THE INQUISITION IN GOA.
State of the Inquisition of Goa--Dr. Dellon’s sufferings in the
Inquisition--Dr. Buchanan’s visit to Goa.
Portuguese bigotry completely triumphed in Goa. In its prosperity,
nothing in India could be compared with it in grandeur. The capital was
a city of churches: one of which was erected with extraordinary
magnificence, in honour of Francis Xavier, “the Apostle of the Indies,”
as he is called by the Romanists, as he died there, A.D. 1552.
This once celebrated city is now nearly deserted by all except the
priests; and the country, once populous, is reduced to a few thinly
inhabited villages. Their inhabitants are mostly baptised into the
Romish faith: and a pagan native, or Mohammedan, is not suffered to live
in the city; but the wretched people, sunk in superstition, are
deplorably ignorant of Christianity.
Already we have seen (Chap. VIII.) how the Inquisition was established
at Goa, by Cardinal Henry, at the request of Francis Xavier, under John
III., king of Portugal. Its operations, in cruelty and terror, were like
those of kindred establishments in Europe, sacrificing multitudes of its
victims in prison, and many in public, by the _auto da fé_. But these
will appear best in their true character, from the account given by
Dellon.
Dr. Dellon was a French physician, who travelled in India. For some
time, in the year 1673, he resided at Damuan, a city of Goa, belonging
to the Portuguese. From his conversation, he was found to be not a
strict Catholic; and he was, therefore, accused to the inquisitors.
Apprehending that a process would be issued against him, he waited on
the commissary, accused himself, and professed his desire to conform to
the wishes of the holy court. He was known to that officer, and treated
by him with courtesy; so that he was led to suppose that he was in no
danger; but the priests contrived his ruin, through jealousy of him, in
visiting a lady of that place, a favourite of the governor of Damuan,
and also of the black priest, the secretary to the Inquisition.
Dellon was arrested by the inquisitors, and thrown into prison. In vain
he made application to be informed of the cause of his arrest, or to
obtain release, or a trial. No attention would be paid to his case until
after the _auto da fé_, then about to be celebrated. He was designed for
the next horrid festival, in about three months; and accordingly he was
kept in the damp and loathsome prison, which was destitute of
conveniences, and swarmed with vermin. From this place he was taken on
board of a galley, loaded with irons, and conveyed to Goa, where he was
secured in the prison of the Inquisition, which is thus described by
Dellon:--
“The Palace of the Inquisition, called by the Portuguese, ‘_Santa
Casa_,’ or ‘_The Holy House_,’ is situated on one side of the great
square, opposite to the cathedral dedicated to St. Catherine. It is
extensive and magnificent; in the front are three entrances, of which
the centre is the largest, and opens upon the grand staircase ascending
to the hall. The two other portals severally lead to the apartments of
the inquisitors, which are sufficiently commodious for considerable
establishments. Within are various apartments for the officers of the
house, and passing through the interior there is a vast edifice, divided
into distinct masses, or squares of buildings, of two stories each,
separated by small courts. In each story is a gallery, resembling a
dormitory, containing seven or eight small chambers, ten feet square;
the whole number of which is about two hundred. In one of these
dormitories the cells are dark, being without windows, and smaller and
lower than the rest; as I had occasion to know, from the circumstance of
having been taken to see them, on complaining that I was too rigorously
treated, in order to satisfy me that I might fare worse. The rest of the
cells are square, vaulted, whitewashed, clean, and lighted by a small
grated window, placed at a height above the reach of the tallest man.
All the walls are five feet thick. Every chamber is secured by two
doors, one opening inwards, and the other without; the inner door is
made in two divisions, is strong, well-fitted, and opened by the lower
half, in the manner of a grate; in the upper part there is a little
window, through which the prisoners receive their food, linen, and other
things. There is a door to this opening, guarded by strong bolts. The
outer door is neither so thick nor so strong as the other, but it is
entire, and without any aperture. It is usually left open from six
o’clock in the morning till eleven, in order to ventilate the chamber
through the crevices of the inner doors.”
