Bijapur Sultanate बिजापूर सल्तनत् ಬಿಜಾಪುರ ಸಲ್ತನತ್
←   ← 1490–1686 →   →
Bijapur Sultanate Territories under Ibrahim II, 1620 CE
Capital	Bijapur
Language(s)	Deccani Urdu
Religion	Shi'a Islam
Government	Monarchy
Shah
- 1490–1510	Yusuf Adil Shah
- 1510–1534	Ismail Adil Shah
- 1534	Mallu Adil Shah
- 1534–1558	Ibrahim Adil Shah I
- 1558–1580	Ali Adil Shah I
- 1580–1627	Ibrahim Adil Shah II
- 1627–1657	Mohammed Adil Shah
- 1657–1672	Ali Adil Shah II
- 1672–1686	Sikandar Adil Shah
Historical era	Late Medieval
- Established	1490
- Disestablished	1686

Part of a series on the
History of Karnataka
Political history of medieval Karnataka
Origin of Karnataka's name
Kadambas and Gangas
Chalukya Empire
Rashtrakuta Empire
Western Chalukya Empire
Southern Kalachuri
Hoysala Empire
Vijayanagara Empire
Bahmani Sultanate
Bijapur Sultanate
Kingdom of Mysore
Unification of Karnataka
Societies    Economies
Architectures    Forts
This box: view talk edit

The Adil Shahi or Adilshahi dynasty ruled the Sultanate of Bijapur in the Western area of the Deccan region of Southern India from 1490 to 1686. Bijapur had been a province of the Bahmani Sultanate (1347–1518), before its political decline in the last quarter of the 15th century and eventual break-up in 1518. The Bijapur Sultanate was absorbed into the Mughal Empire on 12 September 1686, after its conquest by the Emperor Aurangzeb.^[1]

The founder of the Adil Shahi dynasty, Yusuf Adil Shah (1490–1510), was appointed Bahmani governor of the province, before creating a de-facto independent Bijapur state. Yusuf and his son, Ismail, generally used the title Adil Khan. 'Khan', meaning 'Chief' in Mongolian and adopted in Persian, conferred a lower status than 'Shah', indicating royal rank. Only with the rule of Yusuf's grandson, Ibrahim Adil Shah I (1534–1558), did the title of Adil Shah come into common use.

The Bijapur Sultanate's borders changed considerably throughout its history. Its northern boundary remained relatively stable, straddling contemporary Southern Maharashtra and Northern Karnataka. The Sultanate expanded southward, first with the conquest of the Raichur Doab following the defeat of the Vijayanagar Empire at the Battle of Talikota in 1565. Later campaigns, notably during the reign of Mohammed Adil Shah (1627–1657), extended Bijapur's formal borders and nominal authority as far south as Bangalore. Bijapur was bounded on the West by the Portuguese state of Goa and on the East by the Sultanate of Golconda, ruled by the Qutb Shahi dynasty.

The former Bahmani provincial capital of Bijapur remained the capital of the Sultanate throughout its existence. After modest earlier developments, Ibrahim Adil Shah I (1534–1558) and Ali Adil Shah I (1558–1580) remodelled Bijapur, providing the citadel and city walls, Friday Mosque, core royal palaces and major water supply infrastructure. Their successors, Ibrahim Adil Shah II (1580–1627), Mohammed Adil Shah (1627–1657) and Ali Adil Shah II (1657–1672), further adorned Bijapur with palaces, mosques, mausolea and other structures, considered to be some of the finest examples of Deccan Sultanate and Indo-Islamic Architecture.

Bijapur was caught up in the instability and conflict resulting from the collapse of the Bahmani Empire. Constant warring, both with the Vijayanagar Empire and the other Deccan Sultanates, curtailed the development of state before the Deccan Sultanates allied to achieve victory over Vijayanagar at Talikota in 1565. Bijapur eventually conquered the neighbouring Sultanate of Bidar in 1619. The Portuguese Empire exerted pressure on the major Adil Shahi port of Goa, until it was conquered during the reign of Ibrahim II. The Sultanate was thereafter relatively stable, although it was damaged by the revolt of Shivaji, his father was Maratha commander in the service of Mohammed Adil Shah. Shivaji founded an independent Maratha Kingdom which went on to become Maratha Empire one of largest empire in present day India. The greatest threat to Bijapur's security was, from the late 16th century, the expansion of the Mughal Empire and into the Deccan. Although it may be the case that the Mughals destroyed the Adilshahi it was Shivaji's revolt which weakened the Adilshahi control. Various agreements and treaties imposed Mughal suzerainty on the Adil Shahs, by stages, until Bijapur's formal recognition of Mughal authority in 1636. The demands of their Mughal over-lords sapped the Adil Shahs of their wealth until the Mughal conquest of Bijapur in 1686.

Historical overview[link]

Genealogy of Yusuf Adil Shah

Ibrahim Adil Shah II

A painting of the "The House of Bijapur" was completed in the year 1680, during the reign of Sikandar Adil Shah the last ruler of the Adil Shahi dynasty.

The founder of the dynasty, Yusuf Adil Shah, was likely a Bahmani nobleman, a Turkic (Tajik) ^[2] descent from Badakhshan. According to the historian Mir Rafi-uddin Ibrahim-i Shirazi, or Rafi', Yusuf's full name was Sultan Yusuf 'Adil Shah Sawa or Sawa-i, the son of Mahmud Beg of Sawa in Iran, (Rafi' 36–38, vide Devare 67, fn 2). Rafi's history of the 'Adil Shahi dynasty was written at the request of Ibrahim Adil Shah II, and was completed and presented to the patron in AH 1017. The Indian scholar T.N. Devare mentioned that while Rafi's account of the Bahmani dynasty is filled with anachronisms, his account of the Adilshahi is "fairly accurate, exhaustive, and possesses such rich and valuable information about Ali I and Ibrahim II" (312). Rafi-uddin later became the governor of Bijapur for about 15 years (Devare 316).

Rafi' account is less well known than that of the popular historian Firishta, the author of the Tarikh-i Firishta, also known as the Gulshan-i Ibrahim. Rafi's account of the life of Yusuf 'Adil Shah directly contradicts a popular myth penned by Firishta. According to Firishta, Yusuf was the son of the Ottoman Emperor Murad II. After the Sultan Murad II's death, and the crown prince's succeeded to the throne, all of the other sons of the emperor were executed. Firishta fabricated a story that Yusuf's mother secretly replaced Yusuf with a slave boy and sent him to Persia. After many romantic adventures, Yusuf reached the court of the Bidar Sultanate. T.N. Devare found that other historians of the time, Mir Ibrahim Lari-e Asadkhani, and Ibrahim Zubayri, the author of the Basatin as-Salatin, favored Rafi's account and rejected this account provided solely by Firishta (Devare 67, fn 2).

Despite the obvious fabrication of Yusuf's Ottoman origin, Firishta's account continues to be very popular today in Bijapur. Devare observed that the work is "a general history of India from the earliest period up to Firishta's time written at the behest of Ibrahim Adil Shah II and presented to him in 1015 AH/1606 CE. It seems however that it was supplemented by the author himself as it records events up to AH 1033 (1626 CE). This is the most widely quoted history of the Adil Shahi, and it is the source of the story that Yusuf was an Ottoman prince" (Devare 272).

