richly endowed, particularly by Charlemagne, who bestowed on it Orbitello and eleven other towns, with a considerable territory, over which its abbot exercises ordinary jurisdiction (abbatia nullius). Towards the middle of the seventh century the persecutions inflicted on the Eastern monks by the Monothelites obliged many of them to seek shelter in Rome, and to them this abbey was committed as a refuge. These continued in possession until the tenth century, when it was given to the Cluniacs. In 1140 Pope Innocent II withdrew the abbey from them, and entrusted it to St. Bernard, who sent there a colony from Clairvaux, with Peter Bernard of Paganelli as their abbot, who five years later became Pope Eugene III.

At the time Innocent granted the monastery to the Cistercians, he had the church repaired and the monastic quarters rebuilt according to the usages of the order. Of the fourteen regular abbots who governed the abbey, several, besides Blessed Eugene III, became cardinals, legates, or bishops. Pope Honorius III, in 1221, again restored the Church of Sts. Vincent and Anastasius and personally consecrated it, seven cardinals at the same time consecrating the seven altars therein.. Cardinal Branda (1419) was the first commendatory abbot, and after him this office was often filled by a cardinal. Popes Clement VII and VIII as cardinals held this position. Leo X, in 1519, authorized the religious to elect their own regular superior, a claustral prior independent of the commendatory abbot, who from this time forward was always to be a cardinal. From 1625, when the abbey was affiliated to the Cistercian Congregation of St. Bernard in Tuscany, until its suppression at the Napoleonic invasion (1812) the local superior was a regular abbot, but without prejudice to the commendatory abbot. The best known of this series of regular abbots was the second, Dom Ferdinand Ughelli, who was one of the foremost literary men of his age, the author of "Italia Sacra" and numerous other works.

From 1812 the sanctuaries were deserted, until Leo XII (1826) removed them from the nominal care of the Cistercians, and transferred them to the Friars Minor of the Strict Observance. The purpose of the pontiff, however, was not accomplished; the surroundings were so unhealthful that no community could live there. In 1867 Pius IX appointed his cousin, Cardinal Milesi-Ferretti, Commendatory Abbot of Sts. Vincent and Anastasius, who endeavoured to restore, not only the material desolation that reigned in the neglected sanctuaries, but also to provide that they be suitably served by ministers of God. To further this end he obtained that their care be again committed to the Cistercians. A community was sent there in 1868 from La Grande Trappe to institute the regular life and to try to render more healthful the lands, which from long neglect had been called the tomba (graveyard) of the Roman Campagna. Assisted by Pius IX, so long as he held the temporal sovereignty, and by other friends, especially Mgr de Mérode, they were able to supply their ordinary needs. The usurpation of 1870 deprived Pius IX of the power to aid them, and later, when the Italian Government confiscated religious properties, they suffered with the others. They remained at Three Fountains, at first renting and later (1886) definitively purchasing it from the Government, with an additional tract of 1234 acres. They inaugurated modern methods for the elimination of the malarial conditions that had been such an obstacle to health in the past, especially by planting a large number of eucalyptus and other trees, an experiment insisted upon by the Government in the contract of sale. The trial proved a success, so that the vicinity is now nearly as healthful as Rome itself. The present commendatory abbot is Cardinal Oreglia di S. Stephano,

dean of the Sacred College; and the Administrator is the Most Reverend Dom Augustine Marre, AbbotGeneral of the Reformed Cistercians.

UGHELLI, Italia Sacra (Venice, 1717-21); BACCETI, Septimian Historia libri septem (Rome, 1724); BLESER, Guide du voyageur catholique à Rome (Louvain, 1881); MONBET, L'Abbaie des Trois Fontaines située aux Eaux Salviennes (Lyon, 1869); MANRIQUE, Annales Cist. (Lyon, 1642); LE NAIN, Essai sur l'histoire de l'Ordre de Citeaux (Paris, 1696); JANAUSCHEK, Originum Cisterciensium, I (Vienna, 1878); OBRECHT, The Trappists of the Three Fountains in Messenger of the Sacred Heart (New York, 1894); LISI. Trappa delle Tre Fontane (Rome, 1883); GAUME, Les Trois Rome (Paris, 1842); Archives of the Abbey of Tre Fontane. EDMOND M. OBRECHT.

