Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

Jesuit Missions to Mughal Empire: A Study

of Religious Relations of Society of Jesus
and Mughal India
∗
0F Dr . A lta f Hussa in La ngr ia l
∗∗
1F Mir z a A s if Ba ig
Abstract
Our society is facing serious challenges of non-tolerant attitude and
deficiency in interfaith harmony. Through this article a try is being
made to clear that this is against our religious history. For this purpose
Mughal period has been selected. This article also aimed to put pen to
this paper is that to clear common people who think that Akbar
founded Din-e-Elahi the mixture of different religions and he was not
confident and trustful of his belief on Islam. Through this article we
want to explain that Din-e-Elahi was not a Din but a social order
because there is no religious book, no temple and no religious doctrine
concerning Din. Akbar invited priests of different religions to
understand their religious philosophies. In a nutshell, This Article is a
critical review of birth and strengthening of Christianity in India and a
summary of its relations with local community and Mughal Empire
before British rule in India.
Arrival of Christianity in India:
Christianity reached Southern India in early periods of its era and
played an important role in the history of India, especially in Mughal
period. Many Catholic Fathers claimed in their writings that St.
Thomas the Apostle extensively travelled in various parts of Asia,
China, India and other countries of the east for evangelization. He also
established several churches in the area and eventually, on December
21st, 68AD, he was stoned to death at Malabar near Madras by a Hindu
mob. The Catholic traditions speak of two more legendry names
bearing the same name that travelled to India in later periods. The

∗
Assistant Professor, Dept. of Islamic Studies, The Islamia University of Bahawalpur.
∗∗
PhD Scholar (Islamic Studies), The Islmia University of Bahawalpur.

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 Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

second personality, Thomas (277AD) the Manichean arrived towards

the end of third century and the third personality Thomas (780AD) an
Arminian merchant arrived in eighth century and married two Indian
ladies and became bishop of Christian community which was already
flourishing in Southern India. 1 Edward Gibben (Gibbon) rejected above
2F

mentioned claim and declared that the Indian missionary St. Thomas
was an apostle, a Manichean or an Arminian merchant 2 but Jesuit3F

Father Monesserrate gives remarks about the apostle’s arrival in

Northern India in following words:
“St Bartholomew preached the Gospel in areas which were reckoned by
the ancients to belong to India, as also were Aria, Aracosia and
Gedrosia, these provinces made up indeed what was then called Hither
India. We read in the ecclesiastical histories that St. Bartholomew
travelled to Hither India which had been allotted to him in the
distribution of the world (into ancient Fathers were also greatly
devoted to this sort of asceticism, and preferred to live near streams
and rivers. When the Christians were driven out, the cells, which are
excavated in the flinty rock and seem exceedingly well fitted to a lite of
pity, were deserted by the hermits who had inhabited them, and thus
became material for the tales and speculation of travelers” 3
4F

The meager narrations of the Catholic writers about the arrival of

Christianity to India in very early centuries of Christian era have no
authentic value. But the existence of Syrian Christian community in
Malabar, Coromandal and Kerala coasts offer another ground of
discussion and research. Some writers say that communication between
Patriarch of Babylon and Rome became the source of awareness about
the vacate position of Indian church, then Patriarch sent some
Nestorian priests to revive the Southern Indian Church. 4 Some other
5F

writers say that Christian community spread in Southern India by the

travelling of Christian traders and local converts. 5 It is remember able
6F

point that Nestorian church remained in Asia and Southern India from
500 to 1500AD.
The Syrian Christians were not a proselytizing community. They were
confined to Kerala and adjacent areas and had no relation with the
other parts of India but Christian and Muslim relations developed in
new shape during Mughal period, and Christian religion was

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represented by Jesuit Fathers not only in Southern India but also in

Northern India during Akbar, Jahangir as well as later Mughal periods
and in this article we have confined our study only towards Northern
India. 6
7F

Missionary Activities of Catholic Priests:

The Catholic Priests also found a favorable atmosphere for their
missionary activities. Hunter describes this situation: “Luckily
Portuguese landed in such Christian community which was firmly
organized under bishops, archdeacons and priests” 7 But the native
8F

