Category Archives: Karnataka

Blessed Joseph Vaz: Part 9 – The Apostle of Sri Lanka in Prison in Kandy

Myself . 

By T.V. Antony Raj


Image source:
Image source:


Imprisonment in the Kingdom of Kandy

Espionage was loathed in Kandy and foreigners  were not allowed to Espionage was loathed in Kandy and foreigners  were not allowed to enter the city without permission. If any foreigners did happen to enter in a dubious manner, they were not allowed to get out of the kingdom. They were imprisoned in the “Maha Hiragé” (“Great prison”) and were held there for four to six years.


Robert Knox (1642-1720) of the East India Company, by P. Trampon
Robert Knox (1642-1720) of the East India Company, by P. TramponTramponTramponTrampon


Robert Knox was an English sailor. His father, also named Robert Knox was a sea captain. In 1657, Oliver Cromwell issued a charter granting the East India Company a monopoly of the Eastern trade. Father and son joined the service of the Company. On January 21, 1658, when the younger Knox was almost 17 years old, both he and his father boarded the ship “Anne” that left London on trade missions to the East Indies.

After sailing for about a  year and nine months, the ship encountered stormy weather in the Bay of Bengal. The ship lost its mast. With torn sails, they put ashore near Kottiar Bay, the estuary of Mahaweli Ganga, in Trincomalee, on November 19, 1659. There, the officials of King Rajasinghe II impounded the ship. The two Knoxes and 16 crew members were taken to the capital as captives.

After sailing for about a year and nine months, the ship encountered stormy weather in the Bay of Bengal. The ship lost its mast. With torn sails, they put ashore near Kottiar Bay, the estuary of Mahaweli Ganga, in Trincomalee, on November 19, 1659. There, the officials of King Rajasinghe II impounded the ship. The two Knoxes and 16 crew members were taken to the capital as captives. Although the crew was forbidden from leaving the kingdom, they were treated fairly leniently.

At that time, tension prevailed between King Rajasinghe II and some of the European powers.

When the king heard of their arrival in the capital, he sent for them. Sadly, the elder Knox had inadvertently angered the king by not observing the expected formalities in the presence of the king. Later, while the elder Knox was resting under a tamarind tree the king’s men took him captive.

Most of  the sailors engaged themselves in knitting garments.  Others took on animal husbandry, breeding poultry, growing paddy, and even distilling arrack. Young Robert Knox became a lender like the Afghans of old in Ceylon. He did not lend money, instead he gave paddy with 50% interest charged on it.

Some sailors became the favourite boys of the king and were mobilized into his armed forces. Among them, a Richard Varhan was appointed commander of the king’s 970 soldiers’ regiment.

A few married local women and settled down in the country.

In due course, the two Knoxes were separated from the rest of the crew and were kept for some time in a village called Bandara Koswatte close to Wariyapola in the North Central Province. There, both were afflicted with malaria. Eventually, the father died in February 1661 after a long illness.

In 1679, Robert Knox and his only companion, Stephen Ruthland made their final escape through Anuradhapura. They trekked along the banks of Malwatu Oya, then Dutch territory.

On October 16,1679, after being captive for almost 20 years, Robert Knox and his companion reached the Dutch Fort at Arippu, situated about 10 miles (16 km) away from Mannar Island. From there they went to Mannar. From Mannar, they set sail for Batavia. Robert Knox reached London in September, 1680, when he was 40 years old.

In his book “An Historical Relation of the Island Ceylon, in the East-Indies: together with an account of the Detaining in Captivity the author and divers other Englishmen now Living there, and of the author’s miraculous escape,” Robert Knox wrote that from 1658 to 1681 not less than thirty-four Englishmen had been placed under custody like he was held, in the Kingdom of Kandy.

 Joseph Vaz under “House-arrest”.

Robert Knox was held captive by King Rajasinghe II. Now it was his son, King Vimaladharmasurya II, who held Joseph Vaz, John and Antonio Sottomayor as prisoners.

King Vimaladharmasurya II was an educated, and a superior man. He had broader views than the Indian princes of his time. He dreaded the return of the Portuguese to Ceylon. He was in no way hostile to Catholics. He allowed a certain amount of freedom to the Catholics in his dominions to follow their faith.

Joseph Vaz and Antonio Sottomayor found that there was no way to appeal because even a claim for justice against the king’s order was considered high treason.

The guards would not permit them to move even four steps. No food was provided and they spent five days in extreme hunger. Then, out of pity, the guards gave each of them a handful of Finger Millet (Sinhalese: Kurokkan; Tamil: Kel-varaku) once a day.

The three prisoners were kept under strict observation as ordered by the king. After observing them for five days, the guards reported to the king that they found the priest meek and modest, and they could not conclude whether he was a spy or not.

A few days later the King came to see the prisoners. He spoke a long time with Joseph Vaz and went away quite convinced that Nauclairs de Lanerolle’s denunciation was groundless.

So, the King let Antonio Sottomayor free. He then ordered to remove the priest and his servant from the “Maha Hirage” and transferred to the custody of an official called “Dissawe“. Joseph Vaz was provided a comfortable lodging and was well cared for with food provided at the King’s expense. However, he was forbidden to go out of his lodging. It was like the modern day “house-arrest”.

Gradually, the rigours of captivity relaxed. Since the Dissawe and his guards found the priest and his servant to be harmless, they left them alone, and allowed them to walk freely within the jail premises.

What he could not achieve by preaching, he compensated by resorting to the ministry of charity. From the daily ration allotted to him, Vaz reserved for John and himself the bare minimum required for one meal a day and distributed the rest among the poor.