Saint Sylvester, ORDER OF, is neither monastic nor military but a purely honorary title created by Gregory XVI, 31 Oct., 1841. The idea of placing this title, borrowed from the Middle Ages, under the patronage of a pope of the fourth century is explained by the existence of a fabulous order of Constantine the Great claiming the approval of his contemporary, Sylvester I, which enjoyed a usurped authority at Rome from the seventeenth century. To end this abuse, Gregory XVI created an authentic title of Knights of St. Sylvester, to be conferred in recognition of some service rendered to the Church, the order being limited to 150 commanders and 300 Roman knights, besides foreigners of whom the number is unlimited. The members have no privileges beyond that of wearing a decoration which consists of a gold enamelled Maltese cross with the image of St. Sylvester on one side and on the other the inscription: "1841 Gregorius XVI restituit."

CH. MOELLER.

Saint Thomas, DIOCESE OF (SANCTI THOME IN INSULA), comprising the Islands of São Thomé and Principe, in the Gulf of Guinea, was erected on 23 November, 1584, as suffragan of Lisbon; in 1676 it was made subject to the Metropolitan of San Salvador, Brazil, and in 1844 to Lisbon once more. The last bishop, Bartolomeo de Martyribus, a Carmelite of Sandomir, was preconized on 8 March, 1816, and died in 1847. The see then remained vacant. Since 1865 it has been ruled as a vicariate. São Thomé, lying one hundred and fifty miles off the African mainland at 0° 28' N. lat. and 6° 42" E. long., has an area of three hundred and fifty-eight square miles and a population of 37,776 inhabitants (in 1900). It is very fertile, and is noted for its cocoa. The capital, São Thomé, situated on the Bay of Santa Anna, contains 6000 inhabitants. The island, when discovered on 21 December, 1470, by João de Santarem, was uninhabited; in 1485 João de Paiva and in 1493 Pereira attempted to colonize it. Most of the present inhabitants are of African slave origin. About 1544 a ship carrying a cargo of Angolares was wrecked at Sete Pedras and 3000 of their descendants still live in the south-west. The Capuchins arrived in 1659 and established a definite mission in 1688. Principe, lying ninety miles north-east of São Thomé and discovered in 1471, had an area of 42 square miles and a population of 4327. Its chief town is São Antonio. The diocese contains 8 parishes and 22,000 Catholics. Owing to the development of the cocoa trade in recent years the population, recruited chiefly from Africa, is estimated to have increased by over 20,000 since the last official census (1910).

NEGREIROS, Ila de San Thomé (Paris, 1901).

A. A. MACERLEAN.

Saint Thomas (SANTO TOMÁS), UNIVERSITY OF, Manila, founded in 1619 by the Dominican Miguel de Benavides, Archbishop of Manila. In 1645 Innocent X granted it the title of pontifical university, and in the same year it received the title of royal university from Philip IV of Spain. Attached to the university is the College of San Juan de Letran.

After a five years' course in this college, including Latin, Greek, English, mathematics, natural history, botany, mineralogy, physics, chemistry, and philosophy, the successful student receives the Degree of Bachelor of Arts. The university has the right of conferring the doctorate in theology, philosophy, in civil and canon law, medicine, pharmacy, literature, and science. The departments of the university are all within the "walled city". The university attained its greatest prosperity in 1897, just at the commencement of the Spanish-American war. In that year the number of students enrolled in the various courses was as