Yusuf's bravery and personality raised him rapidly in Sultan's favor, resulting in his appointment as the Governor of Bijapur. He built the Citadel or Arkilla and the Faroukh Mahal. Yusuf was a man of culture. He invited poets and artisans from Persia, Turkey and Rome to his court. He's well known as a ruler who took advantage of the decline of the Bahmani power to establish himself as an independent sultan at Bijapur in 1498. He did this with a military support which has been given to him by a Bijapuri general Kalidas Madhu Sadhwani – brilliat commander and good diplomat, who made quick career by supporting Yusuf Adil Shah and then his son – Ismail Adil Shah. He married Punji, the sister of a Maratha warrior. When Yusuf died in 1510, his son Ismail was still a boy. Punji in male attire valiantly defended him from a coup to grab the throne. Ismail Adil Shah thus became the ruler of Bijapur and succeeded his father's ambition.

Chand Bibi, the regent of Bijapur (1580–90)

Ibrahim Adil Shah I who succeeded his father Ismail, fortified the city and built the old Jamia Masjid. Ali Adil Shah I who next ascended the throne, aligned his forces with other Muslim kings of Golconda, Ahmednagar and Bidar, and together, they brought down the Vijayanagar empire. With the loot gained, he launched ambitious projects. He built the Gagan Mahal, the Ibrahim Rauza (his own tomb), Chand Bawdi (a large well) and the Jami Masjid. Ali I had no son, so his nephew Ibrahim II was set on the throne. Ali I's queen Chand Bibi had to aid him until he came of age. Ibrahim II was noted for his valor, intelligence and leanings towards the Hindu music and philosophy. Under his patronage the Bijapur school of painting reached its zenith. Muhammad Adil Shah succeeded his father Ibrahim II. He is renowned for Bijapur's grandest structure, the Gol Gumbaz, which has the biggest dome in the world with whispering gallery round about slightest sound is reproduced seven times. He also set up the historical Malik-e-Maidan, the massive gun.

Ali Adil Shah II inherited a troubled kingdom. He had to face the onslaught of the Maratha leader Shivaji on one side and Mughal emperor Aurangzeb on another. His mausoleum, Bara Kaman, planned to dwarf all others, was left unfinished due to his death. Sikandar Adil Shah, the last Adil Shahi sultan, ruled next for fourteen stormy years. Finally on 12 September 1686, the Mughal armies under Aurangzeb overpowered the city of Bijapur.

Sufis of Bijapur[link]

Arrival of Sufis in Bijapur region was started during the reign of Qutbuddin Aibak. During this period Deccan was under the control of native Hindu rulers and Palegars. Shaikh Haji Roomi was the first to arrive in Bijapur with his companions. Although his other comrades like Shaikh Salahuddin, Shaikh Saiful Mulk and Shaikh Haji Makki were settled in Pune, Haidra and Tikota respectively.

According to Tazkiraye Auliyae Dakkan i.e., Biographies of the saints of the Deccan, compiled by Abdul Jabbar Mulkapuri in 1912–1913,

After this period arrival of Sufis in Bijapur and suburbs was started. Ainuddin Gahjul Ilm Dehelvi narrates that Ibrahim Sangane was one of the early Sufis of Bijapur parish. Sufis of Bijapur can be divided into three categories according to period of their arrival viz., Sufis before Bahmani and / or Adil Shahi Dynasty, Sufis during Adil Shahi Dynasty and Sufis after the fall of Adil Shahi Dynasty. And further it can be classified as Sufis as worriors, Sufis as social reformers, Sufis as scholars, poets and writers.

Ibrahim Zubairi writes in his book Rouzatul Auliyae Beejapore (compiled during 1895) which describes that more than 30 tombs or Dargahs are there in Bijapur with more than 300 Khankahs i.e., Islamic Missionary Schools with notable number of disciples of different lineage like Hasani Sadat, Husaini Sadat, Razavi Sadat, Kazmi Sadat, Shaikh Siddiquis, Farooquis, Usmanis, Alvis, Abbasees and other and spiritual chains like Quadari, Chishti, Suharwardi, Naqshbandi, Shuttari, Haidari etc.

Some of the notable Sufis of Bijapur[link]

Tomb or Dargah of Sufi Saint Hazrat Murtuza Quadri located at western side Bijapur

• Haji Roomi
• Peer Ma'abari Khandayat
• Ibrahim Sangane
• Hazrat Hafiz Husaini
• Hazrat Hamza Husaini
• Ainuddin Ganjul Uloom
• Ziauddin Gaznavi
• Shah Sibghatullah Shuttari (buried in Madeenah)
• Shaikh Hameed Quadari
• Shaikh Lutfullah Quadari
• Hazrat Hashimpeer Dastageer
• Murtuza Quadari Haidari
• Shaikh Muntajibuddin Dhoulaki Siddiqui
• Khwaja Shamshul Ushaq
• Khwaja Burhanuddin Janam
• Khwaja Ameenuddin Aala
• Sayyad Qasim Quadari
• Sayyad Mustafa Quadari
• Sayyad Shah Mohammed Husaini Quadari Basheban
• Sayyad Abul Hasan Quadari
• Sayyad Abdur'Razaq Quadari
• Sayyad Habibullah Sibghatullahi
• Haji Makki popularly known as Haji Mastan of Tikota
• Abdur Rahmaan Chishti
• Abdur Rahmaan Shuttari
• Kareem Muhammad Husaini
• Sayed Ja’afar Sakaf Quadri Mukbil Sadat
• Ta’azeem Tark
• Sayyad Burqa Posh
• Sayyad Abdul Gaffar Shaheed
• Shaikh Nasrullah Wali
• Shaikh Nayeemuddin Quadri
• Shaikh Muhammad Quadari Peer Bhadaa Bhad Majzoob
• Chingi Deewan

Bijapur: The Great Metropolis Of The Medieval Deccan[link]

Gol Gumbaz

In the second half of sixteenth century, and seventeenth century under the aegis of Adil Shahis, the capital city of Bijapur occupied a prominent place among the celebrated cities of India. It was a great centre of culture, trade and commerce, education and learning etc. It was known for its own culture called, Bijapur Culture. During Bijapur’s heyday of glory there was a conflux of different communities and the people. Sometimes in many respects it surpassed the great cities of Delhi and Agra of Mughal India. Before Yusuf Adil Shah, the founder of the Adil Shahis could make Bijapur as capital of his newly carved kingdom; the town occupied a considerable importance. The Khiljis made Bijapur their governor's seat, and after sometime Khwajah Mahmood Gawan, the Bahmani premier constituted Bijapur region into a separate province. He owned property in Bijapur called "Kala Bagh". He constructed a mausoleum of Hazrath Ain-ud-Din Ganj-ul-'ullum. The architecture of the mausoleums of Hazrath Zia-ud-Din Ghaznavi, Hazrath Hafiz Husseini and Hazrath Hamzah Husseini etc. suggests that these edifices belong to the Bahmani period.^[4] Thus Bijapur was fairly large town under the early Sultans of Adil Shahi dynasty. The capital progressed slowly, however its star was in ascendancy since the accession of Sultan Ali Adil Shah I in 1558. His victory in the Battle of Talikota in 1565 and further campaigns in the Krishna-Tunghabhadra regions brought enormous wealth. Hence he began to spend lavishly on its decoration. Under him every year saw some new building, a palace, a mosque, a bastion, or a minaret peeping up its proud head triumphantly. His successor Ibrahim Adil Shah II added, so to say, a pearl necklace, Ibrahim Rouza to enhance the beauty of Bijapur, and Mohammed Adil Shah crowned it with a priceless gem called Gol Gumbaz. Thus the Adil Shahi monarchs poured their heart and soul in the capital city. The period between accessions of Ali Adil Shah I 1558 to the death of Mohammed Adil Shah 1656, can be called the golden age of the Adil Shahis as the kingdom flourished in all walks of life.