Joseph Vaz Learns Sinhalese

During his travel on the Coromandel Coast and his stay in Tuticorin and Jaffna, he had studied Tamil. Now he took pains to study the Sinhalese language to help him in his apostolic work. Since he already knew Tamil, he translated the Catechism books into Tamil and Sinhalese. He wrote the Stations of the Cross in the two languages. He also prepared a vocabulary in Sinhalese for the use of future missionaries.

They remained under house arrest for more than two years. By his exemplary life, he won the heart of King Vimaladharna Surya II and the Buddhist monks. The rigors of the imprisonment went on diminishing as the months passed.


Next → Part  10: Beginning of the Apostolate in Kandy

← Previous: Part  8: The Apostle of Sri Lanka Arrested at Weuda on the Way to Kandy








Blessed Joseph Vaz: Part 8 – The Apostle of Sri Lanka Arrested at Weuda on the Way to Kandy

Myself . 

By T.V. Antony Raj


Image source:
Image source:


The Kingdom of Kandy

Located in the central and eastern part of the island, the Kingdom of Kandy known in Sinhalese as Mahanuwara Rajadhaniya, was an independent monarchy founded in the late 15th century. It was initially a dependent kingdom of the Kingdom of Kotte. During the 16th and 17th centuries, the Kingdom of Kandy established itself as an independent monarchy. To ensure its survival the Kingdom at various times allied itself with the Jaffna Kingdom, the Madurai Nayak Dynasty of South India, Kingdom of Sitawaka, the Portuguese and finally the Dutch.

The capital of the Kingdom of Kandy has been known by various names. Some scholars suggest that the original name was Katubulu Nuwara. However, the more popular historical name officially is Senkadagala Siriwardhana Mahanuwara (meaning ‘the great city of Senkadagala of growing resplendence’).  This long name is generally shortened to ‘Mahanuwara‘ (meaning ‘Great City’ or ‘Capital’) or simply as “‘Nuwara‘.

The Sinhalese called the region “Kanda Uda Rata” (“the land on the mountain”) and “Kanda Uda Pas Rata” (“the five counties/countries on the mountain”). The Portuguese shortened this to ‘Candea‘ and used it as the name for both the kingdom and its capital. The English transformed the Portuguese word to ‘Kandy’.

The rugged terrain of the  kingdom of Kandy.
The rugged terrain of the kingdom of Kandy.

Through the thick jungles and the many mountains only a few paths led to the capital of the Kingdom of Kandy. Due to the mountainous terrain was easy to defend the few roads. The subjects of the kingdom kept these routes secret, and they were aware that revealing any paths to a foreigner was an offense punishable by death.

The mountains and the thick forests hindered commerce with neighbouring kingdoms and movement of goods to and from ports and harbours. But this encumbrance proved to be an invaluable asset in guaranteeing the safety of the Kingdom of Kandy from attacks by its neighbours and by the marauding foreign colonialists.

The English East India Company
First flag of the Honourable East India Company (1600 - 1707).
First flag of the Honourable East India Company (1600 – 1707).

The English were first of the major European maritime powers of the 17th century to enter the East India trade. The English East India Company was founded in 1600 as The Company of Merchants of London Trading into the East Indies. It gained a foothold in India in 1612 after the fourth Mughal Emperor Nur-ud-din Mohammad Salim, known by his imperial name Jahangir, granted it the rights to establish a factory or trading post, in the port of Surat on the western coast.

The Dutch East India Company
Flag of the Dutch East India Company (1602 - 1800)
Flag of the Dutch East India Company (1602 – 1800)

In 1602, the Dutch  established the Dutch East India Company or the United East India Company (Dutch: Vereenigde Oostindische Compagnie, VOC).   The States-General of the Netherlands granted the chartered company a 21-year monopoly to carry out trade activities in Asia.

Flag of the French East India Company's coat of arms. The motto reads FLOREBO QUOCUMQUE FERAR ('I will flourish wherever I will be brought')
Flag of the French East India Company’s coat of arms. The motto reads FLOREBO QUOCUMQUE FERAR (‘I will flourish wherever I will be brought’)

France was the last of the major European maritime powers of the 17th century to enter the East India trade. Six decades after founding the English and Dutch East India companies, and at a time when both companies were multiplying factories on the shores of India, the French still did not have a viable trading company or a single permanent establishment in the East.

In 1642, to revive commercial intercourse with the East, Cardinal Richelieu formed a new Company named “La Compagnie des Indes” for the sole purpose of trading in the Indies. Letters patent, dated June 24, 1642, accorded it privileges for 20 years. On December 4, 1642 Cardinal Richelieu died.

In 1664, Jean-Baptiste Colbert, the Minister of Finances, restructured the Company and designated it as La Compagnie française des Indes Orientales (The French East India Company) to compete with the English (later British) and Dutch East India companies in the East Indies. He sent an expedition to Madagascar, discovered by Marco Polo in 1298, and then forgotten.

In 1667, the French East India Company sent out another expedition, under the command of François Caron. The French reached Surat in 1668 and established the first French factory in India. In 1673, the French acquired the area of Pondicherry from the Kiladar of Valikondapuram under the Sultan of Bijapur and thus laid the foundation of Pondichéry.

The French in Ceylon

François Caron had spent 30 years working for the Dutch East India Company, including more than 20 years in Japan. He suggested to Jean-Baptiste Colbert, the Minister of Finances that set a firm foot in India, it was necessary to capture some land and hold it in absolute possession. The captured place he said should be unassailable by the natives. Then they could use it as a stronghold for commercial operations with the inhabitants of the mainland. For this purpose, like Albuquerque, he favoured the occupation of the island of Ceylon, then partly occupied by the Dutch. He also pointed out the commercial advantages which France would gain by participating in the spice trade.

The war between King Louis XIV and Holland served as a pretext for the French to attack the Dutch in India and to make an attempt to get for themselves a slice of the wrecked Portuguese Empire.