Christians never involved in missionary work and confined themselves

in Southern India. With the arrival of new comers, the missionary
activities, extended towards all of Southern India and the priests played
an important role for the promotion of Christianity. But the missionary
work got a systematic manner, when Jesuits joined Goa church. The
missions reached first time to Northern India and Jesuits became the
main source of contact between Christianity and Muslim Mughal
Empire.
Society of Jesus and their arrival in Southern India:
Society of Jesus is a Catholic Church religious order and its members
are called Jesuits. This society was founded by St Ignatius and other six
persons, including Francisco Xavier, Diego Lainez, Alfanso Salmero,
Nicolis Bobadilla, Peter Faber and Simao Rodrigues. They met in Paris
in 1534 and founded a society which was later called Society of Jesus
based on the teachings of Christianity and moral values of Jesus and
was based on the purpose of association of these seven persons. Then
Ignatius Loyola recognized the Society of Jesus by Pope III (1534-1549)
in 1540. The term Jesuit means one who frequently uses the name of
Jesus). 8 The Society of Jesus sent its first mission to Southern India
9F

under the command of Francisco Xavier who came in Goa in May

1542, with Portuguese governor Afanso da Sousa. On their arrival, the
Christian religion got a new life and missionary work started with
religious devotion. The church of Goa was revived and became an
Archbishopric in 1577. 9 At this place it is necessary to clear that Akbar
10F

was the first Mughal monarch, who invited the Jesuits to his court and
they remained there for many decades. Here it is also necessary to give
short information about Mughal rulers and their religious contacts with

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Jesuits.
The First Jesuit Mission in the court of Akbar:
On December 1579 Akbar dispatched an embassy to the religious
authorities of order of ST Paul under the command of Abdullah Khan
(died in 1589) as ambassador and the second person was Dominic
Peres, an Arminian Christian, sent as interpreter to Goa. Akbar also
wrote a letter to priests of Goa and to Luis de Athaida, who was then
Portuguese viceroy (1578-1581). When this embassy reached in Goa
on September, 1579, a wave of happiness spread among the whole
Christian community of Goa because this letter was bearing a hope of
conversion of Muslim king and the great territory without any effort.
So the Archbishop of Goa prepared a mission, consisted of three
members. Ridolfo Aquaviva was selected as head of the mission,
Antonio de Monserrate as second in command and Father Enrichez (or
Henriquez) was selected as third member of the mission. This man
returned to Goa in 1581 either secretly or with permission. Father
Aquaviiva retured in 1583, along with a Russian christian family and
then in the same year he was sent to Salsette and two months later he
was murdered at Cuncolum by a mob. The Father Antonio Monserrate
returned to Goa in 1582 and stayed there till 1588 and then travelled
to Abyssinia but arrested by Arabs on the way and detained there about
six years and half. 10
11F

These holy persons left Goa on November 17, 1579 and reached Fatah
Pur Sikri, on February 28, 1580. King summoned them as he was
informed about their arrival. Jesuits Fathers presented him an Atlas
which Arch Bishop of Goa had sent for the king. The king gave 800
pieces of Gold to the Jesuits fathers at this meeting but they did not
accept it. On March 3, 1580, the fathers presented him the Holy Bible
in four languages which was bound in seven volumes and printed in
1567-72 for Philip II of Spain. At this occasion the king expressed high
respect while removing his turban and put each volume on his head and
kissed it devotedly. Then he asked about the Gospel and after getting
information about it, gave great reverence. Fathers had a Latin
translated Quran which was a surprising thing for court nobles. The
king ordered to copy the pictures of Jesus and Mary virgin which were
given by Jesuit fathers and directed a gold reliquary to be made. They

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also met Father F.J Pereira who was then resided in Fatah Pur Sikri, on
whom request king summoned Fathers as we mentioned above. King
allowed them to make a chapel in the palace and he made many visits to
it. The king handed over his second son Murad, then 10 years old, to
Father Monserrate for the learning of Portuguese language and
Christen morals, Father Monserrate describes in his commentary that
during the learning of each lesson he used to call Jesus and Mary with
whole heart and then made Cross on his forehead, face and breast, he
also paid respect to Jesus picture which was in his book and same was
used to do by other children. When a Portuguese died in court, his
funeral was celebrated by fathers and a procession marched through the
town with lighted candles. 11
12F

During the stay of first Jesuit mission at Akbar court, a lot of

discussions were held on different topics of Christian doctrine and
Islamic Faith, in these debates the Fathers explained the doctrine of
Christianity with complete freedom and used harsh tongue while
debating with Muslim theologians, not only in the presence of court
nobles but also in the presence of king. At this occasion the Muslim
theologians lost their patience and then demanded to hold a fire ordeal
to clear which book is true, Quran or Bible. For this purpose the
Muslim doctors suggested that a Muslim while holding a Quran inter
into fire and a priest holding the Gospel inter into fire but priests
rejected this demand and tried to prove their Faith with their strong
arguments. 12
13F