Palmyra of the Deccan[link]

It was due to the secular nature and liberal patronage of the Sultans from the different parts of world many scholars, poets, painters, dancers, calligraphers, musicians, Sufi saints and other men of arts flocked into Bijapur. Hence Seventeenth century called Bijapur as the 'Palmyra of the Deccan'.^[5]

Population and Suburbs[link]

During the reign of Ibrahim Adil Shah II the population of Bijapur is stated to have reached 984000 and had incredible total of 1600 mosques. Under Mohammed Adil Shah population further increased. Historian J. D. B. Gribble writes

Water system[link]

The Adil Shahi Sultans made an elaborate arrangement of pure and wholesome water for the people of Bijapur and its suburbs. At Torvi a masonry dam was constructed. We find another dam in its far eastern side. These two dams fed the reservoirs of Torvi and Afzalpur. Through these works water was supplied to the suburbs of Shahpur, and the capital. Historian C. Schweitzer is of the opinion that the Torvi aqueduct is in itself a very credible engineering achievement of Adil Shahis.^[8] To augment the existing water supply in the city Mohammed Adil Shah constructed Jahan Begum Lake (Begum Talab) in the south of Bijapur. This Lake fed the southern and eastern sides of the city. Thus water reached every comer of the capital. In addition, to supplement the water needs of the people in and around, the Sultans and nobles constructed big and small wells. Captain Sykes who visited Bijapur in 1819 reports, there were 700 wells (Boudis) with steps and 300 wells (Kuans or small wells) without steps within the walls of Bijapur. Moreover, we find the remains of tanks and lakes named Rangrez Talab, Quasim Talab, Fatehpur Talab and Allahpur Talab in the vicinity of Bijapur.^[9]

Begum Talab, which is 234-acre (0.95 km²) tank was constructed in 1651 by Mohammad Adil Shah in memory of Jahan Begum. This tank was used for ensuring drinking water supply to the city. To the right side of lake there is an underground room from where water was supplied to city in earthen pipes. The pipes laid to depth of 15 feet (4.6 m) to 50 feet (15 m) were joined and cased in masonry. Many towers of height 25 feet (7.6 m) to 40 feet (12 m) called as "gunj" were built to release pressure of water and prevent pipes from bursting all along. These towers allowed dirt in pipe to remain at the bottom and clear water to flow.

Bazaars and Petes[link]

Bijapur being the capital and big business centre attracted merchants and travelers in large number from the Deccan and many parts of India and foreign lands. Abdal, a court poet in his Ibrahim Namah writes,

^[10]

The following market places were established respectively by the Adil Shahi Sultans in and around Bijapur. Yusuf Adil Shah: Markovi Bazar, Thana Bazar, Naghthana Bazar, Daulat Bazar, Dahan Khan Bazar, Markur Bazar, Murad Khan Bazar, Palah Bazar, Mubarak Bazar and. Shahpeth (old) Bazar. Ismail Adil Shah: Kamal Khan Bazar, NakaBazar and Bare-Khudavand Bazar. Ibrahim Adil Shah I: Jagate Bazar, Roa Bazar, Sher Karkhana Bazar, Rangeen Masjid Bazar, Fateh Zaman Bazar, Karanzah Bazar, Sara Bazar, and ShikarKhan Bazar Ali Adil Shah I: Jumma Masjid Bazar, SikandarBazar, FarhadKhan Bazar, Dilir Khan Bazar and Haidar Bazar. Mohammed Adil Shah: Padshahpur Bazar. Ali Adil Shah II: Shahpeth (new) Bazar. Others: Ikhlas Khan Bazar, Yusuf Rumi Khan Bazar, Shah Abu Turab Bazar, Abdur Razzaq Bazar, Langar Bazar, Mahmood Shah Bazar, etc.^[5] We foud suburban markets called the Peths in the vicinity of Bijapur. They are as follows: Habibpur Peth, Salabatpur Beth, Tahwarpur Peth, Zohrapur Peth, Afzalpur Peth (Takiyah), Shahpur or Khudanpur or Khudawandpur Peth, Danatpur Peth, Sikandarpur Peth, Quadhpur Peth, Khwaspur Peth, Imampur Peth, Kumutagi Peth etc.

Foreign Accounts[link]

From different parts of world many envoys, merchants, travelers etc. visited Bijapur in its heyday of magnanimity and grandeur, and they left behind their valuable accounts of past grandiosities of Bijapur. In 1013 corresponding to (1604–1605) the Mughal Emperor Akbar, commissioner Mirza Asad Baig, one of grandees of his court to Bijapur for diplomatic dealings. He was a person who saw Agra and Delhi in their glorious days. He wrote his account called, “Haalat-e-Asad Baig or Wakiat-e-Asad Baig”.^[11] From his account we shall be able to form some idea of the position which Bijapur occupied among the wonder cities of India in the Medieval Ages. He cites in his impression of the city; the grandeurs of the Adil Shahi court and its customs in the following striking words:

^[11]

Mirza Asad Baig left Bijapur on 24 January 1604. His graphic account of Bijapur tells us how this city was prosperous, rich and flourishing.^[11] Another traveler Manctelslo, who visited the Deccan in 1638 writes,

Similarly, Jean Baptiste Tavernier, who visited India between 1631 and 1667, was a jeweler, probably he had been to Bijapur for selling some of his jewels. He has left for us an account, in which he describes Bijapur was a great city... in its large suburbs many goldsmiths and jewelers dwelt... the king's palace (Arkillah or citadel) was vast, but ill-built and the access to it was very dangerous as the ditch with which it was girt was full of crocodiles,. in the same way, the Dutch traveler, Baldeous, the English geographer, Ogilby and others praise the greatness of Bijapur.

Gardens and Water Pavilions[link]

The Adil Shahi Sultans were fond of gardens, water pavilions and resorts; hence they beautified Bijapur by presence of such amusing spots. Rafiuddin Shirazi writes in his ‘’“Tazkiratul-Mulk”’’ that during the rule of Ibrahim Adil Shah I a garden 60 yards long and 60 yards broad, was laid within the outer ‘’Hissar’’ (i.e., Arbah) and another 20 yards long and 20 yards broad, within the inner one (i.e., Arkilla Wall or citadel) was constructed. In the reign of Ali Adil Shah I, many trees of fruits viz. odoriferous orange, date, grapes, pomegranate, figs, apple. ‘’Naar’’ (quince-like fruit), etc. brought from the countries of hot and cold climates were set in gardens.^[12] From different historical sources we get references of gardens like Kishwar Khan Bagh, Ali Bagh, Dou-az-Deh (twelve) Imam Bagh, Alavi Bagh, Arkillah Bagh, Nauroz Bagh, Ibrahim Bagh, Murari Bagh, Naginah Bagh, etc. in Bijapur.^[12] In southern side in the capital, a renowned Adil Shahi noble, Mubarak Khan constructed water pavilions and resort. Likewise, at Kumatagi village, about 12 miles in the east of Bijapur, the Sultans laid the water pavilions and resort for royal members.

