Latest / The Rise of Colonialism: How Europe Divided the World — Fexingo History / The Goan Inquisition: Horror, Myth, and Memory
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- Lucas: So last time we got into how the Inquisition was set up in Goa, the context, the early years. But I think the real meat is in how it actually functioned on the ground, day to day, for over two centuries. Luna: Yeah, like what did it actually mean for people living in Goa? Lucas: Exactly. It wasn't just some abstract tribunal. It had real teeth. So when the Inquisition started in 1560, it was modeled on the Spanish and Portuguese versions back home, but adapted to the Indian context. The first inquisitors were Aleixo Dias Falcão and a few others, and they set up shop in the old palace of the governor. Luna: And they were mostly targeting Hindus, right? Lucas: Initially, yes, but it was more complicated. The official targets were 'New Christians'—Jews and their descendants who had converted to Christianity, often under pressure—and also 'crypto-Hindus,' people who outwardly converted but secretly kept Hindu practices. But over time, it expanded to include anyone suspected of heresy, bigamy, or even practicing Hindu rituals in private. Lucas: The process itself was terrifying. They'd receive anonymous denunciations, often from neighbors or even family members. Then they'd arrest the suspect and throw them in the Inquisition's prison, which was separate from the regular jail. The trials could drag on for years, with the accused often not even knowing the specific charges against them. Luna: So no due process at all. Lucas: Right. And torture was used, but not the kind you see in movies. It was more like psychological and physical coercion, with instruments like the potro, which stretched the body, and the garrucha, which suspended the victim by the wrists. But the goal was confession, not punishment. Lucas: Then, if they confessed and repented, they'd get a penance—maybe a fine, or public humiliation, or exile. But if they refused to confess or relapsed, they could be handed over to the secular authorities for execution, which meant burning at the stake. Luna: Burning at the stake... that happened in Goa? Lucas: It did, but not as often as people think. The auto-da-fé, which means 'act of faith,' was a big public ceremony where sentences were read out. Sometimes there were multiple people, and the condemned wore special robes called sambenitos. The burning was the ultimate penalty, reserved for the unrepentant. It was rare, but when it happened, it was a powerful spectacle. Lucas: The most famous case might be the one of a Brahmin named... I think it was 1682, a man who was accused of consecrating a new temple to the god Shiva. He was burned at the stake. That story became a symbol of Hindu persecution under Portuguese rule. Luna: That's brutal. But were there many such cases, or is that one of those isolated incidents that gets blown up? Lucas: Good question. The actual numbers are hard to pin down. Some historians estimate that over the 250 years, about 16,000 people were put on trial, but only around 60 were actually executed. That's still a lot, but it's not the mass slaughter that some later nationalist narratives suggest. Lucas: And we have to remember, the Inquisition wasn't just about religion. It was also a tool of social control. It helped maintain Portuguese authority, and it was intertwined with the colonial economy. Confiscated property from the condemned went to the crown, so there was a financial incentive to go after wealthy individuals. Luna: So it was partly a money grab. Lucas: Absolutely. And it also affected the broader society. The threat of the Inquisition made many Hindus leave Goa, which contributed to the decline of the city's commerce. Others converted, but kept their old customs in secret, creating a kind of hybrid culture that you can still see in Goan traditions today. Lucas: And the Inquisition also had an impact on the Catholic Church itself. It suppressed the Jesuit attempts to accommodate Hindu customs, the so-called 'Malabar rites.' The Inquisition enforced a strict version of Christianity that had no room for local adaptation. Luna: Interesting. So it wasn't just about persecuting Hindus, it was also about controlling the missionaries. Lucas: Exactly. The Jesuits, especially under Francis Xavier, had been more accommodating, but the Inquisition pushed back. So you had this internal struggle within the Church over how to convert and govern. Lucas: By the late 1700s, the Inquisition was losing steam. The Enlightenment was spreading, and even some Portuguese officials saw it as a relic. In 1812, it was officially abolished, partly due to pressure from the British, who were now the dominant power in India. Luna: That's a long run, though. Two and a half centuries of fear. Lucas: Yeah, and the legacy is still debated. For some, it's a symbol of colonial oppression and religious persecution. For others, it's a dark chapter that should be remembered as a warning. And there are still people in Goa who trace their family history back to those who suffered. Lucas: And you know, it's funny, we talk about these episodes of empire and religion, and it feels very distant. But the questions about religious freedom, state power, and cultural identity are still so relevant today. Luna: Yeah, and it's good to be reminded that these aren't just abstract ideas, they have real human consequences. Lucas: Exactly. And speaking of human consequences, I think it's worth mentioning that we keep this show ad-free because we think these stories deserve to be told without commercial interruption. If you value that, you can support us at buy me a coffee dot com slash fexingo. It's a small way to keep the history going. Luna: Yeah, it helps us keep doing what we do. Lucas: But anyway, to go back to the Inquisition, I think one of the most fascinating pieces is how the memory of it has been shaped. There's a lot of myth, like the idea that thousands were burned, but the reality is more complex. And that's true for so many colonial histories—we have to separate the legend from the archive. Luna: So what's the biggest misconception people have about the Goan Inquisition? Lucas: Probably that it was a purely religious persecution. It was really about power, control, and economic exploitation. Religion was the justification, but the Inquisition was a tool of empire. And that's a pattern you see again and again, from the Spanish Inquisition to the witch trials in Europe. Lucas: And the other thing is that it wasn't just about punishing individuals. It created a culture of fear that made people police themselves. That's the really insidious part. You didn't know who was watching, who might denounce you. That kind of social control is more effective than any dungeon. Luna: That's a chilling thought. Lucas: Yeah. But it also makes you appreciate the resilience of those who lived through it, and the complexity of the history we inherit. Anyway, I think that's a good place to wrap up. Next time, maybe we can look at how the Inquisition was actually perceived by other Indian empires, like the Mughals. Luna: That sounds great.