étrangers, vol. 30 (Paris: Le Clerc, 1773), 94–114.

  10. 10.

    Regarding Pereira’s contribution to the Nantang’s renovation project, see Lianming Wang, “Propaganda Fidei: Die Nantang-Kirche und die jesuitischen Sakralräume im Peking der Frühen Neuzeit” (PhD diss., University of Heidelberg, 2014), 57–60.

  11. 11.

    See also Claudia von Collani, “French Jesuits,” in Handbook of Christianity in China, vol. 1 (635–1800), ed. Nicolas Standaert (Leiden: Brill, 2001), 313–6.

  12. 12.

    See Louis Pfister, Notices biographiques et bibliographiques sur les Jésuites de l’anciene mission de Chine, 1552–1773, Variétés sinologiques 60 (Shanghai: Shanghai Mission Catholique, 1934), 446–9.

  13. 13.

    Jean-Michel Moreau (1741–1814), active in eighteenth-century Beijing.

  14. 14.

    On the history of the “Yuding collection,” see Barbara L. Dash, “A Visionary Acquisition: The Yudin Collection at the Library of Congress,” Slavic & East European Information Resources 9 (2008): 92–114.

  15. 15.

    Jean-Denis Attiret, A Particular Account of the Emperor of China’s Gardens near Pekin, trans. Sir Harry Beaumont (London: R. Dodsley and M. Cooper, 1752); see also Craig Clunas, “Nature and Ideology in Western Descriptions of the Chinese Gardens,” Extrême-Orient 22 (2000): 154–5.

  16. 16.

    Rinaldi, Chinese Garden in Good Taste, 175.

  17. 17.

    A brief bibliography of d’Incarville is provided by Georges Métailié, “Botany,” in Handbook of Christianity in China, vol. 1, ed. Nicolas Standaert (Leiden: Brill, 2001), 805.

  18. 18.

    See Rinaldi, Chinese Garden in Good Taste, 153–61.

  19. 19.

    See also Rinaldi, Chinese Garden in Good Taste, 156–7.

  20. 20.

    Henri Bernard-Maitre, Un correspondant de Bernard de Jussieu en Chine: Le Père Le Chéron d’Incarville, missionnaire français de Pékin d’après de nombreux documents inédits (Paris: J. Peyronnet, 1949), 16; quoted in Rinaldi, Chinese Garden in Good Taste, 153.

  21. 21.

    They are the cemetery of Zhalan 柵欄, the burial place of the Portuguese Jesuits, and the cemetery of Zhengfusi 正福寺 near the Fucheng Gate 阜成門, where the French Jesuits had been buried since 1732, see also Rinaldi, Chinese Garden in Good Taste, 153.

  22. 22.

    Letter of d’Incarville to Jean-Marie-Joseph-Claude Rondeaux de Sétry, September 20, 1742; quoted in Bernard-Maitre, Un correspondant de Bernard de Jussieu en Chine, 14; see also Rinaldi, Chinese Garden in Good Taste, 153.

  23. 23.

    See also Claudia von Collani, “‘Jingtian’: The Kangxi emperor’s gift to Ferdinand Verbiest in the Rites Controversy,” in Ferdinand Verbiest (1623–1688): Jesuit Missionary, Scientist, Engineer and Diplomat, ed. John W. Witek (Nettetal: Steyler, 1994), 353–470.

  24. 24.

    The location of the Xitang garden at the north side of the residence is confirmed by Hong Dae-yong 洪大榮 (1731–83) in 1765, see Huang Shijian 黄时鉴, “Chaoxian Yangxinglu suoji de Beijing tianzhutang 朝鲜燕行录所记的北京天主堂 (Beijing’s Catholic Churches in the Descriptions of Korean Notes on Travels to Beijing),” in Hanguo xue lunwen ji 韩国学论文集 (Selected Works on Korean Studies) (Beijing: Peking University Center for Korean Studies, 1999), 159: “…I entered the north gate [of the residence, I saw] another courtyard in which the flowers and trees grew magnificently /…由北門入, 又有庭, 花樹蔚然.”

  25. 25.

    Fang Hao 方豪, Zhongyi jiaotong shi 中西交通史 (History of Sino-Western Cultural Exchanges) (Taipei: Zhonghua wenhua chuban sheye weiyuanhui, 1954), 54; see also Chen Tongbin 陳同濱, “Nantang yuanqi kao 南堂緣起考 (On the Origin of the Nantang Residence),” in Di san ci Zhongguo jindai jianzhu yanjiu taolunhui lunwen ji 第三次中國近代建築史研究討論會論文集 (The Collection of Proceedings of the Third Conference on Chinese Modern Architectural History), ed. Wang Tan (Beijing: Zhongguo jianzhu gongye chubanshe chuban: Xinhua shudian jingxiao, 1991), 50–1: “太觀堂、及今台、梧竹軒、玩瀾亭…內建亭台池水, 式仿西式, 極其共巧…巨鯽有翅, 跳躍遊戲, 有三寸大.” In 1692, Huang Biao included his descriptions on Xitang garden in the published travel books entitled Yuanyou lüe 遠遊略 (Summaries on Travels to the Distanced Regions) after returning to his hometown.

