way to enter the Chinese mainland and died in 1552 on Shangchuan Island off the coast of Guangdong. With the Portuguese establishing an enclave on Zhongshan Island's Macau Peninsula, Jesuits established a base nearby on Green Island (now the SAR's "Ilha Verde" neighborhood). Alessandro Valignano, the new regional manager ("Visitor") of the order, came to Macau in 1578–1579 and established St. Paul's College to begin training the missionaries in the language and culture of the Chinese. He requested assistance from the orders' members in Goa in bringing over suitably talented linguists to staff the college and begin the mission in earnest. In 1582, Jesuits once again initiated mission work inside China, introducing Western science, mathematics, astronomy, and cartography. Missionaries such as Matteo Ricci and Johann Adam Schall von Bell wrote Chinese catechisms and made influential converts like Xu Guangqi, establishing Christian settlements throughout the country and becoming close to the imperial court, particularly its Ministry of Rites, which oversaw official astronomy and astrology. Ricci and others including Michele Ruggieri, Philippe Couplet, and François Noël undertook a century-long effort in translating the Chinese classics into Latin and spreading knowledge of Chinese culture and history in Europe, influencing its developing Enlightenment. The Jesuits also promoted phenomena of artistic hybridization in China, such as Chinese Christian cloisonné productions. The introduction of the Franciscans and other orders of missionaries, however, led to a long-running controversy over Chinese customs and names for God. The Jesuits, the secularized mandarins, and eventually the Kangxi Emperor himself maintained that Chinese veneration of ancestors and Confucius were respectful but nonreligious rituals compatible with Christian doctrine; other orders pointed to the beliefs of the common people of China to show that it was impermissible idolatry and that the common Chinese names for God confused the Creator with His creation. Acting on the complaint of the Bishop of Fujian,. finally ended the dispute with a decisive ban in 1704; his legate Charles-Thomas Maillard De Tournon issued summary and automatic excommunication of any Christian permitting Confucian rituals as soon as word reached him in 1707. By that time, however, Tournon and Bishop Maigrot had displayed such extreme ignorance in questioning before the throne that the Kangxi Emperor mandated the expulsion of Christian missionaries unable to abide by the terms of Ricci's Chinese catechism.. Tournon's policies, confirmed by Clement's 1715 bull Ex Illa Die..., led to the swift collapse of all of the