Portugal - Faction Thread.

[Romman]

Really?
Have you played the game?
Why is the colour of an uniform so terribly important?
Frankly, my friend, I don´t give a damn. Gameplay is what really matters.
I appreciate your interest in maintaining as much historical authenticity as possible, even in the tiniest details - but this is a game.

how would u feel about play FIFA09 without the right shirts in each team?
Its just a little detail, but...

[Orko]

What were the standard colour of the Portuguese uniform?

[Romman]

What were the standard colour of the Portuguese uniform?

I know that it was blue and/or brown, I'm not sure if was in ETW time

[Ludicus]

Quincentennials
The Lusitanian World in motion


" By the way of introduction, let me begin with two anecdotes.

One day at breakfast, my older son Christopher (aged 11) announced “Daddy, I want to be an historian”. Unprepared for this conversational gambit, so early in the day, undiplomatically but spontaneously, I replied: “Good God, Why?” To which he rejoined “Because there is so much action.”
He was right, of course. This part of the appeal of history: people, a plot, and action.
The unfailing attraction which the history of Portugal holds for me lies in the unceasing ebb and flow of people, commodities, flora and fauna, ideas, and influences, with the globe as their stage.

My second anecdote derives from a recent telephone call from a composer in New York who had been commissioned to write an opera about Columbus.

He asked me where it was precisely that Columbus had made his landfall. Armed with this knowledge, he would then instruct his travel agent to book him a passage so that he might compose on location.
My reply was that there are at least half a dozen schools of though as to the place of landfall but that he could vacation in the Bahamas confident that he would look out on a landscape or seascape and enjoy a climate not far removed from that experienced by Columbus and his men in 1492.

It did occur to me that no such ambiguity would have surrounded the question as to where was the first recorded landfall by Portuguese in America or, for that matter, in many parts of Africa, India, or Asia. The history of Portugal overseas is highly visible to this very day. Be it by padrões or other symbols, the Portuguese left records of their landfalls. Padrões were initially the wooden crosses, and later stone pillars, topped by a cross and bearing the royal coat of arms and an inscription, which the Portuguese placed on promontories and capes, or to mark their arrival at the mouth of a river. By doing so, they established both primacy and possession.

With the quincentennial of Columbus’s famous landfall in the New World, receding into the recent past (1992) it is well to bring a sense of perspective to this historical event with the realization that the years 1987 to 2000 embrace the quincentennials of, inter alia, evangelization of the Congo, opening by Europeans of the south-east passage around the Cape of Good Hope, the first contact by Europeans with Tupinambá and Tupinikin of Brazil. In all cases, the protagonists were Portuguese. Nor need such quincentennial celebrations end in the year 2000.
Future quincentennial dates can include: 2014, first landing by Europeans (Portuguese) in Japan; 2014, first European trade maritime mission (Jorge Alvares) to China; 2020, opening by the Portuguese captain Fernão de Magalhães of the south-west passage around the southernmost promontory of the South American continent; 2042-43, first landing by Europeans (Portuguese) in Japan; 2049, establishment of crown government in Brazil and the beginning of the Jesuit mission to Japan; 2052, publication of the first Década of João de Barros (with subsequent volumes in 1553,1563,1615).

It would be easy to multiply “firsts” by Portuguese in terms of encounters with cultures hitherto unknown or only known by hearsay to Europeans: first descriptions by Europeans of other cultures, as of Bushmen of East Africa; primacy as emissaries and ambassadors to courts of princes, sultans and emperors; first missionaries and priests to convert people to Catholicism (and sometimes train indigenous clergy) in regions where Islam, Hnayana and Mhayana Budhism, Hinduism, Confucianism, ancestor worship, and fetishistic and shamanistic cults prevailed; first commercial envoys; first accredited European ambassadors, as to Japan in 1647; first to witness and describe customs, rites, lands and seas, flora and fauna, and objects and phenomena of scientific interest previously unknown to Europeans. By extending the “known” world as perceived by Europeans, the Portuguese also served as agents for change who made not only Portugal and Europe, but also Africa, Asia, and America, part of a global system of exchange.