UNIVERSITY OF ST. THOMAS, MANILA
Church of San Domingo on the Right

follows: divinity, 15; canon law, 5; civil law, 572; medicine, 361; pharmacy, 90; philosophy and literature, 51; sciences, 14; that year, however, owing to the revolution, the numbers very notably decreased until within the last two years, when there was a marked increase in attendance, the schools of medicine and pharmacy being particularly well attended. In connexion with the university there is an excellent museum of natural history. The exhibits of this museum have been awarded special premiums at the expositions of Paris, Madrid, the Philippine Islands, Hanoi in Cochinchina, and St. Louis. The museum contains excellent material for the study of anatomy, anthropology, diplogenesy, Philippine ethnology, zoology, botany, mineralogy, and numismatics. The zoological specimens and their varieties number over 10,000. These have been carefully catalogued in a notable work, "Catálogo sistemático de toda la fauna de Filipinas", arranged by the Reverend Casto de Elera, O.P., who for many years held the chair of natural history in the university. The classes of medicine are held in St. Joseph's College and in the San Juan de Dios hospital, both founded in the seventeenth century. The medical department has well-equipped laboratories. The courses of pharmacy are given in St. Joseph's College. The library contains more than 25,000 volumes. The university is under the direction of a corporation formed by Dominicans; the rector is always a member of that order, though secular professors are appointed for the chairs of civil law, medicine, and pharmacy. The faculty numbers 60 professors and 220 assistant teachers and masters in the various departments of the university.

JOHN J. THOMPKINS.

Saint Thomas of Guiana (GUAYANA), DIOCESE OF (DE GUAYANA), suffragan of Caracas, erected by Pius VI on 19 Dec., 1791, comprises the former state of Bermúdez, districts of Nueva Esparta and Guayana, and territories of Amazonas, Caura, Colón, Orinoco, and Yuruary, in the south and east of Venezuela. The first bishop was Mgr. Francisco de Ybarra, born at Guacata, Venezuela; his successors were: (1) José Antonio Mohedano (1800), born in the Diocese of Toledo; (2) Mgr. José de Silva y Olave (15 March, 1815). After the troubles caused by the wars of independence Leo XII named (3) Mgr. Mariano Talavero, of Santa Fé, vicar Apostolic and titular Bishop of Tricala. Gregory XII restored the episcopate, appointing (4) Mgr. Antonio Fortique (12 July, 1841); (5) José Emanuel Arroyo (1856); and (6) Mgr. Antonio María Durán (25 Sept., 1891), the present bishop. The diocese contains over 400,000 Catholics, and a few alien Jews and Protestants; 60 parishes (20 filial); 36 priests; 50 churches and chapels. The Carib Indians occupying Eastern Venezuela were civilized and Christianized by the early Spanish Franciscan missionaries. The episcopal city, Ciudad Bolívar (population 12,000) was established in 1764 by two Jesuits under the governorship of Joaquín de Mendoza, on the right bank of the Orinoco, and called San Tomás de la Nueva Guayana; but owing to a narrowing of the river was commonly known as Angostura. It played an important part in the national history, and Simón Bolívar was elected president there by the Congress of February, 1819; in his honour the city has been renamed Čiudad Bolívar.

MOZANS, Up the Orinoco and Down the Magdalena (New York, 1910).

A. A. MACERLEAN.

Saint Thomas of Mylapur (SANCTI THOME DE MELIAPOR), DIOCESE OF, Suffragan to the primatial See of Goa in the East Indies; it derives its name from the site of its cathedral, in which the Apostle St. Thomas was interred on his martyrdom, and the Tamil word Mailapur (i. e. the town of peacocks), which the Greeks rendered as Maliarpha, the Portuguese Meliapor, and the English Mylapore.

Early History.-The local Indian tradition, largely corroborated by collateral evidence, is that the Apostle St. Thomas, after preaching on the west coast of India, passed on to the east coast and fixed his see at Mylapur, which was then a flourishing city. The number of converts he made having aroused the hostility of the heathen priests, he fled from their anger to the summit of what is now known as St. Thomas's Mount (situated in a direct line four miles to the south-west of Mylapur). Thither he was followed by his persecutors, who transfixed him with a lance as he prayed kneeling on a stone, A. D. 68. From the facts that the Roman Breviary declares St. Thomas to have "crowned the glory of his Apostleship with martyrdom at Calamina" and that no traces of any Calamina exist, various theories-some of them probably absurd-have been put forward to identify Calamina with Mylapur, or with St. Thomas's Mount. The writer of this article once suggested that Calamina might be a modification of Cholamandalam (i. e. the kingdom of the Cholas, as the surrounding country was in the beginning of the Christian era). On maturer reflection he has found it far more reasonable to believe that Calamina was an ancient town at the foot of the hill at St. Thomas's Mount, that has wholly disappeared, as many more recent historic Indian cities have disappeared, built as they were of mud, except for their temples and palaces which were of exquisitely wrought stone. This much is certain: till Europea.is settled in the place there was no Indian name even for the hill. This is shown by the present Indian name, Faranghi Malai (i. e. the hill of the Franks), used to denote both the hill and the town