Education and Learning[link]

Extent of Bijapur Sultanate

Before the Muslims could establish their rule in Bijapur, it was a great centre of learning in South India. It is evident from the bilingual Marathi-Sanskrit inscription, which is inscribed just under the Persian epigraph in the Karimuddin mosque 16 that the city of Bijapur is given the title of ‘’"Banaras of the South"’’. Since ancient time Banaras in northern India was a celehrated centre of learning. The Khaiji governor of Bijapur, Malik Karimuddin, probably found at this place the great activities of learning; hence he entitled Bijapur as the Banaras of the South. The Khiljis conquered whole south India and they were well acquainted with its famous cities like Daulatabad of Yadavas, Warangal of Kakatiyas, Dwarasamudra of Hoyasalas and Madurai of Pandyas. However, they did not entitle any of these cities as the Banaras of the South, except Bijapur, though these cities were the capitals of ruling dynasties.^[13] During the rule of Bahmanis Bijapur retained its academic excellence. The renowned learned Sufi of India, Hazrat Ainuddin Ganjuloom Junnaidi, who authored 125 works of Qur’anic commentaries, Quirat (art of Quranic recitation), Hadith (prophetic Traditions), Scholasticism, Principles of Law, Fique (Islamic Law), Suluk (behavior). Syntax, Lexicography, Ansaab (genealogy). History, Tibb (medicine), Hilmat, Sanf (grammaIj), Quasidah, etc. lived in from 1371, till his death in 1390. His disciple and other Sufis like Hazrat Ibrahim Sangani and his sons, Hazrat Abdullah AI-Ghazani, Hazrat Ziauddin Ghazanavi and Hazrat Shah Hamzah Hussaini kept their noble litterateur's traditions alive in Bijapur.^[13] Under the aegis of Adil Shahis of Bijapur advanced very much in the field of learning. It was considered as the 'Second Baghdad' in scholastic activities in the Islamic World. Owing to its popularity in this sphere Ibrahim Adil Shah II named it ‘’”Vidhyapur”’’ All Sultans of Bijapur were men of letters. Ali Adil Shah I was well versed in religion, logic, sciences, syntax, etymology and grammar. He was fond of reading to the extent that he kept with him big boxes of books, while on tour. All Sultans patronized the teachers and scholars. It was routine in the capital that the scholars met at different places, and among them learned discussions were held.^[13] At the capital the Royal Library was existed in which nearly sixty men, calligraphers, gilders of books, book binders and illuminators were busy doing their work whole day in the library.^[14] Sesh Waman Pandit was the Royal Librarian. Ibrahim-II's court poet Baqir Khurd-e-Kasm worked as transcriber in the Royal Library.^[15] The noted scholars in the capital were Shah Nawaz Khan, Abdul Rasheed-al-Bastagi, Shah Sibagatullah Hussaini, Shaikh Alimullah Muhaddis (a teacher of Sayings or Traditions of Prophet Mohummad, and Theology in Jumma mosque), Mullan Hassan Faraghi, MullanHabibullah, Shah Mohummad Mulki and Shah Habibullah Hussaini.^[13] Shah Zayn Muqbil, a great lover of learning and books, had eight hundred manuscripts in his library, out of these over three hundred were written by him. Miran Mohummad Mudarris Hussaini was also a great teacher.^[16] At the Asar Mahal there were two Madrasas (religious schools), one for teaching Hadith (Tradition) and another for Fiqah and Imaan (Theology and Belief). Free education with delicious food, and stipend of one Hun to each student was provided. The Mosques had the Maktabs (elementary schools) where Arabic and Persian studies were taught. The state supplied books free of costs. The students who performed excellently in the annual examination, received prizes in Huns, and later appointed in high and honorable position. Besides these, most of the Sufis maintained their own Khankhas (convents for disciples) and Kutub Khanas (libraries). Even to this day some of the descendents of Sufis in perpetuity continued this tradition.^[13] In consequence of state patronage, a bulk of literature in Arabic, Persian and Dakhani Urdu had come up. In addition, the languages like Sanskrit, Marathi and Kannada flourished. Pandit Narhari, a court poet of Ibrahim Adil Shah II, composed the poetic excellence on his master, called, 'Nauras Manzarf’. Shri Laxmipathi, a desciple of Pandit Rukmangada composed a number of Marathi and Hindi devotional songs set in musical Ragas. Swamy Yadvendra was also a prominent contributor in Marathi literature. In the south of kingdom, the official transaction was carried out in Kannada.

Medical Aids and Darush-Shafa (Hospitals)[link]

Dr. Zaman Khodaey says, in the kingdom of Bijapur the medical aids and Darush-Shafa were existed. In the hospitals the different Departments dealt and treated different fevers, eye and ear problems, skin and other diseases. We have references that in the kingdom the physicians practiced the Unani, Ayurvedic, Irani and European systems of medicine. Hakim Gilani and Farnalope Firangi, a European physician and surgeon worked under Ibrahim Adil Shah II. Farnalope treated his ailing patron wrongly, which caused Sultan's death. Khawas Khan caught him, and as a punishment his nose and lips were cut off. Nothing daunted, Fanalope returned to his home and cut off the nose and lips of one of his slaves, and so fastened the same to his own that he was soon cured even of scars. He lived long in Bijapur and resumed his practice with great success. Aithippa, an Ayurvedic physician, who was attached to a dispensary at Bijapur compiled for his son Champa, Tibb-e-Bahri-o-Barri, a treatise on medicine. It contains a short vocabulary of some parts of the human body and some drugs with their equivalent in Arabic and Hindi. It further contains hints as to the examination of patients and symptoms and treatment of diseases. He had spent a long time attending upon and getting instruction from Hakim Mohummad Hussain Unani and Hakim Mohammad Masum Isfahani.^[17] The great historian Firishta was an expert Ayurvedic physician. He studied this system under Hakim-e-Misri and other Hindu physicians. After attaining proficiency, he started his own dispensary and prepared patent drugs and popular medicines. He possessed a great knowledge of Sanskrit, hence studied thoroughly works of Ayurveda like the Samhitas of Wagbhat, Charak and Sushrut, and wrote Dastur-e- Attibba or Iktiyarat-e-Qasmi. In this book he mentioned the names of famous Ayurvedic physicians like Jagdeva, Sagarbhat and Sawa Pandit. He cites in the names of various diseases, herbs and drugs and also discusses simple and compound medicines and formulae of their preparation. The book is fairly comprehensive as its scope extends to Anatomy, Physiology and Therapy. It seems Firishta was an expert in Botany as well. He gave details of minutes regarding characteristics of medicinal herbs, plants and fruits of India.^[18] Another physician Hakim Rukna-e-Maish skilled in medicine stayed in the court of Ibrahim Adil Shah II for some time before he joined the Mughals.^[19] At the instance of the same Sultan; Yunus Beg completed Kitab-e-TIbb, a work on medicine. The court poet of Mohammed Adil Shah, Hakim Aatishi possessed a unique skill in medicine and served as the Royal Physician. He was a personal physician of the Sultan, without his permission he could not attend other patients. With permission once he cured Khan-e-Khanan Ikhlas Khan. Aatishi took this onerous duty only when other physicians altogether failed. By his miraculous treatment patients recovered within three weeks. Thus the Adil Shahi Sultans and the nobles never overlooked the medical services and always encouraged the physicians giving them handsome rewards. It because of such encouragement some of the physicians produced literature on medicine.

Abode of Music[link]

The Adil Shahi monarchs were great lovers of music; some of them attained high order. Yusuf Adil Shah played ‘’Tambur’’ (tambourine) and ‘’Ud’’ (lute). Ismail Adil Shah had high admiration for Central Asian music. Music received greater encouragement under Ibrahim Adil Shah II. He was the greatest musician of his age. He was poet and singer and maintained an inordinately a large number of musicians and minstrels (three or four thousand) at his court. The band of musicians was known as Lashkar-e-Nauras (army of Nauras) they were paid by the government regularly. At Nauraspur he constructed Sangeet Mahal and residential mansions for songsters, minstrels and dancing girls. With great pomp the festival of Nauras (musical concert) was celebrated during his time. In a number of paintings Ibrahim Adil Shah II was depicted playing musical instruments like ‘’Tambur’’, ‘’Sitar’’, ‘’Veena’’ and ‘’Guitar’’. Emperor Jahangir, and Mirza Asad Baig the Mughal envoy considerably praised Ibrahim Adil Shah II's love for music.^[20] Mirza Asad Baig writes in his ‘’Wakiyat’’ that he was invited to the royal palace to bid farewell to Ibrahim Adil Shah II

Unprecedented Art and Architecture[link]

The Adil Shahi Sultans had concentrated their energies almost exclusively on architecture and the allied arts, each Sultan endeavoring to excel his predecessor in the number, size, or splendor of his building projects. The architecture of Bijapur is a combination of Persian, Ottoman Turkish and Deccani styles. It is amazing to note mat in Ibrahim Rouzah, Dilkusha Mahal (Mahatar Mahal), Malikah-e-Jahan Mosque, Jal Mahal, etc. the Bijapur sculptors have carved beautiful designs in stones, as the carpenters do in wood. The stucco plaster designing in some monuments is superb.^[21]

Adil Shahi arts and heritage[link]

A manuscript depicting the ruler of Bijapur in the year 1591, Ibrahim Adil Shah II.