Dellon, on entering the Inquisition, had his irons taken off; and
shortly after he was called before the inquisitor, seated at a table
with his secretary, in the audience chamber; at the end of which was a
large crucifix, reaching to the ceiling. Dellon cast himself at the feet
of the dread officer, to move his pity, but in vain. He bid him rise,
and take his seat; and then inquired his name and profession, and
whether he knew the cause of his imprisonment? Dellon stated that he
supposed he knew the cause, and would acknowledge it; but the inquisitor
put him off for a more leisure season, as matters of greater consequence
claimed his present regard. He was led to his cell; and his chest being
brought, an inventory was made of the several articles of his property.
Everything was taken from him, except his clothes, and a few pieces of
gold, which he had sewed up in his garters; but he was assured that all
would be restored on his release. In his cell he was not allowed the use
of any book, or any means of amusement; though he was supplied with
sufficient food, and the guards, who watched by day and night, sleeping
in the galleries, were ready to attend at his calls.
After a considerable time, he was brought up again to the audience
chamber, having his head, feet, and legs naked. Being sworn to declare
the truth, and urged to confess all his errors, he made confession of
all that he had spoken against the Catholic forms of religion. He signed
this confession, as it had been written down, and then was led back to
his cell. Twice more was he brought before the tribunal, but without any
advantage to him; and he attempted suicide, by abstinence from food.
Recollecting some other expressions that he had used respecting the Holy
Office, he obtained permission to declare them; but this not satisfying
the inquisitors; he was remanded again to his dungeon. He sunk into
despair, and again attempted suicide by various means. Having feigned
illness, he was bled by a native doctor; but the black physician having
left him, he tore off the bandages for the blood to escape, and sunk
almost to death. Of this he repented, and made confession; but he then
broke one of his pieces of gold, and, having sharpened it, he opened an
artery with it, that he might bleed fatally. This failed; when they put
a collar on his neck, and heavily ironed his arms and legs, to prevent
such attempts in future. In despair, he dashed his head against the
ground; but his guards kept watch over him, and soothed him with kind
expressions and the hope of speedy release.
Dellon waited in hope of the next _auto da fé_; and, after a length of
time, he was roused one night by the gaolers, bearing lights. Having
dressed himself, and put on a black garment striped with white lines,
and a pair of drawers, which they had brought for him, he was led into
the galleries, where he joined about two hundred other prisoners, all
ranged against the walls. They were mostly coloured men, there being
only about twelve white persons among them. There were female prisoners
in another gallery; and several men in a cell, with their confessors
exhorting them to return to the true faith, as they were to be burnt as
heretics. The _San-benitoes_ and pasteboard hats were then brought for
the several prisoners, each carrying a yellow wax-light. Some bread and
figs being supplied to the prisoners while they sat waiting for the
procession, but Dellon refusing them, as not being hungry, he was urged
by the officer to put them in his pocket, as he would need them before
he returned to his cell. By this he was somewhat comforted; as he
inferred that he was not doomed to suffer in the fire.
At day-break, the citizens of Goa were summoned to assist in the _auto
da fé_, by the tolling of the great bell in the cathedral; and these
being assembled, the prisoners were marched singly through the hall,
where each was given in charge to an inhabitant, who was responsible for
his safety, as his “_godfather_.” The procession, headed by the
Dominicans, was led through the principal streets of the city; and the
ceremonies of this shocking exhibition were similar to those which were
used in Portugal and Spain.
Dellon being pronounced guilty of having denied the efficacy of baptism,
and of asserting that images ought not to be worshipped, he was
sentenced to excommunication, to forfeiture of his goods, to banishment
from the Indies, and to slavery in the Portuguese galleys for five
years, besides penances at the pleasure of the Inquisition.
Two persons, a black man and woman, native Christians, but accused of
sorcery, were burnt on this occasion, besides effigies and the bones of
_four_ others; of whom, one had died in the Inquisition, and another had
closed his life in his own house, but having left large property, the
inquisitors had his bones disinterred for a trial, when he was brought
in guilty of Judaism; so that his property was confiscated. The victims
were burnt on the banks of the river, and the rest were conducted back
again to prison, to be disposed of in various punishments, by those
pretended ministers of the merciful Redeemer.