On Easter Saturday the king was congratulated by some Portuguese,

according to Easter custom, who were still attached with court after
departure of Tavares and king gave them the quarters in the premises
of palace. On next day Jesuit fathers enjoyed a dinner with king on his
table. On this occasion the king went alone to the chapel and stayed
there for a while. A week later the king along with his sons and nobles
came to see the chapel and while entering the chapel door, removed
there shoes before entering. Once the king expressed his desire in the
presence of Jesuit Fathers that he wanted to give the permission to the
Christians to live freely in his kingdom and built their churches, as he
allowed Hindu community and other communities to live freely in his
realm and also allowed them to build temples in his empire. Father

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Monserrate, claimed that once during a meeting with Jesuit Fathers at

Easter time Akbar suggested privately that he might arrange to be
baptized by travelling to Goa on pretense of preparing for pilgrimage
to Makkah. 13 It is pertinent to mention that Father Monserrate’s claim
14F

raised some important questions. If Akbar was so found of to be

baptized then why he was tricking it in the name of pilgrimage? If he
was afraid of his countrymen or authorities then what was his plane to
return to his kingdom? Or he had decided to leave it forever just for
the sake of his new belief? Many queries of this type of an intellectual
mind raised sign of integrative on this statement that is why Sri Ram
Sharma rejected above mentioned claim in his book “Religious Policy
of Mughal Emperors” and discussed in detail that this type of
commitment never happened. 14 15F

The Jesuit fathers came to Mughal court with great hopes of Akbar
conversion but all these hopes lost their life and he remained a Muslim.
During discussions, whenever Muslim doctors failed to defend Islamic
Faith then king helped them and gave favour to Islamic Ideology, then
Jesuits fathers compelled to conclude that they had no chance to
convert him to Christianity. But in spite of this attitude he gave the
Fathers, all type of full-fledged support. In 1582 discussions came to an
end, at this situation priests decided to return, so Aquaviva left Fatah
Pur Sikri on 1583, and then after some months reached Goa with a
Christian Russian family but two months later he was murdered by a
Hindu mob. 15 16F

The arrival of Second Jesuit Mission in Lahore (1591-1592):

After the departure of Father Aquaviva in spring 1583, there was no
contact between Goa and Akbar. In 1590 a young Greek sub-deacon,
whose name was Leo Grimon, came to Akbar’s court and impressed
him by his knowledge and then this guy became the source of revival of
relations between Christians and Muslims. This time again, Akbar
decided to send an embassy to Goa under the supervision of Leo
Grimon for Jesuit priests. 16 Akbar’s religious tolerance can be seen in
17F

the letter which was sent to Goa from Akbar along with some gifts for
the Christian community of Goa. Then the Goa religious elders sent
two Portuguese Jesuit fathers under the command of Edward Leioton
(Leitanus) and Christopher de Vega with an assistant. These Jesuit

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fathers reached Lahore in May, 1591. These Jesuit fathers received

warm welcome from Akbar. A house was granted to them in the royal
palace and the king established for the Jesuits a school where king’s
sons, grandson’s and nobles’ children were taught Portuguese. 17
18F

But hardly Father began their work, then political difficulties aroused
in Mughal Kingdom. This deprived the Fathers from the chance of
discussion as well as Akbar’s conversion to Christianity according to
their view point, this situation compelled to return, so they returned
to Goa in 1592. This sudden return was not appreciated by the
Catholic religious elders. It should be clear in the mind of the reader
that Akbar had no mind for conversion, Jesuits fathers made wrong
scale of his personality. He was always interested in the philosophy of
different religions. He took keen interest in such discussions. By this
way we are able to say that he was a good student of comparative
religious study as well as fond of seeking foreign languages to his
children. 18 Any how the second Jesuit mission returned to Goa without
19F

any success.
The arrival of Third Jesuit Mission to Mughal court:

Third Jesuit mission arrived at Lahore 1595 on the request of Akbar.

This marked the new relationship between Society of Jesus and Mughal
Empire which lasted for more than two centuries. The head of mission
was Jerome Xavier who spent 23 years in Mughal court not only in
Akbar’s service but also remained in Jahangir’s service. Xavier was
born in 1549 in Spain. His complete name was Jerome de Ezpelete Y
Goni (1549-1617). The great nephew of Francisco Xavier arrived in
India in 1581. He joined Society of Jesus in May 7, 1568 and he served
as a rector of college in Cochin for six years and then was called in
1592 as superior of professed house of Goa. The authorities of Goa
selected him, the head of third Jesuit mission while he was forty five
years old. The second member of Jesuit mission was Emmanuel
Pinheiro born in 1556 and arrived in India in 1592, and then became
very favourite of Akbar in later periods. The third member of the
mission was Brother Benedict de Goes native of the Azores born in
1562, joined the society of Jesus in 1588 and after spending some time

