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GOA

dominions in the East; metropolitan to the present province of Goa, which comprises as suffragans the Sees of Cochin, Mj-lapore, and Damao (or DamauH) in India, Macao in China, and Mozambique in East Africa. The archbishop, who resides at Panjim, or New Goa, has the honorary titles of Primate of the East and (from 1SS6) Patriarch of the East Indies. He enjoys the privilege of presiding over all national councils of the East Indies, which must ordinarily be held at Goa (Concordat of 1SS6 between the Holy See and Portugal, art. 2). The patronage of the see and of its suffragans belongs to the Crown of Portugal.

Foundation and History. — The history of the Portuguese conquests in India dates from the arrival of Vasco da Gama in 1498, followed by the acquisition of Cranganore in 1500, Cochin in 1500, Goa in 1510, Chaul in 1512, Calicut in 1513, Dam.ao in 15.31, Bom- bay, Salsette, and Bas.sein in 1534, Diu in 1535, etc. From the year 1500, missionaries of the different orders (Franciscans, Dominicans, Jesuits, Augustin- ians, etc.) flocked out with the conquerors, and began at once to buikl churches along the coast districts wherever the Portuguese power made itself felt. In 1534 Goa was created an episcopal see suffragan to Funchal in the Madeiras, with a jurisdiction extending potentially over all past and future conquests from the Cape of Good Hope to China; in 1.557 it was made an independent archbishopric, and its first suffragan sees were erected at Cochin and Malacca. In 157(3 the suffragan See of Macao (China) was added; and in 1588, that of Funai in Japan. In 1600 another suffra- gan see was erected at Angamale (transferred to Cran- ganore in 1605) for the sake of the newly-united Thomas Christians (see, under Eastern Churches. Maktbctr Christians, V, 234, and Uniat Church oj Mala- bar, V, 236); while in 1606 a sixth suffragan see was established at San Thome, Mylapore, near the modern Madras. In 1612 the prelacy of Mozambique was added, and in 1690 two other sees at Peking and Nanking in China. By the Bulls establishing these sees the right of nomination was conferred in perpetu- ity on the King of Portugal, under the titles of founda- tion and endowment.

The limits between the various sees of India were defined by a papal BuU in 1616. The suffragan sees comprised roughly the south of the peninsula and the east coast, as far as Burma inclusive, the rest of India remaining potentially under the jurisdiction of the archdiocese; and this potential jurisdiction was ac- tually exercised even outside Portuguese dominions wherever the Faith was extended by Portuguese mis- sionaries. Missionary work progressed on a large scale and with great success along the western coasts, chiefly at Chaul, Bombay, Salsette, Bassein. Damao, and Diu; and on the eastern coasts at San Thome of Mylapore, and as far as Bengal etc. In the southern districts the Jesuit mission in Madura was the most famous. It extended to the Kistna river, with a num- ber of outhnng stations beyond it. The mission of Cochin, on the Malabar Coast, was also one of the most fruitful. Several missions were also established in the interior northwards, e. g., that of Agra and Lahore in 1.570 and that of Tibet in 1624. Still, even with these efforts, the greater part even of the coast line was by no means fully worked, and many vast tracts of the interior northwards were practically untouched.

The decline of Portuguese power in the seventeenth century, followed as it was by a decline in the supply of missionaries, etc., soon put limits to the extension of missionary work; and it was sometimes with diffi- culty that the results actually achieved could be kept up. Consequently, about this time the Holy See be- gan, through the Congregation of Propaganda, to send out missionaries independently of Portugal — appoint- ing vicars .-Vpostolic over several districts (The Great Mogul, 1637; Verapoly, 1657; Burma, 1722; Karnatic and Madura, after the suppression of the Jesuits in

1773; Tibet, 1826; Bengal, Madras, and Ceylon, 1834, and others later). In certain places wliere these vicars Apostolic came into contact w'ith the Portuguese clergy, there arose a conflict of jurisdiction. This was particularly the case in Bombay, which had been ceded to the British in 1661. Here the Portuguese clergy were at first allowed to remain in charge of the churches; but in 1720. on the ground that they caused disaffection among the people against the British power, the}' were expelled from the island, and the Vicar of the Great Mogul, with his Carmelite mission- aries, was invited to take their place. The Holy See, in authorizing this arrangement, did not denj' or abro- gate the ordinary jurisdiction of the Archbishop of Goa, but merely intended to make a temporary provision tiU such time as the British Government should allow the Portuguese clergy to return. (See Bombay, Arch- diocese of). Ef- forts were made from time to time on the part of the Goan party to re- cover their place, and this ulti- mately, through a division of the churches in 1794, gave rise to the existence of two rival jurisdictions in Bombay — Pa- droado and Propa- ganda, The Holy See had for a long time been dis- satisfied with the general situation, and especially with the opposi- tion shown to the vicars Apostolic by the Goan prel- ates and clergy. After the revolution of 1834 in Portugal, the expul- sion or abolition of the religious orders, and the sever- ing of diplomatic relations with the Vatican came the famous Brief "Multa pra?clare", on 24 April, 1838, provisionally withdrawing jurisdiction from the three suffragan sees of Cochin, Cranganore, and Mylapore, and assigning their territories to the nearest vicars Apostohc — at the same time implicitly, or at least by subsequent interpretation and enactments, restrict- ing the jurisdiction of the Archdiocese of Goa to actual Portuguese territory. This Brief was, however, rejected by the Goan party as spurious or at least surreptitious, since they contended that even the Holy See could not rightly legislate in this manner without the consent of the King of Portugal, as was declared in the original Bulls of foundation, etc. The principles underlying this dispute fall outside the scope of the present article, which is concerned solely with the main historical facts. The resistance which followed, both in Bombay and in other parts of India, has uniformly been called the "Goan or Indo-Portu- guese Schism" by writers outside the Padroado party; and the terra sch!-'<m occurs frequently in the pro- nouncements of the Holy See; but the Padroadists themselves have always resented this title, on the ground that the fault lay with the Holy See mis- informed by the vicars Apostolic, and that they were only contending for their canonical and natural rights, etc. In 1857 a concordat was entered into which gave peace for a time; but a final settlement was not arrived at till 1886, when a further con- cordat was drawn up, and a Bull (" Humante Salutis Auctor", 1 Sept., 1886) issued, by which the suspended