around its base, a service which the English nameSt. Thomas's Mount-equally renders. His body was brought to Mylapur and buried in the house in which he had lived, and which was used as a place of worship. A notable portion of the relics of the Apostle was obtained for the church of Edessa, at an early period, by Christian traders from Persia. The Edessene relics were in course of time conveyed to Chios, and finally to Ortona in Italy, where they are yet venerated.

India's maritime trade languished and died out about the fourth century. Though the country was thus cut off from all communication with the external world, the succession of bishops was kept up till the revival of Brahminism at Mylapur in the seventh century, when there was a ruthless massacre of Jains and Christians. The Bishop of Mylapur and his priests were put to death, and the remnant of his flock fled across the country to the mountains of the west. As the sees on the west coast were vacant at the time, the Apostolic succession was interrupted, and on the death of the priests then living, the Christians kept the light of their faith burning by lay baptism, the recitation of their prayers, by wearing a cross, and by surreptitious visits to the tomb of the Apostle in the ruined church at Mylapur; in this they were helped by the fact that shortly after the massacre, Mylapur had been overwhelmed by the sea, which returned to its bed after wrecking the city and causing the Brahmins to flee and build a new Mylapur a mile further inland. This new Mylapur is to this very day almost purely Brahmin. The site of old Mylapur is now a sand dune, and would have been wholly forgotten but for the interest it possessed for the early Indian Christians and their successors.

Nestorian Period.-India's maritime trade began to revive in the ninth century. The Nestorian merchants from Persia, finding that there were Christians in India, brought out their own priests and subsequently bishops to minister to them, whom the Indian Christians for want of instruction did not know to be in heresy. Presently, a new Nestorian town began to rise on the sand dune that covered old Mylapur, the most prominent feature of which was a chapel over the site of the Apostle's tomb. Hence the Persian and Arabian traders called the town Betumah (i. e. house, church, or town of Thomas. But the Indian Christians called it Tirumailapur (i. e. Holy Mylapur). It is this chapel that the ambassadors of Alfred the Great of England are supposed to have visited (A. D. 883), and which John of Monte Corvino (1200), Marco Polo (1220), Blessed Oderic di Perdone (1318), and Conti (1400) did for a certainty visit. Later Betumah declined, and about 1500 was only a heap of ruins.

First Portuguese Missionaries.-Shortly after the discovery of the Cape route to India, caravels of Portuguese Franciscans and Dominicans set out to evangelize the no longer sealed lands of the East, and traversed their surf-beaten coasts in search of suitable centres for their operations. There is a legend which tells how, when a caravel with some Franciscan missionaries engaged in such a search was cruising up the Coromandel Coast, one day towards nightfall their attention was attracted by a light on shore and they decided to land there. They did, without knowing then or for some time after, that they had landed at the ruins of Betumah. But when they attempted to approach the light, it preceded them inland, across the ruins of the Nestorian town, over an empty stretch of ground, past (new) Mylapur and into a forest, where the light vanished. Here the Franciscans established a mission and built a church (still extant) in honour of Our Lady of Light in 1516, whence the locality, no longer a forest, but a wealthy residential quarter, is still known as The Luz-after Nossa Senhora da Luz (that is, Our Lady of Light). The Do

minicans followed in their wake, and in 1520 Fre. Ambrosio, O.P., was consecrated bishop for the Dominican missions at Cranganore and Mylapur.