The Portuguese seaborne empire has also been the victim of overzealous attempts at periodization.To link historical periodization to landfalls or military exploits is to miss the quintessence of the Portuguese overseas experience.
Placing under emphasis on the 15th and 16th centuries and linking this approach to what might be termed the “contact” period or what for Europeans were “Discoveries,” tends to obscure the fact that, for the Portuguese, the contact period extended over several centuries. The achievements, failures, and successes of the Portuguese must be viewed over the long durée. Discrete events and single encounters must be contextualized not only within the immediate period in which they occurred but also within a broader chronology.This fragmentation, be it by geography or by chronology, undermines the universal nature of the Portuguese achievement.

This Lusitanian world in motion was to have an ineradicable impact in Europe, Ásia, Africa, and America.
The movement of commodities such as pepper, spices, and sugar, altered the diets of Europeans and their culinary habits. If there are cases where with reasonable confidence it can be asserted that the Portuguese were the first to introduce plants from one region of the world to another, there were other instances when, while lacking primacy, their action was important. The introduction of maize and cassava into West Africa was to have demographic repercussions. In fact, no single nation can rival the Portuguese for having altered, and improved, the diet of so many people by transplantation of food crops and movement of agricultural products.
The culinary implications in India and China of these transfers are as intriguing as they are difficult to attribute to the Portuguese alone.
Less speculative are the accompanying instances of technology transfer from America to Africa in terms of processing crops, and from Africa to Brazil in terms of panning for gold and metallurgy.
Whereas, for the most part, it was agricultural products which were carried by the Portuguese from Asia and Brazil to Europe, as regards tropical plants few of these passed through Lisbon.
Rather, these were shipped by the Portuguese directly from India to Africa and to Brazil. Albeit to a lesser degree, the Portuguese carried food products and spices from Brazil to Macao.

Brazilian gold had a major impact on the flow of capital in Europe and may have laid the ground work for the Industrial Revolution.
Gold, silver, and precious stones from Asia and Brazil not only provided indices for class distinctions and bolstered royal fortunes, but also brought about a transformation in the decorative arts.

Cottons, silks, and other fabrics altered the modes of dress. Brazilwood and its dye stimulated Flemish industry. In demographic terms, the Portuguese move into interior of Brazil had a major impact on native American peoples but the greatest impact on the world’s demographic history attributable to Portuguese was the movement of several millions persons of African origin to America.

Although it can not be claimed that the Portuguese “discovered” Africa, Asia, or America, they did play a major role in bringing to the peoples of Europe, Africa, Asia and America an awareness of each other. This occurred initially in the “Contact period” of European explorations. But what distinguishes the Portuguese from the Spanish, English, French, and Dutch, was that such initial contacts were nurtured into fruitful relationships over several centuries and that they were truly global in nature.
The Portuguese altered how the peoples of the world saw themselves in the 15th, 16th, and 17th centuries and, by so doing, they contributed decisively to the formation of the modern world.
One man epitomized this remarkable achievement. The man was Luis Vaz de Camões. Like so many of his contemporaries, he experienced the stormy passage of the Cape of Good Hope and shipwreck and the vicissitudes of the life of a soldier. Much of his own life is shrouded in mystery but he had first-hand knowledge of North Africa, the Persian Gulf and Red Sea, India, Indochina, and even Moluccas. His masterpiece was the epic, Os Lusiadas, a synthesis not only of rewards and haedships, hopes and doubts, illusions and disillusion, but an exaltation of first- hand experience and optimism. Like its creator, the “Lusiadas” travelled far and wide into translation into European languages. Above all, the poem is redolent with force, vigour, and movement as it retells in verse the first voyage of Vasco da Gama to India. In his translation of 1655 Sir Richard Fanshawe captured this vision and energy :

Thus went opening those seas, which (save
Our own) no Nation open´d ere before,
Seeing those new Isles and climates near which brave
Prince Henry shewd unto the world before…"

Canto V, 4

Some excerpts from
A.J.R. Russel-Wood, Johns Hopkins University

[D.Sebastian]

Orko:Untill the seven years war,portuguese uniforms were white/light grey (Like the french and the austrians).After the seven years war the uniforms become blue (But there were some brown regiments and the marines were green)

[Boicote]

Orko:Untill the seven years war,portuguese uniforms were white/light grey (Like the french and the austrians).After the seven years war the uniforms become blue (But there were some brown regiments and the marines were green)

That's right!
Orko, consult the first page of this thread . In the post #18 you can find some pictures and a small description about the evolution of the Portuguese uniforms in the 18th century.

