from the Salcete district of Goa were around the rate of 2,000 annually. Jesuit priests estimated that 12,000 Christians emigrated from the Bardez district of Goa between 1710 and 1712, most of them going southward. A Goa government report of 1747 presently in the Panjim archives records that around 5,000 Christians fled from the Bardez and Tiswadi districts of Goa during the Maratha invasion. During the Maratha raids on Goa, about 60,000 Christians migrated to South Canara. These new migrants were given lands at Shirva, Kirem, Mundkur, Pezar, and Hosabettu by the Chowta kings of Moodbidri and at Milagres, Bondel, and Cordel by the Banghel kings of Mangalore. During later years, migration slowed because of the Maratha–Mughal wars, and some 10,000 Christians returned to Goa. According to Alan Machado Prabhu, Mangalorean Catholics numbered about 58,000 by 1765. Subsequent to this steady rise in South Canara's Catholic population, the Portuguese took advantage of every opportunity to extend their control over the Mangalorean Catholics, who came to be identified with Portuguese interests. The Portuguese sought to expand the power of the priests, as from the beginning of their empire, priests had accompanied Portuguese delegations on diplomatic missions and on occasion were the principal negotiators. Treaties they signed with the Keladi Nayakas progressively incorporated clauses which increased the authority of the priests over the local Catholic population, making them obedient to the priests in matters of Christian laws as well as granting priests the authority to punish violations. The Portuguese promised to refrain from slaughtering cows and to halt forcible conversions in their factories. The terms of these treaties were not always honoured by the Portuguese, with the result that whenever hostilities broke out between the Keladis and the Portuguese, the Catholic settlers were often harassed or arrested by the Nayakas. Post-migration era and captivity In 1686, Seringapatam, the capital of the Kingdom of Mysore, had a community of more than 400 Catholics. The community was severely harassed in the following two decades, with the churches destroyed and the priest's house confiscated. The destruction was undertaken under the name of the Wodeyar king, Kanthirava Narasaraja I, by his finance minister. The priest's house was returned to the church in 1709. Relations between the Wodeyars and the Mangalorean Catholics improved until 1717, when there was an anti-Christian outburst. The resident priest was expelled and forbidden to preach. Several more anti-Christian outbursts followed. By 1736,