The following year King John III of Portugal ordered a search to be instituted for the tomb of the Apostle St. Thomas. As long as the tomb, with the counterpart of the Ortona relics, was looked for, nothing was found; however when the search was given up, both were accidentally discovered. The royal commission found traces of the old Nestorian chapel, but nothing of the tomb. But while directing operations to build an oratory commemorative of the spot, and digging deeply in the sandy soil to lay its foundations, it found a masonry tomb, containing what might have been expected to be found in the Apostle's tomb: some bones of snowy whiteness, the head of a lance, a pilgrim's staff, and an earthen vase. This was in 1522. The fact brought ruined Betumah into popularity with the Portuguese, who settled here in large numbers and called the new European town San Thomé (after St. Thomas) and San Thomé de Meliapor, when they wanted to distinguish it from São Thomé, the African island, though the town was somewhat distant from Mylapur.

The Portuguese Augustinians were the next missionaries to follow; they took charge of the oratory built over the grave of the Apostle, and built their priory and church adjoining it. In the meantime the Dominican missions in the surrounding_country gained so much in importance, that in 1540 Fre. Bernardo da Cruz, O.P., was consecrated and sent out to tend them. There is nothing to show when the Fathers of the Society of Jesus settled at Saint Thomas, but by 1648 they had a college in the place and a church and residence at Mylapur, while St. Francis Xavier spent three months in 1545 at Saint Thomas praying at the grave of the Apostle for light in regard to his projected mission to Japan. All of these missionaries, and those who came after them, had no definite spheres of work, but worked side by side and in dependence on the local ordinaries, when these were in due course appointed. By the end of the sixteenth century they had extended their operations to Bengal and Burma. In 1552 the Diocese of Cochin was erected, and made to include, among other places, Ceylon and the countries bordering the Bay of Bengal. Saint Thomas was thus constituted a parish of the Diocese of Cochin; and the Augustinian church adjoining the chapel over the grave of the Apostle was designated the parish church of Saint Thomas.

Creation of the Diocese.-At the instance of King Philip II of Portugal, Paul V, on 9 January, 1606, separated the Kingdom of Tanjore and the territories to the north of the Cauvery River and bordering the Bay of Bengal, from the Diocese of Cochin and constituted them a distinct diocese with Saint Thomas of Mylapur as the episcopal city and the parish church of Saint Thomas as the cathedral. At the same time the pope appointed Dom Sebastião de San Pedro, O.S.A., who had been presented by the King of Portugal, to be the first bishop of Saint Thomas of Mylapur, and granted Philip and his heirs and successors in perpetuity the right of patronage and presentation to the see, and the benefices that might be created therein, by the mere facts of their creation and dotation. This right and obligation the Crown of Portugal has exercised and discharged to the present, by making the bishops a princely allowance, paying a certain number of priests' salaries, with periodical increases, leave with free passages and pensions, on the lines of the Portuguese Civil Service Code, and contributing to the support of a still larger number of priests on a graduated scale. Bishop Sebastião de San Pedro arrived at Saint Thomas in 1611, but in 1614 was promoted to the See of Cochin. In 1615 he was succeeded by Luiz de Brito e Menezes, likewise an Augustinian,

who was transferred in 1628 to the See of Cochin. His successor was Luiz Paulo Paulo de Estrella, O.S.F., appointed in 1534, who died at Saint Thomas on 9 January, 1637. During the next fifty-six years the see continued vacant; for, though no less than nine personages were selected by the Crown for the honour, they either declined it, or were promoted, or died before their election was confirmed by the Holy See. So in the interval the diocese was governed by administrators selected chiefly from the various religious orders and appointed by the archbishops or vicars capitular sede vacante of Goa. But it was only natural that the members of the religious orders as also secular priests of other nations should have desired to share in the work of preaching the Gospel to the heathen; hence in 1622 Gregory XV created the Sacred Congregation de propaganda fide to distribute infidel regions among the religious orders and missionary societies of other nationalities as assistants to the local ordinaries, where there were any, and to supervise their operations. But occasionally the Congregation was misled-a thing that was easy enough when geographical knowledge was neither as correct nor as extensive as at the present time-and this occasioned trouble.

