Our forefathers in the villages of Goa lived for the day, occupying themselves mainly with fishing and farming. Not having any water bodies of significance during the last couple of centuries, the village of Saligao was not witness to much fishing activity. However, fishing was a significant occupation for the neighbouring villages of Calangute and Sirula, and it was from these villages that Saligao obtained its fish. We had salt-water fish from Calangute and fresh-water fish from Salvador do Mundo and Britona. At times we went to Pilerne during the rainy season to fish with makeshift fishing rods and bait; it was an exhilirating experience for us youngsters.

Like other Goans, Saligaokars too were agriculturists in the past. They tilled the fields and filled the barns with rice, and later on with sugarcane too. Some possessed private fields of their own, but at the end of the paddy season were required to give some portion of the yield to the Comunidade. The money obtained from the sale of this rice was distributed in cash as zon (dividend) to those ganvkars and zonnkars who were registered that year to receive zon. Nowadays very few register their names with the Comunidade to collect the yearly dividend. It would be interesting to know the latest list of zonnkars from Saligao who collect zon.

Xitt Koddi Dav

In Saligao, besides paddy and sugarcane, the villagers grew sweet potatoes, maize, vegetables, onions, chillies and ginger. Some nurtured mango and coconut sapplings. Others grew tamarind and moxing as well as ananas, toronja and rozanvle trees along with curry pat’ta. So the villagers had ample paddy for rice and coconut and other ingredients for the curry. In some households there was also dhal or dav. Hence the song “Ami Goenkar bhav, xitt, koddi, dav…”!

As my friend Domnic Peter Francis Fernandes from Anjuna and one-time student of the famous Monte de Guirim school, says, “In those simple, waste-free and need-based days, the only shortage was that of fish; and that the farmer got that from the fisherman. Thus the farmer and fisherman bartered grains and fish and helped each other to survive. Their exchange was not business-oriented. This is how ‘fish curry rice’ came to be Goa’s staple food. Since Goans were primarily farmers, they also owned cattle, goats and fowl. This is how our ancestors lived off the land in the past and brought up their children through hard work and toil.”

Education and Culture

Formal education arrived in Saligao in the 18^th century, if not before. A good number of boys from Saligao studied at the Chorao and Rachol seminaries and several of them later opened schools in the village. It was a great blessing. They realised the value of education and consequently saw that it was key to their future. Thus the desire to study only increased by the day. Incidentally this year, 2010, Rachol Seminary is celebrating the 400th anniversary of its foundation, on November 1^st.

Even if our ancestors focused mainly on farming and fishing, they also took a special interest in cooking and food. Due to their expertise, several were employed in palaces and this increased their status. Similarly, Saligaokars were good at music. In those days, the kings and rulers in India invited dancers to perform at their palaces, and they needed musicians too. Here again our villagers obliged and filled up the vacancies. Gradually these hobbies turned into their professions, and became means of sustenance for their families. Thus, our ancestors established themselves as expert cooks, butlers and musicians.

The hard-earned money was put to good use in the education of the children, who, over time, became high-ranking officers, priests and bishops, doctors and other professionals, and occupied top positions in society. We should never forget that all this was made possible by the farmer, the fisherman, cook, butler and musician.

Our ancestors went out of their way, sacrificed everything for us, and provided us with a good education. This made us what we are today. We must recognise the hardships our forefathers went through and salute them. When they realised that they couldn’t do much for their families with the meager salaries they earned in Saligao, they left for foreign shores. There, they excelled in their professions and were able to provide a better life for their families in their native village.

Progress

During the same period, the world itself underwent rapid changes. People saw airplanes in the skies. Man created history by setting foot on the moon in 1969. Back in our village, news of this historic event was met with disbelief and then followed with awe. Even C Alvares’ immortal verses like Chani Mama kekem dita… began to lose meaning. The march of science was inexorable, bringing about improvements that eventually reached Saligao too.

Until the late sixties, there were neither tarred roads nor electricity in Saligao. The exception was the road that went from Peggie’s Corner to the Calangute seashore. Suddenly, in the early seventies, mud paths in the village were replaced by tarred roads. We noticed all kinds of vehicles running smoothly on them. Homes received electricity. With that the Petromax and kerosene lamps, which had been our night vision, were gradually confined to a corner or thrown away. Water began to gush through pipes into our kitchens. All of this happened so quickly that we hardly realised the magnitude and seriousness of the changes. The world kept moving ahead at a very fast pace and our tiny society too fell in line behind.

Of course things have changed much today and the world order now is vastly different. The present era belongs to technology, and the whole world depends on it now. Soft-spoken Herman Carneiro, son of Jules Carneiro (Navelim) and Hilda Pinto Carneiro (Cotula, Saligao), set up Goanet in 1994 when he was just 17, providing a way for Goans in Goa and around the world to interact with each other and share their views and experiences through the Internet. And Frederick Noronha, from Sonarbhatt in Saligao, an independent journalist and publisher, and very active in cyberspace, supported Herman Carneiro and Goanet, and also started SaligaoNet, building community and social capital for more than a decade. Tanch Fudde Mar.

Saligao is a well-known village in Bardez, Goa. The people from neighbouring villages refer to Saligaokars as Uxellantle Kole or, nowadays, simply Kole (foxes). How did this nickname originate? Let me tell you the interesting story:

Many centuries back it was rather difficult for people in Saligao to travel from one ward to another, especially during the monsoons when the fields were usually submerged in water. In several places there were ponds, streams and even fountains.

No one thought of constructing canoes or other small boats to traverse these water bodies. Perhaps, being agriculturists like most other Goans were, even the knee-deep water in the fields didn’t bother them too much. Rice was the chief crop, and the produce was substantial enough to last through the year. Each family gave a part of their share of paddy to the village association known as the Ganvkari or Comunidade.  The ganvkars (village elders) jointly held, administered and enjoyed the produce of the community lands. Through this Comunidade, the villagers gradually took care of building roads, aqueducts for rain water, irrigation, top-draining of marshy land, and other requisite public works.

Besides rice, they also began the plantation of sugarcane in their various fields. When the sugarcane ripened, the foxes from the surrounding hills descended into the plantations and feasted on the sweet bounty. The farmers kept driving them away, but foxes are, well, quite foxy. They seemed to appear from nowhere at night and ravaged the plantations. Exasperated, the villagers had a joint meeting. They decided that they would have to protect the crop by their physical presence at all times.

Groups were formed, with each ward nominating a few individuals for the guard duty at different times. They set up tents called khompteo at various points in and around the fields and manned them day and night, hiding among the stalks, catching by surprise the astonished foxes the minute they entered the fields, and chasing them away with sticks and stones. The shrewd Saligaokars succeeded in protecting their valuable crops by totally outfoxing the foxes. And deservedly earned the nickname Uxellantle Kole – the foxes in the sugarcane plantation!