The contribution of the Adil Shahi kings to the architecture, painting, language, literature and music of Karnataka is unique. Bijapur (Kannada form of the Sanskrit Vidyapur or Vidyanagari) became a cosmopolitan city, and it attracted many scholars, artists, musicians, and Sufi saints from Turkey, Persia (Iran) Iraq, Turkey, Turkestan, etc.

The unfinished Jami Masjid, started in 1565, has an arcaded prayer hall with fine aisles supported on massive piers has an impressive dome. The Ibrahim Rouza which contains the tomb of Ibrahim Adil Shah II, is a fine structure with delicate carvings. Persian artists of Adil Shahi court have left a rare treasure of miniature paintings, some of which are well-preserved in Europe's great museums.

The Dakhani language, an amalgam of Persian-Arabic, Gujarati, Marathi, and Kannada, developed into an independent spoken and literary language. Under the Adil Shahis many literary works were published in Dakhani. Ibrahim Adil Shah II's book of poems and music, Kitab-e-Navras is in Dakhani. The Mushaira (poetic symposium) was born in the Bijapur court and later traveled north. The Dakhani language, which was growing under the Bahamani kings, later came to be known as Dakhan Urdu to distinguish it from the North Indian Urdu. Adil Shah II played the sitar and ud and Ismail was a composer.

Adil Shahis of Bijapur[link]

Sultan Ibrahim Adil Shah II

• Yusuf Adil Shah (1490–1510)
• Ismail Adil Shah (1510–1534)
• Mallu Adil Shah (1534)
• Ibrahim Adil Shah I (1534–1558)
• Ali Adil Shah I (1558–1580)
• Ibrahim Adil Shah II (1580–1627)
• Mohammed Adil Shah (1627–1657); his mausoleum is the Gol Gumbaz, Bijapur
• Ali Adil Shah II (1657–1672)
• Sikandar Adil Shah (1672–1686)
• Abdul Razaq Baig (1686-1696) after completion of Adilshah period it has been given to Abdul Razaq Baig.

Asar Mahal[link]

Asar Mahal

Muhammad Qasim Firishta has written that in year AH 1008, Mir Mohammed Swaleh Hamadani came to Bijapur.He had with him some blessed hair of the Prophet Muhammad ("Mooy-e-Mubarrak"). Sultan Ibrahim Adil shah heard of this him and rejoiced. Meeting Mir Swaleh Hamdani, the King saw the blessed hair and thus gave priceless gifts to Mir Sahab. Mir Sahab gave two strands of the blessed hair to Sultan Ibrahim Adil Shah. At first, these strands of blessed hair were kept in Gagan Mahal. But in the period of the reign of Sultan Mohammed Adil Shah, a huge fire burned down Gagan Mahal. Everything there burnt up, except the two boxes in which two strands of the blessed hair were kept. In the midst of the conflagration, a man named Ali Khan braved the flames, entered and brought the boxes out by carrying them on his head. Then after, the Sultan kept these boxes in Asar Mahal.

It is said that in the year AH 1142 Sultan Mohammed Adil Shah used to frequently view these blessed strands of hair. On one occasion, he asked all the sufie's of that time to come and see these blessed strands of hair for good fortune. So Hazrat Hashim Husaini Al Aloomi & Hazrat Shah Murtuza Quadri came there and asked to open the boxes. So as per the Sultan's order the boxes were opened in front of so many noble persons. But as they were opened a bright ray was everywhere. Nobody could bear the brightness of the ray and they all became unconscious. Everywhere there was a perfume. Then Sultan and everybody had a privilege of seeing the blessed hair. After that period it is said that that boxes neither opened nor had a privilege and sultan give precious Asar-e-Shariff's command to Noor Mohammed Mushrif since then Mushrif Family is doing Asar urs.^{[citation needed]}

See also[link]

• Chand Bibi
• List of Sunni Muslim dynasties
• Bijapur Fort

References[link]

• Devare, T. N. A short history of Persian literature; at the Bahmani, the Adilshahi, and the Qutbshahi courts. Poona: S. Devare, 1961.

External links[link]

Wikimedia Commons has media related to: Bijapur Sultanate

• The Adil Shahi Kingdom (1510 CE to 1686 CE) by Dr. (Mrs) Jyotsna Kamat

Saint Francis Xavier
A painting of St Francis Xavier, held in the Kobe City Museum.
Apostle to the Far East
Born	(1506-04-07)7 April 1506 Xavier, Kingdom of Navarre, (Spain)
Died	3 December 1552(1552-12-03) (aged 46) Portuguese Base at São João Island, China
Honored in	Roman Catholic Church, Lutheran Church, Anglican Communion
Beatified	25 October 1619 by Paul V
Canonized	6 august (12 April) 1637 by Gregory XV
Feast	3 December
Attributes	crucifix; preacher carrying a flaming heart; bell; globe; vessel; young bearded Jesuit in the company of Saint Ignatius Loyola; young bearded Jesuit with a torch, flame, cross and lily
Patronage	African missions; Agartala, India; Ahmedabad, India; Alexandria, Louisiana; Apostleship of Prayer; Australia; Bombay, India; Borneo; Cape Town, South Africa; China; Dinajpur, Bangladesh; East Indies; Fathers of the Precious Blood; foreign missions; Freising, Germany; Goa, India; Green Bay, Wisconsin; India; Indianapolis, Indiana; Sophia University, Tokyo, Japan; Joiliet, Illinois; Kabankalan, Philippines; Nasugbu, Batangas, Philippines; Alegria, Cebu, Philippines; diocese of Malindi, Kenya; missionaries; Missioners of the Precious Blood; Navarre, Spain; navigators; New Zealand; parish missions; plague epidemics; Propagation of the Faith; Zagreb, Croatia; Indonesia
Controversy	unknown +

Society of Jesus

History of the Jesuits Regimini militantis Suppression Jesuit Hierarchy Superior General Adolfo Nicolás Ignatian Spirituality Spiritual Exercises Ad majorem Dei gloriam Magis Notable Jesuits St. Ignatius of Loyola St. Francis Xavier Blessed Peter Faber St. Aloysius Gonzaga St. Robert Bellarmine St. Peter Canisius St. Edmund Campion

Francis Xavier, born Francisco de Jasso y Azpilicueta (7 April 1506 – 3 December 1552) was a pioneering Roman Catholic missionary born in the Kingdom of Navarre (now part of Spain) and co-founder of the Society of Jesus. He was a student of Ignatius of Loyola and one of the first seven Jesuits, dedicated at Montmartre in 1534.^[1] He led an extensive mission into Asia, mainly in the Portuguese Empire of the time. He was influential in the spreading and upkeep of Catholicism most notably in India, but also ventured into Japan, Borneo, the Moluccas, and other areas which had thus far not been visited by Christian missionaries. In these areas, being a pioneer and struggling to learn the local languages in the face of opposition, he had less success than he had enjoyed in India. It was a goal of Xavier to one day reach China. However, the government in China disliked most missionaries and many were killed.

