Nanban trade

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The Nanban trade (南蛮貿易, Nanban bōeki, "Southern barbarian trade") or the Nanban trade period (南蛮貿易時代, Nanban bōeki jidai, "Southern barbarian trade period") in the history of Japan extends from the arrival of the first EuropeansPortuguese explorers, missionaries and merchants – to Japan in 1543, to their near-total exclusion from the archipelago in 1614, under the promulgation of the "Sakoku" Seclusion Edicts.[1]

First Westerners in Japan, by Hokusai, 1817. Caption: "On August 25, 1543, these foreigners were cast upon the island of Tanegashima, Ōsumi Province", followed by the two names Murashukusha (unknown) and Kirishitamōta (i.e. António da Mota, also known as Cristóvão, the Portuguese equivalent to Cristopher).[2]

Nanban (南蛮, "southern barbarian") is a Sino-Japanese word, Chinese Nánmán, originally referring to the peoples of South Asia and Southeast Asia. In Japan, the word took on a new meaning when it came to designate the Portuguese, who first arrived in 1543, and later other Europeans. Some communities are campaigning for the influential route's inclusion in the UNESCO World Heritage List.

First contacts[edit]

The samurai Hasekura Tsunenaga in Rome in 1615 (Coll. Borghese, Rome)

Japanese accounts of Europeans[edit]

The characters for "Nanban" (lit. "Southern barbarian").

Following contact with the Portuguese on Tanegashima in 1542, the Japanese were at first rather wary of the newly arrived foreigners. The culture shock was quite strong, especially due to the fact that Europeans were not able to understand the Japanese writing system nor accustomed to using chopsticks.

They eat with their fingers instead of with chopsticks such as we use. They show their feelings without any self-control. They cannot understand the meaning of written characters. (from Boxer, Christian Century).

The Japanese were introduced to several new technologies and cultural practices (so were the Europeans to Japanese, see Japonism), whether in the military area (the arquebus, European-style cuirasses, European ships), religion (Christianity), decorative art, language (integration to Japanese of a Western vocabulary) and culinary: the Portuguese introduced the tempura and above all the valuable refined sugar, creating nanbangashi (南蛮菓子), "southern barbarian confectionery", with confectioneries like castella, konpeitō, aruheitō, karumera, keiran sōmen, bōro and bisukauto.

Many foreigners were befriended by Japanese rulers, and their ability was sometimes recognized to the point of promoting one to the rank of samurai (William Adams), and giving him a fief in the Miura Peninsula, south of Edo.

European accounts of Japan[edit]

Renaissance Europeans were quite fond of Japan's immense richness in precious metals, mainly owing to Marco Polo's accounts of gilded temples and palaces, but also due to the relative abundance of surface ores characteristic of a volcanic country, before large-scale deep-mining became possible in Industrial times. Japan was to become a major exporter of copper and silver during the period.

Japan was also noted for its comparable or exceptional levels of population and urbanisation with the west (see List of countries by population in 1600), and at the time, some Europeans became quite fascinated with Japan, with Alessandro Valignano even writing that the Japanese "excel not only all the other Oriental peoples, they surpass the Europeans as well".[3]

Early European visitors noted the quality of Japanese craftsmanship and metalsmithing. This stems from the fact that Japan itself is rather poor in natural resources found commonly in Europe, especially iron. Thus, the Japanese were famously frugal with their consumable resources; what little they had they used with expert skill though because of this, they had not reached European levels.

Japanese military progress was also well noted. "A Spanish royal decree of 1609 specifically directed Spanish commanders in the Pacific 'not to risk the reputation of our arms and state against Japanese soldier.'" (Giving Up the Gun, Noel Perrin). Troops of Japanese samurai were later employed in the Maluku Islands in Southeast Asia by the Dutch to fight off the English.

Portuguese trade in the 16th century[edit]

The Portuguese "Japan Route"
Nanban ships arriving for trade in Japan. 16th-century six-fold lacquer and gilded screen.
Portuguese traders landing in Japan
A Portuguese carrack in Nagasaki, 17th century.