[Orko]

alright guys. thanks

[Agent Provocateur]

But what distinguishes the Portuguese from the Spanish, English, French, and Dutch, was that such initial contacts were nurtured into fruitful relationships over several centuries and that they were truly global in nature.

That, I think, needs some elaboration...

Discuss

[Ludicus]

"....But what distinguishes the Portuguese from the Spanish, English, French, and Dutch was that such initial contacts were nurtured into fruitful relationships over several centuries and that they were truly global in nature"

That, I think, needs some elaboration...

Discuss

Certainly

Well, a distinctive characteristic of the Portuguese Empire was a police of miscegenation with local societies that was put in effect by Albuquerque in 1510, and reproduced to a large extent in Brazil (and to a much lesser extent in Africa), created colonial stratified societies by complicated "racial" criteria.
Another specific characteristic (of the Iberian Empires), as distinguished from the Dutch and the British Empires, was that religion conversion served as relatively important factor in the integration of local groups.

Excerpts from the books:

A.J.R. Russel, Patterns of Settlement in the Portuguese Empire:

" ….In Brazil, neither the Amerindians as the autochthonous inhabitants, nor Africans imported by the Portuguese as slaves, played a role in any decision-making process concerning Portuguese settlements. In Brazil, legally established settlements, towns, and cities were Portuguese creations. They were built neither on pre-existing Amerindian villages nor on sites captured by war or obtained through negotiation. Nor were they Portuguese counterpoints to already existing indigenous towns. There were no parallel indigenous and European settlements. Settlements were not divided between Portuguese and indigenous space. In settlements in Brazil, civil authority, architecture, institutions, buildings, and the allocation of space were incontrovertibly Portuguese. Yet it was probably in Brazil that persons of African descent, and, in specific cases (e.g., São Paulo and Belém), of Amerindian descent, had more freedom to circulate unconstrainedly throughout towns and cities. In Brazil, there was no sense of a “white town” and a “black or native Amerindian town,” and there was no systematic allocation of space by race, religion, or legal status as slave or free. Miscegenation was prevalent in all Portuguese overseas settlements (with exception of the Azores) and was attributable to the chronic imbalance between Portuguese males and females.

In Brazil and Africa, miscegenation and concubinage were rampant. In Asia, the Portuguese entered established societies that had been pluricultural and multiethnic for centuries. In Brazil, the arrival of the Portuguese colonization, and forced immigration from Africa led to settlements that rapidly became pluricultural and multiethnic.
Be it in Africa, Asia, or America, settlements bore the hallmark of being Portuguese, and identified themselves and were identified by other Europeans and indigenous peoples as being Portuguese.

What is remarkable is that even today cities and towns in Brazil, in Asia, and in Africa, continue to bear a Portuguese imprint even where a Portuguese physical presence is minimal and the Portuguese language is no longer spoken. It is ironic that one of the first nation-states in Europe-if this term is interpreted in the sense of having territorial integrity, a single predominant religion, ethnic and racial homogeneity, and a national language-should have created settlements around the world that were characterized by cultural, ethnic, and racial diversity and in many of which the Portuguese language and Catholicism were in competition with non-European languages and belief systems. Could it be that, overseas, this led to a greater resilience and to enhanced sense of self-identity as Portuguese?"

John Villiers, Macau, Manila and trade in the China Seas:

“Portuguese found themselves transplanted into host societies from which they drew their women, increasingly their domestic culture, and ultimately many of their values.
These processes involved great progress in communicating cross-culturally, especially through the mastering of mutually comprehensible languages"

Prof. Shihan Jayasurya (Ceylon)