Dellon, being sentenced, was sent the next day to a religious house for
instruction. Penances were prescribed for him by the inquisitors, and he
was sent to Portugal, where he was made a galley-slave; but having met
with a French gentleman of consequence, he obtained his services in
seeking his liberty, which was procured by the government, and he
succeeded in escaping back to France.
Dellon’s testimony regarding himself indicates nothing of his being
tortured in the prison at Goa; but he states that he could frequently
hear the cries of those who were made so to suffer in that horrid
Inquisition.
DR. C. BUCHANAN AT THE INQUISITION OF GOA.
Dr. Claudius Buchanan, chaplain to the East India Company, and
vice-provost of the college of Fort William, in Bengal, visited Goa in
1808. His objects were,--“1. _To ascertain whether the Inquisition
actually refused to recognise the Bible among the Romish churches in
British India._ 2. _To inquire into the state and jurisdiction of the
Inquisition, particularly as it affected British subjects._” On account
of his high character, and as a friend of Colonel Adams, the British
resident, he was received politely by the Portuguese viceroy, Count de
Cabral, and by the Archbishop of Goa. Colonel Adams thought he exposed
himself to danger; since everything relating to that court was kept so
secretly, that the most respectable of the Portuguese laity were held in
ignorance of its proceedings; while the viceroy had no authority over
its officers.
Dr. Buchanan proceeded to fulfil his intention; and he was received,
January 19, 1808, very courteously, at the convent of the Augustinians,
by Josepha Doloribus, the second in dignity of the inquisitors.
“Apartments were assigned to me,” he remarks, “in the college adjoining
the convent, next to the rooms of the Inquisition. Next day after my
arrival I was introduced to the Archbishop of Goa. We found him reading
the Latin letters of St. Francis Xavier. On my adverting to the long
duration of the city of Goa, while other cities of Europeans in India
had suffered from war or revolution, the archbishop observed, that the
preservation of Goa was owing to the prayers of St. Francis Xavier.
“On the same day I received an invitation to dine with the
chief-inquisitor, at his house in the country. The second inquisitor
accompanied me, and we found a respectable company of priests and a
sumptuous entertainment. In the library of the chief-inquisitor I saw a
register, containing the present establishment of the Inquisition at
Goa, and the names of all the officers. On my asking the
chief-inquisitor whether the establishment was as extensive as formerly,
he said it was nearly the same. I had hitherto said little to any person
concerning the Inquisition, but I had indirectly gleaned much
information concerning it, not only from the inquisitors themselves, but
from certain priests, whom I had visited at their respective convents;
particularly from a father in the Franciscan convent, who had himself
witnessed an _auto da fé_.
“January 27th, 1808. On the second morning after my arrival, I was
surprised by my host, the inquisitor, coming into my apartment clothed
in _black robes_ from head to foot, for the usual dress of his order is
white. He said he was going to sit on the tribunal of the Holy Office.
‘I presume, father, your august office does not occupy much of your
time?’ ‘Yes,’ answered he, ‘very much. I sit on the tribunal three or
four days every week.’
“In the evening he came in as usual, to pass an hour in my apartment.
After some conversation, I took the pen in my hand to write a note in my
journal; and, as if to amuse him, while I was writing, I took Dellon’s
book, which was lying with some others on the table, and, handing it
across to him, asked him whether he had ever seen it. It was in the
French language, which he understood well. ‘RELATION DE L’INQUISITION DE
GOA,’ pronounced he, with a slow and articulate voice. He had never seen
it before, and he began to read it with eagerness. He had not proceeded
far, before he betrayed evident symptoms of uneasiness. He turned
hastily to the middle of the book, and then to the end, and then ran
over the table of contents at the beginning, as if to ascertain the full
extent of the evil.
“It was on this night that a circumstance happened which caused my first
alarm at Goa. My servants slept every night at my chamber door, in the
long gallery which is common to all the apartments, and not far distant
from the servants of the convent. About midnight I was awaked by loud
shrieks and expressions of terror, from some person in the gallery. In
the first moment of surprise, I concluded it must be the _alguazils_ of
the Holy Office, seizing my servants to carry them to the Inquisition.