Ever since 1514 that the Portuguese had traded with China from Malacca, and the year after the first Portuguese landfall in Japan, trade commenced between Malacca, China, and Japan. The Chinese Emperor had decreed an embargo against Japan as a result of piratical wokou raids against China - consequently, Chinese goods were in scarce supply in Japan and so, the Portuguese found a lucrative opportunity to act as middlemen between the two realms.[4]

Trade with Japan was initially open to any, but in 1550, the Portuguese Crown monopolized the rights to trade with Japan.[5] Henceforth, once a year a fidalgo was awarded the rights for a single trade venture to Japan with considerable privileges, such as the title of captain-major of the voyage to Japan, with authority over any Portuguese subjects in China or Japan while he was in port, and the right to sell his post. His ship would set sail from Goa, called at Malacca and China before proceeding to Japan and back.

In 1554, captain-major Leonel de Sousa negotiated with Chinese authorities the re-legalization of Portuguese trade in China, which was followed by the foundation of Macau in 1557 to support this trade. [6]

The state of civil-war in Japan was also highly beneficial to the Portuguese, as each competing lord sought to attract trade to their domains by offering better conditions.[7] In 1571, the fishing village of Nagasaki became the definitive anchorage of the Portuguese and in 1580, it's lord, Omura Sumitada, the first Japanese lord to convert to Christianity, leased it to the Jesuits "in perpetuity".[8] The city subsequently evolved from an unimportant fishing village to a prosperous and cosmopolitan community, the entirety of which was Christian.[9] In time, the city would be graced with a painting school, a hospital, a charitable institution (the Misericórdia) and a Jesuit college.

The vessels[edit]

Among the vessels involved in the trade linking Goa and Japan, the most famous were Portuguese carracks, slow but large enough to hold a great deal of merchandise and enough provisions safely through such a lenghty and often hazardous (because of pirates) journey. These ships initially had about 400-600 tons burden but later on could reach as many as over 1200 or 1600 tons in cargo capacity, a rare few reaching as many as 2000 tons - they were the largest vessels afloat on Earth, and easily twice or three times larger than common galleons of the time, rivalled only in size by the Spanish Manila galleons.[10][11] Many of these were built at the royal Indo-Portuguese shipyards at Goa, Bassein or Daman, out of high-quality Indian teakwood rather than European pine, and their build quality became renown: the Spanish in Manila favoured Portuguese-built vessels[12], and commented that they were not only cheaper than their own, but "lasted ten times as long".[13]

The Portuguese referred to this vessel as the nau da prata ("silver carrack") or nau do trato ("trade carrack"); the Japanese dubbed them kurofune, meaning "black ships", on account of the colour of their hulls, painted black with pitch for water-tightening, and later the name was extended to refer to Matthew Perry's black warships that reopened Japan to the wider world in 1853.[14]

In the 16th century, large junks belonging to private owners from Macau often accompanied the great ship to Japan, about two or three; these could reach about 400 or 500 tons burden.[15] After 1618, the Portuguese switched to using smaller and more maneuverable pinnaces and galliots, to avoid interception from Dutch raiders.[16]

Portuguese trade in Japanese slaves[edit]

After the Portuguese first made contact with Japan in 1543, a large scale slave trade developed in which Portuguese purchased Japanese as slaves in Japan and sold them to various locations overseas, including Portugal itself, throughout the sixteenth and seventeenth centuries.[17][18] Many documents mention the large slave trade along with protests against the enslavement of Japanese. Japanese slaves are believed to be the first of their nation to end up in Europe, and the Portuguese purchased large numbers of Japanese slave girls to bring to Portugal for sexual purposes (see: Asian fetish), as noted by the Church in 1555. King Sebastian feared that it was having a negative effect on Catholic proselytization since the slave trade in Japanese was growing to massive proportions, so he commanded that it be banned in 1571.[19][20]

Japanese slave women were also ocassionally sold as concubines to black African crewmembers, along with their European counterparts serving on Portuguese ships trading in Japan, as mentioned by Luis Cerqueira, a Portuguese Jesuit, in a 1598 document.[21] Japanese slaves were brought by the Portuguese to Macau, where some of them not only ended up being enslaved to Portuguese, but as slaves to other slaves, with the Portuguese owning Malay and African slaves, who in turn owned Japanese slaves of their own.[22][23]

