ference of the city to Panjim, now called New Goa, six miles lower down the river. The expulsion of the Jesuits at the same date completed the ruin of Old Goa, which in 1775 had but 1,600 inhabitants left. The suppression of the other religious orders in 1835 had equally unhappy results, and the abandoned churches and monasteries add to the desolation of the scene. Old Goa, once the Queen of the East, is now as completely ruined as Tadmor or Thebes, and shapeless masses of masonry buried in cocoa-nut groves mark the sites of palaces and warehouses. Some of the churches alone are still in preservation, and the cathedral bells, chiming the hours of prayer through the surrounding jungle, are an emblem of the religious associations that have survived the obliteration of all its worldly splendours.

New Goa has indeed inherited little else from the past. A drowsy town of some 16,000 inhabitants, its commerce, despite its fine harbour, is on a minute scale, and its annual revenue, which, to its credit be it said, a little more than balances its expenditure, is but £108,148. The island on which it stands has an area of 48 square miles, and a double frontage of navigable water. Its native name, Tisvadi, meaning thirty village communes, is still almost statistically accurate, as the number of these municipal units only exceeds that figure by one. No satisfactory etymology has been discovered for the name Goa itself, but that of Panjim is derived from panji, arable land above the reach of floods. The inlet, bounded north and south by the promontories of Bardez and Salsette, is divided into two anchorages, Agoado and Mormugão, by the Cabo or point of the island projecting between them. The land is low, but a continuous fringe of palm-forest relieves its shores, while the rugged outlines of the Western Ghats give them a picturesque background of mountain horizon. The town seen from the water has the charm which white buildings, mirrored in blue water, and smothered in tropical foliage, must always possess. The climate is relaxing, and the average rainfall during the triennial period ending in 1875 was 100-22 inches.

The territory of Goa, measuring about sixty miles by thirty, has an area of 1,062 square miles, of which 234,754 acres are under cultivation; and its population of 392,234, is divided into 232,089 Catholics, 128,824 Hindoos, and 2,775 Mussulmans. The little State is diversified with mountains, of which one peak, the Sonsagor, attains the height of 3,827 feet; and traversed by several dwarf rivers rising in the Ghats, the two longest being the Zuari and Mandavi, with courses of 39 and 38 miles respectively. The division into the Velhas and Novas Conquistas (Old and New Conquests) implies different dates of annexation,

and a trifling distinction in rural organization. The village communes in the Velhas Conquistas, numbering 137, are so many organic centres, holding land in common and dividing the produce between their members after paying taxes and charges; while in the 257 villages of the Novas Conquistas, the vangor, or clan, is the collective unit, exercising the functions of proprietorship and distribution.

Rice is the staple produce, and is cultivated under two heads, the summer crop, called sorodio, sown in May or June, on ground watered by the monsoon, to be harvested in September; and the winter crop, vangana, dependent on artificial irrigation, sown in November and gathered in February. The increase varies from six to tenfold, according to locality, and the cost of culture is from one-third to one-half the value of the crop. the rainy season of 1876, the total production was 443,171 khandis (a measure of 266 lb.), but the quantity grown only suffices for eight months, the remainder having to be supplied from abroad. Public granaries, called celleiros, have been organized as a safeguard against famine, the ever-haunting spectre of Eastern governments. The selling price of rice in 1874-5 was less than 1d. per lb., 2s. for 26 lb. being the actual rate.

Next in importance among rural industries is the cultivation of the cocoa-nut (cocos nucifera), grown generally on level ground and along the seashore. The Jesuits devoted much attention to its culture, and produced a valuable treatise on the subject called " Arte Palmarica." Cocoa-nuts form the principal export of Goa; and other tropical fruits and spices, areca nuts, mangoes, water melons, cinnamon, and pepper come next in order of precedence, the remainder consisting of salt-fish, gum, firewood, and salt. The principal imports, in addition to rice, are sugar, wines, tobacco, cloth, glass, and hardware.