When Colbert approved Caron’s project, a fleet under the command of Admiral de la Haye, a man with a bad reputation who had quit high civil employment to gratify his passion for warlike operations, was placed at the disposal of Caron to carry out his design.

French Capture Trincomalee

On March 21, 1672, Admiral de la Haye appeared before Batticaloa with a squadron of 14 ships. Seeing Batticaloa Fort well defended, he did not stop there. After saluting the Dutch flag, which salute was returned from the fort, he set sail for Trincomalee.

Having cast anchor in the Bay of Kottyar, Admiral de la Haye landed his troops there because he knew that Trincomalee belonged to the King of Kandy and not to the Dutch.

Overjoyed at the news of the landing of the French, King Rajasinghe II, conceived the plan of an alliance with them to drive out the Dutch.

On March 25, 1672, three days after the French landed in the Bay of Kottyar, King sent a high dignitary of his Court to Trincomalee to welcome Admiral de la Haye and enter into friendly relations with him.

Admiral de La Haye returned the compliment by sending to Kandy three officers, Dorgeret, de La Garde and Fontaine. King Rajasinghe II received them cordially. During the audience, he placed on the neck of each a rich chain of gold and presented them with swords and muskets of the finest Kandyan workmanship. Two of the officers remained in Kandy, the third returned to Trincomalee, accompanied by an ambassador who had full power of concluding with de la Haye a treaty to expel the Dutch from Ceylon.

The King’s ambassador was closely followed by a messenger bearing a Charter by which King Rajasinghe II gifted the Bay of Kottyar and of the surrounding territories to the French.

On May 17, 1672 they planted the French flag both at Kottyar and in Trincomalee taking possession of those places in the name of Louis XIV King of France and of Navarre.

Just when the French finished landing the guns necessary to defend the fortress, a Dutch fleet of 14 vessels under Commodore Rylackoffe van Goens, came in sight. The Dutch officer asked the French to evacuate Ceylon. Admiral de La Haye refused and prepared to defend Trincomalee and Kottyar, and he waited for  King Rajasinghe’s army to arrive to help him fight the Dutch. Thus, three weeks passed.

Meanwhile, the position of the French admiral was becoming more and more difficult. He did not have enough troops. Four hundred soldiers and sailors had become invalids. From some skirmishes with the Dutch, the admiral had already seen how little he could rely on the badly armed Kandyan troops.

The Dutch received reinforcements from Colombo. , Under these circumstances the French admiral deemed it more prudent to give up the contest, at least for the time being.

When the King requested Admiral de la Haye to remain in Ceylon, he replied that he would return soon with a larger army and in the meantime he was sending to Kandy, Monsieur de Laisne Nauclairs de Lanerolle who would stay at the King’s Court as ambassador of King Louis XIV, the King of France.

Admiral de la Haye weighed anchor on July 9, 1672, and the Dutch fleet positioned in battle order, saluted the French flag. Admiral de la Haye set sail for Mylapore, then known as St Thomé or San Thome, on the Coromandel coast. He left behind a few soldiers to guard the garrison at Trincomalee. The French soldiers who had been left behind, had no other alternative than to cede Trincomalee and the garrison to the Dutch fleet.

Monsieur de Laisne Nauclairs de Lanerolle

Nauclairs de Lanerolle was a worthless person. He was a Huguenot, a rabid protestantprotestant

Lanerolle’s conduct from the very beginning clearly showed that he had been ill-chosen to represent the interests of France in the Kingdom of Kandy. He made himself obnoxious to all by his stupid vanity.

It was the custom in Kandy that no one could pass in front of the royal palace except on foot. There was certainly nothing disparaging in it, a simple show of respect to the King. Lanerolle and his suite had to pass through that street to reach the quarters, which the King had allotted for him and his men. When asked, Lanerolle refused to dismount. Uttering profanity (words of contempt), he rode under the balcony of the King’s apartment. The rascal had forgotten that the French fleet was no longer in Trincomalee and that he was  at the absolute mercy of the King of Kandy. The King was much embittered by the Frenchman’s attitude, but pretended to ignore his bravado.

A few days later, Lanerolle and his men arrived at the palace. The Court dignitaries received them. It was the custom that every foreign envoy should await the royal audience for two hours.

Even though Lanerolle knew of this strange etiquette, yet after a few minutes expressed his surprise that the King did not appear. After having waited for about fifteen minutes, he exclaimed that it was an insult to leave him waiting so long, and left the hall. All the entreaties from the gentlemen of his suite had no effect. Some officials of the Court, wishing to avoid a scandal, tried to stop him. But when the vain Frenchman drew his sword, they let him go, and he returned to his quarters without having seen the King.

The King felt much offended, ordered Lanerolle to be seized and flogged until he fainted. After the flogging was over, Lanerolle and his men were put in chains and cast into prison.

The gentlemen of Lanerolle’s suite managed to explain that they did not approve the conduct of their Ambassador. They said that they had done all they could to prevent this stupid conduct of their Chief. When the Court officials corroborated to this fact, they were set free of the chains, but Lanerolle had to spend six months in prison in chains. After that, there was no more chance of their return to France, and they were kept prisoners in Kandy.

They were supposed to be maintained at the King’s expense, but in reality they were so neglected that in order not to starve, they distilled arrack and sold it to the natives. They bitterly reproached to Lanerolle to have been the cause of their distress, and scandalous quarrels arose among them.distilled arrack and sold it to the natives. They bitterly reproached to Lanerolle to have been the cause of their distress, and scandalous quarrels arose among them.

Such was the state of things when Robert Knox came to Kandy.

Nauclairs de Lanerolle, remained in Kandy. He married and settled there and later gained some influence at the King’s Court. He tried to influence some Catholics to embrace Calvinism, among them being the family of the relative of Antonio Sottomayor who had befriended Joseph Vaz.