Early life[link]

The castle of the Xavier family was later acquired by the Company of Jesus and reconstructed.

Francis Xavier was born in the family castle of Xavier (Xabier, toponymic name whose origin comes from "etxaberri" meaning "new house" in the Basque language) in the Kingdom of Navarre on April 7, 1506 according to a family register. He was born to an aristocratic family of the Kingdom of Navarre, the youngest son of Juan de Jaso, privy counsellor to King John III of Navarre (Jean d'Albret), and Doña Maria de Azpilcueta y Aznárez, sole heiress of two noble Navarrese families. He was thus related to the great theologian and philosopher Martín de Azpilcueta. Notwithstanding different interpretations on his first language,^[2] no evidence suggests that Xavier's mother tongue was other than Basque, as stated by himself and confirmed by the sociolinguistic environment of the time.

In 1512 under Ferdinand the Catholic as King of the first political unit referred to as Spain, joint Spanish troops from both the Kingdom of Castile and the Kingdom of Aragon commanded by Fadrique Álvarez de Toledo, second Duke of Alba, first invaded partially the Kingdom of Navarre. Three years later, Francis' father died when Francis was only nine years old. In 1516, after a failed Navarrese-French attempt to expel the Spanish invaders from the kingdom, an attempt in which Francis' brothers had taken part, the Spanish Castilian kingdom's Governor, Cardinal Cisneros, ordered family lands to be confiscated, the demolition of the outer wall, the gates and two towers of the family castle, the moat was filled, and the height of the keep was reduced in half.^[3] Only the family residence inside the castle was left. For the following years with his family, till he left for studies in Paris in 1525, Francis' life in the Kingdom of Navarre, then partially occupied by Spain, was surrounded by a war that lasted over 18 years, ending with the Kingdom of Navarre being partitioned into two territories, and the King of Navarre and some loyalists abandoning the south and moving to the northern part of the Kingdom of Navarre (currently France).

In 1525 Francis went to study at the Collège Sainte-Barbe in Paris. There he met Ignatius of Loyola, who became his faithful companion, and Pierre Favre. While at the time he seemed destined for academic success in the line of his noble family, Xavier turned to a life of Catholic missionary service. Together with Loyola and five others, he founded the Society of Jesus: on the 15 August 1534, in a small chapel in Montmartre, they made vows of poverty, chastity and obedience, and also vowed to convert the Muslims in the Middle East (or, failing this, carry out the wishes of the Pope). Francis went, with the rest of the members of the newly papal-approved Jesuit order, to Venice to be ordained to the priesthood, which took place on 24 June 1537. Towards the end of October, the seven companions reached Bologna, where they worked in the local hospital. After that, he served for a brief period in Rome as Ignatius' secretary.

Missionary work[link]

Francis devoted much of his life to missions in Asia, after being appointed by King John III of Portugal to take charge as Apostolic Nuncio in Portuguese India, where the king believed that Christian values were eroding among the Portuguese. After successive appeals to the Pope asking for missionaries for the East Indies under the Padroado agreement, John III was enthusiastically advised by Diogo de Gouveia, rector of the Collège Sainte-Barbe, to draw the newly graduated youngsters that would establish the Society of Jesus.^[4]

Leaving Rome in 1540, Francis took with him a breviary, a catechism and a Latin book (De Instituione bene vivendi) written by the Croatian humanist Marko Marulić that had become popular in the counter-reformation. The breviary and the book by Marulić accompanied Xavier on all of his voyages, and was used as source material for much of his preaching. According to a 1549 letters of F. Balthasar Gago in Goa, it was the only book that Francis read or studied.^[5]

Goa and India[link]

He left Lisbon on 7 April 1541 along with two other Jesuits and the new Viceroy Martim Afonso de Sousa, on board the Santiago. From August until March 1542 he remained in Mozambique, having reached Goa, then capital of Portuguese India's on May 6, 1542, and also visiting Vasai. There he was invited to head Saint Paul's College, a pioneer seminary for the education of secular priests that became the first jesuit headquarters in Asia, but soon departed,^[6] having spent the following three years in India.

Conversion of the Paravars by Francis Xavier in Goa, in a 19th-century colored lithograph.

In 1542, he left for his first missionary activity among the Paravars, katesar/kadaiyar Pattamkattiyars(head of fishery coast) and mukkuvars, pearl fishers along the east coast of southern India, North of Cape Comorin (or Sup Santaz). He built nearly 40 churches along the coast with the fund of local headmen and king, out of this St. Stephen's Church, Kombuthurai find mention in his letters dated 1544.He lived in a sea cave in Manapad, intensively catechizing paravars and other children for three months in 1544. He then focused on converting the king of Travancore to Christianity and also visited Ceylon (present-day Sri Lanka). Dissatisfied with the results of his activity, he set his sights eastward in 1545 and planned a missionary journey to Makassar on the island of Celebes (today's Indonesia).

As the first Jesuit in India, Francis had difficulty procuring success for his missionary trips. Instead of trying to approach Christianity through the traditions of the local religion and creating a nativised church as latter fellow Jesuit Matteo Ricci did in China, he was eager for change^{[citation needed]}. His successors, such as de Nobili, Ricci, and Beschi, attempted to convert the noblemen first as a means to influence more people, while Francis had initially interacted most with the lower classes (later though, in Japan, Francis changed tack by paying tribute to the Emperor and seeking an audience with him).^[7] However Francis' mission was primarily, as ordered by King John III, to restore Christianity among the Portuguese settlers. Many of the Portuguese sailors had had illegitimate relationships with Indian women (miscegenation); Francis struggled to restore moral relations, and catechized many illegitimate children.^{[citation needed]}

Indonesia[link]

After arriving in Portuguese Malacca in October of that year and waiting three months in vain for a ship to Makassar, he gave up the goal of his voyage and left Malacca on 1 January 1546, for Ambon Island where he stayed until mid-June. He then visited other Maluku Islands including Ternate and Morotai. Shortly after Easter, 1546, he returned to Ambon Island and later Malacca.

Voyages of St. Francis Xavier

Francis Xavier's work initiated permanent change in eastern Indonesia, and he was known as the 'Apostle of the Indies' where in 1546-1547 he worked in the Maluku Islands among the people of Ambon, Ternate, and Morotai (or Moro), and laid the foundations for a permanent mission. After he left the Maluku Islands, others carried on his work and by the 1560s there were 10,000 Catholics in the area, mostly on Ambon. By the 1590s there were 50,000 to 60,000.^[8]

Japan[link]

Francisco Xavier asking John III of Portugal for an expedition.

In Malacca in December, 1547, Francis Xavier met a Japanese named Anjirō. Anjirō had heard from Francis in 1545 and had travelled from Kagoshima to Malacca with the purpose of meeting with him. Having been charged with murder, Anjirō had fled Japan. He told Francis extensively about his former life and the customs and culture of his beloved homeland. Anjiro helped Xavier as a mediator and translator for the mission to Japan that now seemed much more possible. "I asked [Anjirō] whether the Japanese would become Christians if I went with him to this country, and he replied that they would not do so immediately, but would first ask me many questions and see what I knew. Above all, they would want to see whether my life corresponded with my teaching."^{[citation needed]}

Anjirō became the first Japanese Christian and adopted the name of 'Paulo de Santa Fe'.

Europeans had already come to Japan: the Portuguese had already landed in 1543 on the island of Tanegashima, where they introduced the first firearms to Japan.^[9]

He returned to India in January 1548. The next 15 months were occupied with various journeys and administrative measures in India. Then, due to displeasure at what he considered un-Christian life and manners on the part of the Portuguese which impeded missionary work, he travelled from the South into East Asia. He left Goa on 15 April 1549, stopped at Malacca and visited Canton. He was accompanied by Anjiro, two other Japanese men, the father Cosme de Torrès and Brother João Fernandes. He had taken with him presents for the "King of Japan" since he was intending to introduce himself as the Apostolic Nuncio.

