Latest / The Rise of Colonialism: How Europe Divided the World — Fexingo History / The Goan Inquisition: A Portuguese Colony's Dark Legacy
Transcript
- Lucas: So we've talked about the Portuguese Empire's reach, the trade networks, the spice monopoly. But there's a darker side to that power, and it's one that often gets overlooked in the big picture of colonial history. Luna: The Inquisition in Goa, I'm guessing. Lucas: Exactly. The Goan Inquisition, which began in 1560, wasn't just a far-off echo of the Inquisition in Spain or Portugal. It was a full-blown tribunal, modeled on the ones in Iberia, but operating in a completely different religious landscape, where Hindus and Muslims vastly outnumbered Christians. Luna: That sounds like a recipe for tension. Lucas: Right. And before we dive in, I want to mention something. You know, we keep this show ad-free, and that's only because of listeners who chip in. If today's episode is worth a coffee to you, there's a link in the show notes—buy me a coffee dot com slash fexingo. It's a tiny gesture, but it keeps us going. Luna: Yeah, it really helps. We appreciate it. Lucas: So, the Inquisition in Goa. It was established by royal decree in 1560, just a few decades after the Portuguese conquered the city in 1510. The initial target wasn't the Hindu majority, though. It was the New Christians—Jews who had converted to Christianity, often under pressure—and later, crypto-Hindus, who had been forcibly converted but continued to practice their old religion in secret. Luna: So it was about rooting out heresy, not converting locals? Lucas: Initially, yes. The Portuguese Crown saw the Inquisition as a way to ensure religious purity among its subjects, especially those who had converted. But it didn't take long for the tribunal to expand its reach. By the 1580s, it was actively targeting Hindus who had converted and then relapsed, as well as Hindu temples and Muslim mosques, which were often destroyed or converted into churches. Lucas: The first inquisitor, Aleixo Dias Falcão, was a Dominican friar. He arrived in Goa with instructions to set up the tribunal, and he quickly became a figure of fear. His methods were harsh—he used torture to extract confessions, and the auto-da-fé became a public spectacle. These were elaborate ceremonies where convicted heretics were paraded through the streets, sometimes in the sanbenito, a yellow garment with a cross, before being sentenced. The punishments ranged from public penance to death by burning for those who refused to repent. Luna: That sounds terrifying. How many people actually went through this? Lucas: We have records from the tribunal, and between 1560 and 1774, there were about 4,000 trials, with over 1,000 people sentenced. But those numbers don't capture the full impact. The fear of the Inquisition had a chilling effect on anyone who might be suspected of not being a 'true' Christian. People informed on their neighbors, even family members, to avoid suspicion falling on them. Lucas: One of the most striking figures in this story is St. Francis Xavier, who had actually been in Goa before the Inquisition was officially established. He's often painted as a benevolent missionary, but his letters show he was a strong advocate for the tribunal. In 1545, he wrote to King John III, asking him to 'act with great severity against the Mahometans and the Gentiles,' and to set up the Inquisition. So he's not just a saintly figure; he's a driving force behind this persecution. Luna: Wow, I didn't know that. It's a different side of him. Lucas: And the Inquisition also had political dimensions. It was used to assert Portuguese authority over the local population. By controlling religious practice, the colonial state could control the people. The Inquisitors often had the power to confiscate property from those convicted, which was a huge incentive for corruption and abuse. Some historians argue that the Inquisition was as much about economics as religion. Lucas: The Inquisition wasn't just in Goa. It spread to other Portuguese settlements in India, like Cochin and later to the coast of East Africa, but Goa was the epicenter. The city was the capital of the Estado da Índia, and it had a significant Christian population, but also a large Hindu community. The tension between the Portuguese mission to convert and the reality of a diverse society was explosive. Luna: How did the Hindus respond? Was there resistance? Lucas: There was, but it took different forms. Some fled to neighboring territories, like the Kingdom of Bijapur, or further south. Others, especially those in positions of power, tried to negotiate or use legal channels. But the Inquisition had little patience for that. There were revolts, but they were brutally suppressed. One of the most poignant examples is the 'Kala Pani'—or black water—which was the Inquisition's term for exile, often to East Africa or the islands, where many Goans were sent and never returned. Lucas: Over time, the Inquisition also targeted what they called the 'Malabar rites'—the practice of allowing local customs in Catholic worship, like certain gestures at Mass or using local languages. This was a conflict between the Jesuits, who were more flexible, and the Inquisition, which wanted to enforce a uniform Roman liturgy. This internal conflict actually weakened the Portuguese mission and caused a split. Luna: So even among Christians, there was suspicion and fear. Lucas: Exactly. The Inquisition created a climate of distrust that permeated all layers of society. It's estimated that by the 18th century, a large portion of the Goan Christian community was of New Christian or crypto-Hindu descent, and they lived with the constant fear of being accused of heresy. Lucas: The Inquisition was finally abolished in Portugal in 1821, but in Goa it had already been weakened by the Enlightenment and by the Marquês de Pombal, who curbed its power in the late 1700s. But the damage was done. The Inquisition had shaped Goan identity in profound ways. The Catholic community there is a complex mix of Hindu and Portuguese influences, and the Inquisition's legacy is seen in the way certain traditions were preserved in secret, or the trauma that lingered in family memories. Luna: It's like a shadow over Goa's history. Lucas: Yes, and it's a shadow that's often ignored in mainstream histories. When we think of the Portuguese in Asia, we think of trade, of Vasco da Gama, of the spice islands. But the Inquisition is a reminder that colonialism was never just about economics. It was about imposing a way of life, a religion, a culture, and doing so with violence when necessary. Lucas: And it's not just a historical curiosity. The Inquisition's methods—surveillance, informing, public punishment—are echoed in later colonial and even modern oppressive systems. So understanding how it worked in a place like Goa helps us see patterns that repeat in history. Luna: That's a powerful way to look at it.