The foundations of the British Indian Empire of the present day were laid, so to say, by Sir Francis Day in the sandy delta of a tiny river, some three and a half miles north of Saint Thomas, with the beginnings of Fort St. George. The British invited the Portuguese of pure and mixed descent to settle in the new township; and as the Portuguese were Catholics, they were ministered to by the clergy from Saint Thomas. In 1642, the Congregation of Propaganda sent out two French Capuchins to establish a mission in Burma. But, when they, landing at Surat and travelling overland, reached Fort St. George, the British persuaded them not to go further, since they judged it prudent to have clergymen differing in nationality from, and independent of, the Portuguese ordinary at Saint Thomas to minister to the Catholics in their settlement. Accordingly, R. P. Ephraim, one of the two, wrote to the Sacred Congregation de propaganda fide representing that there was a prospect of reaping a larger harvest at Fort St. George and the fast rising native town of Madras that was beside it, than in Burma; and in the name of Urban VIII a prefecture Apostolic was established within three and a half miles of the cathedral of Saint Thomas. It is perhaps needless to say that ever after there were continual bickerings between the local ordinaries and the French Capuchins, the former insisting on the Capuchins acknowledging their jurisdiction, a claim which the latter, relying on their papal Brief, refused to recognize. Both the Portuguese and the British had obtained their charters for their respective forts of Saint Thomas and St. George from the local Hindu chiefs. But the Mohammedans were now extending their power southwards; and before laying siege to Fort St. George they, with the help of the Dutch who bombarded the place from the sea, took Saint Thomas and began the work of demolishing its walls in January, 1697. The Mohammedan governors then settled on the waste land, separating Saint Thomas from Mylapur, which was soon covered with the residences of Mohammedan settlers. In the unchanging East these three townships still exist: as a European quarter, as a Mohammedan quarter and as a Brahmin quarter-while the casual observer fails to see where Saint Thomas ends and Mylapur begins and uses the names as convertible terms. However, having reduced Saint Thomas and deprived it of its battlements, the Mohammedans did not further trouble the resident Portuguese, who regarded the place as still a Portuguese possession and managed its affairs with an elected council of which the ordinary of the place, for the time being, was the president.

Dom Gaspar Alfonso Alvares, S. J., was the fourth Bishop of Saint Thomas. His presentation was confirmed by the Holy See in 1691, and he was consecrated at Goa in 1693. In the meantime the Capuchins of the French Prefecture Apostolic of Fort St. George spread apace and took charge of the French settlement of Pondicherry. Not to offend the French, Dom Gaspar allowed them to minister to the Europeans and their descendants, but in order to assert his right, placed the Indian Christians in Pondicherry under the care of members of his own Society from France. This led to a number of complaints being addressed to Rome about the interference of the Bishop of Saint Thomas of Mylapur with the work of the missionaries Apostolic, with the result, however, that Clement XI, by his letters "Gaudium in Domino" of 1704, issued an injunction restraining the missionaries from invading the rights of the diocesan. But the Congregation de propaganda fide seems to have followed an altogether different course. In 1706 it issued a Decree in support of its own missionaries, which reversed what the bishop had ordained, Under these circumstances the bishop again appealed to the pope, who, by the Brief "Non sine gravi" of 1711, annulled the Decree of the Congregation and reaffirmed the right of the diocesan to make what arrangements he chose at Pondicherry, which was situated within the limits of his diocese. Presently Cardinal de Tournon, who was on his way to China as legate of the Holy See, having touched at Pondicherry, hearing of the doings of the Capuchins, placed the French Prefecture Apostolic of Madras, the name by which Fort St. George and its surroundings were coming to be better known, under interdict. The Capuchins must have submitted forthwith and the interdict thereupon been removed, as there appears no record of its removal.