How did the ward Mollebhatt in Saligao get its name? One version is that the place known as Diulacho Sorvo (property of the temple) was a sacred place dedicated to Lord Vetal in the Pre-Portuguese era. In order to have sufficient flowers for the daily morning puja, every house had a flower garden known as fulancho mollo, hence the name Mollebhatt. Some people refer to the ward as Mollembhatt or Mollembatta. There is a traditional dulpod sung in this ward and it goes as follows:

1. Amcho Santulo gheun pantullo

fulam punzaitalo (twice).

2. Amchea Vaddeant, Mollebhattant

fulam ful’leant mollenat (twice)

(Our Santan, with basket in hand used to gather flowers.

That have appeared in the bushes of the ward, Mollebhatt)

This property, Diulacho Pato, was bought by a Christian after the conversion when the deity of Lord Vetal was shifted to Advalpale in Bicholim taluka in the sixteenth century. 

There is however also another version of the origin of the ward’s name. During business trips to the border, the Saligaokars’ sharp eyes fell on the rich sugarcane cultivation across the ghats. Sugarcane cultivation in Saligao was pioneered by Mollebhatkars. The name of the ward is itself derived from the stumps of the reaped sugarcane. Though this trade did take place, the theory of the “stump” does not seem plausible, as sugarcane came into existence in Saligao in the late 18^th century, while the Saligao Comunidade records of the year 1759 already enumerate nine wards including Molle Bata.

Mollebhatt borders with Sangolda and there is a tradition that there was a long standing dispute between the Mollebhattkars and Sangoddkars regarding the delimitation of the boundary between the two villages. According to legend, a unique method of settling the dispute was adopted by mutual agreement. A buffalo was let loose from the top of the hill to seek its way home—according to one version, to Guirim; according to another, to Parra. This exercise took place just after the monsoon, when the ground was still soft and slushy. The zigzag path of the animal was taken as the line of demarcation, which accounted for the designation of the boundary between Saligao and Sangolda as Reddeachi Xim.

One of the small wards in which the first inhabitants lived in Saligao was Marodd in Mollebhatt. The dwellers were called Madd’de in ancient times. After the Gaud Saraswat Brahmins made inroads into Saligao around the 11^th century AD, they subjugated the ‘mahars’ (madd’de), who were then asked to move from this ward and other wards to Mhar-vaddo on the outskirts of Saligao near the Calangute border, in the proximity of the famous Mater Dei Institution. Today this ward is known as Bairro Alto.

A part of the place Marodd in Mollebhatt was converted into the Saligao Comunidade playground, which was inaugurated on 23 April 1990 by Dr. Wilfred de Souza, (who was deputy chief minister of Goa at the time), in the presence of Rufino Moniz, then President of Saligao Comunidade.

According to Indice Real de Saligao, Book I No. 125 of 4 April, 1883, “Predio Marodd” once belonged to a certain Caetano Rosario Francisco de Borges Cordeiro.

At the extreme end of the ground there stands a temple dedicated to Lord Vetal. Every Monday, devotees gather to sing bhajans and kirtans. There is an annual festival, with plays and dances staged at the playground.

In the proximity of this playground lived Joao Michael Mascarenhas (nicknamed Moskon) and his family. He owned two caminhoes (buses), which made regular trips between Saligao and Betim; a car; and, a ghano – a contraption to crush sugarcane in order to extract the juice. Such machines were very rare in Goa at the time, around the early 1900s.

Saligao had large sugarcane plantations in those days. Sugarcane juice was extracted using the ghano, by passing the canes between two heavy, tightly pressing metal cylinders and gathering the juice in a vessel below. From sugarcane juice, dempichem godd (jaggery) was manufactured by the locals. But the best known product was belios, which were finger-length, tapering pieces of candy, made by passing the boiled juice treated with some binding agents into wooden blocks with rectangular-shaped holes. Belios from Saligao was a delicacy that was distributed all over Goa, and especially at the Reis Magos (Verem) fair in January during the feast of the Three Kings.

Joao Michael Mascarenhas undertook the construction of the ceiling and extension of the St. Anne’s chapel [vide Minute Book of St. Anne’s Chapel, of 20 March 1902; and, Souvenir: St. Anne Chapel Saligao (1843-1993),  pages 20 and 21]. This restored chapel was blessed by the Vicar General of the Archdiocese of Goa, Rt. Rev. Monsenhor Joaquim Joao de Abreu, hailing from Abreuvaddo, Saligao, on 2 February 1910, feast of the Presentation of the Lord. At that time it was called the Feast of the Purification of Our Lady. St. Anne’s Chapel caters to the spiritual needs of the people of the wards of Mudd’davaddi, Tabravaddo, Mollebhatt and Donvaddo.

During the monsoons, and especially on Sao Joao day, the Buddugeli Baim – the traditional well for bathers of Mollebhatt and Tabravaddo – becomes a centre of activity, with the youngsters learning to swim under the guidance of the elders. Although there are swimming pools now, Buddugeli Baim still remains a symbol of solidarity and brotherhood for the people of the wards of Mollebhatt and Tabravaddo. With the onset of the monsoon, everyone thinks of Buddugeli Baim – Sao Joao and Buddugeli Baim are almost synonymous. Hence the rhyme:

“Sam Juanv konkari, Buddugele Baint re natali!”.

For those who could not make it to the Buddugeli Baim there was a khonn at the foot of the hill and quite a few had a dip into it. The nearby stream provided ample opportunity for children to sail their paper boats and catch fish and even play in its cool and crystal-clear waters.

Elders taking a walk down memory lane would remember the makeshift cricket ground near Lucy Cordeiro’s house; the area now has houses constructed all along the hilly terrain.  The boys from the ward at that time were inspired to play cricket by the famous Saligaokar, Anthony Stanislaus D’Mello, builder of the CCI Pavilion and Brabourne Stadium in Bombay. While some played cricket, others flew kites on the hill, and others took a tyre or iron loop called atto to the top of the hill and released it on the slope, happily running after it and watching it racing downward. Oh, the pleasures of childhood!

At the foot of the hill, in the property known as Diular or Aquem, there is a spring called  Akhenchi Zhor. The spring emerges from hard and compact rocks and people used to bathe in its waters with the strong belief that it had medicinal properties. In a book written by Filipe Nery Xavier entitled Bosquejo Historico das Comunidades das Aldeias dos Concelhos das Ilhas, Salcette e Bardez, published in 1852, on page 467, mention has been made of the Aquem spring as well as the Salmona spring of Saligao. The flow of the Aquem spring has reduced considerably over the years and is now just a trickle. Several houses have been built in this area and the locality is now known as Aquem Mollebhatt  ward.

The cross at Mollebhatt is traditionally known as Cordeirancho Khuris. The members celebrate the feast of the cross annually in May, preceded by daily recitation of the Rosary and litany and culminating in the feast. This cross was built with contributions from the villagers. The cross has been renovated with glazed tiles donated by Mr. and Mrs. Antonio Jose Cordeiro, and a tiny canopy donated by the people of the ward.

