presides over the Catholics in several British Districts and throughout the southern French possessions. In Pondicherri he has technically jurisdiction only over 'those who wear hats.' The independent jurisdiction of the Archbishop of Goa, and rate juris the dissensions to which it gave rise, have been referred to. diction. It had its origin in the Jus patronatus granted by Pope

His sepa

Juspatronatus 1600. Clement VIII. to King Philip. By the Pontifical Bull, the Portuguese king was charged with the support of the Catholic churches in India, and in return was invested with the patronage of their clergy. On the ruin of the Portuguese power in India by the Dutch, it was held that the sovereign was no longer in a position to fulfil his part of the agreement. The Indian clergy became a growing charge upon Rome. Curtailed, In 1673, therefore, Clement x. abrogated the jurisdiction of 1673. the Portuguese Archbishop of Goa beyond the limits of the Portuguese settlements. In 1674, two Briefs declared that the Portuguese bishops had no authority over the vicars and missionaries - apostolic sent from Rome to India. These orders only produced a long ecclesiastical dispute. Accordingly, in 1837, Gregory xvi. published his Bull, Multa præclare, dividing the whole of India into vicariates-apostolic, and forbade the Goanese prelates to interfere in their manage

Concordat of 1857.

of 1861.

ment.

The Portuguese Archbishop of Goa disregarded this decree, and the Indo-Lusitanum schisma continued until 1861. In 1857, a concordat was agreed to by the Pope and the King. of Portugal, by which such churches as were then under the apostolic vicars should remain under the same, while those which then acknowledged the Goanese jurisdiction should Settlement continue under the Archbishop of Goa. In 1861, joint commissioners were sent out from Rome and Portugal to put this arrangement into execution. In the end, the Pope granted for some time, 'ad tempus,' to the Archbishop of Goa an extraordinary jurisdiction over certain churches, served by Goanese priests, but beyond the Portuguese dominions. Such churches are still to be found in Malabar, Madura, Ceylon, Madras, Bombay, and apparently in the lower delta of Bengal. It is intended that this independent jurisdiction of the Portuguese Archbishop of Goa shall in time lapse to the vicars-apostolic appointed from Rome. But meanwhile it continues to this day, and still gives rise to occasional disputes.1

'The foregoing two paragraphs on the extraordinary jurisdiction of the Archbishop of Goa are condensed from MS. materials supplied to the author by the papal Vicar-Apostolic of Verapoli.

INDIAN CATHOLIC STATISTICS.

Roman

257 As the ecclesiastical and civil divisions of India do not Distribucorrespond, it is difficult to compare missionary with official tion of statistics. The Catholics in French territory numbered, Catholics. according to the Madras Catholic Directory for 1885, 33,226, and in Portuguese territory in 1881, 252,477. This leaves 1,070,334 Catholics for British India and the Native States, according to the Madras Directory for 1885, or 963,058 according to the Census Report of 1881. Catholics are most numerous in the Native States of Travancore and Cochin (comprised in the vicariates of Verapoli and Quilon). The archdiocese of Goa, with 660 priests, nearly all natives, for a very small territory containing over 250,000 Catholics, is a witness to the sternly proselytizing system of the Portuguese.

vicariate

Verapoli, the smallest in area of the Roman vicariates, The contains the largest number of priests and Catholics. These Verapoli are chiefly the descendants of the Nestorians converted to (TravanRome in the 16th century, and were divided by the Census core). of 1881 into two classes-of the Syrian rite, 141,386, and of the Latin rite, 80,600. They were directed by 14 European. Carmelite priests, and by 375 native priests, 39 of the Latin rite, and 336 of the Syrian rite.

Roman

The Census of 1881 returned the Syrian Christians alto- Syrian and gether apart from the Roman Catholics, but did not distin- Catholic guish between Jacobites and Catholics of the Syrian rite. Out Christians. of a total of 304,410 Syrians in all India, 301,442 are returned by the Census Report as within the Native States of Travancore and Cochin (the vicariates of Verapoli and Quilon). The Census Report returned the total number of Roman Catholics in Travancore and Cochin at 274,734; while the returns officially accepted by the heads of the Catholic Church give the number in the Madras Catholic Directory at 378,096. From private inquiries since made, it appears that the discrepancy arises from the fact that the number of Catholics was underrated at the time of the Census. About 100,000 Roman Catholics of the Syrian rite, belonging to the jurisdiction of the vicarsapostolic of Verapoli and Quilon, seem to have been included among the Syrian Jacobites.

The Pondicherri and Madura vicariates represent parts of the famous Jesuit missions of Madura and of the Karnátic. In Bombay city, and along the fertile maritime strip or Konkan between the Western Ghats and the sea, the Roman Catholics form an important section of the native population.

The following table shows the Roman Catholic population for all India, as returned by the authorities of the Church.

VOL. VI.