"It is not surprising therefore if those of Portuguese descent or those of Roman Catholic faith display Portuguese cultural traditions. However, the Portuguese cultural imprint has not been limited to these two minority groups. Portuguese cultural traits will be perpetuated by the mainstream SriLankans who are neither of Portuguese descent nor Roman Catholics.Moreover, so deeply have these influences been absorbed into the daily and unconscious behaviour of the population that it will continue in perpetuity.
As early as 1540, João de Barros, the Portuguese chronicler predicted that:
« The Portuguese arms and pillars placed in Africa and Asia, and in countlessisles beyond the bounds of three continents, are material things, and time may destroy them. But time will not destroy the religion, customs and language which the Portuguese have implanted in those lands »
Sri Lanka is a paradigm of de Barros' statement. The Portuguese legacy is inseparable from contemporary Sri Lankan life"

Anthony Disney, “Encounters, Negotiations, and Interactions”:

"…..The contrasting and in some respects conflicting trends of evangelization and Europeanization on the one hand and acculturation of Portuguese into local societies on the other- both trends pursued more strongly by the Portuguese than by any other expanding European people, except possibly the French- led to the blooming of a serie of hybrid cultures, from Cape Verde to the Zambezi and from São Paulo to Macao, that were among th most striking by –products of Portugal´s overseas expansion"

The Portuguese language Heritage in Asia:

The religious missions contributed to the great spreading of the Portuguese language. Indeed, as many communities converted to Christianity, they adopted the Portuguese mother tongue. Also the protestant missions (Dutch, Danish, English…) that worked in India were forced to use of Portuguese as their evangelisation language”
Portuguese was used not only in the eastern cities conquered by the Portuguese but was also used by many local rulers in their relations with the other European powers (Dutch, English, Danish, etc.).
In Ceylon, for example, Portuguese was used for all contacts between the Europeans and the indigenous peoples; several Kings of Ceylon were fluently in speaking it, Portuguese names were common among the nobility.

When the Dutch occupied coastal Ceylon they, particularly under Van Goens, took measures to stop the use of Portuguese. However, it had become so well established among the Ceylonese that even the families of the Dutch Burghers started to speak it. For some time after the Dutch expelled the Portuguese from Ceylon in 1658, they were forced to use Portuguese in official dealings with Sinhalese officials and Portuguese continued to be used in missionary activities. To this day, the settlement of Battticaloa and its environs continues to be Portuguese-speaking.
Be it in Brazil, West Africa, or Asia, Portuguese successfully fought off the challenge of the Dutch language in the seventeenth century.


In 1704, the Governor Cornelius Jan Simonsz said that "if one spoke Portuguese in Ceylon, one could be understood everywhere".

Also in the Dutch eastern capital city of Batavia (today’s Jakarta) Portuguese was the spoken language in XVII-XVIII centuries.
There is a certain irony in that Dutch, the language of those who ousted the Portuguese from their pre-eminence in the east in the seventeenth century, is spoken in the contemporary world by a ninth (21millions) of those of speak Portuguese.
What is truly amazing is the manner in which the Portuguese language was carried beyond the bounds of the confined area of Portugal to the uttermost ends of the earth and the sheer endurance to our own days of this linguistic legacy.


Dutch- Portuguese Colonial History (Portuguese en Nederlandse Koloniale Geschiedenis) :

"…Anywhere on the coasts of Asia, America and Africa you can find a fort, a church, a geographical name or a family name, that come from Portugal.These are the remains of the first European country that explored the world in search of spices and souls. Afonso de Albuquerque's dream, was an infusion of Portuguese blood in each of the colonies.
As the Dutch Governor Antonio Van Diemen said in 1642 :"Most of the Portuguese in Asia look upon this region as their fatherland, and think no more about Portugal"


The Dutch Empire in Asia and the Atlantic World, the Globe Encompassed, Connections, Key Themes in World History:

"....while they did not have tha baggage of religious zealotry that had fairly or unfairly attached itself to the Estado da India, their single-minded worship of profit, perhaps exarcebated by the predestination doctrine of their calvinistic faith, made them much less suave colonizers than the Portuguese. The Iberians, after all, had intermarried with local populations wherever possible, and produced generations of Euro-Asian offspring. Their language, moreover, continued as the lingua franca of the Asian trade. Even in Batavia it was heard almost as commonly as Dutch"

[Ludicus]