A school known as Collegio de Mae de Deus was started as a coed school by M. Gabriel da Costa from Curtorim in the house of Bernardo Cordeiro in 1932. Costa’s School, as it was popularly known, had a preparatory section, and secondary classes from 4^th to 7^th standard (at that time 8th Std was Matric or SSC). English, Maths, Science, History, Geography, Latin and Portuguese were part of the curriculum. There were catechism and Bible study classes as well. This school had a branch functioning in Tabravaddo, at Salvador (Salu) Cordeiro’s house (the residence of the famous singer Lorna Lui Cordeiro). Preparatory and 1^st to 3^rd standards were conducted here and admission was open only to girls. Once the girls finished Std III they went to Costa’s school at Mollebhatt or some other school. This school continued until 1934, when it joined hands with St. Mary’s School and later amalgamated into a new school under the aegis of the Saligao Union of Bombay in 1946.

Mollebhatt’s contribution to the priestly and religious life is also substantial. The priests and nuns of the ward are: Fr. Pedro Cordeiro, Fr. Lourenco Cordeiro, Fr. Pedro Caetano Cordeiro, Fr. Vicente Manuel Cordeiro, Fr. Pedro Joao Cordeiro, Fr. Caetano Antonio Cordeiro, Fr. Antonio Filipe Cordeiro, Fr. Joaquim Jose da Conceicao Cordeiro, Fr. Lourenco Remedios, Fr. Joao Benjamin Cordeiro, Fr. Tome Damiao Nicolau Jose Cordeiro, Mons. Cosme Jose Feliciano Cordeiro, Fr. S D S J Souza. Fr. N Machado, Fr. Augustine Cordeiro S J, Fr. Rui Cordeiro S J, Fr. Joseph Cordeiro, Fr. Godion Cordeiro, Fr. Leslie Rego, Fr. Pio Rego, Bro. Archie Cordeiro, and nuns Sr. Terezita Cordeiro, Sr. Dominica Cordeiro, Sr. Ivy Cordeiro and Sr. Claudina.

Tabravaddo, a ward in Saligao located in the north eastern portion of the village, was known in the pre-Portuguese era as Oddleam Maddachem Bhatt or Lamb Maddachem Bhatt. The name was changed to Tavoravaddo, some time in the early 18th century, because it was home to the growing clan of the family that used the name Tavora. There is a good possibility that the first Hindu member of the family—probably Sinai Salgaokar—converted to Christianity and was baptised during the reign of viceroy Rui Lourenco Tavora (1609-12). The surname of the viceroy, Tavora, must have been given to that first member of the clan during baptism, as was the custom prevailing at that time. The name Tavoravaddo in all likelihood got corrupted to the current Tabravaddo over time.

In the souvenir of the centenary celebrations of Mae de Deus Church in 1973, the noted and meticulous church historian Monsenhor Canon Francisco Xavier Gomes Catao wrote: “When D. Francisco de Tavora, third Marquis of Tavora (Portugal) and sixth Count of Sao Joao, who was Viceroy of India (1750-1754), and his wife Dona Leonor da Tavora were accused of having been promoters of the conspiracy against the life of D.Jose 1, King of Portugal, they were sentenced to be executed and all their belongings confiscated. The sentence was published on January 12, 1759. This sentence further declared that no one of whatever rank or condition may be henceforth allowed to use his surname TAVORA under the penalty of losing all his properties to the Exchequer and Royal Camara, and expulsion from the kingdoms and dominions of Portugal and loss of all the privileges which they enjoy as their natives .Consequently the Tavoras of Saligao changed their surname into Remedios and perhaps into other surnames. Hence I am of the opinion that the ward Tabravaddo must be Tavora-vaddo.”

The Tavora families in Saligao, belonging to the fourth vangodd (clan) of the Saligao Communidade, who had registered under the surname Tavora in the 1757 triennial, changed their surname, on 6 November 1759, to Remedios. This was apparently more out of fear than anything else. They then registered as Remedios in the 1760 triennial. [See “What’s in the Tavora name?”]

In the Chronological Record of the Diocesan Clergy of Saligao, a name of a lady from Saligao as Elena de Tavora, wife of Aleixo Pinto and mother of Fr. Francisco Pinto, a priest of the first half of the 18th century (1725) is recorded. This proves that the Tavoras already existed in Saligao, in the 18th century (if not before), in the ward Tavoravaddo.

Tabravaddo and Mollembhatt, including the present Aquem-Mollembhatt, go as one ward when it comes to religious and social functions. In days gone by, when farming combined with animal husbandry was the main occupation of the people of the ward, they used to sow paddy during the monsoons, and grow sweet potatoes, okra, tomatoes, snake gourds, onions, chilies, beans (ossande), etc, during the rest of the year. The produce was sold at weekly markets in Siolim, Mapusa and Calangute, on Wednesdays, Fridays and Saturdays respectively.

Sugarcane was also grown in some of the fields in Tabravaddo, i.e. Pattean, Palvan, Costa-Bhatt and Valkean. For the sake of cultivation, sugarcane was first brought from Sadashivgad, Kharepattan and Shivgad across the ghats. However, the sugarcane crop left the soil in an impoverished condition and hence the villagers resorted to rotation of the crops; they generally did not allow the land to lie fallow, yet enabled it to recoup its fertility. Cereals were planted alternately, as the nitrate formed at the roots of the plants helped in enriching the soil. The farmers worked in groups, helping one another in their agricultural operations.

Fondeacho Patto or Congotte or Vitolacho Patto, Addulem Bhatt, Dakhtem Bhatt, Odlem Batta, Palmar Tabravaddo or Oile (Oddle) Madd, Collinchem Bhatt, Tembrem, Gottonga and Paloum are some of the properties in Tabravaddo.

Idinha Remedios from Tabravaddo remembers the ruins of an arch which was known as Bhottangelem Arch (arch of Hindu priests) which was situated opposite the house of Fr. Marcelino Remedios, former editor of the now defunct Udentichem Noketr in Mumbai. The bhotts or Hindu priests lived here and most of the houses belonged to them before the arrival of Tavoras. The well situated near the Tabravaddo Cross was earlier known as Bhottangeli baim, which exists till date, and is a meeting place where villagers ofhen gather in the evenings for a tête-à-tête.

The Tabravaddo Cross was commonly known as “Remedincho Khuris”. There was a membership fee and an annual subscription, open not only to Remedios families but to others too. The annual fee was discontinued some years ago and the maintenance and funds for the cross upkeep were ably handled by Joaquim Vaz and Paul Remedios. The present committee under the leadership of Eulalia Remedios is doing a good job of maintaining the cross and conducting religious activities. The cross feast is preceded by daily recitation of the rosary near the cross during the month of May. A mass is offered for the souls of the departed members. Teodolina Pinto has constructed an enclosure with a tin canopy for the cross. Chairs and other paraphernalia donated by benefactors are used during various religious meetings held periodically in the ward.