Joseph Vaz arrested at Weuda

Joseph Vaz hoped to make Maha Nuwara, the capital of the Kingdom of Kandy, the centre of his future missionary activities.

In August 1692 after his apostolate of one year and nine months in the Puttalam area, Joseph Vaz along with his servant John and his new acquaintance Antonio Sottomayor left for Maha Nuwara, the capital of the Kingdom of Kandy, ruled by King Vimaladharmasurya II, who had succeeded his father, King Rajasinghe II.


Puttalam to Kandy via Weuda
Puttalam to Kandy via Weuda


The distance between Puttalam and Kandy is about 82 miles (132 km). On their way, they had to pass through the village named Weuda situated 18 miles from Kandy. Weuda was an important check-post before entering the capital. In this village, Antonio Sottomayor had a house and was staying there with his family. It took them about eight days to walk from Puttalam to Weuda.

Leaving Joseph Vaz and John with his family, Sottomayor went to Kandy to get the visa for the priest to enter the city. Meanwhile, Vaz started preaching to Sottomayor’s family and their neighbors.

Antonio Sottomayor was not aware that  Nauclairs de Lanerolle had converted his relative to Calvinism. As soon as the French Huguenot, learned that Sottomayor wanted to bring a Catholic priest into Kandy he went to the King’s court. He told the king that Antonio Sottomayor was trying to help a Portuguese spy to enter Kandy in the garb of a Priest.

The king directed his soldiers to arrest Sottomayor first and then go to Weuda and bring the priest and his servant staying in his house.

Joseph Vaz and John bound in chains were taken to the Capital by the king’s soldiers. Charged as Portuguese spies, they were incarcerated along with Sottomayor in the “Maha Hiragé” (“Great prison”).


Next → Part  9:   The Apostle of Sri Lanka in Prison in Kandy

← Previous: Part  7 – The Apostle of Sri Lanka in Puttalam








Blessed Joseph Vaz: Part 3 – The Apostle of Kanara


Myself . 

By T.V. Antony Raj


Joseph Vaz showed both in his lifestyle and missionary methods that he belonged to the centuries-old Indian yogi tradition. Though nearly 300 years before their time, he could well be the model for the modern Indian native missionary, or rather, evangeliser! This fact is so little known and appreciated among Indian Christians who still regard Francis Xavier, Robert de Nobili, John de Britto  and other western missionaries with the very high esteem – which indeed they deserve, while burying in the graveyard of their ignorance the claims to similar, if not greater, renown of one of their own native sons! Of course, yogi-like our Joseph would renounce all claims to greatness and would spurn all the encomiums heaped on him.


The statue of Blessed Fr. Joseph Vaz (Source:
The statue of Blessed Fr. Joseph Vaz (Source:


With great humility and diplomacy, Joseph Vaz met Bishop Thomas De Castro in Mangalore. He saw the documents of appointment of the Bishop De Castro as Vicar Forane of Kanara. Convinced of the legitimacy of the documents he recognized Bishop Thomas De Castro’s authority. The Bishop in turn agreed to delegate jurisdiction to Joseph Vaz, conditionally. This brought about a truce and they waited for a direction from the new pope, Innocent XI.’

Joseph Vaz continued to adhere to the Padroado system. He often spoke to the Bishop. Vaz told him that the ongoing arguments between their two factions bewildered the Catholics of Kanara. He pleaded with the bishop not to issue any more excommunications, but to wait for a final decision from the pope.

Missionary Work in Kanara

In Kanara, Joseph Vaz undertook serious missionary activities in Kanara from 1681 to 1684. He zealously worked for the religious welfare of the people. He helped to revive the spirits and faith among the widely scattered Roman Catholic communities in Mangalore, Basroor, Barcoor, Moolki, Kallianpur and other areas. He worked for the upliftment of the poor and the downtrodden.

Joseph Vaz established many Irimidates (Confraternities) throughout Kanara. The Irimidates helped him bring together the Catholics in areas where there were no churches or resident priests. He built huts where the local Catholics gathered and prayed together. Through the Irimidates, he kept alive the religious fervor for Christianity among the congregation. He celebrated all festivals with great solemnity.  He reconstructed the Rosario Cathedral in Mangalore and built new churches at Onore, Basroor, Cundapore, and Gangolim.  He also set up schools in some of the villages with the co-operation of their residents.

“The Miracle Hill Shrine”
The Miracle Hill of Shirne at Mudipu (Source:
The Miracle Hill of Shirne at Mudipu (Source:


During his short stay in Kanara from 1681 to 1684, Joseph Vaz worked in the Diocese of Mangalore. He went house to house teaching catechism and serving the poor and the marginalized. This brought great joy to the people and they eagerly looked forward to his coming to visit them. In due course, Vaz acquired a saintly reputation and people attributed many miracles to him.

According to a local legend, Joseph Vaz was serving as parish priest at the Church of Our Lady of Mercy of Ullal (Portuguese: Igreja Nossa Senhora de Mercês de Velala) in Paneer, a short distance from Mudipu, Bantwal, and 15 km South of Mangalore. To stop him from continuing his zealous missionary activities, some people plotted to kill him. One night a group of people asked Joseph Vaz to come with them to administer the last rites to a sick parishioner. When they reached the top of a Hill, they tried to kill him.

As the serene priest knelt to pray, he struck his stick on the ground. A bright light engulfed him and water gushed from the spots on the hard rock where his stick touched. When the assassins saw the bright light and water gushing from the hard ground they fled in fear. Vaz returned to his parish unharmed.

Three little springs still bear witness to this miracle. A 60-feet well dug nearby has no traces of water. From then on Joseph Vaz was addressed in Tulu language as “Guddeda Dever” meaning “God of the Mountain.”