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in Mughal court he then left for Chine and died there in 1607. 19 20F

Father Pinhiero mostly stayed in Lahore and he confined his attentions

towards the conversion of people to Christianity. Benedict de Goes
spent eight years in Akbar’s service and was sent to Tibet in January
1603 by his superiors. The members of mission left Goa on December
3, 1594 and reached on May 1, 1595 along with 400 camels, a hundred
wagons, many horses and huge multitude of poor folk on foot. The
king received them with heir to the throne sat, and were exempted
from court prostration. The images of Lord and Maryam which were
given by Jesuits fathers to Akbar were kept by him in his hands in spite
of their heavy weight. On the Assumption Virgin festival held on
august 15, the king sent silk and golden hanging for the adoration of
chapel, at this occasion an excellent place for church close to palace
was selected by king. 20
21F

A school was established attended by the king, three sons and the
children of nobles and among them two boys expressed a desire to
become Christian. Two activities of the third Jesuit mission, gave it a
distinguish status than others. In this mission firstly a serious attempt
was made to convert the Christian literature into Persian language and
secondly the extensive celebration of church ceremonies to maintain an
environment for local people. They were organized to understand
easily about the real means of Gospel and Christian worship
philosophy. Xavier work “Mirror of Holiness” or the life of Messiah in
Portuguese language and then translated by Xavier in Persian language
with the help of a Muslim expert which was presented to Akbar in
1602 who was delighted to see it and Aziz Koka was asked to read it to
him. This noble person asked to prepare a second copy for his personal
use. 21
22F

Religious Relations of Jahangir and Jesuit Fathers:

Jerme Xavier wrote many letters to the religious authorities of Goa.
Twenty four letters reached to us, eleven letters from Lahore and
eleven from Agra were written. The letters which were written from
Agra were concerned with the period from September 1608 to
September 1611 and two of them were written in later periods and all
of these letters became the major source of information. At the time of
Akbar’s death Father Pinheiro and Francis Corsi were at Lahore and

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Xavier and Anthony Machado were residing at Agra. Eight days after
the death of Akbar, the new king sat on throne. Jesuit fathers had great
hopes about the king’s conversion to Christianity but all hopes were
proved fruitless when the king took oath according to Islamic Law and
adopted the name of Nooruddin Muhammad Jahangir. 22 23F

Father Xavier’s most prominent work is translation of Christian books

into Persian language. In the early day of December 1607 the Fathers
gave the king, a Gospel which was translated in Persian language
.When he came back from Kabul and in the early portion of this year
they gave him Arabic Translated Gospel. Both books received great
reverence. The key figure who alone collaborated with Xavier in his
work is Abdus Sattar Ibn-Qasim Lahori. Jahangir twice mentioned this
personality in his memories, first time in August 1617 and second time
in March 1619. Sattar spent a lot of time with Xavier in the translation
of Bible and stories of saints into Persian language. The most
prominent work of Sattar is under the Title of Majalis-i-Jahangir. This
text mentions the religious discussion in Jahangir’s court and gave
glimpse about the work of Mu═ribi Samarqandi which sets out
discussion with Mughal king in 1620. 23 24F

In the letter which Xavier wrote in September 1608 describes that

royal library of Mughal court possessed several Christian books,
consisted of Europian, Persianand Arabic languages. In Agra, religious
differences were discussed in the private Majalis of Jahangir, and king
invited people of different religions to participate in debates and during
in religious discussions, he always showed good temperament. 24 The25F

Catholic writers claim about the success of Jesuits in these debates but
Sattar told that these Majlis ended with the Jesuit full retreat. In April
1611, king called Xavier and gave him wax candle with his own hand
for church and shared his dream with Xavier, which he saw last night
and in his dream he saw three people and every person was having a
candle in his hand. The padre (Father) told that this show three
concepts of God and then he explained Trinity. Upon this topic also a
discussion held. 25
26F

The religious tolerance can be observed in the attitude of the king not
only towards the fathers but also to the Christian community which

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was flourishing in Lahore and Agra. For example when the king was in
Lahore he fixed pension for fathers and for church needs. Fathers used
to celebrate the Christian festivals like Easter, Christmas, Cross
procession and other ceremonies with full liberty and religious zeal.
On The occasions of these festivals, processions were prepared which
used to move in the streets with musician band, Fathers usually
participated wearing their surplices and common Christians used to
join these festivals always in festal dress, holding candles in their hands,
and singing in loud voices moved through the crowded ways and
making a circuit of the city and then return to church. On the
Christmas of 1607 the church was decorated and on this occasion king
did not pay visit to the church but sent wax candles for the church. 26 27 F

The hope of conversion became healthy in 1610 when Jahangir ordered

to baptize his three nephews but in 1613 they again converted to
Islam. 27 Basically this act was due to political planning and to deprive
28F

them to take part in the authorities of kingdom.