Some of the prominent personalities from the ward include Prof Jose Patrocinio de Souza, historian and co-author of the book “Saligao: Focus on a Picturesque Goan Village”; Prof C D Pinto, eminent educationist; Dr Noel de Souza, former Deputy Head of Hoechst Research Centre in Mumbai; Dr Otto Remedios, Fellow of the American Academy of Pediatrics; Lorna Cordeiro, renowned singer; and, Shembu Bandekar, MLA, former Dy-Speaker of Goa Assembly  

Tabravaddo has contributed its share to the priestly and religious vocation. The priests and nuns from the ward are: Fr Andre dos Remedios, Fr Benedito Matias dos Remedios, Fr Caetano Luis dos Remedios, Fr Jose Avelino dos Remedios, Fr Jose Francisco dos Remedios (he was Dean of Damao Grande and Vice-Rector of Seminario de Damao and also Chaplain of St. Anne from 1908 to 1932), Fr Naziazeno Jose Avelino dos Remedios (Padre Victor), Fr Jose Marcelino dos Remedios, Fr Nascimento Mascarenhas, Sr Angeline (nee Maria Angelica Machado), former Provincial of the Congregation of the Holy Cross Sisters, Amravati.

Musicians from Tabravaddo-Mollembhatt:

• Caetano Rosario Remedios – Violinist
• Tito Remedios – Violinist
• Jose Cordeiro – Violinist
• Salvador Cordeiro – Violinist
• Master Lawrence de Souza – Violinist
• Caetano Trindade – Clarinet
• Cassiano Cordeiro – Pianist
• Anselmo Mascarenhas – Violinist and music teacher
• Avelino Remedios – Vocalist
• Inacinho Remedios – Violinist
• Francisco Xavier Remedios – Pianist
• Ronnie Cordeiro – Pianist
• Dr. Otto Remedios – Pianist
• Francisco Xavier Remedios – Double Bass
• Imira Remedios – Violinist and composer
• Fr. Nascimento Mascarenhas – Vocalist and composer

During our younger days local lads such as Joao Remedios, Alex Mascarenhas,  Porfirio Remedios, Michael Mascarenhas, Americo Remedios, Philip Remedios, backed by elders, put up ‘tiatrs’ in the wards, which drew quite a large crowd. Plays in Konkani, such as Kaitanacho Dis, Mortikarak Suttka Nam, etc, were all pretty good. The band under the leadership of George D’Gama (Cotula) provided accompaniment for the many songs.

Other personalities from the ward are: Sarpanch – Joaquim Vaz and Mary Fernandes; Panch – Ermin Mascarenhas, Lucas Remedios and Bola; Mario & Muriel Mascarenhas (journalists and social activists); Tony Remedios – President of Saligao Sporting Club; Presidents of Saligao Union Bombay – Peter C de Souza (1953-54), P P Remedios (1971-73) and Cajetan F Matias (1980-81); Presidents of the Saligao Civic Forum – Americo Remedios and Lawrence Nazareth.

SOCCER: Dominick Soares (Cotula/Tabravaddo), Francis de Souza (Arrarim/Tabravaddo), Romeo Remedios, Edvin de Melo, Joe Remedios, Damiao Remedios, Jimmy Remedios, Jimmy Machado, Tony Remedios, John Machado, Luis Cordeiro, Afonso D’Souza, Angelo Remedios, Mericio Remedios, Bernardo Cunha, Ut’tom, Porfirio Remedios, Seby Mascarenhas, and Melvyn D’Souza (international referee).

CRICKET & HOCKEY: Philip & Americo Remedios, Benny Cordeiro

TABLE TENNIS: Antonio Jose Cordeiro

BOXING: Johnny Cordeiro and Vicente D’Souza

N.B. By oversight, we might have omitted some names. Kindly help us to make this list as complete as possible.

[This piece was written by Fr Nascimento in May/June 2004. It’s possible that much has changed since then. Please do pitch in if you have any updates - Val Souza]

The famous CHOGM Road beginning at the Airport in Vasco Parish passes through the villages of Chicalim, Sancoale, Cortalim, Agassaim, Goa Velha, Siridao, Bambolim, Santa Cruz, Panjim, Alto Porvorim, Sangolda, Saligao, Calangute, Candolim and ends at Sinquerim. During my sojourn last week in Saligao, I walked along a part of this CHOGM Road, beginning at Reddeachi Xim in Mollebhatt, until the end of Pequeno Morodd (Dakhtem Morodd).

This road from Saligao passing alongside St Anne’s chapel towards Sangolda was called Estrada de Dom Pedro during our younger days. On the left hand side of Reddeachi Xim there is a muddy road leading one to ‘Aquem Zor’ and a board indicating the way to Club West End. On the right hand side is the Ximecho Khuris, followed by a shop of Diogo Fernandes and Remedios Industries. The vast fields extending up to Monte de Guirim and beyond brought old memories of the green vegetation and plenty of rice and Congueo and other vegetables that we ate when we were kids.

In some fields there still exists the lath that drew water from the field well. The Mollebhatt cross reminded me of the feast of that cross in May every year, and the Maroddantlo playground welcoming all of us to play football there. At the back of this playground is the temple dedicated to the Hindu deity Shri Vetal, with a special devotion ceremony every Monday. On the opposite side was the Buddugeli Baim, where, during the months of June and July, we would go for a swim. A vau (stream) separating Mollembhat from Tabravaddo still exists. We used to play in the waters of the stream and sometimes even caught fish in it.

A little away was Remedios Communications (temporarily closed) located in Emilia Apartments, which made communications easier between the people of Saligao and their friends and relations in other parts of the world. On the right hand side, in Tabravaddo, I came across a small shop followed by the Casa Vincella General Stores where one can even purchase even the daily local newspapers. The Tabravaddo cross with its canopy is partially visible from the road.

On the right I spotted the Sunrise Restaurant & Bar, which supplies vegetarian and non-vegetarian meals. Then, facing the vast field area, my eyes took me to the distant village of Parra, famous for its watermelons. A hundred yards away from the road is a farm house in the field where rice and vegetables are grown. As I passed the Cross Villa I saw Manuel Bar & Restaurant, St. Anne’s Tailoring Ladies Special and Fernandes’ General Stores, all in the proximity of St. Anne’s chapel. From here I was able to glimpse Donvaddo and the Saligao Seminary, slightly obscured by the trees on the hill.

Close to the chapel there is a gaddo owned by Shivant Sirganvkar, followed by Datta Stores and Franclina Stores of Jose Franco. In the old “Bekeriguelem Ghor” where we had tuitions in Portuguese, Rachol seminarians used to pass six months regency while simultaneously studying for their degree at St. Xavier’s College in Mapuca.

A little away on the Chogm Road, I noticed the border line indicating the end of Tabravaddo and the starting point of Mudd’davaddi A small cross is a landmark of this “Bairro”. Nearby is the C M Braganca Workshop, fabricating grills, gates, aluminium windows, etc. On the opposite side is Vijay Tailors, specialist in suits and safaris, and Vijay Jyoti General Stores.