Shortly before leaving he had issued a famous instruction to F. Gaspar Barazeuz who was leaving to go to Ormuz (a kingdom on an island in the Persian Gulf, now part of Iran), that he should mix with sinners:

And if you wish to bring forth much fruit, both for yourselves and for your neighbors, and to live consoled, converse with sinners, making them unburden themselves to you. These are the living books by which you are to study, both for your preaching and for your own consolation. I do not say that you should not on occasion read written books . . . to support what you say against vices with authorities from the Holy Scriptures and examples from the lives of the saints.^[5]

A statue of Francis Xavier (middle) with his Japanese disciples Anjirō (left) and Bernardo (right), in Xavier Park (Kagoshima, Japan).

Francis Xavier reached Japan on 27 July 1549, with Anjiro and three other Jesuits, but he was not permitted to enter any port his ship arrived at^[9] until 15 August, when he went ashore at Kagoshima, the principal port of the province of Satsuma on the island of Kyūshū. As a representative of the Portuguese king, he was received in a friendly manner. Shimazu Takahisa (1514–1571), daimyo of Satsuma, gave a friendly reception to Francis on September 29, 1549, but in the following year he forbade the conversion of his subjects to Christianity under penalty of death; Christians in Kagoshima could not be given any catechism in the following years. The Portuguese missionary Pedro de Alcacova would later write in 1554:

In Cangoxima, the first place Father Master Francisco stopped at, there is a good number of Christians, although there is no one there to teach them; the shortage of laborers has prevented the whole kingdom from becoming Christian.^[9]

Hosted by Anjiro's family until October 1550. From October to December, 1550, he resided in Yamaguchi. Shortly before Christmas, he left for Kyoto but failed to meet with the Emperor. He returned to Yamaguchi in March, 1551, where he was permitted to preach by the daimyo of the province. However, lacking fluency in the Japanese language, he had to limit himself to reading aloud the translation of a catechism.

Francis was the first Jesuit to go to Japan as a missionary.^[10] He brought with him paintings of the Madonna and the Madonna and Child. These paintings were used to help teach the Japanese about Christianity. There was a huge language barrier as Japanese was unlike other languages the missionaries had previously encountered. For a long time Francis struggled to learn the language. Artwork continued to play a role in Francis’ teachings in Asia.^{[citation needed]}

For forty-five years the Jesuits were the only missionaries in Asia, but the Franciscans also began proselytizing in Asia as well. Christian missionaries were later forced into exile, along with their assistants. Some were able to stay behind, however Christianity was then kept underground as to not be persecuted.^[11]

The Japanese people were not easily converted; many of the people were already Buddhist or Shinto. Francis tried to combat the disposition of some of the Japanese that a God who had created everything, including evil, could not be good. The concept of Hell was also a struggle; the Japanese were bothered by the idea of their ancestors living in Hell. Despite Francis' different religion, he felt that they were good people, much like Europeans, and could be converted.^[12][13][14]

Xavier was welcomed by the Shingon monks since he used the word Dainichi for the Christian God; attempting to adapt the concept to local traditions. As Xavier learned more about the religious nuances of the word, he changed to Deusu from the Latin and Portuguese Deus. The monks later realized that Xavier was preaching a rival religion and grew more aggressive towards his attempts at conversion.

With the passage of time, his sojourn in Japan could be considered somewhat fruitful as attested by congregations established in Hirado, Yamaguchi and Bungo. Xavier worked for more than two years in Japan and saw his successor-Jesuits established. He then decided to return to India. Historians debate the exact path he returned back by, but due to evidence attributed to the captain of his ship, he may have travelled through Tanegeshima and Minato, and avoided Kagoshima due to the hostility of the Daimyo.^[9] During his trip, a tempest forced him to stop on an island near Guangzhou, China where he saw the rich merchant Diogo Pereira, an old friend from Cochin, who showed him a letter from Portuguese being held prisoners in Guangzhou asking for a Portuguese ambassador to talk to the Chinese Emperor in their favor. Later during the voyage, he stopped at Malacca on 27 December 1551, and was back in Goa by January, 1552.

On 17 April he set sail with Diogo Pereira, leaving Goa on board the Santa Cruz for China. He introduced himself as Apostolic Nuncio and Pereira as ambassador of the King of Portugal. Shortly thereafter, he realized that he had forgotten his testimonial letters as an Apostolic Nuncio. Back in Malacca, he was confronted by the capitão Álvaro de Ataíde da Gama who now had total control over the harbor. The capitão refused to recognize his title of Nuncio, asked Pereira to resign from his title of ambassador, named a new crew for the ship and demanded the gifts for the Chinese Emperor be left in Malacca.

Casket of Saint Francis Xavier in the Basilica of Bom Jesus in Goa

In late August, 1552, the Santa Cruz reached the Chinese island of Shangchuan, 14 km away from the southern coast of mainland China, near Taishan, Guangdong, 200 km south-west of what later became Hong Kong. At this time, he was only accompanied by a Jesuit student, Álvaro Ferreira, a Chinese man called António and a Malabar servant called Christopher. Around mid-November he sent a letter saying that a man had agreed to take him to the mainland in exchange for a large sum of money. Having sent back Álvaro Ferreira, he remained alone with António. He died at Shangchuan from a fever on 3 December 1552, while he was waiting for a boat that would agree to take him to mainland China.

Burials and relics[link]

He was first buried on a beach at Shangchuan Island. His incorrupt body was taken from the island in February 1553 and was temporarily buried in St. Paul's church in Malacca on 22 March 1553. An open grave in the church now marks the place of Xavier's burial. Pereira came back from Goa, removed the corpse shortly after 15 April 1553, and moved it to his house. On 11 December 1553, Xavier's body was shipped to Goa. The body is now in the Basilica of Bom Jesus in Goa, where it was placed in a glass container encased in a silver casket on 2 December 1637.

St. Francis Xavier's humerus. St. Joseph's Church, Macao

Sign accompanying St. Francis Xavier's humerus

The right forearm, which Xavier used to bless and baptize his converts, was detached by Pr. Gen. Claudio Acquaviva in 1614. It has been displayed since in a silver reliquary at the main Jesuit church in Rome, Il Gesù.^[15]

Another of Xavier's arm bones was brought to Macau where it was kept in a silver reliquary. The relic was destined for Japan but religious persecution there persuaded the church to keep it in Macau's Cathedral of St. Paul. It was subsequently moved to St. Joseph's and in 1978 to the Chapel of St. Francis Xavier on Coloane Island. More recently the relic was moved to St. Joseph's Seminary and the Sacred Art Museum.^[16]

In 2006, on the 500th anniversary of his birth, the Xavier Tomb Monument and Chapel on the Shangchuan Island, in ruins after years of neglect under communist rule in China was restored with the support from the alumni of Wah Yan College, a Jesuit high school in Hong Kong.

Legacy[link]

"The Vision of St. Francis Xavier", by Giovanni Battista Gaulli.

St. Francis Xavier is noteworthy for his missionary work, both as organizer and as pioneer. He is said to have converted more people than anyone else has done since Saint Paul. By his compromises in India with the Christians of St. Thomas, he developed the Jesuit missionary methods along lines that subsequently became a successful blueprint for his order to follow. His efforts left a significant impression upon the missionary history of India and, as one of the first Jesuit missionaries to the East Indies, his work is of fundamental significance to Christians in the propagation of Christianity in China and Japan. India still has numerous Jesuit missions, and many more schools. There has been less of an impact in Japan. Following the persecutions of Daimyo Toyotomi Hideyoshi and the subsequent closing of Japan to foreigners, the Christians of Japan were forced to go underground and developed an independent Christian culture.

