heathenism to the Latin Church by the Roman missionaries. The other section of the Syrian Christians of Malabar is called the Puttan Kūttukar, or new church. It adheres to the Jacobite tenets introduced by its first Jacobite Bishop, Mar Gregory, in 1665."*[1] We have at this time, and ever after, to deal with a third party, that came into existence after the advent of the Portuguese. These are the Catholics of the Latin rite, and consist almost exclusively of the large number of converts gained by the Portuguese from amongst the different castes of the Hindus. To avoid confusion, we shall follow the fortunes of each sect separately.
When the Portuguese first came to India, the Indian trade was chiefly in the hands of the Moors, who had no particular liking for the Hindus or Christians, and the arrival of the Portuguese was therefore welcome alike to the Hindus and Christians, who eagerly sought their assistance. The Portuguese likewise accepted their offers of friendship very gladly, as an alliance, especially with the former, gave them splendid opportunities for advancing their religious mission, while, from a friendly intercourse with the latter, they expected not only to further their religious interests, but also their commercial prosperity. In the work of conversion they were successful, more especially among the lower orders, the Illuvans, Mukkuvans, Pulayans, etc. The labours of Miguel Vaz, afterwards Vicar-General of Goa, and of Father Vincent, in this direction were continued with admirable success by St. Francis Xavier.
We have seen how the strict and rigid discipline of the Jesuit Archbishops, their pride and exclusiveness, and the capture and murder of Ahattala brought about
- ↑ • Hunter. Indian Empire.
