solving the riddle of Sabbatino de Ursis’ Chinese name.
The current opinion amongst scholars is that Matteo Ricci, who at first envisaged to adapt his image in China to that of a Buddhist monk, later realized that monks were not sufficiently esteemed in the Chinese public opinion and he changed is “look” to one of the literati (i.e. of the intellectual elite), who were prevalently Confucian.
It also seems that Matteo Ricci feared the possible confusion between Christian and Buddhist values; therefore he sought the Confucianism as the most apt philosophy to establish an acceptable syncretism.
The question is the substantial identity between Christian and Buddhist mysticism, which exudes continuously from the most inspired scripts by the great missionary.
Take, for example, the “Second Song for European Zither”, composed by Ricci in 1601 for the Emperor Wan Li. The title of the song is “The Sheperd and the Hill”; it concerns a young sheperd who tries to overcome his sadness moving from one hill to another hill. The second hill looks more beautiful, seen from distance, but is identical to the previous one–and the sheperd cannot become happy. Matteo Ricci includes a reference to the letters of Saint Paul Apostle in the text: “Oh sheperd, you feel upset for a speck of dust entering your eye and you are careless about the spear which transfixes your heart (i.e. the physical death).”
Matteo Ricci concludes the song with a reference to both European and Culture traditions: “On one point, ancient and modern scholars agree: it is not worth to go out. It is more convenient to stay at home.”
The Mystic Path is equal in Eastern and Western traditions and knowing that this song will be heard by the Emperor himself, Ricci gives two hints: he consoles the Emperor for his loneliness in the Forbidden City; he indicates that the worldly pleasure is an illusion and the true happiness lies is in isolation and in meditation (“o beata solitudo；sola beatitudo”).
The Buddhist tradition in this sense perfectly coincides with the experience of the great catholic mystics and Matteo Ricci had certainly in mind the example of the Saint hermit Pietro da Morrone, who was created Pope with the name of Celestinus Quintus and later refused the allures of the world, preferring isolation and meditation in a the cave in the Appennini Mountains.
It is very interesting to note that only apparently Matteo Ricci gave up the identification of himself and of the other foreign missionaries with the Buddhist clergy: but such identification transpires from the basic philosophy of his scripts and from the example of his pure, saint life.
Living among the aristocracy and keeping an humble heart has been the formidable challenge that Matteo Ricci faced in his adventures in China
Another example of identification with Buddhist values can be revealed by a close analysis of the Chinese name which Sabbatino de Ursis, the closest disciple of Matteo Ricci, chose for himself: “Xiong San Ba”.
In China
A name also reflects one`s mission in life.
The given name is very interesting, because under the pretext of the phonetic resemblance, in reality means: “eradicate three” (things): obviously, from a catholic point of view, those could be superstition, idolatry and heterodoxy.
It is, on the other hand, possible to refer it to the very popular Chinese idiom “Eradicate the six roots”, very well known at the time of Sabbatino de Ursis as it is today.
Actually “eradicating the six roots of illusion” is only the first of three steps.
The Six Roots of Buddhism lie in the eye, ear, nose, tongue, body and mind. Actually, in the whole scale physiology, they form the wholesome of a human being, and together with the second step – the six dusts – and the third step – the six recognitions –, “Eradicate the six roots” means to live without any desire and stop worrying.
The Six Dusts belong to physics and include: color, sound, scent, taste, touch and “FA”, a remote and untouchable being. We can perhaps infer that “FA” corresponds to what we call “a dogma” in the West.
The six Dusts are the objects which the Six Roots contact with.
While the Six Roots meet the Six Dusts, they create the Six Recognitions, which belong to the physiological domain and concern discrimination power and memory. So without the Six Recognitions, one can not be called a live person, but a dead corpse. The Six Recognitions are the controllers of the Six Roots, and the Six Roots are the tool to contact the Six Dusts.
The three classes (Six Roots plus Six Recognitions) form “the 18 Scopes” and a tripartite confrontation.
The existence of one of the three classes requires the existence of the other two, because, generally speaking, the Six recognitions motivate the Six Roots to contact with the Six Dusts; the Six Dusts are reflected by the Six Roots, discriminated and saved as memories by the Six Recognitions. Then the Six Recognitions motivate the Six Roots to get the Six Dusts again, creating the cycle of live of the human beings, symbolized by the wheel with 6 rays. The aim of the eradication of the Six Roots is to cease all these cycles and attain the Enlightment: everything is illusory and only generosity and love remains.
It can be assumed that Sabbatino de Ursis selected a name which would trigger a chain of symbols and meditationd in the minds of his interlocutors, who were -as we said before- principally highly educated aristocrats, and could therefore appreciate the spiritual mission of a foreign scholar, of strange provenance but secure proximity to their tradition.
From what it is said above it is realistic to consider that, also in Sabbatino de Ursis, a recognition of Buddhist values is present.
A good Christian Mystic is a good Buddhist Mystic and a good Buddhist Mystic is a good Christian Mystic.
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