The fathers often went on Friday to the mosques of the Moors, where
they discussed the teaching and life of Christ with the Moorish doctors.
The Moors heard them attentively until they began to confute the law
of Mafa made, when they lost all patience, refusing either to listen or to
be dram into a disputation. 28 The Padri had a high respect in Mughal
29F

realm. He was respected not only by the nobles but also common
people as well as by the children. Whenever he went to bazar, on his
way the little children used to say ‘padre ji salam’. 29 The influence of
30F

Jesuit father can be scaled by this incident which is narrated in “The

Mughal World”: “that when the first English man at Jahangir court
brought away and broadcasted to the world, named William Hawkins,
who arrived at Agra in 1609 was convinced of a full-fledged Jesuit
claim that Jahangir would take no step against Portuguese as long as
Savier Xavier, an old Jesuit residing in court and who had influenced
him much, lives. The situation changed in 1614 when the Portuguese
captain Luis Brito De Melo, destroyed and looted a ship which was
coming from Red Sea. At this Jahangir turned on the Jesuits, closing
down their churches in Lahore and Agra and disconnected his financial
support to them. Jerome Xavier eventually left Jahangir court in 1614

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and reached Goa and then became Archbishop of Granganor but died in
an accidental fire in Goa in 1617”. 30
31F

In the later years of Jahangir reign a presence of Jesuit Fathers in

Mughal realm can be seen in the adventurous journey of Father Antony
de Andrade to Tibet in 1624 via Badrinath and reached in Tsaparang, a
town situated in the upper Sutluj vally and successfully converted a
Hindu raja family to Christianity and sometime later a mission was
maintained there for some years. This mission not only constructed a
church but also maintained a little Christian community there. 31
32F

This is pertinent to mention that after the departure of Jerome Xavier a

favourable atmosphere towards Christianity and Society of Jesus
provided by Akbar and Jahangir was closed, in which Jesuits were
entertained as court guests and supported by socially, politically,
financially, culturally, morally and all other favors were provided to
Fathers, but after Jahangir period no doubt Society of Jesus remained in
later many decades in Mughal realm but later Mughal monarchs did not
allow the fathers to construct new big churches. Neither they gave free
hand to encourage local people for conversion nor they had permission
for public and open demonstration of church festivals but they were
allowed to hold their religious festivals in church premises or in their
own colonies and they could made small churches without bell towers
after getting permission from Mughal court. There were strong Mughal
rulers from Babur to Aurangzeb and they properly imposed their
religious policies throughout their realm with strong authority but after
the death of Aurangzeb the later Mughal rulers were weaker,
dependent and mostly among them were puppet rulers and they were
not able even to save their own throne, so we have tried to study the
early and strong periods.
Jesuit Fathers in Shah Jahan reign:
Shah Jahan (1627-1681) after ascending on throne adopted an
aggressive religious policy towards Jesuit Fathers and Christian
community which were present in different parts of Mughal Empire.
There is meager information about this confusion, why Shah jahan
adopted furious policy against Jesuits and other Christians, while other
communities enjoyed a complete favour from Shah Jahan court
especially Hindus.

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Political reasons can be traced in Hugli oppression and a discriminated

policy towards Jesuit Fathers as well as towards Christian communities
existing in capital cities in Mughal Empire. According to detail which
was provided by Niccolao Manucci in STORIA DO MOGOR (or
Mughal India) in Italian language and then translated by William Irvine,
available in three volumes, narrates the reason of Shah Jahan furious
policy in these words:
“During the rebellion of prince Khurram against his father, he passed
near to Hugli, in the territory of Bengal, a village that king Jahangir had
given to the Portuguese in order that they might frequent the said port.
Some Portuguese sailed forth and seized two beloved slave girls of the
princess Taj Mahal. This lady sent word to them that it would be better
for them to help a prince while seeking a refuge in flight than to
attempt to rob him. Therefore she urgently prayed to send her the two
slave girls. But the Portuguese paid no heed to her request”. 32 33F

This became main reason of operation in Hugli in September 1632 and

remaining whole population was captured and then sent to Agra. All
were treated badly, among these prisoners there were some Jesuit
Fathers who were released after paying ransom. These released persons
lived in Agra and Manucci met some of their descendants”. 33 34F