Prices are very low, as a good cow may be bought for a pound and a pair of buffaloes for five, a pig for sixteen shillings, and a fowl for sixpence. The wages of artisans are 1s., of labouring men 6d., and of women 24d. a day. A man-servant is paid 4s. a month, but maids receive only their food, with a periodical suit of clothes, and a present of ornaments on their marriage. Palanquins, termed macas, catres, or cadeirinhas, carried by four boyas or bearers, are the chief vehicles, horse carriages being unknown.

The political divisions of the Portuguese possessions in the East consist of the Province of Goa, and districts of Damão and Diu, ruled by a governor-general with a Junta or Council; and of Macao, Timor, and Cambing, under a governor. The Portuguese colonies are so far assimilated to the mother country,

that they send deputies to the Cortes, and, while defraying all their own expenses, contribute a quota to the naval budget of Portugal. The general direction of their affairs is confided to the Junta Consultiva do Ultramar, sitting in Lisbon.

The ecclesiastical jurisdiction of the Crown of Portugal in the East Indies, maintained unimpaired down to a very recent date, was the last survival of its former imperial sway. Deriving its original title of possession from the award of the Holy See, the condition annexed of religious propaganda was faithfully carried out. The first missionaries, chaplains in Albuquerque's fleet, were Dominican friars, established in Goa in 1510, and these were followed seven years later by Franciscans, who proved very active and successful preachers. Within the first eight years of their arrival, they held a like number of public baptisms, in which 7,000 natives were admitted into the church, and they made many converts throughout Southern India and the adjacent Archipelago. Goa, created on November 3, 1534, an Episcopal See, with jurisdiction from the Cape of Good Hope to China, but still suffragan to that of Funchal, received from the Franciscan Order its first bishop, Fr. João de Albuquerque, a man of great piety and learning. Under his auspices many of the native princes had embraced Christianity, even before the ten years' preaching of St. Francis, 1542-52, had given the great impetus to native conversions. Such increased extension of its authority entitled the See of Goa to be raised to archiepiscopal rank, conferred on it on February 4, 1557, and its Metropolitan in 1606 assumed the title of Primate of the East, while the King of Portugal holds that of Patron of the Catholic Missions of the East.

The Inquisition, the stern remedy for grave evils, its methods those of the age in which it flourished, was early established in Goa, and soon exercised a power co-ordinate with that of the Church and State. Only the Viceroy and Archbishop of Goa were exempt from the jurisdiction of the Grand Inquisitor, and even they had no power to withdraw others from it. Remote as it was from the centre of ecclesiastical authority, the Holy Office of Goa sometimes ventured to defy that of the Holy See itself, and a signal instance of such an abuse of power occurred in the middle of the seventeenth century.

Father Ephraim, of Auxerre, a Capuchin friar of great virtue and eminence, was the victim of the persecution, of which national jealousy on the part of the Portuguese at the establishment of his convent at Madrespatan, under shelter of the English guns at Fort St. George, is believed to have been the motive. Having repaired to the neighbouring Portuguese fort of San Thomé, as mediator in a dispute between the authorities of this

post and those of the British settlement, he was seized by the Portuguese Commandant, put in irons, and carried by sea to Goa, where he was imprisoned in the Palace of the Inquisition. This high-handed proceeding created great excitement throughout the Carnatic, and the mode of redress first sought was characteristic of the time and place. It was no less than the kidnapping of the Governor of San Thomé, whose very piety was made a means of ensnaring him. At the instigation of Father Zeno, another Capuchin monk, the Irish commandant of Fort St. George sent a party of soldiers to lie in wait for the Portuguese governor on his way to a little mountain shrine which he was in the habit of visiting every Saturday. The plot was successful, he was captured and lodged in the Capuchin Convent of Madrespatan (now Madras), only half a league distant, and there held as a hostage for the Superior. With the connivance of his guards, however, he found means to escape at the end of two days, and, making his way to his own territory, was received with great jubilation at San Thomé.