By 1700, the Portuguese Empire had regained a vestige of its earlier glories.
Breaking from the bonds of the Spanish Habsburgs was not an easy task, but by 1668 Madrid formally recognized the success. The Braganza dynasty weathered a harsh trial by fire during its first decades. D João IV, Afonso VI, and D. Pedro II all did their best to deal with the continental power with Spain and a tripartite global war against the powerful Dutch.
D. João IV concentrated on saving the Atlantic rim possessions, and by 1654 this task had been accomplished. The Crown colonies of Brazil and Angola survived and even prospered into the 18th and 19th centuries.
Once this task had been accomplished, D Pedro II turned his considerable talents to rehabilitating the Estado da India, which had been reeling in the early 1660s. Thanks to peace, reform, and skilful imperial appointments, such as Luis de Mendonça Furtado, the Estado had gained a degree of stability and economic feasibility that could hardly been imagined in the dark days of the 1650s in Asia.
The significance for world history of the creation of the global empire of Portugal can hardly be overstated. Aboard Portuguese ships from 1500 to 1700, the very best and very worst of European society were exported to the rest of the globe; from the humanity of Francisco Xavier and Vieira to the inhumanity of the slave trade, the Inquisition, and the systematic extinction of indigenous cultures.
In return, the symbiotic relationship that necessarily developed with the indigenous cultures of the empire ensured that European society was also exposed to a plethora of a new intellectual, cultural, ethnic, racial, and medicinal forces, as well as a wide array of trading products. The hybrid cultures that resulted from this societal cauldron were then re-exported, for better or worse, around the globe. The wealth of the spice trade, as well as the slave trade, encouraged other world empires to develop. The dominance of the Portuguese on he Cape route to Asia logically forced their rivals to look for another gateway to the wealth of the spice trade. This quest would yield seminal albeit unforeseen results for the kingdoms of Castile and Aragon.

Source: The Globe Emcompassed, Connections, Key Themes in World History, Glenn J. Ames


Goa, Direita Street:





Indo-Portuguese couple, walking at night







Portuguese Church/ College of São José, Beijing, China 1660

[Marszałek Poniatowski]

I saw updated Portugal faction.

[Ludicus]

Expansion, Globalization and the Arts (1)


18th century Pendant (brass) of a Portuguese Horseman, Benin






18th century chinoiserie in the choir of the cathedral of Mariana, Minas Gerais, Brazil




Panels with Chinese motivs in the 18th century chapel of Nossa Senhora de O, Minas gerais, Brazil





Ivory salt cellar, Bini-Portuguese style, Nigeria




Portuguese captain and his black retainer (brass)



Sapi-Portuguese salt cellar, ivory, Sierre Leone





Transfers of material, technical skills, and iconographic motifs also occur in the textile domain.
Persians tapestries were quite common in Portugal during the 16 and 17th centuries. On the other hand, Guimarães linen was exported to India, while Indian woman embroiderers had been working in Portugal since the beginning of the 16th century. Silk came, of course, from China.
The result of all this is a fascinating group of embroidered coverlets aesthetically related to Asian art but decorated with western themes, either religious, mythological, or historical.
One of the most unexpected examples of the later, dating from the late 17th century, represents in a central medallion a rather comic episode in the history of Venus and Mars.
The two lovers are caught in bed by Vulcan, Venus’s husband, who imprisons them in a net, while in the upper part of the composition the Olympians gods laugh. The history was told by Ovid (Metamorphoses) and the embroiderers could have taken as a model one of the engravings or woodcuts used to illustrate an edition of the popular book.
Coverlet with Venus, Mars, and Vulcan, late17th, embroidered silk, Goa





Oratoire, Japan, Momoyama period,Virgin and Child




Namban-byobu depicting Portuguese in Nagasaki




Mongol iluminure, Portuguese embassy to Xa Jahan in Agra




Christian Church, Japan





Xarafo or money changer of Kingdom of Cambay. Clients include three Portuguese




Source, The expansion and the arts: transfers, contaminations, innovations. L. M. Sobral.

[Ludicus]

Indo-Portuguese Art

Among the most interesting Luso-Oriental ivory sculptures, the séries of the Infant Jesus deserve special attention.
Sometimes the figure of the Infant Jesus asleep is merged with the theme of the God Shepherd, and the composition is complex and monumental.
The young Jesus sits on the top of a conic construction closely dependent on the form of the elephant tusk
The base id divided into superposed levels, heavily carved, with settings or grottoes with evangelical or hagiographical figurations and decorative elements from Indian flora and fauna.
Constant under the figure of the sleeping infant, is a fountain, obviously the eucharistic fons vitae. In the grottoes of the base, are found representations of penitent saints, whose meaning is directly connected with the God Shepherd: They will be saved as was the stray sheep.