  26. 26.

    Fang, Zhongyi jiaotong shi, 54; see also Chen, “Nantang yuanqi kao,” 51: “園內中大桃如碗;小瓜如蠶大, 味美…”

  27. 27.

    See Rinaldi, Chinese Garden in Good Taste, 117–32.

  28. 28.

    The descriptions of Hong Dae-yong’s visits to the Jesuits residences in Beijing are summarized in Lee Hyung-dae, “Hong Dae-yong’s Beijing Travels and His Changing Perception of the West-Focusing on Eulbyeong yeonhaengnok and Uisan mundap,” The Review of Korean Studies 9 (2006): 45–62.

  29. 29.

    Hong Dae-yong, Eulbyeong yeonhaengnok 湛軒燕記 (Zhan Xuan’s Notes on Travels to Beijing, 1765), published in Minjok Munhwa Ch’ujinhoe, ed., Yonhaengnok sonjip 燕行录选集 (Selected Works of Korean Notes on Travels to Beijing), vol. 1 (Soul: Mimmungo, 1989), 315–6; quoted in: Huang, “Chaoxian Yangxinglu suoji de Beijing tianzhutang,” 159: “雲台下庭廣十數畝, 築磚為柱, 長丈餘, 上有十字通穴, 遍庭無慮百數。蓋春夏上施竹木務葡萄架, 柱旁往往聚土如墳者, 葡萄之收藏也。庭東有屋數間, 中有井, 井上設軲轆, 旁拖橫尺木牙輪, 平轉如磨…机轮一转…人不劳而水遍于沟坎…”

  30. 30.

    Johannes Schreck (Deng Yuhan 鄧玉函) and Wang Zheng 王徵, Yuanxi qiqi tushuo 遠西奇器圖說 (Illustrated Books on the Wonderful Machines from the Far West) (Shanghai: Shangwu yinshu guan, 1936). Besides the mechanical book, Golvers argues that there were probably also two copies of Basilius Besler’s Hortus Eystettensis, sive Diligens et Accurate Omnium Plantarum, Florum, Stirpium…(Nürnberg 1613) available in the Xitang library, which would facilitate the establishment of Grimaldi’s Xitang garden, see Noël Golvers, Libraries of Western Learning for China, vol. 3 (Leuven: Ferdinand Verbiest Institute, 2015), chapter 5.4.18.

  31. 31.

    Fang, Zhongyi jiaotong shi, 54; see also Chen, “Nantang yuanqi kao,” 51: “…左池水上高三四尺, 右池水四道, 上噴高四五尺。左右另築有小方窖, 設機竅, 用水四散噴注, 以灌溉竹木.”

  32. 32.

    Georg Andrea Böckler, Architectura curiosa nova, Das ist: Neue, Ergötzliche, Sinn- und Kunstreiche, auch nützliche Bau- und Wasser-Kunst…, vol. 3 (Nürnberg: Paul Fürstens, 1664); see also Golvers, Libraries of Western Learning, chapter 5.4.18.

  33. 33.

    A detailed list of European treatises on architecture and garden, collected in Jesuit libraries in Beijing, is compiled by Zou Hui, “The jing of a perspective garden,” Studies in the History of Garden & Designed Landscapes: An International Quarterly 22, no. 4 (2012): 317–20.

  34. 34.

    Lee Gi-ji, Iram Yeongi 一菴燕行日記 (Yi An’s Notes on Travels to Bejing), in Hanguo hanwen Yanxing wenxian xuanbian 韓國漢文燕行文獻選編 (Seleted Works of Korean Yeon Heng Rok written in Chinese), vol. 13 (Shanghai: Fudan University Press, 2011), 21–3; quoted in Liu Xiang 劉香, “Chaoxian fujing shichen de xiyang renshi, shiqi zhi shijiu shiji: yi Yanxingluquanji wei zhongxin 朝鮮赴京使臣的西洋認知 (17-19世紀) — 以《燕行錄全集》為中心 (The Cognition of Korean Envoys to the Western World, seventeenth to nineteenth Century: Centered on Complete Works of Yeon Heng Rok)” (Master’s thesis, Northeast Normal University, 2013), 21: “…花木中有石頭, 假山高數丈, 而上顛湧水二三丈, 四散如珠如霧, 亂散於花卉, 若細雨輕霖”.

  35. 35.

    Lee Gi-ji, Iram Yeongi, 23; quoted in Liu Xiang, “Chaoxian fujing shichen de xiyang renshi, shiqi zhi shijiu shiji,” 22: “西洋大家花園內戲法.”

  36. 36.