But the captivity of Father Ephraim, who had influential connections, his brother being M. de Château des Bois, Counsellor of the Parliament of Paris, could not fail to make a stir in Europe; the King of Portugal, as well as the Pope, was appealed to, and the latter actually threatened to excommunicate en masse the whole clergy of Goa if the prisoner were not released. What neither royal nor papal mandate could bring to pass was successfully effected by the intervention of a Mohammedan prince. The King of Golconda, a zealous friend of the imprisoned Father, having then an army on foot engaged in fighting the Rajah of the Carnatic, ordered his troops to beseige San Thomé and ravage the Portuguèse settlements if the Inquisition did not surrender its prey before the expiration of two months. Father Ephraim was accordingly released, but only consented to quit his prison when the clergy of Goa went to escort him thence in public procession.

He had suffered from fifteen to twenty months' incarceration, during which he was not allowed even his breviary, and only by stratagem secured materials for writing to solace his weary hours. A pencil secreted under his arm-pit escaped the search of the familiars of the Holy Office, and the wrappings of the cigars perpetually smoked by his companion, a Maltese reprobate, supplied the paper for his manuscript. This occurrence was still recent in 1648, when M. Tavernier,* on his visit to Goa, saw and spoke with Father Ephraim, and heard from him all details

"Les Six Voyages de Jean Baptiste Tavernier, Chevalier Baron d'Aubonne, en Turquie, en Perse et aux Indes." Paris, 1682.

of his captivity. One singular result, according to the traveller, was produced by it-the cure of the prisoner's squint, from the constant concentration of his sight in a particular direction, in writing by the light of a very small window.

The cruelties practised on prisoners of the Inquisition have been, however, much exaggerated, and Senhor da Fonseca thus describes their régime, at page 217 of his valuable work:

As regards the treatment generally given to the prisoners in this palace, it appears that the rigour of the Inquisition was not carried to such a frightful extent as is generally believed. In fact, the prisoners were, in point of food and clothing, far better off than those in the civil jails. Each prisoner was confined in a separate cell, and was provided with a bedstead and a mattress, and, if he were a European, with a quilt. All prisoners were served daily with three meals; breakfast at six o'clock A.M., consisting of rice gruel for natives, and a three-ounce loaf, fried fish, fruits and sometimes sausages for the Europeans; dinner at ten A.M., and supper at four P.M., consisting of rice and fish. The Europeans were better provided for, as they had bread and meat twice a week for dinner, and bread, fried fish, rice and fish or egg curry almost daily for supper.

Guards were stationed in the corridors, and strict silence maintained under penalty of whipping, but no torture was applied to the prisoners, either in the cells, or when under examination. The sick received every care and attendance, but were denied all religious ministrations save those of a confessor when in actual danger of death. The dread solemnity of the auto-da-fé, when the prisoners were delivered over to the secular arm to undergo their various sentences, took place every two or three years, and the fullest details of its lugubrious pageantry, as well as all other particulars on this subject, are found in the narrative of Dellon.*

The jurisdiction of the Crown of Portugal was confirmed and extended by the Concordat of 1857, by which all British India was placed under the royal patronage, and the Holy See was precluded from exercising any act of authority save with the consent of the Portuguese Government. Several attempts having been made to induce the latter to abandon its claims, the Supreme Pontiff published the brief, Studio et Vigilantia, by which seven vicariates were withdrawn from the jurisdiction of Goa. In the negotiations which followed, lasting through the whole of 1885, the Pope desired to leave only the actual Portuguese territory under the Royal patronage, while Portugal, on her side, claimed the re-establishment of the historical dioceses of Cranganor, Cochin, Meliapore, and Malacca. A compromise was at last

* "Relation de l'Inquisition de Goa." Amsterdam, 1719.