On either side of “Mannchem Bett” I saw Richa Ladies Beauty Parlour and Rudy’s Wine Bar. The next was a storied building that is a household name in the locality. It is the Saligao Super Market building, where I came across the Second Skin Ready Made Garments Shop, Proprietor Melicio Fernandes; The Pirna Urban Co-operative Credit Society Ltd, Saligao Branch; Saligao Super Market, Proprietor Austin Fernandes; Ms. S V Velguenkar’s Beauty Center (hairdressing salon), ladies & gents beauty parlour; Baskar Tailors; Saligao Cold Storage; Golden Bar Restaurant; Library de Saligao and Donald Fernandes’ counter supplying foreign and Indian products.

As I turned back to the walk towards the road, I noticed the old private chapel of Sao Jeronimo and continued my journey, calling first on a roadside cross, followed by the Saligao Mill (Mixin). Opposite the Mill is the Eden Garden plant nursery and the open field that touches the Arrarim road. On the right hand side of this field is the Saligao playground, where an inter-ward football tournament was in progress. I stopped to watch the game in progress, between Mudd’davaddi Blue and Cotula; the Blues one by a solitary goal. A couple of days later  I read that Mudd’davaddi Blue had won against Mudd’davaddi A in the finals, via a tie-breaker (4-2), in the Philip Dias Memorial Soccer, played at Saligao grounds. Three cheers!

This football ground is not far from the Panchayat Ghor, the Tinto, the Communidade Hall, Post Office and various other shops where old and young exchanged views and gossiped. It is a cherished spot for all Saligaokars. The Saligao church is not visible from the Mill, being obscured by several tall trees around the Aula (primary school); however, the cemetery and the crematorium are in full view.

Walking ahead, I reached the Aula, now called “Sarkari Pratmikvidyalai – Saligao Goa”, with its old and new buildings, and enveloped on one side by some coniferous trees. Opposite the primary school is a playing field where once upon a time many important football matches were played, and national and international players from Saligao had their first lessons in football. From here, the Saligao church is visible in its full splendour. I looked towards Cotula and remembered the sick in the two aged homes located there.

I turned around and saw the coconut grove with its small “sankov” where village elders passed their evenings exchanging news and views, and looked onward to the muddy road proceeding towards Santo Caetano’s Chapel and the Saligao Institute. Lourdes Convent and School can be spotted from this locality, as can the Sonarbhatt temple, and the electric sub-station.

I walked further on to the renowned football ground of Saligao Sporting, the location for many football tournaments as well as the Foxes Nite dance traditionally held on Mae de Deus Feast Day.

As I passed the crematorium and the cemetery, I said a prayer for the departed souls. The slaughter house (Sougi) near the cemetery where we used to buy meat has completely disappeared. On the other side I saw the Church standing majestically, and this sight brought to mind our brothers and sisters in the village and Saligaokars all over the world. Here all roads, minds and hearts lead to Mae de Deus, the Mother of God. She has never failed any Saligaokar wherever he or she may be.

I went a little further, passing the coconut grove and paddy field. I noticed a restaurant, and a footpath that led me and many of my colleagues in the days gone by to Mater Dei Institute — the Alma Mater of many famous Goan personalities. On my right was Pequeno Morodd. My eye fell on Cornell’s Bar & Restaurant, the CIE administration building and Villa Saligao – housing the Cottage Industries Exposition. This villa is known for its handicrafts, carpets and jewellery.

The Florentine Bar and Restaurant, next to Saligao Villa, is well-known all over Goa for its chicken cafreal and other dishes. The adjoining Ayurvedic Natural Health Centre is quite noteworthy for its treatment, massages and exhibitions of medicinal plants. As I walked still further down the Chogm Road I came across the border separating Calangute from Saligao and, in its proximity, a small chapel in the distance. I stopped  to gaze at Arrarim and Vhoddlem Morodd and breathe a little fresh air wafting in from the Arabian Sea, before turning to walk back to Mollebhatt with nostalgic thoughts on my mind — unfortunately  interrupted all too frequently by the cars, motorcycles, buses and other vehicles zooming past. Walk cautiously!

Have you ever had the opportunity to observe a beehive at close quarters, watching those industrious creatures going about their business vigorously and tirelessly? With our own busy lives these days and also the rapid spread of urbanisation, even spotting a beehive is a rarity. But when I was a young lad growing up in Saligao, things were different. The beehives on the belfry of the Saligao church were a treat to watch.

Our “gang of four” – Salvador Mascarenhas, Johnny Machado, Dominic Andrade and myself — focused our eyes on the hives, waiting for honey to fall into our mouths. Of course nothing of that sort happened. The bees swarmed around unconcerned, their rhythmic buzzing adding to the bel canto of the Saligao choir singing inside the neo-Gothic church led by our famous choir master, the late Eustaquinho D’Souza from Dakhtem Morod.    

The bees were unaffected by the tolling of the bells, which were rung at different times and in different patterns and sequences, each signifying a different ritual, occasion or event, such as before the start of the Mass, the Angelus, deaths and funerals, weddings, processions, etc. The bees kept busy, unflustered by the resonant clanging produced by our familiar bell ringers José, Menino, Pascoal (Pasku) and Moti (Mateus) from Bairro Alto. The bees did not sting the sextons, nor did the sextons plot to smoke out the bees or bring down the hives. Not even the sparrows and doves during the day nor the bats at night disturbed the bees that diligently served their Queen.

During the day Fr. Roberto Vaz, the popular Parish Priest of Saligao, kept an eye on the village youngsters lest they disturb the bees by throwing stones at them, leaving the Rectory priests and the church personnel in danger of being stung. But nothing like this ever happened, at least not during the fifties when we were around. Quite logical actually, as the village of Saligao was never witness to any battles in its history, so the villagers were not in the habit of aiming and shooting!

Cotula apiary

Dr Ramiro Rodrigues, who lived in Cotula near the home for the aged, had an apiary on his premises. He was highly engrossed in his hobby of rearing bees for the production of honey. Being a very good apiarist, he was able to collect a lot of honey and stored it in bottles in the many antique cupboards he had in his house. I used to visit Dr Ramiro occasionally, and he always welcomed me. He was also an avid reader and had a number of valuable books; some of them today adorn the shelves of the Xavier Centre of Historical Research at Alto Porvorim. 

In his compound Dr Ramiro had several wooden boxes specially constructed for bee-rearing. Swarming multitudes of bees entered and exited these boxes in tandem. The nectar-gathering bees buzzed around the flowers in the garden. One day I took a look into the honeybee hive in his apiary. The bees were as busy as, well, bees! Some were building the cells to store the honey, others were guarding the stored honey; there were “chef” bees who made the “bee bread” to feed the baby bees; some bees fanned their wings to keep the hive cool. One big bee was the Queen. She had lot of servants who washed and combed and fed her. She laid eggs that hatched into baby bees so the hive would stay full of workers. It took all kinds of bees to do the many kinds of jobs that made the hive work. I know that this description may seem rather simplistic nowadays, but it was fascinating to my young mind at the time.

