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China-based Jesuits promptly informed their colleagues in Goa (Portuguese India) and Europe about their discovery of the Cathay-China identity. in a 1602 letter of Ricci's comrade Diego de Pantoja, which was published in Europe along with other Jesuits' letters in 1605.The Jesuits in India, however, were not convinced, because, according to their informants (merchants who visited the Mughal capitals Agra and Lahore), Cathay – a country that could be reached via Kashgar – had a large Christian population, while the Jesuits in China had not found any Christians there.To resolve the China-Cathay controversy, the India Jesuits sent a Portuguese lay brother, Bento de Góis on an overland expedition north and east, with the goal of reaching Cathay and finding out once and for all whether it is China or some other country.Góis spent almost three years (1603–1605) crossing Afghanistan, Badakhshan, Kashgaria, and Kingdom of Cialis with Muslim trade caravans.Not convinced by the Jesuits, John Speed in 1626 follows Jodocus Hondius' layout: he shows the chain of Silk Road cities visited by de Góis (Cuchia, Chialis, Turfan, Camul) – but has it directed not toward China's Shaanxi (Xiamxii? ), as shows by de Góis, but toward the mysterious "Cathaya, the Chief Kingdome of Great Cam", northeast of China.Naturally, Cambalu and Xandu are shown in Cathay, while Shuntien (Beijing) is in China Ricci's and de Gois' conclusion was not, however, completely convincing for everybody in Europe yet.

(In fact, those were the same very "Saracens" who had, a few months earlier, confirmed it to Ricci that they were in "Cathay").In the English language, the word Cathay was sometimes used for China, although increasingly only in a poetic sense, until the 19th century when it was completely replaced by "China".A person from Cathay (i.e., a Chinese person) was also written in English as a Cathayan or a Cataian.In retrospect, the Central Asian Muslim informants' idea of the Ming China being a heavily Christian country may be explained by numerous similarities between Christian and Buddhist ecclesiastical rituals – from having sumptuous statuary and ecclesiastical robes to Gregorian chant – which would make the two religions appear externally similar to a Muslim merchant.This may also have been the genesis of the Prester John myth.

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