The Miracle Hill Shrine” constructed at that site at Mudipu and dedicated to Joseph Vaz attracts thousands of pilgrims and devotees seeking blessings and cures for various ailments.

Return to Goa

In 1681, after Archbishop Alberto da Silva, O.S.A., a new archbishop, Manuel de Sousa e Menezes, arrived in Goa. He was displeased with Joseph Vaz for making an agreement with Bishop Thomas de Castro. When Vaz sought permission to return to Goa, the archbishop refused to agree to his Castro. When Vaz sought permission to return to Goa, the archbishop refused his request.

In 1684, after Archbishop Menezes died, the cathedral chapter of Goa allowed Joseph Vaz to return to Goa. Nicholas de Gamhoa, one of Vaz’s former assistants replaced him in Kanara.

After arriving in Goa, Joseph Vaz preached in the surrounding villages.

The Oratory of Saint Philip Neri

St. Philip Neri
St. Philip Neri


The “Oratório de São Filipe Néri” (“Oratory of St. Philip Neri”) is a society of apostolic life of Catholic priests and lay-brothers who live together in a community. They are bound together by no formal vows, but only by the bond of charity.

St. Philip Neri founded this religious community in 1575 in Rome and received papal recognition. The new community was to be a congregation of secular priests living under obedience, but bound by no vows. The members of this religious community are commonly called Oratorians or Oratorian Fathers. Today the Oratory of Saint Philip Neri has spread around the world, with over 70 Oratories and about 500 priests. The post-nominal initials commonly used to designate members of this society are “C.O.” (Congregatio Oratorii). The abbreviation “Cong. Orat.” is also used.

On the southern outskirts of Old Goa, is a hill on which stood the Church of the Holy Cross of Miracles, built in 1619, especially to house the Cross of Miracles. When the church crumbled, the present church was built on the same spot in 1674. Built of laterite, plastered with lime mortar, the plain looking church and the single-storeyed convent with many cells are again now in ruins.

Joseph Vaz joined a group of native Indian priests of the Archdiocese headed by Father Pascoal da Costa Jeremias who had decided to form a religious congregation and live together as a religious community.da Costa Jeremias who had decided to form a religious congregation and live together as a religious community.

On September 25, 1685, at the church of the Holy Cross of Miracles, Old Goa, the group was formally erected as a community of the religious congregation on the lines of the Oratory of St. Philip Neri of Rome and of the Congregation of the Oratory in Lisbon, Portugal, founded by Frei Bartolomeu de Quental. It was named the “Congregação do Oratório da Santa Cruz dos Milagres de Goa” (“Congregation of the Oratory of the Holy Cross of Miracles of Goa”). Joseph Vaz was elected as the first provost of the community.

The community took charge of the Church of the Holy Cross of Miracles, Old Goa, and established their residence there.


Next → Part 4: Persecution of Catholics in Ceylon by the Dutch

← Previous: Part 2: The Conflict Between Padroado Real and Propaganda Fide






Blessed Joseph Vaz: Part 2 – the Conflict Between Padroado Real and Propaganda Fide

Myself . 

By T.V. Antony Raj


The Goa Inquisition

The Goa Inquisition was the office of the Portuguese Inquisition acting in Portuguese India, and in the rest of the Portuguese Empire in Asia. It was established in 1560, to punish apostate New Christians, Jews and Muslims who converted to Catholicism, as well as their descendants suspected of practicing their ancestral religion in secret.

In Goa, the Inquisition also turned its attention to Indian converts from Hinduism or Islam, suspected to have returned to their original ways. Also, the Inquisition prosecuted non-converts who broke prohibitions against the observance of Hindu or Muslim rites or interfered with Portuguese attempts to convert non-Christians to Catholicism.

Front page of the book The History of the inquisition as it is exercised at Goa by Monsieur Dellon. (Source:
Front page of the book The History of the inquisition as it is exercised at Goa by Monsieur Dellon. (Source:

A young French physician named Charles Dellon (1650 – 1710) was incarcerated by the Goa Inquisition during his travels in Asia in 1673. When he returned to France, he wrote about his experiences of the Inquisition titled “Relation de l’Inquisition de Goa” and was published in 1687. The book became famous. It was then translated to English titled “The History of the Inquisition as it is exercised at Goa” by Daniel Horthemels and was published in 1688.

Banniere de l'Inquisition de Goa. Provenance - Private Collection. Photographic Rights The Bridgeman Art Library.
Banniere de l’Inquisition de Goa. Provenance – Private Collection. Photographic Rights The Bridgeman Art Library.

The above picture is an engraving of the Banner of the Goa Inquisition, published in Charles Dellon’s book. The banner shows Saint Dominic holding an olive branch in one hand and a sword in the other. Below him is a dog holding a burning brand in its mouth and an orb surmounted by a cross. The title above the saint’s head reads “MISERICORDIA ET JUSTITIA” (“Justice and Mercy”).

In the early phase of the Goa Inquisition, the Portuguese authorities used many ploys to convert the natives to Christianity during the Christianization of Goa. One of which was to kidnap boys from influential Hindu families before they attained puberty and enroll them in seminaries. Besides the families being influential, male children from the upper castes of Hindu society were mostly literate. Hence, the indoctrination was much easier. These young converts were then used to influence and convince their relatives and people in their community to embrace the new faith.

Some present day historians say there was no racial differentiation anywhere in the Portuguese colonies. But the truth was the Portuguese empire was a “pigmentocracy.” Characterized by a strong and tenacious colour bar, the Portuguese looked down upon the Indians as a base, cowardly and unreliable members of a “contaminated,” and hence an inferior race (raça infecta).

The Padroado Real suppressed the Goan clergy. An arrogant display of colour bar by the Portuguese went hand-in-hand with the corrupt ecclesiastical administration which was steeped in scandal. The Portuguese practiced racial discrimination in filling up higher positions in the Church hierarchy. It was blatantly flaunted in the ordination of local priests. This resulted in discontentment among the indigenous aspirants to the priesthood. It bred a feeling of protest and revolt against the Padroado Real.