The imperial regent, Toyotomi Hideyoshi was so disgusted that his own Japanese people were being sold en masse into slavery on Kyushu, that he wrote a letter to Jesuit Vice-Provincial Gaspar Coelho on 24 July 1587 to demand the Portuguese, Siamese, and Cambodians stop purchasing and enslaving Japanese and return Japanese slaves who ended up as far as India.[24][25][26] Toyotomi blamed the Portuguese and Jesuits for this slave trade and banned Christian proselytizing as a result.[27][self-published source][28]

Some Korean slaves were bought by the Portuguese and brought back to Portugal from Japan, where they had been among the tens of thousands of Korean prisoners of war transported to Japan during the Japanese invasions of Korea (1592–98).[29][30] Historians pointed out that at the same time Hideyoshi expressed his indignation and outrage at the Portuguese trade in Japanese slaves, he himself was engaging in a mass slave trade of Korean prisoners of war in Japan.[31][32] Japanese Christian Daimyos were mainly responsible for selling to the Portuguese their fellow Japanese. Japanese women and Japanese men, Javanese, Chinese, and Indians were all sold as slaves in Portugal.[33] Macau received an influx of African slaves, Japanese slaves as well as Christian Korean slaves who were bought by the Portuguese from the Japanese after they were taken prisoner during the Japanese invasions of Korea in the era of Hideyoshi.[34]

Fillippo Sassetti saw some Chinese and Japanese slaves in Lisbon among the large slave community in 1578, although most of the slaves were blacks.[35][36][37][38][39]

The Portuguese "highly regarded" Asian slaves like Chinese and Japanese much more "than slaves from sub-Saharan Africa".[40][41] The Portuguese attributed qualities like intelligence and industriousness to Chinese and Japanese slaves which is why they favored them more.[42][43][44][45]

In 1571 a law was passed by Portugal banning the selling and buying of Chinese and Japanese slaves.[46]

Dutch trade[edit]

The Dutch, who, rather than "Nanban" were called "Kōmō" (Jp: 紅毛, lit. "Red Hair") by the Japanese, first arrived in Japan in 1600, on board the Liefde ("liefde" meaning "love"). Their pilot was William Adams, the first Englishman to reach Japan.

In 1605, two of the Liefde's crew were sent to Pattani by Tokugawa Ieyasu, to invite Dutch trade to Japan. The head of the Pattani Dutch trading post, Victor Sprinckel, refused on the ground that he was too busy dealing with Portuguese opposition in Southeast Asia. In 1609 however, the Dutchman Jacques Specx arrived with two ships in Hirado, and through Adams obtained trading privileges from Ieyasu.

The Dutch also engaged in piracy and naval combat to weaken Portuguese and Spanish shipping in the Pacific, and ultimately became the only westerners to be allowed access to Japan from the small enclave of Dejima after 1638 and for the next two centuries.

Japanese Red seal trade in the early 17th century.[47]

Technological and cultural exchanges[edit]

Tanegashima guns[edit]

Tanegashima gun
Japanese arquebus of the Edo era (Tanegasima).

The Japanese were interested in Portuguese hand-held guns. The first two Europeans to reach Japan in the year 1543 were the Portuguese traders António da Mota and Francisco Zeimoto (Fernão Mendes Pinto claimed to have arrived on this ship as well, but this is in direct conflict with other data he presents), arriving on a Chinese ship at the southern island of Tanegashima where they introduced hand-held guns for trade. The Japanese were already familiar with gunpowder weaponry (invented by, and transmitted from China), and had been using basic Chinese originated guns and cannon tubes called "Teppō" (鉄砲 "Iron cannon") for around 270 years before the arrival of the Portuguese. In comparison, the Portuguese guns were light, had a matchlock firing mechanism, and were easy to aim. Because the Portuguese-made firearms were introduced into Tanegashima, the arquebus was ultimately called Tanegashima in Japan. At that time, Japan was in the middle of a civil war called the Sengoku period (Warring States period).