According to Francois Bernier, who describes in his book Travels in

The Mughal Empire: “Shah Jahan deprived them of their pension, and
destroyed the church at Lahore and the greater part, totally
demolishing the steeple, which contained a clock heard in every part of
city”. 34 In his later period he gave permission to build small church
35 F

without bell tower. 3536F

Shah Jahan’s interest in religious debates can be seen in Manucci

description that a learned father Dom Mathews from Goa, reached at
Shah Jahan court, at this occasion Mathews raised his questions; if a
visitor of stranger country met two persons, one is sleeping while
other is awake, from whom will he ask the way? By this question he
pointed out that Jesus is superior to Muhammad, because the Muslims
say that Jesus is awaking and Muhammad is sleeping. Abdullah khan
replied that a wait is necessary because awaking personality is also
waiting about the awake of sleeping personality to ask the way. Upon
this reply of Abdullah Khan the father got pressurized and his face

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became pale then King ordered him to leave. 3637F

Dara Shikuh also liked to hold religious debates with Jesuit fathers.
There were three fathers in the court of said prince. The first was
Father Pedro Juzarti a Portuguese, and the second Father Estanilas
Malpica a Nepolian and the third Father Henriques Buzeo, a Flamaned.
This was very learned man and prime liked him very much, whenever
he reached the court of Dara, the prince used to give him handsome
money (fifty rupees) on each tern. This father was also liked by the
nobles. Sometime Dara liked to drink with him but did it discreetly.
During his plight, while he was in state of war with Aurangzeb, he
stayed at Tattah where he met a barefooted Carmelit monk, Frei Petro
de Santa Terza (Teresa) by name, Flemish by race, he was a learned
man and could speak Arabic, Persian and Indian languages. On this
occasion Dara had diverse conversations with him on the Gospel and
the article of Christian Faith. Dara said to him that if he became king,
he would then issue orders to erect a church in Agra and priests would
be allowed to preach Gospel with full liberty and made churches
throughout his realm. 37
38F

Aurangzeb policy towards Jesuit Fathers and Christian

community:
Aurangzeb policy was not so different from his father policy about
Jesuit Fathers. He also gave permission to them to live in his realm and
never tried to forcefully convert any Christian to Islam. They were
allowed to worship their religions without any interception. He did not
allow them to convert local people to Christianity but Fathers secretly
continued it. He never allowed them to keep Pictures and Images of
Jesus, Virgin Mary and other Christian saints in their houses and
churches but they could keep Cross in their churches because he hated
idols and idol worship and according to Islamic law these images also
come in idol category.
Manucci describes the name of some Jesuit Fathers like Henriques Roth
and others who were dwelling in the Mughal realm. Father Nenriques
lived in Agra in his private college who advised Manucci in 1667 to stay
in Agra and not to go anywhere but Manucci who stayed about fifty
years in Mughal empire remained in travelling some time in Northern
India and some time in Southern India and remained in the service of

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different personalities like Aurangzeb, Dara Sikuh, Shah Alam, who

loved manucci a lot. In early period of his stay he joined as a captain of
artillery and in latter period he adopted a profession of a physician and
in this way he reached Shah Alam court. During his stay Hugli he met a
Jesuit Father Prior of St. Augustan’s (the church bears the date of 1599
and constructed by Jesuits), named Frey Irao Bautista. Some days later
Jesuit fathers came to visit Manucci and told him that they had a tiny
church prepared with straws and they wanted to construct a stone
church but the governor had objected. They also offered a handsome
amount (five thousand rupees) but their request was not entertained.
The governor was Mirza Gol (Mirza Gul or Mughal), who had been in
shah Shuja service when he participated in Khajwah war against
Aurangzeb and then joined Aurangzeb service and Mirjumla
(Aurangzeb captain) appointed him Hugli governor. This governor did
not give the permission to construct a church and issued a farman that
no one should work at such an edifice under penalty of losing a hand.
On the request of Jesuit Fathers he met the said governor and got a
permission of the construction of stone church. 38
39F

Jafar khan, the chief Secretary of the king was a friend of Christianity
and of the Fathers, who helped on many occasion to fathers in his
personal limits in court and in private matters. Father Buzeo died on
June 20, 1668, he was a wise man and great judgment, due to his
wisdom Aurangzeb also wanted to meet him on his journey to
Kashmir, his death was a great loss for Christian community of Agra.
Jafar khan was also very sad on his death because he was his close
friend. 39 Manucci on this occasion in the second volume expressed his
40F

feelings in such words: “The death of Father Buseo and the want of
prudence of Jesuit father were the cause of the padres undergoing
many disagreeable. It ended in some of them being expelled from the
kingdom. The king was complained that these priests had idols in their
houses (thus did they designate the images that the fathers possessed),
and there were no longer any heathen temple in the realm, these men
violating of the royal orders. This was enough .Then a search party was
sent but they could not find anything because fathers were already
informed by their court friends,” 40
41F