Bishop Matheus de Castro, the first Indian Bishop of the Catholic Church and the first Goan to be elevated to an episcopal position was a typical example of a Goan priest suppressed by the Padroado Real. However, the Propaganda Fide which facilitated the rise of qualified local priests to the upper echelons of the ecclesiastical hierarchy encouraged him.

The seal of the Sacra Congregatio de Propaganda Fide  (Source:
The seal of the Sacra Congregatio de Propaganda Fide (Source:

Founded in 1622 by Pope Gregory XV’s bull Inscrutabili Divinae, the Sacra Congregatio de Propaganda Fide (Sacred Congregation for the Propagation of the Faith) was charged with fostering the spread of Catholicism and with the regulation of Catholic ecclesiastical affairs in non-Catholic countries. The intrinsic importance of the duties and the extraordinary extent of its authority and of the territory under its jurisdiction caused the Cardinal Prefect of Propaganda Fide to be known as the “Red Pope“.

Dom Matheus de Castro Mahale

Dom Matheus de Castro was born into the influential Hindu Goud Saraswat Brahmin family named Mahale in Divar, Goa, Portuguese India (c. 1594). It has been said that he was kidnapped and sent to the Franciscan seminary at Reis-Magos, Bardez and taught the new religion.

The Padroado policy in 1621 was not to admit Indians into their ranks. Hence, the Archbishop of Goa refused Matheus ordination to the priesthood.

In 1625, a dejected Matheus proceeded to Rome along with some Carmelite priests he had befriended.

The headquarters of the Propaganda Fide in Rome. North facade on Piazza di Spagna by architect Bernini, the southwest facade seen here by Borromini. (Etching by Giuseppe Vasi, 1761)
The headquarters of the Propaganda Fide in Rome. North facade on Piazza di Spagna by architect Bernini, the southwest facade seen here by Borromini. (Etching by Giuseppe Vasi, 1761)


In Rome, Matheus met Francesco Ingoli, the dynamic secretary of the newly established Propaganda Fide. Ingoli recommended his admission to the Collegio Urbano in Rome to study for the priesthood. He was ordained a priest in 1630.

After his ordination, Matheus de Castro pursued studies for a doctorate in theology. His superiors were impressed by his abilities.

In 1633, he was appointed Protonotary Apostolic to the Kingdoms of Idalxa (ruled by Muhammad Adil Shah II ), Pegu and Golconda.

On November 14, 1637 Matheus de Castro was ordained  a titular Bishop of Chrysopolis in Arabia. Thus, he became the first Indian Bishop of the Catholic Church and the first Goan elevated to an episcopal position. He returned to India and proceeded to work as Vicar Apostolic in the Bijapuri lands, with his headquarters at Bicholim.

Muhammad Adil Shah II with courtiers and attendants. (Source:
Muhammad Adil Shah II with courtiers and attendants. (Source:


Bishop Matheus de Castro was held in great esteem in the courts of the Moghul Emperor Shah Jahan and other rulers of India, including those of the Kingdom of Bijapur who belonged to the Adil Shahi dynasty, which ruled Goa prior to the Portuguese. The Mohammedan rulers allowed him to erect dwelling houses and residences in their dominions for the accommodation and convenience of converts. He helped establish commercial relations between the Catholics of Goa and the peoples of those Kingdoms. He founded the Apostolic Mission of Bombay when it was a mere village in the 17th century.

Bishop Matheus de Castro vehemently opposed the Goa Inquisition. He believed that the Portuguese practice of colour bar deterred the progress of evangelisation in the sub-continent. In 1653, when he returned to India from Rome for the third time,  he was determined to liberate his people from the shackles of Portuguese colonialism. He evolved a strategy to achieve this goal. He planned for a local rebellion within Goa which was to coincide with a Bijapuri invasion on land, and a simultaneous Dutch offensive from the sea. But he was betrayed and the Portuguese authorities promptly strengthened the land and riverine defenses of Goa.

Overconfident of an easy victory over the Portuguese, Mohammed Adil Shah, the ruler of Bijapur, sent a meagre force on August 12, 1654. His army was easily repulsed by the already alerted Portuguese. Adil Shah then signed a treaty with the Portuguese and the influence of Bishop Matheus de Castro at the court of Bijapur waned. He was forced to return to Rome. He spent the last years of his life in Rome.

Bishop Matheus de Castro died in 1669, an exile from his motherland that he had attempted to liberate from the colonial yoke of the Portuguese.

Like him, his nephew, Bishop Dom Thomas de Castro was in constant confrontation with the Padroado with the backing of the Propaganda Fide, and he boldly opposed the Goa Inquisition.

The conflict between the Padroado faction and the Propaganda Fide faction pitted the Catholics of Kanara against each other subsisting in a long, sullen mutual co-existence in hostility. The Padroado-Propaganda Schism sometimes lead to physical violence and insults. Those who recognized the authority of the Padroado were excommunicated by Bishop Thomas de Castro, while those who recognized the authority of the Propaganda Fide, were excommunicated by the Padroado authorities in Goa. Both groups forbade their followers from receiving sacraments from the priests of the rival group on penalty of excommunication.

Upon his arrival in Kanara, Joseph Vaz found the situation highly explosive. In a letter dated 14 September 1681, Joseph Vaz lamented:

“Many, in fact, believe that the Catholic Church is divided and that we and the Bishop’s priests are not children of the same Mother Church; and that our doctrines and our sacraments are different; and what the ones do, the others destroy. Thus, the Catholic Church is much despised and is not acceptable.”