Within a year after the first trade in guns, Japanese swordsmiths and ironsmiths managed to reproduce the matchlock mechanism and mass-produce the Portuguese guns. Barely fifty years later, "by the end of the 16th century, guns were almost certainly more common in Japan than in any other country in the world", its armies equipped with a number of guns dwarfing any contemporary army in Europe (Perrin). The guns were strongly instrumental in the unification of Japan under Toyotomi Hideyoshi and Tokugawa Ieyasu, as well as in the invasions of Korea in 1592 and 1597. The daimyo who initiated the unification of Japan, Oda Nobunaga, made extensive use of guns (arquebus) when playing a key role in the Battle of Nagashino, as dramatised in Akira Kurosawa's 1980 film Kagemusha (Shadow Warrior).

Red seal ships[edit]

A 1634 Japanese Red seal ship, incorporating Western-style square and lateen sails, rudder and aft designs. The ships were typically armed with 6 to 8 cannons. Tokyo Naval Science Museum.
The Japanese-built 1613 galleon San Juan Bautista, in Ishinomaki, Japan (replica).

European ships (galleons) were also quite influential in the Japanese shipbuilding industry and actually stimulated many Japanese ventures abroad.

The Shogunate established a system of commercial ventures on licensed ships called red seal ships (朱印船, shuinsen), which sailed throughout East and Southeast Asia for trade. These ships incorporated many elements of galleon design, such as sails, rudder, and gun disposition. They brought to Southeast Asian ports many Japanese traders and adventurers, who sometimes became quite influential in local affairs, such as the adventurer Yamada Nagamasa in Siam, or later became Japanese popular icons, such as Tenjiku Tokubei.

By the beginning of the 17th century, the shogunate had built, usually with the help of foreign experts, several ships of purely Nanban design, such as the galleon San Juan Bautista, which crossed the Pacific two times on embassies to Nueva España (Mexico).

Catholicism in Japan[edit]

The Bell of Nanbanji, made in Portugal for Nanbanji Church, established by Jesuits in 1576 and destroyed 1587, Japan
Portrait of Oda Nobunaga, by Jesuit painter Giovanni Niccolo, 1583–1590.

With the arrival of the leading Jesuit Francis Xavier in 1549, Catholicism progressively developed as a major religious force in Japan. Although the tolerance of Western "padres" was initially linked to trade, Catholics could claim around 200,000 converts by the end of the 16th century, mainly located in the southern island of Kyūshū. The Jesuits managed to obtain jurisdiction over the trading city of Nagasaki.

The first reaction from the kampaku Hideyoshi came in 1587 when he promulgated the interdiction of Christianity and ordered the departure of all "padres". This resolution was not followed upon however (only 3 out of 130 Jesuits left Japan), and the Jesuits were essentially able to pursue their activities. Hideyoshi had written that

"1. Japan is a country of the Gods, and for the padres to come hither and preach a devilish law, is a reprehensible and devilish thing ...
2. For the padres to come to Japan and convert people to their creed, destroying Shinto and Buddhist temples to this end, is a hitherto unseen and unheard-of thing ... to stir the canaille to commit outrages of this sort is something deserving of severe punishment." (From Boxer, The Christian Century in Japan)

Hideyoshi's reaction to Christianity proved stronger when the Spanish galleon San Felipe was wrecked in Japan in 1597. The incident led to twenty-six Christians (6 Franciscans, 17 of their Japanese neophytes, and 3 Japanese Jesuit lay brothers – included by mistake) being crucified in Nagasaki on February 5, 1597. It seems Hideyoshi's decision was taken following encouragements by the Jesuits to expel the rival order, his being informed by the Spanish that military conquest usually followed Catholic proselytism, and by his own desire to take over the cargo of the ship. Although close to a hundred churches were destroyed, most of the Jesuits remained in Japan.