In the meantime Dom Gaspar had died (1708). Owing to his advancing years, he had been given a coadjutor with the right of succession, Dom Francisco Laynes, S.J., of the Madura mission, in the Diocese of Cochin. Dom Laynes was consecrated at Lisbon on 19 March, 1708, as Bishop of Sozopolis in partibus. He came out to India the same year, but did not take possession of his see till 1710. Though Bishop Laynes was Portuguese, the Portuguese Augustinians of Bandel defied his authority as their diocesan. He therefore placed Bandel under interdict on 14 July, 1714; on the submission of the Augustinians the interdict was removed (8 October, 1714). Bishop Laynes died at Chandernagore (Bengal) in 1715, and was succeeded by Manoel Sanches Golão, who was appointed in 1717 and reached India in 1719. It was Dom Manoel who welcomed the Italian Barnabites as invaluable co-operators in the work of preaching the Gospel in Burma, though he had regularly served mission stations there. These friendly relations with the Italian Barnabites were always maintained, as they recognized the authority of the diocesans. Bishop Golão was succeeded by José Penheiro, S.J., who was consecrated in 1726. He sanctioned the arrangement whereby French Jesuits were to have spiritual charge of

Chandernagore, in Bengal. During his time the Barnabite mission in Burma was created a vicariate Apostolic. Bishop Pinheiro died on 15 March, 1744, and was succeeded by Antonio da Incarnacão, Ó.S.A., who was consecrated at Goa in 1747.

It was about this time (1746) that the French marched on Madras and, making Saint Thomas their head-quarters, attacked and took Fort St. George, which they held and improved till August, 1749, when they restored it to Admiral Boscawen under the Treaty of Aix-la-Chapelle. Saint Thomas had been nominally a Portuguese possession from 1697, without the semblance of a military force to resist its occupation by a foreign power, as the French did when operating against Madras. To obviate a recurrence

of such an eventuality Admiral Boscawen annexed the place and built a redoubt to the south-east of it, thus rendering it a part of Madras, as it still is. The British now regretted having harboured the French Capuchins, as they suspected that the capture of Fort St. George by the French was largely due to the information supplied by them. Consequently R. P. René, on whom the suspicion rested most heavily, was deported to Europe, and the others were expelled from the fort and settled in what is now Georgetown (Madras), where the cathedral of Madras now stands, four miles from the cathedral of Saint Thomas.

On the death of Bishop da Incarnacão on 22 November, 1752, Fre. Theodoro de Santa Maria, O.S.A., was presented for the see and confirmed by the Holy See. He belonged to the priory at Saint Thomas, but hesitated to receive episcopal consecration. Two Italian Barnabites destined for the vicariate Apostolic in Burma came with letters of commendation to the bishop-elect, who welcomed and speeded them to their destination. At last Fre. Thedoro, the bishop-elect, renounced the see into the hands of Fre. Bernardo de San Caetano, O.S.A., who was then consecrated bishop. Bishop Bernardo in turn consecrated one of the two Barnabites just mentioned, Dom Percotto, Bishop and Vicar Apostolic of Burma, in 1768. But Bishop Percotto did not reach the field of his labours, as on his voyage back to Burma the vessel foundered. The Diocese of Saint Thomas of Mylapur was ministered to at this period as follows:-By the Portuguese Franciscans, Portuguese Dominicans, Portuguese Augustinians, and Portuguese Jesuits. Besides these, there were French Jesuits and Italian Barnabites working in the diocese in harmony with the ordinary, and French Capuchins defying their authority, at least occasionally. One drawback of this total manning of the diocese with the religious orders was the absolute neglect to form an indigenous clergy to meet the emergency that presently arose. For it was at about this time that the Marquess of Pombal suppressed the houses of the Society of Jesus in Portugal and thus cut off the supply of Portuguese Jesuits to the diocese. The emergency became still more acute, when, in 1773, Clement XIV suppressed the Society of Jesus. Withal, the situation was not quite so hopeless as to call for drastic measures in regard to the diocese from without. For it was not till 1834 that the houses of the other religious orders in the Portuguese dominions were suppressed. And as the Diocese of Saint Thomas of Mylapur was situated wholly outside of Portuguese territory, there was nothing to prevent the Portuguese religious orders from thriving there. Nevertheless, as at home vocations became fewer, the houses in India gradually died out, the last to be represented in the diocese being the Portuguese Augustinians in Bengal, the last member of the order dying in 1869.