← Previous: Part 1: THE EARLY YEARS







Blessed Joseph Vaz: Part 1 – The Early Years

Myself . 

By T.V. Antony Raj


Blessed Joseph Vaz, the Apostle of Kanara and Ceylon
Blessed Joseph Vaz, the Apostle of Kanara and Ceylon

St. Thomas, the Apostle of Christ brought Christianity to India. For centuries, Christianity remained almost dormant until the arrival of  the missionaries who tagged along with the colonial powers.  Under colonial rule, the Christian faith spread gradually in different parts of India.

In 1510, the Portuguese with the help of Timayya, a local ally, defeated the Bijapur Sultan Yousuf Adil Shah. They set up a permanent settlement in Velha Goa (or Old Goa). Thus, began the Portuguese rule in Goa that lasted until 1961.

By a series of treaties the Vatican delegated the administration of the local Churches to the kings of Portugal. In 1514, Pope Leo X confirmed this arrangement known as the Padroado (English: patronage).

Joseph Vaz

The third of six children, Joseph Vaz (Konkani: Zuze Vaz) was born in 1651 at Pulvaddo, Benaulim in Goa, India. His parents Cristóvão Vaz and Maria de Miranda were devout Catholics. The day Joseph Vaz was born, his father saw a star in the Sky during mid-day and wrote in his personal diary that his son would become a great man.

Benaulim House, where Saint Joseph Vaz was born (Source:
Benaulim House, where Saint Joseph Vaz was born (Source:

Cristóvão Vaz belonged to a prominent Goud Saraswat Brahmin Naik family of Sancoale, a village in Goa. This village was once the home of Hindu Saraswat deities. Around 1560, during the Portuguese Inquisition, the Hindu devotees shifted their deities to Veling and Kerim (Ponda).

Cristóvão had his son baptized on the eighth day at the Parish Church of St. John the Baptist, Benaulim by its pastor, Jacinto Pereira.

Young Joseph attended the elementary school in Sancoale. He learned Portuguese in Sancoale and Latin in Benaulim. He was a bright pupil and his teachers and fellow students respected him. When his father noted that he was making rapid progress in his studies, he decided to send him to Goa City for further studies. In Goa, Joseph completed a course in rhetoric and Humanities at the Jesuit College of St. Paul. To further his education, he joined the College of St. Thomas Aquinas where he studied philosophy and theology.

During the early part of the 16th-century conversion to Christianity by the influence of the Portuguese, waned due to several reasons. As a consequence, many Catholics migrated farther south to Kanara.

The Portuguese administration in Goa supported the missionary activities of the Padroado in Kanara. However, the arrival of the British and the Dutch thwarted these activities. The Portuguese were not able to send the required number of missionaries to Mangalore. To keep the flame of faith burning in Kanara the appointment of a Vicar Apostolic of Mangalore was felt necessary. Shivappa Naik, the king of Bednore, wanted a native priest chosen as the Vicar Apostolic. So the Padroado in Goa chose Father Andrew Gomez as the Vicar Apostolic of Mangalore. But before the nomination papers could reach Mangalore, Father Gomez died.

Dom Thomas de Castro (c.1621 – 1684)
Thomas de Castro, titular Bishop of Fussala and Vicar Apostolic of Kanara. (Source:
Thomas de Castro, titular Bishop of Fussala and Vicar Apostolic of Kanara. (Source:

Dom Thomas de Castro (c. 1621 – 1684) son of Caetano de Castro and Maria Josefa Picardo was born in Divar,  Goa, in Portuguese India. He was the nephew of Dom Matheus de Castro (c. 1594 − 1677), the first Indian Bishop of the Catholic Church. While in his teens,  his uncle Matheus de Castro, Bishop of Chrysopolis took Thomas to Rome. There the young de Castro joined the congregation of the Divina Providencia or the Theatine Order.

In 1674, Thomas de Castro arrived in India to begin his missionary work.

On August 30, 1675 to remedy the sad plight of the Kanara Catholics, Pope Clement X acceded to the recommendation of Monsignor Sebastiani, the Vicar General of Verapoly. The Pope first consecrated Thomas de Castro as a titular Bishop of Fussala.

On the same day, the Holy See appointed Thomas de Castro,  as the Vicar Apostolic for the kingdoms of Cochin, Tamor, Madurai, Mysore, Cranganore, Cannanore and the Coast of Kanara. He also remained the Vicar Apostolic of the Latin Catholic Archdiocese of Verapoly in present day Varappuzha in Kerala from 1675 to 1684.

However, inordinate delays prevented Bishop Thomas de Castro from taking office.

The  “Deed of Bondage“.

In 1675, Custódio de Pinho, the Vicar Apostolic of Bijapur and Golconda ordained Joseph Vaz a deacon for the Archdiocese of Goa.

In the same year, after a vacancy of 22 years, the Archiepiscopal See of Goa was filled with the appointment of Father António Brandão, S.O.Cist. (Cistercians of the Common Observance) as Archbishop of Goa.

In 1676, Archbishop António Brandão, ordained Joseph Vaz as a priest. After his ordination, Joseph Vaz wishing to live like the poor started walking barefoot. Soon, people started acknowledging him as a popular preacher and confessor. He opened a Latin school in Sancoale for prospective seminarians. on August 5, 1677, Joseph Vaz consecrated himself as a “Slave of Mary,” sealing it with a document known as the “Deed of Bondage“.

Three years after his consecration as Vicar Apostolic, Bishop de Castro came to Mangalore to take office.

The Portuguese Padroado authorities in Goa were in direct conflict with the local Catholic authorities in Kanara belonging to the Sacra Congregatio de Propaganda Fide (Sacred Congregation for the Propagation of the Faith). As such, António Brandão, the Padroado archbishop refused to recognize the appointment of Bishop Thomas de Castro as Vicar Apostolic of Kanara, despite the fact the latter carried the letter of his appointment by Pope Clement X. Archbishop Brandão claimed that the jurisdiction over the district of Kanara to be his by virtue of the Padroado granted by former Popes to the sovereigns of Portugal.