The qazi of Agra expressed his views before a Christian that the only

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 Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

purpose of staying the Padries in Mughal realm to buy Quran and then
transmit them to Europe. He said that every year a festival took place,
where they burnt Muhammad images (na’┴dhu bill┐h). This was enough
to burn alive the fathers. 41 The situation of differences can be seen in
42F

this event.
Let us discuss about Thanjar, it was a good Christian center, in
Southern India, under a Hindu king and was Aurangzeb tributary
kingdom. The king perished the Christian community and arrested
priests among them were Jesuit Fathers Joseph Carvalho and father
Bertholdi, who died in prison in November 1701 and third father Jean
Venant Bouchet was able to escape and all the churches were
destroyed. When the Mughal general Da,ud Khan was informed about
this persecution, he took action and the Thanjor king was forced to
restore the Christian community and release of two priests. 42 43F

Though the Jesuit missions regularly arrived after Shah Jahan 1627-55
and Aurangzeb periods but in later periods they had lost their impact
due to the decline of Portuguese political power by the middle of
eighteenth century. 4344F

In 1759 Society of Jesus had broken by Portuguese and dispersed its

members and some make prisoners. France did the same in 1764. The
Indian Jesuit mission in this way deprived from priests and funds. In
1784, Tipu forcefully circumcised 30,000 Catholic of Karana, and
deported them to the country above Ghats. In 1814 Society of Jesus
got a new born under Gregory XVI, their mission got great progress,
however hampered by the action taken in Europe again the religious
orders. The Portuguese demand to appoint Arch bishop of Goa and
through him to regulate clerical patronage, as opposed to the right of
the pope have occasioned schisms in the past and skill gibe rise to
discord. 44
45F

When the Jesuits were banished by Portuguese then the mission work
entrusted to Carmelites of Bombay and to Capuchin who revived them
in Patna and provided support to the church of Agrah. In eighteenth
century a lot of people belonging from different school of thought of
Christian Philosophy scattered in different parts of Mughal realm. 45 46F

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 Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

Endnotes
1
Hunter, William, Wilson, The Indian empire, its people, history and
products, Trubnerand Co, Ludgatc Hill, 1886,P/229, 230, 231.
2
Gibbon, Edward, The history of The Decline and fall of The Roman
Empire, printedfor, A Strahan &T. Cadell, The Strand. MCCLXXXVIII,
1896, IV/599.
3
Monserrate, de, Antonio, Father, Commentary of Monserrate,
Translated from the Original Latin by J.S.Hoyland, Hislop College
Nagpur, and annotated by S.N.Banerjee, Professor of History, Mahindra
College, Patiala, Humphrey Milford, Oxford University Press, London
Bombay, Madrsas, Calcutta, 1922, P/148,213.
4
Hunter, William, Wilson, the Indian empire, its people, history and
products, P/229.
5
Eraly, Abraham, The Mughal World: Life in India’s Last Golden Age,
Penguin Books, New Delhi, 2007, P/212.
6
Hunter, William, Wilson, the Indian empire, its people, history and
products, P/235.
7
Huge Goddard, A history of Christian Muslim Relations, Ivan R. Dec,
Publishers, 1332 North Halsted Street, Chicago, 2000, P/120,121 &
Alam, Muzaffar and Subrahmanyam, Sanjay, Writing the Mughal World:
Studies on Culture and politics, Colombia University Press, 2011, P/312.
Penguin Books, 11 Community Centre Panch sheel Park New Delhi,
2007, P/213.
8
Hunter, William, Wilson, The Indian empire, its people, history and
products, P/244.
9
Sharma, S.R, Mughal Empire in India: A Systematic Study including
Source Material, Atlantic Publishers, B-2, New Delhi, 1999, 3/321.
Smith, Vincent, Author, Akbar the Great Mughal 1542-1605, P/167,
Jerric, Du Pierre, Akbar and Jesuits, An account of the Jesuit missions to
the court of Akbar, P/123. Schimmel, Annemaric, Professor, The Empire
of the great Mughals, history, art and culture, Reaktion Books London,
2004, P/130.
10
Monserrate, Father, Commentary of Monserrate, P/48, 49.
11
Smith, Vincent, Author, Akbar the Great Mughal 1542- 1605, P/167.
12
Monserrate, Father, Commentary of Monserrate, P/48, 49.
13
Sharma, Ram, Sri, The religious policy of the Mughal emperors,
Oriental Publishers and book sellers Lahori Gate, Lahore, 1975,P/47.
14
Jerric, Du Pierre, Akbar and Jesuits, An account of the Jesuit missions
to the court of Akbar, P/321. Smith, Vincent, Arthur, Akbar the Great
Mughal 1542-1605, P/240.
15
Neill, Stephen, A History of Christianity in India: The beginning to
1707. Published by Press Syndicate Cambridge University, The Pitt
Building Trumpington Street, Cambridge, United Kingdom, 1984,
P/196.