The God Shepherds are among the most peculiar creations of the so-called Indo-Portuguese art in ivory.






Ceylon produced many ivory objects after European models, especially during the 16th century.
A group of ivory caskets, done in Kotte in the mid 16th, had long attracted attention. Their shape follows contemporary Portuguese travelling boxes or trunks, with their rectangular form and three part, roof-like cover.

One of these caskets is intimately related to events in history of Ceylon.

The story it tells about the political struggle for dynastic legitimacy. Bhuvaneka Bahu, king of Kotte (1521-1551), sought the support of the king of Portugal in order to secure the throne of the Ceylon empire for his grandson Dharmapala. In 1542-43, an embassy was therefore sent to distant Lisbon carrying a sculpted effigy of Dharmapala, which was eventually crowned by João III of Portugal.
This extraordinary scene is represented on the front side of the casket, together with the oath of loyalty of the prince to the Portuguese king. In both reliefs, Dharmapala is accompanied by his grandfather, who actually did not made the trip to Lisbon.





Ivory was also lavishly used by Indian cabinet makers together with different varieties of precious woods (especially teak and ebony) tortoiseshell, mother –of-pearl, metalwork, and even gems
These cabinets were very popular in Portugal, particularly during the late 17th century, after Queen Catherine of Bragança, wife of Charles II, introduced them to the English court. They were made by Indian and Portuguese artisans alike, either on Malabar Coast or in Portugal.
An exemple is typpically Moghul, with inlaid floral and figurative elements on ivory, flat and idealized as usual. These include Indians and Europeans, hunting scenes, peacocks, and even double symmetrical representations of Hercules and the Nemean lion.
Teak, ebony, and ivory.





A teak cabinet, in the Lisbon Museum, supported by four Indian mermaids, the Nagini, holding their breasts, has very linear designs of inlaid ebony representing curious lion-like animals.
The eyes of the funny little beasts are made out of small round pieces of ivory, which gives the curious impression that the cabinet is staring at the visitor.
Teak, ebony, and ivory






The most sumptuous Moghul cabinet in the Lisbon Museum, supported by four ebony lions, is divided into two parts: the upper chest of drawers and imposing base, almost a cabinet on its own. The inlaid ivory decoration of this piece, some of which has been painted in green and brown, is of great density. The representation includes Indian women and men, hunting scenes, elephant parades, pairs of lions and birds, and, on the doors of the lower part, the giant simurgue, the mythical bird of Sindbad the Sailor’s Voyages, holding two elephants in its claws
Sisso, ebony and ivory.




As has been said, Indian goldsmiths had worked for Europeans since the first contact. Indeed, using materials not known before in Portuguese art (tortoiseshell, mother-of-pearl, and polished rhinoceros horn) together with precious metals and gems, these artists produced some of the most sumptuous pieces of the period.
A Goese, late 16th century casket was presented in 1591-1597 to the Augustinian Graça Monastery in Lisbon by Filipa Vilhena, widow of Matias Albuquerque, the 15th viceroy of India.
Made entirely in gold filigree, the casket was integrated into yhe monumental tabernacle of the church and served tokeep the Eucharist. Whatever its original function, no doubt profane, the Goese casket after arriving in Lisbon acquired a new sacred status, which it would maintain for centuries.
Gold and enamel, Goa.





Moghul craftsmen produced in the late 16th century a series of tortoiseshell and silver caskets of the most refined kind. The one in the Machado de castro Museum in Coimbra is one of the finest, combining Moghul vegetal and animal motifs with typical Renaissance scrolls.
Tortoiseshell and silver.








Goa. Moghul cabinet, ebony and ivory,






Sources:
The expansion and the arts: transfers, contaminations, innovations. L. M. Sobral.
History of Portuguese Expansion, vol. 2, F. Bethencourt; K. Chaudiri

[darkly]

http://en.wikipedia.org/wiki/Dutch-Portuguese_War

The dutch-portuguese war is known to be the first global conflict that ever existed.
Tought the dutch won the war in Asia, by conquering various cities controled by Portugal, in the Atlantic the victory was portuguese, because the dutch lost their territory in Brazil, in Angola and S.Tomé.