R

ROMAN CATHOLIC POPULATION OF BRITISH INDIA AND

NATIVE STATES.

(According to the 'Madras Catholic Directory' for 1885.)

(According to the Madras Catholic Directory' for 1885.)

INDIAN CATHOLIC PROGRESS.

259

The Roman Catholics in India steadily increase; and as in Catholic former times, the increase is chiefly in the south, especially in progress. the missions of Pondicherri and Madura. The number of Catholics in British and French India and the Native States, but exclusive of the Portuguese Possessions, rose from 732,887 in 1851, to 934,400 in 1871, and to 1,103,560 in 1881. The PondiPondicherri mission lately performed over 50,000 adult baptisms Mission. in three years. In the Madura vicariate, the increase is principally in Tinnevelli and Rámnád. The converts are chiefly agriculturists, but are by no means confined to the low castes.

cherri

The principal Catholic colleges in India are those of the Catholic Society of Jesus, at Calcutta, Bombay, and Negapatam. colleges, Another Jesuit college has lately been opened at Mangalore in South Kánara, a District in which there are over 3000 Catholic Bráhmans. England, being a Protestant country, supplies few priests, and hence Catholic missions have much difficulty in maintaining colleges where English is the vehicle of higher education. The statistics of the Catholic schools are incomplete, owing to want of information about certain parts of the Goa jurisdiction. But the number of Catholic and schools actually returned in 1880, including Goa, was 1514, with 51,610 pupils. In British India and the Native States, the children in Catholic schools increased from 28,249 in 1871, to 44,699 in 1881.

The Roman Catholics work in India with slender pecuniary resources. They derive their main support from two great Catholic organizations, the Association for the Propagation of the Faith, and the Society of the Holy Childhood. The former contributes £24,464 yearly to Indian missions, and the latter £12,300, making a total of £36,764. This is exclusive of the expenditure within the Archbishopric of Goa; but it represents the European contributions to the whole Vicariates under the Pope. In 1880 they maintained a staff of 16 bishops and 1118 priests, teaching 1236 schools, with 40,907 pupils, and giving religious instruction to 1,002,379 native Christians. The Roman Catholic priests deny themselves the comforts considered necessaries for Europeans in India. In many Districts they live the frugal and abstemious life of the natives, and their influence reaches deep into the social life of the communities among whom they dwell.

schools.

The first Protestant missionaries in India were Lutherans, First ProZiegenbalg and Plutschau, who in 1705 began work under the testant patronage of the King of Denmark at the Danish settlement 1705.

missions,

Translation of the

Bible, 1725.

mission

aries.

Kier

nander in Calcutta, 1758.

of Tranquebar. Ziegenbalg and many of the early Lutheran missionaries were men of great ability; and, besides their translations of the Scriptures, some of their writings still hold a high place in missionary literature. Ziegenbalg began the translation of the Bible into Tamil, and his successor Schultze completed it in 1725. This was the first Protestant translation of the Scriptures in India. Schultze also translated the whole Bible into Hindustání. Ziegenbalg died in 1719, leaving 355 converts. In spite of the patronage of the Kings of Denmark and England, and the liberal assistance of friends in Europe, the Lutheran mission made at first but slow progress, and was much hindered and opposed by the local Danish authorities. Gradually it extended itself into Madras, Cuddalore, and Tanjore; schools were set up, and conversion and education went hand in hand.

Schwartz In 1750, arrived the pious Schwartz, whose name is bound in Tanjore, up with the history of Tanjore and adjacent Districts until his 1750-98. death in 1798. He was the founder of the famous TinneSerampur velli missions.1 Next to the Lutherans come the Baptists of Serampur, with the honoured names of Carey, Marshman, and Ward. In the 18th century, the English East India Company did not discourage the labours of Protestant missionaries. It had allowed Kiernander, originally sent out by the Danes, to establish himself at Calcutta in 1758. But subsequently, it put every obstacle in the way of missionaries, and deported them back to England on their landing. Carey arrived in 1793. In 1799, to avoid the opposition of the English East India Company, he established himself with four other missionaries at Serampur (15 miles from Calcutta), at that time, like Tranquebar, a Danish possession. Then began that wonderful literary activity which has rendered illustrious the group 31 transla of 'Serampur missionaries.' In ten years, the Bible was translated, and printed, in whole or part, in 31 languages; and by 1816, the missionaries had about 700 converts. The London Missionary Society (established 1795) entered the field in 1798, and its missions have gradually grown into importance.

Carey, 1793.

tions of the

Bible.

Official opposition with

drawn,

1813.

The opposition of the East India Company continued till 1813, when it was removed by the new Charter. The same document provided for the establishment of the bishopric of Calcutta, and three archdeaconries, one for each Presidency. Up to this period the Established Church of England had attempted no direct missionary work, although some of the East India Company's chaplains had been men of zeal, like the See article TINNEVELLI, The Imperial Gazetteer of India.