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 Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

16
Eraly, Aaham, The Mughal World: Life in India’s Last Golden Age,
P/54.
17
Smith, Vincent, Arthur, Akbar the Great Mughal 1542-1605, P/196.
Schimmel, Annemaric, Professor, The empire of the great Mughals,
history, art and culture, Reacktion Books London, 2004, P/130.
18
Rai, Rughnath, Dr, The Themes in Indian History, V.K India
Enterprises, New Delhi, 2011, P/130. Smith, Vincent, Author, Akbar the
Great Mughal, P/220.
19
Neill, Stephen, A History of Christianity in India, P/188, 189. Smith,
Vincent, Arthur, Akbar the Great Mughal, P/177,181.
20
Neill, Stephen, A History of India, P/288. Schimmel, Annemaric,
Professor, The Empire of the great Mughals, history, art and culture,
2004, P/130.
21
Smith, Vincent, Arthur, Akbar the Great Mughal, P/321.
22
Guerreiro, Fernao, Father, Jahangir and Jesuits, Tranlated by C.H
Payne M.A, George Routledge & sons, Broday House, Carter Lane,
London, 1930, P/116 Jerric, Du Pierre, Akbar and Jesuits, An account of
the Jesuit missions to the court of Akbar, P/329.
23
Guerreiro, Fernao, Father Neill, Stephen, A History of India, Jahangir
and Jesuits, P/110.
24
Alam, Muzaffar and Subrahmanyam, Sunjay, Writing the Mughal word,
P/139.
25
Guerreiro, Fernao, Father, Jahangir and Jesuits, P/210.
26
Alam, Muzaffar and Subrahmanyam, Sunjay, Writing the Mughal word,
P/145. Guerreiro, Fernao, Father, Jahangir and Jesuits, P/219.
27
Guerreiro, Fernao, Father, Jahangir and Jesuits, P/219.
28
Guerreiro, Fernao, Father, Jahangir and Jesuits, P/219.
29
Sharma, K, Suresh and Sharma, Usha, S, Cultural & Religious heritage
of India, Christianity, 5/35. Guerreiro, Fernao, Father, Jahangir and
Jesuits, P/219.
30
Guerreiro, Fernao, Father, Jahangir and Jesuits, P/219.
31
Bernier, Francis, Travels in The Mughal Empire, Edited by Archibald
Constable, (1891) Humphery Milform, Oxford University Press, London
Edinburgh, Glasgow, New York, Toronto, Melbourne, Bombay, 1916,
P/329.
32
Alam, Muzaffar and Subrahmanyam, Sunjay, Writing the Mughal word,
P/313.
33
Sharma, K, Suresh and Sharma, Usha, S, Cultural & Religious heritage
of India, Christianity, 5/35.
34
Manucci, Niccolao, Storia do Mogor, or Mughal India, translated by
Willium Irvine, John Murray, Albemarle Street, London, 1907, 1/203. 48
35
Manucci, Niccolao, Storia do Mogor, or Mughal India, 1/345.
36
Bernier, Francis, Travels in the Mughal Empire, P/345.
37
Manucci, Niccolao, Storia do Mogor, or Mughal India, 1/344.
38
Manucci, Niccolao, Storia do Mogor, or Mughal India, 1/345.
39
Manucci, Niccolao, Storia do Mogor, or Mughal India, 1/344.

83
 Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

40
Manucci, Niccolao, Storia do Mogor, or Mughal India, 1/245.
41
Manucci, Niccolao, Storia do Mogor, or Mughal India, 2/240.
42
Manucci, Niccolao, Storia do Mogor, or Mughal India, 2/345.
43
Sureish, Marshal, Corporation, World and its People, India and its
Neibours, Eastern and Southern Asia, 99 White Plains Road, Terry Town,
New York, 2008, 1/347
44
Hunter, William, Wilson, the Indian empire, its people, history and
products. P/245
45
Sharma, K, Suresh and Sharma, Usha, S Cultural & Religious heritage of
India, Christianity, 5/40.
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 Peshawar Islamicus Jesuit Missions to Mughal Empire July-Dec,2012

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