The final blow came with Tokugawa Ieyasu's firm interdiction of Christianity in 1614, which led to underground activities by the Jesuits and to their participation in Hideyori's revolt in the Siege of Osaka (1614–15). Repression of Catholicism became virulent after Ieyasu's death in 1616, leading to the torturing and killing of around 2,000 Christians (70 westerners and the rest Japanese) and the apostasy of the remaining 200–300,000. The last major reaction of the Christians in Japan was the Shimabara rebellion in 1637. Thereafter, Catholicism in Japan was driven underground as the so-called "Hidden Christians".

Other Nanban influences[edit]

The Nanban also had various other influences:

  • Nanbandō (南蛮胴) designates a type of cuirass covering the trunk in one piece, a design imported from Europe.
  • Nanbanbijutsu (南蛮美術) generally describes Japanese art with Nanban themes or influenced by Nanban designs(See Nanban art).
  • Nanbanga (南蛮画) designates the numerous pictorial representations that were made of the new foreigners and defines a whole style category in Japanese art (See Namban art and an example at:[1] or [2])
  • Nanbannuri (南蛮塗り) describes lacquers decorated in the Portuguese style, which were very popular items from the late 16th century (See example at: [3]).
  • Nanbangashi (南蛮菓子) is a variety of sweets derived from Portuguese or Spanish recipes. The most popular sweets are "Kasutera" (カステラ), named after Castile, and "Konpeitō" (金平糖 こんぺいとう), from the Portuguese word "confeito" ("sugar candy"), and "Biscuit"(ビスケット), etc. These "Southern barbarian" sweets are on sale in many Japanese supermarkets today.
  • Nanbanji or Nanbandera (南蛮寺) was the first Christian church in Kyoto. With support from Oda Nobunaga, the Jesuit Padre Gnecchi-Soldo Organtino established this church in 1576. Eleven years later (1587), Nanbanji was destroyed by Toyotomi Hideyoshi. Currently, The bell is preserved as "Nanbanji-no-kane" (the Bell of Nanbanji) at Shunkoin temple in Kyoto.Shunkoin Temple

Decline of Nanban exchanges[edit]

After the country was pacified and unified by Tokugawa Ieyasu in 1603 however, Japan progressively closed itself to the outside world, mainly because of the rise of Christianity.

By 1650, except for the trade outpost of Dejima in Nagasaki, for the Netherlands, and some trade with China, foreigners were subject to the death penalty, and Christian converts were persecuted. Guns were almost completely eradicated to revert to the more "civilized" sword.[citation needed] Travel abroad and the building of large ships were also prohibited. Thence started a period of seclusion, peace, prosperity and mild progress known as the Edo period. But not long after, in the 1650s, the production of Japanese export porcelain increased greatly when civil war put the main Chinese center of porcelain production, in Jingdezhen, out of action for several decades. For the rest of the 17th century most Japanese porcelain production was in Kyushu for export through the Chinese and Dutch. The trade dwindled under renewed Chinese competition by the 1740s, before resuming after the opening of Japan in 1850's.[48]

The "barbarians" would come back 250 years later, strengthened by industrialization, and end Japan's isolation with the forcible opening of Japan to trade by an American military fleet under the command of Commodore Matthew Perry in 1854.

Usages of the word "Nanban"[edit]

A Japanese votive altar, Nanban style. End of 16th century. Guimet Museum.
Nanbandō, a western-style cuirass, 16th century.
Japanese inro depicting Nanban foreigners, 17th century.

The term Nanban have its origin from Four Barbarians in the Hua–Yi distinction in the 3rd century in China. Pronunciation of Chinese Character is Japanised, the 東夷 (Dōngyí) "Eastern Barbarians" called "Tōi" (it includes Japan itself), 南蛮 (Nánmán) "Southern Barbarians" called "Nanban", 西戎 (Xīróng) "Western Barbarians" called "Sei-Jū", and Běidí 北狄 "Northern Barbarians" called "Hoku-Teki".

Nanban just mean southeast asia in the Sengoku and Edo period. and it was going through the time, the word of "Nanban" mean turnd into the meaning "Western person" and "From Nanban" means "Exotic and Curious".

