Contribution of Jesuits in Goa Pre-Liberation

(Written as a history assignment in 2024) 

The Jesuits, or "Society of Jesus" in English, are followers of a religious order that was originally known as the "Compagnie de Jesus" in French, "Companhia de Jesus" in Portuguese, and "Societas Jesu" in Latin. The Society of Jesus in Goa was launched by St. Ignatius de Loyola, St. Francis Xavier, a priest and a brother. St. Ignatius is credited as the patron saint of the society of Jesus. The areas of Ilhas, Bardez, and Salcette saw some success with Christianisation when the Society of Jesus first set up shop in Goa. After that, the organisation quickly spread to other Asian nations. During that period, the Jesuits were granted royal patronage by the Portuguese King, which greatly aided their international endeavours in South and East Asia. Interestingly, the Jesuit presence spread similarly throughout South Asia during the post-restoration era, which coincided with the British colonial era in the region from 1858 to 1947, despite royal patronage being essentially nonexistent. The Jesuits of the reestablished Society exhibit a dynamism and dedication akin to those of their forebears from the era before the suppression.

The Franciscan Period 

"A completely Christian city that is something to behold. It has a monastery with many friars of the order of St. Francis, an ornate cathedral with many canons and other churches. God our lord must be greatly thanked for the fact that the name of Christ is flourishing in distant lands and among so many infidels." - St. Francis Xavier declared to his companions after his 4-month stay in Goa.

St. Francis Xavier made the most of his four months in Goa before setting sail for the Fishery Coast. St. Xavier met the civil and religious authorities as well as some of the missionaries, such as the Franciscans who were already working in the area after paying his respects to the holy and fervent Franciscan Bishop of Goa, John de Albuquerque. He threw himself into pastoral and philanthropic work, which was abundant in a city whose lovely façade belied many material and spiritual evils. His activities revolved around the recently renovated and restored Royal Hospital of the Holy Spirit, where he gave his all to care for the bodies and souls of the ill,| lovingly and patiently accepting no task as too small for him. He visited inmates in prison and cared for lepers with the same level of devotion. Disease and incarceration were not as concerning as the moral decay and lack of religious knowledge that pervaded Goa. St. Xavier attempted to address these issues by catechising the local converts and preaching to the Portuguese casados and soldados, as well as by conducting in-depth interviews and setting an example for them. 

The Franciscans, working in Goa earlier than them, had gone about their work in a silent yet effective manner but naturally at a slow pace, given the stiff resistance offered by a well-entrenched culture and religion, to woo whose adepts they were attempting. St. Xavier had come with special powers from the Pope and King Joao III of Portugal. He passed his first months reviewing the moral situation on the ground in Goa and reviving the faith of the Portuguese who, he saw, had lapsed into debauchery and crass paganism. He thought of putting his own house in order first before he could tackle the others, for he was of the firm opinion that the best impulse that could be given for the spread of the faith of the Master, was using good and virtuous example, which was singularly lacking there. The scenario that presented itself was diametrically opposite to this, with Portuguese soldiers and noblemen living with several concubines and buying off slaves in the marketplace in public auctions that were the order of the day, with no attempt on the part of the rulers to eradicate so “unchristian” a practice.

The Royal Hospital

The Jesuits had managed the Royal Hospital at Goa since 1579. In 1583-1584, their superior general, Fr. Mercian and Acquaviva, had requested that their soldiers give up the assignment, but the king would not permit this change. Excise dues from victuals, soap and opium met the medical expenses of 11,630 pardaus. The revenue was not allowed to be used for any other purpose by the Comptroller of Revenues or the other officials. Registration of the excise dues required the presence of the Hospital Treasurer, who would receive approval from the Jesuits. Every medication had to be administered by the doctors at an even rate. The priests had taken over the Hospital's administrative leadership in 1585, upon Governor Dom Duarte Menezes' request. 

The Administrator was too tough for the Overseas Council to deal with, so they wanted him gone. Due to disagreements with Viceroy Matias de Albuquerque regarding financial control, they gave up leadership ten years later. However, two years later, they resumed the task after receiving word from King Philip. The Viceroy notified the King on December 15, 1698, that the Jesuits wanted to leave the Hospital because it was improper for them to continue in their ministry there. Many people had died at the hospital from illness and a shortage of medications. The Viceroy had asked the religious of St. John to come in, but the Overseas Council thought the Jesuits were best since they were skilled in medicine and excellent infirmarians (sogeitos de grande sciencia medicina e singulhares boticarios).

Two brothers and a priest were lodged at the hospital. In summer, the number of Portuguese patients would be approximately seventy, and in winter, over a hundred. Both the indigenous people and the incurables were required to seek care from the House of Mercy. In 1748, the Jesuits sought royal confirmation of their usual practice to appoint officials of the Hospital. The Overseas Council opposed the move. They accepted that they would name the Treasurer, but they objected to their desire to fire him without consulting the Court of Justice. Throughout their tenure, the Jesuits provided honorary administrative services. Dom Cristovão Carcome Lobo was paid a hundred xs. a month when he took over.