    Lee Gi-ji, Iram Yeongi, 23; quoted in Liu Xiang, “Chaoxian fujing shichen,” 22: “又有石坮銅盤數十層, 若塔狀, 其下平地繞塔有四龍頭, 水自龍頭湧起數丈, 落於坮腰銅盤, 而其水卻自塔顛之旁湧出, 射天折而下散落於十層銅盤, 若罩輕轂。又有水自三層顛湧而出, 細布簷端而下, 四面作水簾。又有浴室, 水自屋樑散下, 若細雨, 室中人作浴狀…”

  37. 37.

    In proper order, they are: the fol. 35 (Ein schöner Bonn/in Gestalt eines Kruges/mit einer Grotta), fol. 36 (Ein schöner Bronn mit einer Gaul und Kronen/so Wasser von sich gibt/samt vier spielenden Krugeln), and fol. 20: (Ein schöner Bronn mit einer umlaufenden Kaiser-Cron/und etlichen Adlern/so Wasser von sich geben). Nevertheless, it is still unclear where the last copperplate that Lee mentioned may have come from, which suggests that they were also other European treatises available in the same library.

  38. 38.

    See also Clunas, “Nature and Ideology,” 154.

  39. 39.

    Rinaldi, Chinese Garden in Good Taste, 182.

  40. 40.

    Rinaldi, Chinese Garden in Good Taste, 176.

  41. 41.

    An introduction to Jesuit participation in gardens can be found in Davidson, “The Jesuit garden,” 86–107.

  42. 42.

    An introduction to the history of the Jesuit College at La Flèche is provided in Camille de Rochemonteix, Un collège de Jésuites aux XVII & XVIII siècles: le collège Henri IV de la Flèche, vol. 3 (Le Mans: Leguicheux, 1889); see also Anne-Gaël Dugua-Blanc, “Le Prytanée national militaire de la Flèche: du monument historique au site touristique,” in Mémoires de patrimoines, ed. Jean-Pierre Vallat (Paris: Harmattan, 2008), 53–70; and Allison Gopnik, “Could David Hume Have Known about Buddhism? Charles Francois Dolu, the Royal College of La Flèche, and the Global Jesuit Intellectual Network,” Hume Studies 35, no. 1&2 (2009): 7–9.

  43. 43.

    Dugua-Blanc, “Le Prytanée national militaire de la Flèche,” 55: “cour ou [un] jardin propices à la méditation…”

  44. 44.

    Meridith Beck Sayre, “Cultivating Soils and Souls: The Jesuit Garden in the Americas” (Master’s thesis, Simon Fraser University, 2007), 1.

  45. 45.

    See also Davidson, “The Jesuit Garden,” 93.

  46. 46.

    Henry Hawkins, Parthenia sacra (Menston: Scolar Press, 1971); see also William E. Engel, “Mnemonic Criticism & Renaissance Literature: A Manifesto,” Connotations 1, no. 1 (1991): 18.

  47. 47.

    Giovanni Battista Ferrari, De florum cultura (Rome: S. Paulinus, 1633), fol. 25; translation quoted from Davidson, “The Jesuit Garden,” 94.

  48. 48.

    Sayre, “Cultivating Soils and Souls,” 17.

  49. 49.

    Not only in Beijing, but also in South America, the quadripartite garden was very popular among the Jesuit settlements, see Sayre, “Cultivating Soils and Souls,” 16.

  50. 50.

    Florimond was the secretary for both Louis XII (r. 1498–1515) and Francis I (r.1515–1547). The best example for this view is the Grand Parterre at the Château de Fontainebleau, built by André Le Nôtre and Louis Le Vau between 1660 and 1664.

  51. 51.

    von Collani, “French Jesuits,” 315.

  52. 52.

    As for the loans to Xitang-Jesuits, see Claudia von Collani, “Thomas and Tournon—Mission and Money,” in The History of the Relations between the Low Countries and China in the Qing Era (1644–1911), ed. W. F. Vande Walle and Noël Golvers, Louvain Chinese Studies 14 (Leuven: Leuven University Press, 2003), 116–7; see also Wang, “Propaganda Fidei,” 64–5 (chapter 2.4).

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  1. Institute of East Asian Art History, Heidelberg University, Heidelberg, Germany

    Lianming Wang

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  1. Academy of Visual Arts, Hong Kong Baptist University, Hong Kong, Hong Kong

    Anna Grasskamp

  2. Cluster of Excellence Asia & Europe in a Global Context, Heidelberg University, Heidelberg, Germany

    Monica Juneja

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Wang, L. (2018). From La Flèche to Beijing: The Transcultural Moment of Jesuit Garden Spaces. In: Grasskamp, A., Juneja, M. (eds) EurAsian Matters. Transcultural Research – Heidelberg Studies on Asia and Europe in a Global Context. Springer, Cham. https://doi.org/10.1007/978-3-319-75641-7_5

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  • DOI: https://doi.org/10.1007/978-3-319-75641-7_5

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  • Publisher Name: Springer, Cham

  • Print ISBN: 978-3-319-75640-0

  • Online ISBN: 978-3-319-75641-7

  • eBook Packages: Social SciencesSocial Sciences (R0)

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