Strictly speaking "Nanban" means "Portuguese or Spanish" who were the most popular western foreigners in Japan, other western person sometimes called "紅毛人"(Kō-mōjin) "red-haired people" but Kō-mōjin was not as widespread as Nanban. In China, "紅毛" pronounce Ang mo and means a racial descriptor, and Japan decided to Westernize radically in order to better resist the West and essentially stopped considering the West as fundamentally uncivilized. Words like "Yōfu" (洋風 "western style") and "Ōbeifu" (欧米風 "European-American style)" replaced "Nanban" in most usages.

Still, the exact principle of westernization was Wakon-Yōsai (和魂洋才 "Japanese spirit Western talent"), implying that, although technology may be more advanced in the West, Japanese spirit is better than the West's. Hence though the West may be lacking, it has its strong points, which takes the affront out of calling it "barbarian."

Today the word "Nanban" is only used in a historical context, and is essentially felt as picturesque and affectionate. It can sometimes be used jokingly to refer to Western people or civilization in a cultured manner.

There is an area where Nanban is used exclusively to refer to a certain style and that is cooking and the names of dishes. Nanban dishes are not American or European, but an odd variety not using soy sauce or miso but rather curry powder and vinegar as their flavoring, a characteristic derived from Indo-Portuguese Goan cuisine. This is because when Portuguese and Spanish dishes were imported into Japan, dishes from Macau and other parts of China were imported as well.


- First known mention of Red Seal Ships.
- The Battle of Sekigahara unites Japan under Tokugawa Ieyasu.
- Establishment of the English factory (trading post) at Bantam, Java.
- Nippo Jisho Japanese to Portuguese dictionary is published by Jesuits in Nagasaki, containing entries for 32,293 Japanese words in Portuguese.
  • 1605 – Two of William Adams's shipmates are sent to Pattani by Tokugawa Ieyasu, to invite Dutch trade to Japan.
  • 1609 – The Dutch open a trading factory in Hirado.
  • 1610 – Destruction of the Nossa Senhora da Graça near Nagasaki, leading to a 2-year hiatus in Portuguese trade
  • 1612 – Yamada Nagamasa settles in Ayutthaya, Siam.
  • 1613 – England opens a trading factory in Hirado.
- Hasekura Tsunenaga leaves for his embassy to the Americas and Europe. He returns in 1620.
  • 1614 – Expulsion of the Jesuits from Japan. Prohibition of Christianity.
  • 1615 – Japanese Jesuits start to proselytise in Vietnam.
  • 1616 – Death of Tokugawa Ieyasu.
  • 1622 – Mass martyrdom of Christians.
- Death of Hasekura Tsunenaga.
  • 1623 – The English close their factory at Hirado, because of unprofitability.
- Yamada Nagamasa sails from Siam to Japan, with an Ambassador of the Siamese king Songtham. He returns to Siam in 1626.
- Prohibition of trade with the Spanish Philippines.
  • 1624 – Interruption of diplomatic relations with Spain.
- Japanese Jesuits start to proselytise in Siam.
  • 1628 – Destruction of Takagi Sakuemon's (高木作右衛門) Red Seal ship in Ayutthaya, Siam, by a Spanish fleet. Portuguese trade in Japan is prohibited for 3 years as a reprisal.
  • 1632 – Death of Tokugawa Hidetada.
  • 1634 – On orders of shōgun Iemitsu, the artificial island Dejima is built to constrain Portuguese merchants living in Nagasaki.
  • 1637 – Shimabara Rebellion by Christian peasants.
  • 1638 – Definitive prohibition of trade with Portugal as result of Shimabara Rebellion blamed on Catholic intrigues.
  • 1641 – The Dutch trading factory is moved from Hirado to Dejima island.