[Ludicus]

Pulpit, Goa, 18th century
Teak.





Indo-Portuguese art, Jewel Chest, Cambay, 18th century,
Teak, polychrome painting,yellow metal.




Ceylon, 17th century
Jesus saviour of world.
Rock crystal, rubis, shappires.






Ewer.
One of the earliest examples of Chinese porcelain made for a Portuguese patron. It presents the typical white and blue Ming decoration, featuring the armillary sphere, the emblem of King Manuel I.




A bottle now in the Lisbon Museum, shows on one of its sides a peculiar form of cross with three crossbars, one at its base, one at center, and the last at the top. Furthermore, it is flanked by twoo banana tress, while four dragonflies are seen on the upper part of the composition, surrounding the cross like angels. At the base of the bottle are two other Passion attributes, or arma Christi the cock and the scourge, and, at the left corner, a dog with a torch in its mouth (the Domini canis), which identifies the piece as a Dominican commision.




Oratoire, ivory, Goa, end of 17th century.





Same sources.

[Ludicus]

Religious architecture - Asia



Among the 21 heritage monuments in India, 7 world heritage monuments are in Old Goa.

Se Cathedral

Largest church in Asia, Se Cathedral is dedicated to St. Catherine as it was on St. Catherine's day, November 25, that Afonso de Albuquerque conquered Goa. Portuguese Gothic in style, the exterior of the building is Tuscan while the interior is Corinthian





Inside cathedral




Side Chapel, Se cathedral





Bom Jesus Basilica

In old Goa, the novelties introduced in Portugal were copied there practically at the same time.
Among the Jesuit examples, the Bom Jesus Basilica in Goa was one of the most influential.
With a four-story façade, and Corinthian columns at the base, it uses triangular fanlike spandrels, instead of the canonical Giacomo della Porta volutes, to mark the transition, in the upper level, between the central axis and the lateral ones.

This 16th-century church is included among the 21 world heritage monuments, selected by Archeological Survey of India and among the 7 world heritage monuments in Old Goa.



Facade detail, Basilica






Inside the Basilica




Tomb of St. Francis Xavier (Basilica)

The Tomb of St Francis Xavier was completed in 1698, taking ten years in construction. The base of the tomb is made of marble and jasper. On the sides of tomb are four bronze panels depicting events from his life. The silver casket containing the saints body has glass sides, and you can view his body through them. This is an important pilgrimage center for Indian Catholics.





Church of St. Cajetan, or of the Divine Providence

Maybe the most spectacular case of direct transfer in Old Goa, as far as architecture is concerned, is the church of St. Cajetan, or of the Divine Providence.
It is a superb building with colossal Corinthian columns and pilasters set against a three façade, and an extra fourth story set behind and above the triangular pediment With a cupola at the crossing that can be seen above the façade, it is obvious that St. Cajetan echoes St. Peter’s Basilica in the Vatican.





Inside the Church







Church and Convent of St. Francis of Assisi


The church and convent were built by Franciscan friars. The doorway is Manueline style and the facade is flanked by octagonal towers on either side. The interiors are Mosaic Corinthian in style, the arch ribbed, the walls are illustrated with scenes from Bible and vault ribbed





Gulded and carved woodwork, Church of St Francis of Assisi altar





Old mural paintings






Diu St. Paul’s Church

Diu is located on the western coast away from the Gulf of Cambay
Its richly done wood carving which has earned a special recognition among the most elaborate Portuguese churches is the real feast for eyes.
It was constructed in the year 1691. It is dedicated to our Lady of Immaculate Conception.
Boasting a Gothic architectural style, this church is the biggest Portuguese Catholic church on the island







Church of our Lady of Immaculate Conception

It is one of the first churches that were built in Goa. I is a white edifice topped with a huge bell that stands in between two delicate Baroque style towers. The bell known as the 'Bell of the Inquisition' is the second largest in Goa.