 Today I am in pastoral work, based at the Holy Spirit Church in Margao. Other priests are in charge of parishes, and we also have bishops, archbishops and cardinals, each with different tasks and responsibilities. It takes all kinds of people and talents to do God’s work here on earth. Not every job seems to be a “top job” and not everyone can be a queen bee. But the good Lord has an important job for each of us. One way to serve Him is by being kind to our friends or helping our people at home and in the neighbourhood. Whatever may be our task, if we do it for God, it is a TOP JOB. May Mae de Deus help us all — the busy foxes of Saligao!

As I wrote in an earlier essay, when I was a young lad growing up in Saligao, the children always waited eagerly for the onset of the monsoons. The pitter-patter of the first rains on the tiled roofs was cue enough for us kids to run under the gógó of our house for an impromptu bath-acid rain would be something that future generations would have to contend with! Friends from the neighbourhood such as Mohan, Naran and Surya joined me in singing their version of the rain song in Marathi: “Êrê êrê pausa, tula detô paisa, paisa zala khota, paus zala motta. Ega ega sari, mhajê moddkê bari, sar allê dhauvun, moddke gele vavun.” The magic of the first rains also inspired Oslando de Souza from Arrarim to compose his immortal song, “Poilo Paus“.

Photo by Frederick FN Noronha. Creative Commons 3.0. Non-commercial, attribution. May be copied for non-commercial purposes. For other purposes contact fred at bytesforall dot org

If my memory serves me right, it was in 1948 that the monsoons got delayed, and the elders attributed it to the sins of the people. They asked the young to pray for rains, saying that the prayers of the children are always answered by God. There was a picturesque procession of little children carrying stones on their head, invoking blessings from God in the form of copious rain, in verse, as they climbed the hill along with elders and went from cross to cross built by our ancestors on the hills of Saligao. They commenced their petition by accusing themselves of human frailty and pleaded for mercy. Mother Mary, St. Anthony, St Peter and other popular saints were addressed in song which consisted of 11 verses with an invocation pleading for compassion This is what we sang in Konkani.

1. Madavelea seva

Pausu ghal ga Deva.

2. Khodpa toucha vinchu

Pausu ghal ga Jezu.

3. Voile, voile, kaimgini

Pausu ghal ge Saibinni.

4. Sant Anton altarar

Pausu ghal sounsarar.

5. Sant Anton firngeagelo

Pausu ghal Devagelo.

6. Sant Anton manchea bettan

Paus ghal soglea xetan.

7. Sant Anton virgo

Iskolacho bhurgo.

8. Kalli kombi tantiamchi

Saibinn Mai motiamchi.

9. Sant Isabel Rani

Dimbi bhor panni.

10. Sam Pedr Sam Paul chavi kadd..

Devache Maie, paus ghall.

11. Sam Miguel bodvo

Pausu ghall todvo.

Ending: Chuklenv Somia, Kakut kor amchi somestanchi.

Photo by Frederick FN Noronha. Creative Commons 3.0. Non-commercial, attribution. May be copied for non-commercial purposes. For other purposes contact fred at bytesforall dot org

Ode For Rain 

Boil ailo levun gelo

Kiteak re boila levon geloi?

Bhatkarnin maka vaddlo nam

Kiteak ge bhatkan’ni vadlo naim?

Pik maka piklenam

Kiteak go pika piklenaim?

Paus maka podlonam.

Kiteak re pausa poddlonaim?

Manko maka roddlonam

Kiteak re mankea rodlo naim?

Menk… menk… menk…menk…

Reference:

PEREIRA, Angelo; Goa Remembered, Vignettes of Fading Traditions; Bombay, 1995, p. 47

As a young lad growing up in Saligao in the 1940s and 50s, I remember fondly what a joy it used to be frolicking around in the village, soaking up the sights, sounds and smells of nature—all yet unsullied by the trappings of urbanisation and modern-day encumbrances. Mother Nature provided us young folk much pleasure and entertainment and pretty much was central to my life. This despite the fact that we did have a well-kept playground at the Mater Dei Institution and other playgrounds in the village, where organised games of football, hockey, cricket and other sports were a frequent occurrence.

The hills of Arrarim and Donvaddo in the southern part of Saligao were always a favourite haunt of local villagers out for an evening stroll. From the vantage points on the hills, one could feast one’s eyes on the picturesque sunsets over the Arabian Sea while breathing in the invigorating fresh air.

Calangute Beach  

At times we would go for slightly longer excursions to the Calangute beach. I accompanied the elders, along with non-resident Goans returning to their roots for the summer holidays from Bombay, and other parts of India and the globe. The churning of the waves, tossing the fishing boats about gently, with the mellow, late-evening sun casting an orangish hue over everything, made for a very pretty sight indeed. We kids played in the sand, built sand castles, collected shells of different colours and sizes, chased each other around and gazed at the setting sun until the very last remaining sliver disappeared below the horizon.     

The charm of Calangute beach for us in those days was alluring, and the source of inspiration for the famous song “Calangute” sung by our nightingale Lorna Lui Cordeiro, reminding us how the Creator kept us enthralled through the scenic beauty of nature, manifest in the frothy waves, the swaying palms, the invigorating breeze and the spectacular sunsets.

Today the picturesque sunsets and the beautiful beaches are captured in brochures and books and tourists flock to the beaches and villages to soak in the sun and click photos to show their folks back home. But in the old days, although we had no cameras, the scenery was etched indelibly in our minds, and will remain with us till the day we die.

Full Moon Nights

At the Mater Dei Institution, I remember the time our drawing master, Mr Edwin Saldanha, asked us to draw a picture of the full moon. That night the full moon shone brightly on Mother Earth. Observing all the minute details in and around the glowing orb, with the room window wide open and under the flickering light of a divó (kerosene lamp), I drew the scene, and felt very contented and at one with nature. My companions too displayed their paintings of the full moon during the drawing class the next day. They were one better than the other.

Writing about this incident reminds me of the many long walks we used to go for under the light of the full moon, returning home for a good, restful night’s sleep. Our mothers, grannies and aunts took us out on full moon nights as babes, and pointing to the moon sang “Chani mama kekem dita…”

I am sure this scenic beauty of the full moon and all the lullabies gave our famous tiatrist and lyricist C Alvares from Goletem in Saligao the inspiration to compose “Dol Mhojea Bai“, a literary gem from the Konkani film “Nirmon“, which is now considered to be a classic. At that time no one had heard of full-moon-night parties—nature itself was intoxication enough for all of us. I am told that nowadays parties on full-moon nights are a regular occurrence at the Club West End nightclub close to the Aquem spring at Mollembhat—most likely, with alcohol flowing and music blaring into the wee hours of the morning.

Of Birds and Rain

We watched the flocks of the migratory and local birds including sparrows, parrots and tailor birds in the sky and expressed admiration at their synchronised, formation flight. Do you remember and still sing “Uddon gelem parveanchem bhirem?“  It stirs great feelings of nostalgia in me every time I hear it.

