1、 Introduction

This article introduces three Chinese inscriptions erected by Chinese overseas merchants during the late Qing and Republican periods discovered by the author at the Confucius Temple in Nagasaki, Japan. These inscriptions record the history of Sino Japanese Sinological exchanges, but domestic scholars have not yet conducted in-depth research on them. The author recorded and interpreted the inscriptions, aiming to draw attention to this period of Sino Japanese communication history.

2、 Inscription on the Three Links Han Inscription at Nagasaki Xingfu Temple

The first stone monument, "Monument to the Restoration of the Temple of Confucius in Nagasaki, Japan," provides a detailed account of the renovation process of the Confucian Temple in Nagasaki, including the temple's scale, architectural features, historical evolution, as well as the reasons and process for the renovation. The inscription emphasizes the universal value of Confucianism and its influence on Japanese culture, as well as the cultural exchange between the Qing Dynasty and Japan.

3、 Explanation of the Inscriptions on the Three Links of Xingfu Temple in Nagasaki

Detailed exploration of the historical changes of Nagasaki Confucian Temple and its profound connection with overseas Chinese in Japan. The Nagasaki Confucius Temple is divided into two parts, one is the Nagasaki Shrine built by the Japanese during the Edo period, and the other is the Confucius Temple newly built by overseas Chinese after the Meiji Restoration. The Nagasaki Cathedral was founded by Japanese Confucian scholar Motonari Inoue, but was later closed due to educational reform and eventually relocated to the Xingfu Temple. The three stone inscriptions record the history of Nagasaki Cathedral, with the first inscription written by Wang Yuanzhen, a scholar from Hangzhou Prefecture, reflecting his connection with Nagasaki and his contribution to the reconstruction of the cathedral. As a copper official merchant, Wang Yuanzhen had close contact with the Xiang Jing family, and her suggestions were adopted, reflecting the participation of Chinese merchants in church affairs. The second inscription was written by Yu Gui, the first consul of the Qing Dynasty stationed in Nagasaki, recording his contribution to repairing the church and demonstrating the friendship between China and Japan as well as respect for Confucian culture. The third inscription was written by Zhang Zongxiang, commemorating Su Daosheng's contributions to the Nagasaki Confucian Temple and Shi Zhong School, reflecting the role of overseas Chinese in maintaining and inheriting Confucian culture. The development of Nagasaki Confucian Temple and Shizhong School, from official to commercial, witnesses the importance attached by overseas Chinese to education and cultural heritage.

4、 The Development of Nagasaki Cathedral and the Origins of Chinese Overseas Businessmen

Deeply explored the profound connection between Nagasaki Cathedral and Chinese overseas businessmen. Over the course of more than 330 years of development, Nagasaki Cathedral has received strong support from Chinese merchants, including financial and material assistance. In the fourth year of the Zhengbao era (1647), Japanese Confucian scholar Motonari Asai founded the Nagasaki Holy Church Academy. Ming Dynasty survivor Zheng Zi wrote the "Chronicles of Asai Hall" for him, expressing his praise for Asai Motonari's promotion of Confucianism and righteousness of the people. However, after Motonari Yoshii moved to Kyoto in 1658, the church briefly declined. Until the first year of the Sh ō toku era (1711), with the support of the Nagasaki authorities, the church was relocated to a new location and expanded in size, once again flourishing. Qing Dynasty merchants flocked to Nagasaki, bringing sacrificial objects such as wooden statues of Confucius and bronze statues, which were very different in style from other sacrificial objects in Japan.

5、 Conclusion

Nagasaki has become a center of cultural exchange between China and Japan due to its geographical location and cultural environment. At the end of the Ming Dynasty and the beginning of the Qing Dynasty, a large number of Chinese migrated to Japan, and Nagasaki became the only open port, forming a Chinese community. As a bridge for Sino Japanese trade, Tang Tongshi has a Chinese consciousness and organizes overseas Chinese businessmen to build social activity venues to maintain relationships in Chinese society. The establishment of Nagasaki Confucian Temple was influenced by Chinese Confucian culture, and the involvement of Tang Tongshi and Xiang Jing clan made it have a complex network of relationships. As an official responsible for offering wine and reviewing Chinese books at the Nagasaki Shrine, Mr. Xiang holds an open attitude towards Confucian culture. Chinese businessmen's support for Confucian temples is not only a consideration of interests, but also a recognition of Confucian culture. With the growth of Sino Japanese trade and the increase of overseas Chinese, the Qing government and overseas Chinese worked together to rebuild Confucian temples, forming a pattern of integrating temple education. The construction of a new Confucian temple is a manifestation of the inheritance of Nagasaki temple tradition by Chinese overseas Chinese merchants. In 1988, the secondary school was closed, but the Confucian Temple, as a part of culture, continued to play a sacrificial and cultural role. The historical rise and fall of Nagasaki Confucian Temple reflects the important role of Chinese merchants in cultural exchanges between China and Japan.