But, on going out, I saw my own servants standing at the door, and the
person who had caused the alarm (a boy of about fourteen), at a little
distance, surrounded by some of the priests, who had come out of their
cells on hearing the noise. The boy said he had seen a _spectre_; and it
was a considerable time before the agitation of his body and voice
subsided. Next morning, at breakfast, the inquisitor apologised for the
disturbance, and said the boy’s alarm proceeded from a ‘_phantasma
animi_,’ a phantasm of the imagination.
“After breakfast we resumed the subject of the Inquisition. The
inquisitor admitted that Dellon’s descriptions of the _dungeons_, of the
_torture_, of the _mode of trial_, and of the _auto da fé_, were, in
general, just; but he said the writer judged untruly of the motives of
the inquisitors, and very uncharitably of the character of the holy
church; and I admitted that, under the pressure of his peculiar
sufferings, this might possibly be the case. The inquisitor was now
anxious to know to what extent Dellon’s book had been circulated in
Europe. I told him that Picart had published to the world extracts from
it, in his celebrated work called ‘Religious Ceremonies,’ together with
plates of the system of torture and burnings at the _auto da fé_. I
added, that it was now generally believed in Europe that these
enormities no longer existed, and that the Inquisition itself had been
totally suppressed; but that I was concerned to find that this was not
the case. He now began a grave narration, to show that the Inquisition
had undergone a change in some respects, and that its terrors were
mitigated.
“I had already discovered, from written or printed documents, that the
Inquisition of Goa was suppressed by royal edict in the year 1775, and
established again in 1779. The Franciscan father before mentioned
witnessed the annual _auto da fé_, from 1770 to 1775. ‘It was the
humanity and tender mercy of a good king,’ said the old father, ‘which
abolished the Inquisition.’ But, immediately on his death, the power of
the priests acquired the ascendant under the queen dowager, and the
tribunal was re-established, after a bloodless interval of five years.
It has continued in operation ever since. It was restored in 1779,
subject to certain restrictions, the chief of which are the two
following:--
“‘_That a greater number of witnesses should be required to convict a
criminal than were before necessary; and_,
“‘_That the_ auto da fé _should not be held publicly as before; but that
the sentences of the tribunal should be executed privately, within the
walls of the Inquisition_.’
“In this particular, the constitution of the new Inquisition is more
reprehensible than that of the old one; for, as the old father expressed
it, ‘_Nuno sigillum non revelat Inquisitio_.’ Formerly, the friends of
those unfortunate persons who were thrown into its prison, had the
melancholy satisfaction of seeing them once a year walking in the
procession of the _auto da fé_; or, if they were condemned to die, they
witnessed their death, and mourned for the dead. But now they have no
means of learning, for years, whether they be dead or alive. The policy
of this new mode of concealment appears to be this,--to preserve the
power of the Inquisition, and at the same time to lessen the public
odium of its proceedings, in the presence of British dominion and
civilisation. I asked the father his opinion concerning the nature and
frequency of the punishments within the walls. He said he possessed no
certain means of giving a satisfactory answer; that everything
transacted there was declared to be _sacrum et secretum_. But this he
knew to be true, that there were constantly captives in the dungeons;
that some of them are liberated after long confinement; but that they
never speak afterwards of what passed within the place. He added, that
of all the persons he had known, who had been liberated, he never knew
one who did not carry about with him what might be called ‘The mark of
the Inquisition;’ that is to say, who did not show, in the solemnity of
his countenance, or in his peculiar demeanour, or his terror of the
priests, that he had been in that dreadful place.
“The chief argument of the inquisitor to prove the melioration of the
Inquisition was the _superior humanity_ of the inquisitors. I remarked,
that I did not doubt the humanity of the existing officers; but what
availed humanity in an inquisitor? He must pronounce sentence according
to the _laws of the tribunal_, which are notorious enough; and a
_relapsed heretic_ must be burnt in the flames, or confined for life in
a dungeon, whether the inquisitor be humane or not. ‘But if,’ said I,
‘you would satisfy my mind completely on this subject, show me the
Inquisition.’ He said, it was not permitted to any person to see the
Inquisition. I observed, that mine might be considered as a peculiar
case; that the character of the Inquisition, and the expediency of its
longer continuance, had been called in question; that I had myself
written on the civilisation of India, and might possibly publish
something more upon that subject; and that it could not be expected that
I should pass over the Inquisition without notice, knowing what I did of
its proceedings; at the same time, I should not wish to state a single
fact without his authority, or at least his admission of its truth. I
added, that he himself had been pleased to communicate with me very
fully on the subject, and that in all our discussions we had both been
actuated, I hoped, by a good purpose. The countenance of the inquisitor
evidently altered on receiving this intimation, nor did it ever after
wholly regain its wonted frankness and placidity. After some hesitation,
however, he said he would take me with him to the Inquisition, the next
day. I was a good deal surprised at this acquiescence of the inquisitor,
but I did not know what was in his mind.