Speaking of birds, I remember vividly the day when quite close to the compound of our house, an eagle swooped straight down upon a brood of chickens and snatched one away in its claws. Neither my howling nor the mother hen’s frantic “ko-kok” were to any avail. Nevertheless, I must admit that observing the swift, swooping dive of the eagle at close quarters was quite awesome-it was sheer poetry in motion.

We always waited eagerly for the onset of the monsoons. The pitter-patter of the first rains on the tiled roofs was cue enough for us kids to run under the gógó of our house for an impromptu bath-acid rain would be something that future generations would have to contend with! Friends from the neighbourhood such as Mohan, Naran and Surya joined me in singing their version of the rain song in Marathi: “Êrê êrê pausa, tula detô paisa, paisa zala khota, paus zala motta. Ega ega sari, mhajê moddkê bari, sar allê dhauvun, moddke gele vavun.” The magic of the first rains also inspired Oslando de Souza from Arrarim to compose his immortal song, “Poilo Paus“.

There are no rivers in Saligao, only streams, brooks and a few ponds. The flowing stream, a gurgle here and there, and even a splash of rain water were all sources of great entertainment to us. The puddles of rain water on the potholed roads seemed to be provided exclusively for us children on the way home from school to soak our muddied feet in and splash muddy water on friends who dared come too near.  

Music to my Ears

We woke up early in the morning with the sounds of the cock’s crow or the chirping of other birds at dawn. The calls of our namesake kole (foxes) and various other animals including the cows, buffaloes, pigs and dogs were music to our ears. When the wind blew and the coconut trees swayed, we revelled in the wonders of nature. Even walking on dry leaves produced a fascinating and unique crackling sound. I measured my steps over these leaves as I listened to the whistling of the winds filtering through the trees all around. The myriad sounds of Mother Nature combined together to produce a majestic symphony that I would never tire of hearing.

The sounds of the insects, the songs of the birds, the rustling of the wind through the chanto trees, the burning of the bushes and korod (grass) produced wonderful sounds. The singing, humming, whistling, clapping, cracking of knuckles, wild yawning, coughing and snoring added to the pleasant din. And if all that was not enough, kot’teô (coconut shells), small bamboo sticks, fatull’leô (fine stones), tins and vattleô (brass plates) were struck together to create rhythmic music.  Quite a number of people had gumots and kansallims, while others had bells and chimbals. The cartmen tied bells to the necks of the bullocks carrying belios and other commodities like beans, sweet potatoes, onions and so on to Mapuca on Fridays, Siolim on Wednesdays and Calangute on Saturdays for the weekly markets. The ringing of the bells were described in Saligao as “kini kini boila”.

For Mother Nature’s bounty we are thankful. For me, writing this piece has been a nostalgic romp back to the days of my carefree youth, in a bygone era. Nature, of course, is still all around us, but it’s questionable how much it is respected in this modern age. Oh the times! Oh the customs!

by Yvonne Vaz Ezdani

Another pleasant evening. The walk today is through different wards in another part of Arrarim. This quaint and winding road branches off from CHOGM Road at Calangute Police Station. I pass Hillside Restaurant which serves delicious Goan cuisine and also caters for parties and functions. A little further on the flour mill advertises itself with the racket of the grinding machine which can be heard from a distance. To my left two small stores and a telephone booth have come up and serve as a meeting place for the people of Bairo Alto. Previously this ward was also known as Marod.

On my right is the Bairo Alto chapel with a tiled floor and the interior too done up with donations from the people of this ward. The Cross feast is celebrated in this ward with great pomp and fervour. Just next to the chapel is the famous educational institution ‘Mater Dei’ High School. The wooden structure facing the road is the same old building that functioned as a famous school in Portuguese times. The founder Anacleto Lobo is no more but his two  daughters have established a school under the ICSC Delhi Board.

Mater Dei Institution

As I walk along I notice that many houses have been renovated and extended.  Many of the tiled roofs have given way to concrete slabs, perhaps with plans of upward mobility.  There is a grills and fabrication workshop named ‘Ninoshka’. Some of the spaces which previously looked like a jungle have been cleared of trees and shrubs and walls have come up around the property.  With the prices of real estate soaring beyond the means of most Saligaokars I assume that some outsiders are going to put up large constructions which will change the scenery.  There are some old houses visible lower down the slope.  On the right too is a row of old houses in good condition, Brigadier Ian D’Costa and Vincy Cordeiro are two prominent residents of this area.

As I continue walking I come to another little roadside chapel/shrine.  The house next to it, belonging to the Britto family, is one of the modern looking houses. On the opposite side of the road are two bars, a few metres away from each other, in Mes vaddo.  According to the old timers there were about ten or more families living here who used to make dolas (ladles made of coconut shell nailed to a bamboo handle) and sell them in the surrounding villages. Perhaps some were carpenters too; hence the name. Just before I get to the road junction I pass the house of the late Hubert D’Souza, now occupied by his grand-daughter Giselle Lobo and her husband Ashley. And on the right is Gustav D’Souza’s family home, with a full-length verandah.  It houses many antiques and interesting old photographs. Next door is the house of the late Albin D’Souza who held the post of Administrator of Communidades some years ago.

Now we are at the junction. The road left is the route the Mapuça-Calangute buses take. A sensible driver would slow down and blow his horn at this sharp turn.

I am now going to wander through my favourite part of Arrarim, the shaded winding road through Abreu Vaddo and Salmona. Gladstone Rebeiro Sa’s house designed by Dean D’Cruz has a modern look but the stone blends so well with the environment, the compound wall and the lawn enhancing its beauty. Another house that makes one stop for a second look is Ralph D’Souza’s well maintained house with an old world charm. Next door is a four-storey building and the other houses after this are all modern structures. At the end of the road I stop to see the compound walls of two new beautiful houses sprawling across a vast area of land which merges into the woods beyond. The owners have settled down here recently.

I walk down past Luis Demello’s house. Two foreigners have bought old houses on this road and repaired them. There are also two recently constructed big houses here. I decide to walk up to the fountain. Vole-ghor (big house) is still known by that name but it’s not so vole now in comparison with the huge ghors that have come up in this lane. And it is also sad to see this lovely house so neglected now, with vines and weeds covering the once impressive balcony. Further up on my right architect Dean D’Cruz’s beautiful old house looks so serene in its peaceful environs.  The shrine a little lower down perhaps adds to the aura of peace. As I walk on I am amazed at the huge constructions that are coming up here in the midst of what used to be quiet little cottages at almost the tail-end of Salmona. I wonder who the new inhabitants of Salmona will be.

Closer to the fountain, on the higher slope by the roadside, some Hindu families have built little houses. I see the ladies returning from the fountain carrying kosos of water. I am glad that at least some people are consuming this precious spring water. With the PWD providing so many water connections in this new colony, not many people depend on the water from the zor. The controversial building that came up recently blocks the view of the fountain. I have to go closes to see the cross and the cool fresh water gushing out of the pipes.  It is in full glory during the monsoons.

