服饰作为一种文化,可以体现着装人的具体身份和与之相关的社会文化信息。明末清初西方传教士活动于中国宫廷,在着装方面反映出中西文化独特的碰撞与融合。具体表现为传教士初来时,在民间经历了从僧服至儒装的转变,进入宫廷以后则按照朝廷的规定穿用官服,而遇到日食、丧礼等特殊情况时,也要穿用适当的服装。作为教廷使节,传教士与清朝皇帝面见时并未形成严格的着装规定,中国或西洋服饰都曾穿用。传教士在宫廷大部分时间穿着中国朝廷规定的服装,但教会祭服也在各种祭祀祷告仪式中被使用。宫廷传教士的服装有不同的来源,大致分为成衣、裁制与赏赐,这些人在朝野不同场合着装的变化,一定程度上体现了明清时期中西文化相互影响、接纳和适应的过程,探讨这一文化问题,对了解以传教士为媒介的中西文化交流具有重要意义。 As a kind of culture, clothing can embody the specific identity of people and related social and cultural information. Western missionaries in the late Ming and early Qing movements in the Chinese court, in the dress reflects the unique collision and integration of Chinese and Western cultures. Specifically manifested when the missionary first came, he experienced the transformation from monk clothes to Confucianism in the folk. After entering the court, he wore the official uniform according to the provisions of the imperial court, but also encountered the special circumstances such as the eclipse and funeral ceremony Use proper clothing. As the envoy of the Holy See, the missionaries did not form strict dress code when they met with the Qing emperor. Both Chinese and Western costumes were worn. The missionaries wore apparel prescribed by the Chinese court most of the time in the court, but the church service was also used in various sacrificial and prayer rituals. There are different sources for the court missionary’s clothing, which is roughly divided into garment, tailor-made and reward. The changes in the dress of different people in the government and the public in some aspects reflect the mutual influence, acceptance and adaptation between the Ming and Qing Dynasties This cultural issue is of great significance for understanding the cultural exchange between China and the West based on missionaries.