“When I left the forts, to come up to the Inquisition, Colonel Adams
desired me to write to him; and he added, halfway between jest and
earnest, ‘If I do not hear from you in three days, I shall march down
the 78th and storm the Inquisition.’ This I promised to do. But having
been so well entertained by the inquisitors I forgot my promise.
Accordingly, on the 26th of January, I was surprised by a visit from
Major Broomcamp, aide-de-camp to his excellency the viceroy, proposing
that I should return every evening and sleep at the forts, on account of
the _unhealthiness_ of Goa.
“This morning, the 28th, after breakfast, my host went to dress for the
Holy Office, and soon returned in his inquisitorial robes. He said he
would go half an hour before the usual time, for the purpose of showing
me the Inquisition. I fancied that his countenance was more severe than
usual; and that his attendants were not so civil as before. The truth
was, the _midnight scene_ was still on my mind. The Inquisition is about
a quarter of a mile distant from the convent, and on our arrival at the
place the inquisitor said to me, as we were ascending the steps of the
outer stair, that he hoped I should be satisfied with a transient view
of the Inquisition, and that I would retire whenever he should desire
it. I took this as a good omen, and followed my conductor with tolerable
confidence.
“He led me first to the great hall of the Inquisition. We were met at
the door by a number of well-dressed persons, who, I afterwards
understood, were the familiars and attendants of the Holy Office. They
bowed very low to the inquisitor, and looked with surprise at me. The
great hall is the place in which the prisoners are marshalled for the
procession of the _auto da fé_. At the procession described by Dellon,
in which he himself walked bare-foot, clothed with the painted garment,
there were upwards of one hundred and fifty prisoners. I traversed this
hall for some time with a slow step, reflecting on its former scenes;
the inquisitor walked by my side in silence. I thought of the fate of
the multitude of my fellow-creatures who had passed through this place,
condemned by a tribunal of their fellow-sinners--their bodies devoted to
the flames, and their souls to perdition; and I could not help saying to
him, ‘Would not the holy church wish, in her mercy, to have those souls
back again, that she might allow them a little further probation?’ The
inquisitor answered nothing, but beckoned me to go with him to a door at
one end of the hall. By this door he conducted me to some small rooms,
and thence to the spacious apartments of the chief-inquisitor. Having
surveyed these, he brought me back again to the great hall, and I
thought he seemed now desirous that I should depart. ‘Now, father,’ said
I, ‘lead me to the dungeons below; I want to see the captives.’ ‘No,’
said he, ‘that cannot be.’ I now began to suspect that it had been in
the mind of the inquisitor, from the beginning, to show me only a
certain part of the Inquisition, in the hope of satisfying my inquiries
in a general way. I urged him with earnestness, but he steadily
resisted, and seemed to be offended, or rather agitated, by my
importunity. I intimated to him plainly, that the only way to do justice
to his own assertions and arguments, regarding the present state of the
Inquisition, was to show me the prisons and the captives. I should then
describe only what I saw; but now the subject was left in awful
obscurity. ‘Lead me down,’ said I, ‘to the inner building, and let me
pass through the two hundred dungeons, ten feet square, described by
your former captives. Let me count the number of your present captives,
and converse with them. I want to see if there be any subjects of the
British government to whom we owe protection. I want to ask how long
they have been here--how long it is since they beheld the light of the
sun, and whether they ever expect to see it again. Show me the chamber
of torture; and declare what modes of execution or of punishment are now
practised within the walls of the Inquisition, in lieu of the public
_auto da fé_. If, after all that has passed, father, you resist this
reasonable request, I shall be justified in believing that you are
afraid of exposing the real state of the Inquisition in India’. To these
observations the inquisitor made no reply, but seemed impatient that I
should withdraw. ‘My good father,’ said I, ‘I am about to take my leave
of you, and to thank you for your hospitable attentions, (it had been
before understood that I should take my final leave at the door of the
Inquisition,) and I wish always to preserve on my mind a favourable
sentiment of your kindness and candour. You cannot, you say, show me the
captives and the dungeons; be pleased, then, merely to answer this
question, for I shall believe your word:--‘How many prisoners are there
now below, in the cells of the Inquisition?’ The inquisitor replied,
‘That is a question which I cannot answer.’