Salmona fountain. Sketch by Mel D'Souza

I attempt to cross over the stream that is flowing down.  It is a slippery walk down the rough hewn steps and across the stones and log placed over the water. Then up the slippery path and I come out behind the temple.  The number of houses in this colony has doubled and tripled in the past few years. Extensions have been made to many of the older houses too and some have been painted in different shades of purple, green and yellow. The tranquil atmosphere has been sustained, or so I think, till suddenly a little further on there’s lot of activity and noise. Construction workers are putting up the slab for a three-storey building coming up on a small piece of land. It looks as though the building will go higher and is meant to house a number of families in separate apartments. The workers from the Industrial Estate above are eager to rent rooms in Arrarim and many families in this area have let out small rooms. It is a source of income for many.

Another high wall surprises me, making me wonder what’s behind it and what the reason is for attempting to have so much privacy. There is a fork in the road and I take the road going left.  There are a few houses down this lane by the side of which is the voa and its retaining wall. There is a lot of water flowing down because of the recent rains but it disgusts and saddens me to see such a load of bottles and plastic and other garbage piled up at the bend. It looks like a garbage dump rather than a channel for the rain water to flow out of the area. I emerge between the houses Claude Gonsalves and Valentine Vaz.  The Sailen chapel used to be in an open space before.  Now there is a purple house built close by, almost touching the side of the chapel wall. I stop to chat with a group of ladies sitting on the red cement benches in front of the chapel.

But I have to complete my walk so I walk on across the small bridge and now I am facing Sarpanch Jack Coelho’s house. The house on my right is Derrick Durant’s holiday home. I decide to walk down the tarred lane next to Jack Coelho’s house. His brother has built a big house behind and named it ‘Sailors Paradise’. There are two foreigners who have bought houses on this lane. Lawrie, the owner of ‘Ferns Bar’, has built his new house opposite his family home. A little turn, past a well and some houses one of which is Dilip Kamat’s family home and now I’m at the road, with Padmanab’s building on my left.  I turn right past Ferns Bar and a few feet down the road I turn right into Cruz Vaddo lane. According to octogenarian Seby D’Cruz, previously all the houses belonged to D’Cruz families hence the vaddo name.  Now besides him there is Libby D’Cruz and the house owned by Alfred and Albert D’Cruz.  A few Hindu families live at the end of this lane. There are lots of children around here, some playing cricket on the road.  Now I’m back on home turf as I turn left to go home.  I say ‘hello’ to my neighbours who are out tending their gardens.  I catch up with some news of their families and also get some tips on gardening. Back home after a delightful evening, I decide that I must do this more often.

It was a warm, sunny day in Saligao. At the seminary, it was business as usual for us seminarians. The staff were going about their daily routine and the seminarians and priests were either attending classes, or studying/praying, as was their wont were they to have an hour or so free between assignments. Suddenly, one of the kitchen helpers spotted a large snake – a cobra – slithering across one of the corridors. He shouted out loud to draw the attention of the others and soon there was quite a commotion all around.

The helper along with another colleague scurried around trying to keep track of the movements and whereabouts of the deadly serpent in our midst. Someone went to summon Sashikant, a snake-catcher from Donvaddo. He arrived in a jiffy, carrying the simple implement of his unusual trade – a not-too-stout, specially-shaped stick. He was directed to the corner in which the cobra had coiled itself. With a deft flick of the wrist he soon had the cobra aloft on the stick, and proudly displayed his trophy to all of us. He grasped it below the head and we marvelled at his skill and fearlessness. Then he took out a white handkerchief from his pocket, apparently to remove the snake’s fangs. From my vantage point at a safe distance, the cobra’s large round eyes seemed to be glaring wrathfully and its nostrils widened and fuming in protest.

Suddenly, all hell broke loose. Somehow, the cobra slipped out of Sashikant’s grasp. It raised itself about half-a-metre from the ground, its hood – with the characteristic “U” mark – flared up, it hissed once and sprang forward and struck at Sashikant. He collapsed onto the floor and almost immediately broke out into uncontrollable convulsions. We were all terrified and somebody proclaimed, “Dêdd odicho par’ro sorop.”  Even as Sashikant was lifted into the seminary’s jeep and rushed to hospital, some worked chased the snake and battered it to death (in those days ‘animal lovers’ and ‘conservationists’ were rarely heard of, and least of all in the context of a poisonous snake that had just bitten a man). It turned out that Sashikant died on the way to the Mapuca hospital. We were of course rather distressed, and some of us, along with the seminary beadle, paid a condolence visit to Sashikant’s family.

In Indian mythology and the Hindu religion, snakes play a prominent role. The Hindu pantheon features snakes in many different ways-Lord Ganesh has a snake wrapped around his waist, almost like a belt; Lord Shiva has a snake around his neck, kind of like a scarf; and, Lord Vishnu is depicted as resting on a coiled snake.

In the village folklore of India, there are innumerable stories of snakes seeking revenge on humans, and the cobra is especially singled out for this unnerving trait. Village elders talked of how a cobra that had lost a mate at the hands of a human would keep following the killer regardless of distance or time until it took appropriate revenge, sometimes extending that revenge to the killer’s entire family! One can understand how these stories assumed credibility, in an  era before antidotes to snake venom were easily available and the probability of getting bitten by a snake, and succumbing to the poison, were very much higher than today.

There are about 250 species of snakes in India of which about 50 are poisonous. The “Big Four”, considered to be the deadliest in India, are the Indian cobra (Naja naja), common krait (Bungarus caeruleus), Russell’s viper (Daboia russelii) and saw-scaled viper (Echis carinatus). Some sea snakes are also poisonous. Rat snakes, pythons, water snakes and the tree snake are non-poisonous.

I remember another incident that took place when I was young. A man in our neighbourhood was bitten by a poisonous snake known as nanettto. A tight tourniquet was tied around his leg above the wound. Five or six small live chickens were held against the wound – they died as they absorbed the venom.    As the man was transported to the hospital, he complained of severe pain and the region around the wound swelled up. The snake species was identified and a specific anti-venom injection was administered to him. He survived, and returned back home after a few days, with everyone around much relieved and happy.

The enemy of the cobra is the mongoose, romanticised in Rudyard Kipling’s story Riki Tiki Tavi. Fiction and folklore allude to the female cobra’s desire to avenge the death of a mate, but whether this is true in reality is a matter of speculation. Snakes rely mainly on their senses of smell and touch to get around, although they are not blind, as many people believe. Snakes hear by detecting vibrations of sound waves conducted through the ground (I remember elders in the house telling us that banging a stick on the ground was the best way to drive away a snake that had strayed from its natural habitat into the house); some low frequencies of sound waves conducted through the air can also be picked up by the snake. Snakes do not have a sense of taste; in fact, the tongue serves as a secondary organ of smell. Indeed, snakes do follow the scents of their mates during the breeding season, but extending that to sniffing out a human enemy for revenge is most likely far beyond the realm of reason!