On the extinction of a religious house in any place, the property and rights of the religious revert to the Church, as represented by the local diocesans. But all Catholic Europe was so incensed against Portugal for the initiative taken by the Marquess of Pombal against the Society of Jesus, that without waiting to weigh the justice of their action in turn, reprisals became the order of the day in the Diocese of Saint Thomas of Mylapur, the Congregation de propaganda fide supporting the missionaries of other nationalities against the Portuguese. On the suppression of the Society of Jesus by the Holy See, the Fathers of the Missions étrangères of Paris were sent out to take charge of the Society's missions in the Dioceses of Saint Thomas of Mylapur and of Cochin, of which Mgr Champenois, Bishop of Dolichum in partibus, was appointed vicar Apostolic. Bishop San Caetano resented this, as he was filling up the places of the Jesuits with Indian secular missionaries from Goa; but his protests were of little avail. In course of XIII.-25

time, as the members of the other religious orders died out, these same Indian missioners from Goa assumed charge of their churches under the order of their diocesans, though more often than not there was a dispute between them and the missionaries Apostolic. The latter did not hesitate to misrepresent the Goan missionaries to be ignorant and immoral as a whole, though the diocesan seminary at Goa was conducted by the Jesuits until their suppression, and thereafter by members of the other religious orders till 1835. On the other hand, between 1652 and 1843, no less than seven of their fellow-countrymen were deemed worthy of episcopal consecration by the Crown of Portugal, the Holy See, and the Sacred Congregation de Propaganda Fide, not to speak of the Venerable Joseph Vaz, who was of their race. Howbeit, since then and up to the present time the majority of the priests working in the diocese have been Indian secular missionaries from Goa.

Bishop San Caetano died in 1780, and was succeeded by Fre. Manoel de Jesus Marie José, O.S.A., a native of Goa and the prior of the Augustinian convent there. He was consecrated in 1788, and died at Saint Thomas in 1800. He was succeeded by Fre. Joaquim de Menezes e Athalde, O.S.A., who was consecrated and took charge of his see by procuration in 1805, but before he could come out he was transferred to the Diocese of Funchal. As a result, Fre. José de Graça, who on the death of Bishop Jesus Maria José had been appointed administrator, continued as such till his death on 14 July, 1817, when Fre. Clemente de Espiritu Santo, O.S.F., was appointed administrator. During the latter's tenure of his office, Madras was visited by Dom Pedro d'Alcantara, O.C., Bishop of Antipheles in partibus and Vicar Apostolic of the Grand Mogul [sic] and visitor Apostolic of the French Capuchin missions, who "according to the mind of the Sacred Congregation de Propaganda Fide declared the Capuchins of Madras to be independent of the Bishop of Saint Thomas of Mylapur not alone in temporal but also in spiritual matters". But the administrator declined to accept his decision, as being a reaffirmation of the Decree of the same Sacred Congregation, which had been annulled. Fre. Clemente resigned the administration of the diocese to Fre. Manoel de Ave Maria, O.S.A., in 1820.

The British power was now paramount on the Coromandel Coast, and English was universally spoken by the Indo-European population that formed the mainstay of the Catholic congregation of Madras, as it always was and still is all over India. Withal, the French Capuchins would not conform to the times, but continued to preach in Portuguese (which had degenerated in Madras to a patois) and Tamil, the language of the Indian Christians. As a result, many Indo-European familes gave up the practice of their religion and in time became Protestants. Finding their representations to the Capuchin prefect Apostolic unheeded, a band of young men represented the matter to the Holy See. In response to this appeal the Sacred Congregation de Propaganda Fide raised the French Capuchin prefecture into a vicariate Apostolic and sent out Dr. O'Connor, O.S.A., with Irish priests, in 1828 to take over the work of the Frenchmen.

Portuguese Civil War of 1826, and its Consequences. -On the outbreak of the Peninsular wars, King João VI of Portugal, with his elder son Dom Pedro, sought refuge in Brazil. Presently a movement was set on foot to have his younger son, Dom Miguel, proclaimed king, a movement which had the support of the religious orders, but not of the bishops or of the secular clergy. However, João returned to Portugal and quelled the insurrection. In the meantime Brazil proclaimed its independence with Dom Pedro as its emperor, an arrangement in which João acquiesced. On the death of João VI the loyalists in Portugal proclaimed Dom Pedro of Brazil King of Portugal; but,