On his pronouncing these words I retired hastily towards the door, and
wished him farewell. We shook hands with as much cordiality as we could
at the moment assume; and both of us, I believe, were sorry that our
parting took place with a clouded countenance.
“From the Inquisition I went to the place of burning, in the _Campo
Santo Lazaro_, on the riverside, where the victims were brought to the
stake at the _auto da fé_. It is close to the palace, that the viceroy
and his court may witness the execution; for it has ever been the policy
of the Inquisition to make these spiritual executions the executions of
the state. An old priest accompanied me, who pointed out the place, and
described the scenes. As I passed over this melancholy plain, I thought
of the difference between the pure and benign doctrine, which was first
preached to India in the apostolic age, and that bloody code which,
after a long night of darkness, was announced to it under the same name.
And I pondered on the mysterious dispensation, which permitted the
ministers of the Inquisition, with their racks and flames, to visit
these lands before the heralds of the Gospel of peace. But the most
painful reflection was, that this tribunal should yet exist, unawed by
the vicinity of British humanity and dominion.
“I was not satisfied with what I had seen or said at the Inquisition,
and I determined to go back again. The inquisitors were now sitting on
the tribunal; and I had some excuse for returning, for I was to receive
from the chief-inquisitor a letter, which he said he would give me,
before I left the place, for the British resident in Travancore, being
an answer to a letter from that officer.
“When I arrived at the Inquisition, and had ascended the outer stairs,
the door-keepers surveyed me doubtingly, but suffered me to pass,
supposing that I had returned by permission and appointment of the
inquisitor. I entered the great hall, and went up directly towards the
tribunal of the Inquisition, described by Dellon, in which is the lofty
crucifix. I sat down on a form, and then desired one of the attendants
to carry in my name to the inquisitor. As I walked up the hall, I saw a
poor woman sitting by herself, on a bench by the wall, apparently in a
disconsolate state of mind. She clasped her hands as I passed, and gave
me a look expressive of her distress. This sight chilled my spirits. The
familiars told me she was waiting there to be called up before the
tribunal of the Inquisition. While I was asking questions concerning her
crime, the second inquisitor came out in evident trepidation, and was
about to complain of the intrusion, when I informed him I had come back
for the letter from the chief-inquisitor. He said it should be sent
after me to Goa; and he conducted me with a quick step towards the door.
As we passed the poor woman, I pointed to her, and said, with some
emphasis, ‘Behold, father, another victim of the holy Inquisition!’ He
answered nothing. When we arrived at the head of the great stair, he
bowed, and I took my last leave of Joseph à Doloribus, without uttering
a word!”
Dr. Buchanan makes various reflections on his detail of the visit which
he paid to this dreadful institution. He states, “The foregoing
particulars concerning the Inquisition at Goa, are detailed chiefly with
this view--that the English nation may consider, whether there be
sufficient ground for presenting a remonstrance to the Portuguese
government, on the longer continuance of that tribunal in India; it
being notorious, that a great part of the Romish Christians are now
under British protection. ‘The Romans,’ says Montesquieu, ‘deserved well
of human nature, for making it an article in their treaty with the
Carthaginians, that THEY SHOULD ABSTAIN FROM SACRIFICING THEIR CHILDREN
TO THEIR GODS!’ It is surely our duty to declare our wishes, at least,
for the abolition of these inhuman tribunals (since we take an active
part in promoting the welfare of other nations), and to deliver our
testimony against them in the presence of Europe!”