Assistance Amid the Famines 

The famine of 1649 had been severe, with many deaths occurring from June to August. The Jesuits did their part by giving the poor and hungry cooked rice and giving alms to those in need. These usually numbered a few hundred and would leave after they had had their fill and some instruction in the faith. Similar events and scenes took place at the Navelim parish church granaries keeping always 600 to 800 mudas of rice which would be sufficient in case of an enemy attack. They earned 7,73,572 xs. as land tax from nine villages.

The Jesuits had helped the State financially on the occasion of the Maratha war. A meeting of 29 August 1737 had asked for contributions towards a special tax (finta general). The Viceroy, Count of Sandomil had asked the Provincial in his letter of 20 August 1737 for an inventory of the silver in the houses of the Province. He had to mention what pertained either to each house or to the confraternities in the churches of these houses, together with the likely donation for this cause. In his reply of 3 September 1737 from Chorão, Fr. João Marques mentioned his illness and his regret in paying more. He could offer only 30,000 xs. When the Viceroy protested, the Provincial recalled how the Jesuits (the Rector of the Diu college and the Superior of the Bandra house) had in an earlier event come to the rescue of the State. He reminded the Viceroy that the Society had its expenses not only for its houses and colleges but also for the missions of the other provinces. There the missionaries were without any sustenance for themselves and the Christians. As a final gesture, he offered 40,000 xs. to the Viceroy which he would pay in ten days although he was unable to get the word of the other Fathers for it.

The consolidated plots and large palm groves of the religious also gave rise to a type of bonded labour known as mundkars who had to bind themselves to the land as a result of the small loans which they could not repay. The religious were kind to them, yet their condition worsened when the religious were no more, and they found themselves under new secular landlords. Though the Jesuits were maligned for being anti-Hindus, they had given 23,800 xs. in loans to several Hindus residing in Kumbarjua. 

Though their land grab and monetary munificence did at times go hand-in-hand, they appear to have fostered some divisions among the lay natives. Besides, their racial superiority made them unbending before the native clerical expectations. Their growing riches brought them opposition from many different quarters.

Linguistic and Literary Contribution

The Jesuits in Goa rendered valuable service to Indian languages, particularly Konkani, the language of Goa and its surrounding regions on its northern, western and southern flanks, and Marathi, used in a few restricted religious and cultural sectors in the State but the language of Maharashtra, its next-door neighbouring State of the Union of India now. They ranged from the grammatical and lexicographic codifications and compilations to didactic and other discourse matter, the last rising to considerable literary heights.

Thomas Stephens, the British Jesuit of Irish extraction, wrote a landmark work based on the draft earlier prepared by the Goan seminarian Andre Vaz, from nearby Carambolim, who was later to be ordained in 1558 as the first Goan priest. It was published in 1640 after Stephens' death in 1619. Meanwhile, in the southern part of India, the Portuguese Jesuit Henrique Henriques had done pioneering work on Tamil grammar and completed a Konkani grammar also in 1567 based on interviews and discussions he had with two Konkani speakers living in that Dravidian domain, and published it in book form in 1568.

There were several comparative grammatical studies on Indian languages, taking Konkani as the point of reference. Scholars, mainly Portuguese, working in the Goa region began to compare Konkani with their languages such as Italian, Latin, Greek, and Portuguese, leading to the early discovery of the common source in Indo-European. This pioneering venture contributed to the discipline of comparative philology, which is important in linguistics today.

They spent a lot of time and effort studying Konkani and to some extent Marathi, keenly aware of the differences between the two languages. Many scholars of the time noted the clear distinctions between these languages., the greatest work written exclusively on the same subject is that of the Italian Jesuit, Ignazio Arcamone's treatise entitled "Janua Indica sive pro Concanica et Deccanica Linguae, manuale Indis ingressuris peropportunum..." Written in Latin it propounds effectively the factual thesis that Konkani and Marathi are distinct from each other, on the incontestable basis of an authoritative analysis of the structural features of the two and their morphological and syntactical characteristics. They are in effect almost two distinct grammars of the two languages, added to by a scholarly dissertation on the points of concordance as well as the wide divergence between the two. The book also gives significant specimens of the old Kandvi script in which Konkani was written in those times.

Decree on Women

The Church was concerned with polygamy among the Hindus in Goa. This encouraged infidelity and it was considered a bad example to the newly converted Christians. Besides, this impeded the conversion of non-Christians, since the Church was against polygamy and on conversion the person would be asked to have only one wife. The First Provincial Council requested the State to forbid Hindu men from having more than one wife or mistress. The State acting on the advice of the First Provincial Council decided to abolish polygamy. This received the sanction of law by Viceregal decree of the same year. Those violating the law were to be enslaved. In practice, the ban was ignored. Therefore, in 1606 the Fifth Church Council renewed its appeal to the Government to impose punitive measures against those who committed polygamy or kept mistresses. The Church Council requested the Portuguese authorities to punish non-Christians who had many wives or mistresses.