Archbishop Brandão forbade the Catholics of Kanara from having anything to do with Bishop Thomas de Castro appointed as the new Vicar Apostolic of Kanara. This was the first discord in the history of the Catholic Church in India.

Archbishop Brandão died on July 6, 1678. After his death, the Cathedral Chapter of Goa administered the diocese of Kanara.

The Vicar Capitular of Goa appointed Joseph Vaz as the Vicar Forane of Kanara and sent him to assert their jurisdiction against the Propaganda Fide. Vaz was ordered not to submit to Bishop de Castro unless he could adduce his Bull of Nomination to establish his title. Three Goan priests accompanied Joseph Vaz.




Note 1: A titular bishop in various churches is a bishop who is not in charge of a diocese. By definition, a bishop is an “overseer” of a community of the faithful. In the tradition of the Roman Catholic and Orthodox churches, a priest is ordained as a bishop for a specific place. There are more bishops than there are dioceses. Therefore, a bishop who does not functionally head a diocese or archdiocese is appointed, an auxiliary bishop, a papal diplomat, an official of the Roman Curia, or is retired from one of those positions. Such a bishop is often appointed to a titular see.

Note 2: Fussala is a town in the Roman province of Numidia that became a Christian bishopric. The town and bishopric disappeared after the Muslim conquest of the Maghreb, but the bishopric was revived as a titular see of the Catholic Church.

Note 3: A titular see in various churches is an episcopal see of a former diocese that no longer functions, sometimes called a “dead diocese”. The ordinary or hierarch of such a see may be styled a “titular bishop”, “titular metropolitan”, or “titular archbishop”. The term ” titular see” is used to signify a diocese that no longer functionally exists, often because the diocese once flourished, but the territory was conquered for Islam by Jihad, or because of a schism.





Extravagance at Marriages – An Austerity Lesson from ‘Soliga’ Community


By Ramya BN

Published in on March 22, 2012


As the marriage season approaches in April and May, a bride’s father’s pocket gets drained day by day shopping and making arrangements. Doesn’t it?

In the modern society, lakhs and lakhs of rupees are spent on marriages – on clothing, jewellery, food arrangements and the like. Most of all, lakhs need to be spent on the marriage hall just for a day or two.

But, in the middle of all this, what catches one’s attention is a unique ritual followed in the ‘Soliga’ tribe in Karnataka, where they spend just 12 rupees and 25 paise for a marriage. Something out of this world in the 21st century, where a sum of Rs 12 and paise 25 cannot even fetch a bouquet, leaving alone the fact that 25 paise coin has been de-recognized by the Reserve Bank of India.


The Soliga community  is a tribe which inhabits the Biligiri Ranga and the adjacent hill ranges in southern Karnataka, most prominently in Chamarajanagar district. They are segregated into 82 different ‘podu’ (villages). It is said that there are 82 podu  in Kollegal, 40 podu in Gundlupet, 32 podu in Chamarajanagar and 10 podu in Yellandur Taluk. Most of them are concentrated in and around the the BR Hills in Yelandur and Kollegal taluks of Chamarajanagar. Their population numbers close 46,000 in the state.

Basavaraju, a Soliga, explained the unique way of marriage rituals followed in the community, saying that the bride is chosen during a dance performance. If any girl likes any boy in the dancing troupe, she can throw a stone and he will approach her, and if both wish to marry they will go to the forest and stay there for 8 days. When they return, the podu (village) head will administer an oath to them, whereby they vow to live together. The bride will pay rupees 12.25 to the community as ‘thera’ (as a fine) and marry.

He said that even now the same rituals are followed, but as an influence of modernization, the stone is replaced by a banana or biscuit and instead of forest they go to their relatives’ house in the podu.

The story behind 12 rupees and 25 paise sounds interesting. It is believed that in the early years, Soliga Bommegowda and Rangamma couple had 7 daughters. Among them, the youngest one, Kusumaledevi, was the most beautiful daughter among the entire tribe.

They used to go digging mud in search of sweet potato, which was then the staple food for the tribal people. Once when Kusumaledevi went with her sisters in search of sweet potato, Lord Biligiri Ranga was impressed by Kusumaledevi’s beauty and wanted to marry her.

So to speak to Kusumaledevi, with his magical powers he made all her sisters get more sweet potato and return home.  Kusumaledevi was made to stay back, still digging for sweet potato. When she was alone after her sisters had left, again with his magical powers, he made her get more sweet potato so that she was not able to lift it on her head.

When she screamed for help the Lord appeared in front of her disguised as an old man and promised to help her if she agreed to marry him. She thought that the old man was saying so for fun and she agreed. As he helped her lift the sack, he showed his real face and she also fell in love with him.

However, not having enough courage to seek her parents’ approval, they went and stayed in the forest for eight days and came back. Lord Biligiriranga Swamy gave diamonds and gold to Kusumaledevi’s father Bommegowda as penalty for taking her without his consent. An enraged Bommegowda pushed it aside, but Kusumaledevi’s mother grasped it in the ‘pallu’ of her sari and prevented it from falling down. A sum of 12.25 annas (old coins) fell into her ‘pallu’ which are now accounted for as 12 rupees and 25 paise.

From then on the ritual has been followed in the Soliga community. With a firm belief that Kusumadevi as tribe’s common sister and to celebrate the happiness of her marriage with Lord Biligiri Ranga, they dance for the appeasement of community deities like Jadeyappa, Ketappa, Dodasampige and others.

They also dance and celebrate ‘Rotti habba’ during ‘Suggi’, once in a year, in the month of March or April.


Re-posted from