Pope Benedict XVI said of both Ignatius of Loyola and Francis Xavier: "not only their history which was interwoven for many years from Paris and Rome, but a unique desire — a unique passion, it could be said — moved and sustained them through different human events: the passion to give to God-Trinity a glory always greater and to work for the proclamation of the Gospel of Christ to the peoples who had been ignored."^[17] As the foremost saint from Navarre and one of the main Jesuit saints, he is much venerated in Spain and the Hispanic countries where Francisco Javier or Javier are common male given names.^[18] The alternative spelling Xavier is also popular in Portugal, Brazil, France, Belgium, and southern Italy. In India, the spelling Xavier is almost always used, and the name is quite common among Christians, especially in the southern states of Tamil Nadu, Kerala, Karnataka and more common in Goa. In Goa, Xavier besides being a surname, is also seen as the suffix in the names Francisco Xavier, António Xavier, João Xavier, Caetano Xavier, Domingos Xavier et cetera, which were very common till quiet recently. In Austria and Bavaria the name is spelled as Xaver (pronounced Ksaber) and often used in addition to Francis as Franz-Xaver. In English speaking countries, "Xavier" is one of the few names starting with X, and until recently was likely to follow "Francis"; in the last decade, however, "Xavier" by itself has become more popular than "Francis", and is now one of the hundred most common male baby names in the US.^[19]

Many churches all over the world have been named in honor of Xavier, often founded by Jesuits. One notable church is the Basilica of St. Francis Xavier in Dyersville, Iowa. The Javierada is an annual pilgrimage from Pamplona to Xavier instituted in the 1940s.

The Novena of Grace is a popular devotion to Francis Xavier, typically prayed on the nine days before 3 December.

One of his relatives is John Sevier. The Sevier family name originated from the name Xavier.

He has been depicted in various artworks, including Rubens' painting "St Francis Xavier raising the dead", which the Flemish master painted for a Jesuit church in Antwerp, and in which he depicted one of St Francis' many alleged miracles (in this case a resurrection).^[20]

Beatification and canonization[link]

Francis Xavier is a Catholic saint. He was beatified by Paul V on 25 October 1619, and was canonized by Gregory XV on 12 March (12 April^[21]) 1622, at the same time as Ignatius Loyola.^[22] He is considered to be a patron saint of Roman Catholic missionaries in foreign lands. His feast day is 3 December.^[23]

Feast and pilgrimage centres[link]

Stained glass church window in Béthanie, Hong Kong of St Francis Xavier baptizing a Chinese.

Feast[link]

2009[link]

The feast of Saint Francis Xavier is celebrated on 8 December, although it is celebrated sometimes on 3 December. It is a large celebration in Velha Goa, Goa and beyond. In [INDIA] St. Francis Xavier is called popularly as Saib or Gõi-cho Saib (Master of Goa) and the place Velha Goa, is also called Saibachem Goem (St. Francis Xavier's Goa). In the year 2009, the was Sam Fransikachea Visvaxiponnachea Dekhin, Jezu-Noketra Bhaxen Porzollum-ia, which translates from Konkani into English as 'Inspired by the faithfulness of Saint Francis, let us shine like Jesus, the Star', probably based on the year's pastoral theme of the Archdiocese of Goa e Damão Noketram Bhaxen, Sonvsarant Porzollum-ia which translates into English as 'Shine like Stars, in the World'. The theme of the feast of Saint Francis Xavier, draws light from the Universal Church's declaration of 2009-10 as the Year for Priests. Similarly, the celebrations also reflected on the Archdiocese of Goa and Daman's focus on the youth that year.^[24] A huge pandal was erected in the front of the Bom Jesus Basilica, with almost eight to ten novena Masses daily mainly in Konkani, besides English, Tamil, Malayalam, Hindi and Portuguese. The Archbishop, concelebrates the Solemn High Mass, with other bishops and numerous priests. In 2009, Bishop of Belgaum, Rt Rev Peter Machado will be the main celebrant.^[24]

2011[link]

In Velha Goa (Old Goa), Goa, India the novenas in the year 2011 began on 24 November. The theme of this year's feast was Mon'xa Xrixtticho Korar Jieum-ia, Sam Fransisk Xavierak Man Dium -Ya, based on the Archdiocese of Goa and Damão's archbishops pastoral letter, Mon'xa Xrixtticho Korar, Deva Mogacho Rupkar which in English roughly means "Covenant between Man and Nature Divine Love's Manifestation". Masses are being held, as in the last few decades, at the adr (front) of the Bom Jesus Basilica, due to lack of space within the Basilica. A large makeshift pandal has been put. It has a stage, where the altar is placed, and a background, on which the year's theme and St. Francis Xavier's picture has been prominently displayed. This year, on every Novena day, an element of nature is taken, like, water, land, fire, ether, etc. and a sermon is given on our day to day activities interaction with these elements and sometimes a relationship with the life of St. Francis Xavier is given.

This year besides the Masses, a programme called deepen your faith was conducted daily from 24 November to 1 December, after the 6 PM Novena Mass of St. Francis Xavier. It dealt with various Catholic teachings on the Bible testament-wise, Holy Eucharist, Confessions and finally will conclude with the life of St. Francis Xavier. Daily masses are being held at 6, 7.15, 8.15, 9.30, 10.30 in the mornings and at 1545 hours (3.45 PM), 5.15 and 6.15 in the afternoon and evening. The feast day masses on the third of December will be held at 4 AM, 5 AM, 6 AM, 7 AM, 8 AM, 9 AM, 10.30 AM, 12 noon, 3 PM (Spanish), 4 PM, 5 PM and 6 PM. The large number of masses are due to the large number of devotees who come from far and wide, cutting across religions. The 10.30 AM mass is the solemn feast high Mass, which will most likely be celebrated by the Apostolic Nuncio to India, Archbishop Salvatore Penacchio. This year masses are being held mainly in Konkanni, besides English, Marathi, Hindi, Tamil, Malayalam, Portuguese and Spanish languages, but most, if not all the Masses, conclude with the recessional hymn Sam Fransisku Xaviera, Vhodda Kunvra (In English it roughly translates Our Saint Francis Xavier, Great Prince). A novena prayer to St. Francis Xavier is also held before the Mass generally. The mass at 6 PM on the feast day is celebrated by the Jesuits over the last few years.

Pilgrimage Centres[link]

Goa[link]

Saint Francis Xavier's relics are kept in a silver casket, elevated inside the Bom Jesus Basilica and are exposed (brought at ground level) when the Archbishop of Goa e Damão decides. Generally it is every ten years, but is not a compulsion. The last exposition was held in 2004 and was held for about one month during December. Bones of Saint Francis Xavier are also found in the Espirito Santo (Holy Spirit) Church, Margão and in Sanv Fransiku Xavierachi Igorz (Church of St. Francis Xavier), Batpal, Canacona, Goa.

Numerous people from Goa, India (mainly from the southern Indian states), south Asia and beyond visit Goa to attend the feast.

Other places[link]

Other pilgrimage centres include Saint Francis Xavier's birthplace in Navarra, Church of Il Gesu, Rome, Malacca (where he was buried for 2 years, before being brought to Goa), Sancian (Place of death) etc.

The Javierada is an annual pilgrimage from Pamplona to Xavier instituted in the 1940s.

In Magdalena de Kino in Sonora, Mexico in the Temple of Santa María Magdalena, there is an statue of San Francisco Xavier, an important historical figure for both Sonora and the neighboring U.S. state of Arizona. The statue is said to be miraculos and is the object of pilgrimage for many of the region.

Hymns[link]