Early marriages were another cause of concern for the Church. In 1787, an episcopal decree disapproved the custom followed by native Christian parents of marrying their daughters when they completed 12 years of age. The Church thought that girls at this age were very young to undertake their married responsibilities. Parents were advised to marry their daughters at slightly higher ages when they were mature enough to understand the meaning and responsibilities of marriage.

Sati was abolished by Albuquerque and the ban repeated by Dom Constatino in 1560, but despite the ban the practice continued for a long time in some parts of Goa. The Third Church Council prevailed on the Government to end the practice and to encourage widow remarriage. Those who were forced to follow the evil practice, were to be punished and the fine collected from them were to be used for Obras Pias (Works of Charity). The Church has been accused of ulterior motives in this matter.

Conclusion 

The Jesuits' complex legacy in Goa and broader South Asia reflects their multifaceted approach to religious, cultural, and social engagement. Their efforts in Christianization were marked by both notable achievements and contentious practices. While the Jesuits made significant strides in spreading Christianity, constructing numerous churches, and establishing educational institutions, their methods and impacts were not without controversy. Allegations of coercive conversions and exploitation of local grievances highlighted the tensions between missionary zeal and ethical boundaries. Nonetheless, their contributions to regional languages and literature, particularly Konkani and Marathi, showcased their dedication to cultural integration and intellectual advancement. The Jesuits also played a crucial role in providing humanitarian aid, such as during famines, and in managing essential institutions like the Royal Hospital. Their initiatives in reforming social practices, though ambitious, faced resistance and were often only partially successful. The Jesuit era in Goa, marked by both their profound influence and the complexities of their methods, underscores the intricate interplay of faith, power, and culture in colonial and missionary history. Despite the criticisms and challenges, their impact on education, healthcare, and linguistic scholarship remains a significant part of their legacy, illustrating the enduring and multifaceted nature of their mission.

Now I present an extract from a talk I had with Fr. Patricio, the rector of the Basilica of Bom Jesus church.

Can you briefly introduce yourself?

“I’m Fr. Patricio Fernandes; the rector of the Basilica, I look after the Basilica of Bom Jesus and I am a Jesuit priest.

Around what age did you start this journey?

“I received my first call from God when I was 19.”

What was your journey to becoming a priest?

“I believe my sister told me that I must always pray. She’s a Calced Carmelite. Later after many years when she told me, I did not think that one could pray at all times but then God called me to pray at all times. Now that I finished my S.S.C., we did the 11th standard S.S.C., I was wondering what to pray so I started praying the ‘Our Father’ and ‘Hail Mary’ but one couldn’t pray for more than an hour. I was giving it up then the call came to me so I took it up again first I used to say the prayers loudly then softly and it went on. The Lord gave me an experience of praying at all times even if I’m talking, walking or anything else. I could say the ‘Our Father’ and ‘Hail Mary’ in my mind while I did other things. I could multitask. He gave me a call with a dream saying I must be a priest. I replied I can’t be a priest but he already prepared me. I was waiting for my Visa because I had planned to go abroad and this call came so I asked the Jesuits of my Jesuit boarding school. They asked me if I would like to join, study and cut my long hair to which I agreed as that is what God wanted from me. The call came to me before my Visa, and that is how I joined the priesthood in 1975.”

What are a few of your works as a Jesuit priest?

“Since my younger days, I was told that I was very well-spoken and I always involve myself with people; I teach them, preach to them and take them to different places. In the society, they asked me to be a social worker as they had a big social institution. I became the director of Pedro Aruppe in Raia and then the lord brought me here (as the rector of the Basilica of Bom Jesus). I've been here for the past fifteen years.”

Tell us about the forthcoming exposition of St. Francis Xavier that you're in charge of.

“The exposition has taken place every ten years since 1964 when Fr. George was in charge then and the next exposition in the following decade. In the 1984 and 1994 exposition, it was Fr. Vasco followed by Fr. Savio who was in charge in 2004 and 2014. Before 1964, the expositions weren't regular, it was very rare that they exposed the body. The decision to organise it once every decade was made in 1962. It was supposed to be big as it was to show the entire world the great importance of Portuguese influence and that St. Francis Xavier was important to Goa. This is the 18th exposition. From 1744, when they kept the body hidden for 40 years. At first, they used to touch the body but now it has been stopped as it's not good. In 1954, they put him in a glass urn. It's so hot outside, it must be terribly hot for him inside. It's a miracle that he has survived. His skin is not falling out. It's amazing that I've got to bring his body down three times.”

Any words of advice for those who are interested in becoming a Jesuit priest? 

“Let them be sensitive to the call of god. If they want to do something different, to do it wholeheartedly.