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  35. ^ Jonathan D. Spence (1985). The memory palace of Matteo Ricci (illustrated, reprint ed.). Penguin Books. p. 208. ISBN 0-14-008098-8. Retrieved 2012-05-05. countryside.16 Slaves were everywhere in Lisbon, according to the Florentine merchant Filippo Sassetti, who was also living in the city during 1578. Black slaves were the most numerous, but there were also a scattering of Chinese
  36. ^ José Roberto Teixeira Leite (1999). A China no Brasil: influências, marcas, ecos e sobrevivências chinesas na sociedade e na arte brasileiras (in Portuguese). UNICAMP. Universidade Estadual de Campinas. p. 19. ISBN 85-268-0436-7. Retrieved 2012-05-05. Idéias e costumes da China podem ter-nos chegado também através de escravos chineses, de uns poucos dos quais sabe-se da presença no Brasil de começos do Setecentos.17 Mas não deve ter sido através desses raros infelizes que a influência chinesa nos atingiu, mesmo porque escravos chineses (e também japoneses) já existiam aos montes em Lisboa por volta de 1578, quando Filippo Sassetti visitou a cidade,18 apenas suplantados em número pelos africanos. Parece aliás que aos últimos cabia o trabalho pesado, ficando reservadas aos chins tarefas e funções mais amenas, inclusive a de em certos casos secretariar autoridades civis, religiosas e militares.
  37. ^ Jeanette Pinto (1992). Slavery in Portuguese India, 1510–1842. Himalaya Pub. House. p. 18. Retrieved 2012-05-05. ing Chinese as slaves, since they are found to be very loyal, intelligent and hard working' ... their culinary bent was also evidently appreciated. The Florentine traveller Fillippo Sassetti, recording his impressions of Lisbon's enormous slave population circa 1580, states that the majority of the Chinese there were employed as cooks.
  38. ^ Charles Ralph Boxer (1968). Fidalgos in the Far East 1550–1770 (2, illustrated, reprint ed.). 2, illustrated, reprint. p. 225. Retrieved 2012-05-05. be very loyal, intelligent, and hard-working. Their culinary bent (not for nothing is Chinese cooking regarded as the Asiatic equivalent to French cooking in Europe) was evidently appreciated. The Florentine traveller Filipe Sassetti recording his impressions of Lisbon's enormous slave population circa 1580, states that the majority of the Chinese there were employed as cooks. Dr. John Fryer, who gives us an interesting ...
  39. ^ José Roberto Teixeira Leite (1999). A China No Brasil: Influencias, Marcas, Ecos E Sobrevivencias Chinesas Na Sociedade E Na Arte Brasileiras (in Portuguese). UNICAMP. Universidade Estadual de Campinas. p. 19. ISBN 85-268-0436-7. Retrieved 2014-02-02.
  40. ^ Paul Finkelman (1998). Paul Finkelman, Joseph Calder Miller (ed.). Macmillan encyclopedia of world slavery, Volume 2. Macmillan Reference USA, Simon & Schuster Macmillan. p. 737. ISBN 0-02-864781-5. Retrieved 2014-02-02.
  41. ^ Finkelman & Miller 1998, p. 737
  42. ^ Duarte de Sande (2012). Derek Massarella (ed.). Japanese Travellers in Sixteenth-century Europe: A Dialogue Concerning the Mission of the Japanese Ambassadors to the Roman Curia (1590). Volume 25 of 3: Works, Hakluyt Society Hakluyt Society. Ashgate Publishing, Ltd. ISBN 1-4094-7223-X. ISSN 0072-9396. Retrieved 2014-02-02.
  43. ^ A. C. de C. M. Saunders (1982). A Social History of Black Slaves and Freedmen in Portugal, 1441–1555. Volume 25 of 3: Works, Hakluyt Society Hakluyt Society (illustrated ed.). Cambridge University Press. p. 168. ISBN 0-521-23150-7. Retrieved 2014-02-02.
  44. ^ Jeanette Pinto (1992). Slavery in Portuguese India, 1510–1842. Himalaya Pub. House. p. 18. Retrieved 2014-02-02.
  45. ^ Charles Ralph Boxer (1968). Fidalgos in the Far East 1550–1770 (2, illustrated, reprint ed.). Oxford U.P. p. 225. Retrieved 2014-02-02.
  46. ^ Dias 2007, p. 71
  47. ^ "Histoire du Japon", p. 72, Michel Vie, ISBN 2-13-052893-7
  48. ^ Battie, David, ed., Sotheby's Concise Encyclopedia of Porcelain, pp. 71-78, 1990, Conran Octopus. ISBN 1850292515


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