The splendor of the church at night






The Church and the Convent of St. Monica

Construction of this massive nunnery started in 1606 and reached completion in 1627. The Church and the Convent of St Monica is acclaimed as the first nunnery of the East.
Also known as the Royal Monastery of Santa Monica, the convent was the abode of around 150 cloistered nuns, called the daughters of St. Monica. After it ceased to be a nunnery since 1885, the Convent of St. Monica was granted the status of a church in 1968.
The external architecture of the St. Monica church is an amalgamation of the Tuscan, Corinthian and composite styles, while its interior blends the Doric and composite styles

[Ludicus]

Expansion and Arts, Brazil.


In Brazil, the Portuguese did not find huge centralized states with highly developed forms of urban culture as had been the case with the Spaniards in Mexico or Peru.
On the contrary, because the area lacked the attraction of immediate riches (such as spices, gold, or luxury manufactured goods) still easily available in the east, it would take more than three decades after Alvares Cabral voyage for the Portuguese to found their first towns on the American continent. (Olinda, 1531; Recife, 1540; and Salvador,1549). These settlements naturally followed familiar European prototypes in structuring urban spaces and functions, as well in the use of architectural typologies. The domination of cultural transfer from Europe was therefore almost absolute during the first two centuries of Portuguese America, whereas the presence of aboriginal traditions can be discerned in the arts of Hispanic America from the very beginning of the 16th century. Nevertheless, given the importance this American country was to have in Portuguese history and the continuous presence of the Portuguese there for such a long period of time, Brazil constitutes the most important chapter in the History of the arts of the Portuguese expansion.
In the principal centers of the coastal area, Salvador, Recife, Olinda, and Rio de Janeiro, we can easily follow the development of arts from the end of the 16th century forwards.
Minas Gerais only entered the history of art in the 18th century. It was there, however, that most audacious architectural experiments ever tried in the Americas were to take place.


The cathedral of Salvador, Bahia, the first capital of Brazil, is a remarkable monument and a repository of the arts of all the periods of the colony.
It was build between 1657 and 1672.

The stone façade was carved piece by piece in Lisbon, shipped to Salvador, and remounted there.




Behind the sanctuary stands the monumental sacristy, richly decorated in the late 17th century with Portuguese marbles, by a fashionable technique in Lisbon In the sassoni (coffers) of the ceiling there are 21 portraits of saints, martyrs, and distinguished members of Society of Jesus:







Quadratura painting (oil in wood, and never a fresco) is another characteristic of the baroque arts in Brazil. It was little used in the Hispanic Americas.
In Salvador, the great quadratura artist José Joaquim Rocha (1737-1742), the author of the ceiling of Our Lady of the Conception on the Beach, Salvador (1772-1774)
This monumental decoration features the apotheotical Virgin Mary with the four continets at her feet. Present is still God the father at the top, the two St. Johns, and, distributed around in the faint architecture base, the four doctors of the church, four virtues, and four prophets of the Old Testament.




Particularly during the baroque period, wood carving was a major artistic activity, and some of the most meaningful artworks of this period were done in this technique.
In Brazil , Solomonic columns were used until the very end of the 18th century. Church of Our Lady of Conception on the Beach:





In Salvador, the most spectacular talha interior is in the church of the Monastery of St. Francis, started in 1723.
The temple, from the ceiling to the walls, and to the side chapels, is entirely covered with gilt wood carvings.
The ceiling, divided into compartments of different forms (octagons, stars, and hexagons), contains a most unusual series of Old Testament paintings (oil in wood panels) arranged in a complex allegory of the Immaculate Conception.





Interior in gold, St. Francis





Another outstanding example of talha interior in Rio is in the Sao Bento Monastery, the oldest remaining monument in the town. The interior is in fact completely covered by talha,, in a laudatory program centered on a number of important Benedictine figured: four popes, four bishops, and four saint kings
This vast ensemble occupied artists from the mid 17 almost to the end of the 18th century





Church of the Third Order of St Francis, ceiling:






Source (text)
Excerpts. "The expansion and the arts: transfers, contaminations, innovations" L. M. Sobral.

[Orko]

these churches are beautiful.

[RomanSoldier9001]

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[Ludicus]

My friend, I enjoy using the mods, but to make one? sorry,too far out of my expertise for me...