[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Travellers (1500–1858)](https://indike.org/pramana/in.darkages.travel) › [Storia do Mogor](https://indike.org/pramana/in.darkages.travel.manucci) › [Storia do Mogor (Irvine)](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine) › 281.16 # Storia do Mogor 281.16 Storia do Mogor (Irvine) 281.16 - **Language:** English ### [281.16.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.1) These people are not yet habituated to Europeans as are the persons dwelling in places of older date. For this reason they hold the Farangls in most singular aversion, trembling at their approach, more especially the women. Yet the reverend father travelled from house to house every day, sending for some, going himself to seek others, all for the purpose of preaching to them. He mixed himself up with them when they had assembled and were conducting their ceremonies at the gate of their pagodas, built partly in the open spaces or in the middle of the streets. Or he appeared when they had collected in the market, and preached to them there. It is quite true that nothing is finer than zeal, especially zeal for the saving of souls. But at the same time it must be granted that it may possibly spoil everything it has secured, even when governed by the dictates of prudence, unless it is continually controlled and directed by one and the same hand. These Hindus, the objects of the reverend father's zeal, instead of enjoying the teaching that he directed to them in the hope of bringing them to a knowledge of the true faith, felt nauseated, and rejected what he said. His ardour being too vehement, they, instead of listening to him, uttered a thousand silly jokes over his discourses. It is even a question whether they had understood, or had any conception of what he said to them. For, in place of becoming converts, they were only hardened against him. ### [281.16.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.2) Seeing that he almost forced them to hear what he had to say, they took that as an attempt and an interference meant rather against their liberty than their religion, rather against their persons than their consciences, or, finally, against both. On this account they complained several times, first to such Christians of the country as they knew individually, and these carried it to that good father. They explained to him that what he was doing ought not to be done — at any rate, not in that fashion. Far from winning these unhappy men for Jesus Christ, he was irritating them. They took for persecution what he meant and did for sanctification. That was why the Hindus increased the number of their processions, their ceremonies, and their superstitions, by way of invoking the aid of their gods against such treatment, which counted with them as violence. Their learned men came more \[49\] frequently to Pondicherry than customary, trying to inspire them with horror for \[our\] religion. ### [281.16.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.3) It would be better to convert annually only a dozen, without frightening the others, rather than end in not converting a single one by attempting to convert the whole of them at one effort. They \[the Christians\] said, furthermore, that what he was undertaking might have unfortunate results, which would recoil upon the Christians who lived in those territories where they had the free exercise of our religion, while living under the rule of their own prince. In short, as they told him, the Hindus made a mock of him, taking him for a jogi. This is a kind of person in this country who, in order to pick up a few coppers, draws crowds in the market-places to look at certain feats of legerdemain or serpent-dancing, somewhat as done by our conjurers, or marionette-dancers, or hawkers of quack medicines. They added many similar arguments. But in spite of this excellent and most sensible advice, the reverend father never altered, but went on as he had begun. In the end the Hindus grew tired of his importunities, and stated publicly that they would abandon Pondicherry if they could not be left alone in peace. They would never allow the Farangis to enter the enclosures of their houses, where their women live, nor would they permit them (the Farangis) to force Christianity upon them. ### [281.16.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.4) The matter came to the ears of Monsieur the Governor. He sent a warning to the priest's superior to put an end to these disorders, and told the Jesuit himself that he must constrain his zeal within the limits of his church, giving good instruction to the Christians, and receiving there those only who were touched by the Holy Ghost and sought to be baptized, or were brought to him for that purpose by the exertions of the Christians themselves who live in the country. Of these men the Hindus are not frightened. Often by attempting to do everything nothing at all is done — at any rate, nothing of any value; or by wishing to gain all, all is lost. Nothing could be more correct than this advice. But the reverend father, thinking himself more enlightened than other people, or maybe upon the instructions of his community, as might be presumed, desisted not at all upon that account. This went on until at last the aforesaid Lord Governor, fearing disastrous consequences for the public welfare, and even for religion itself, such as the flight of the inhabitants of Pondicherry, sent him (the Jesuit) an order prohibiting him from continuing. This order he at length obeyed. ### [281.16.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.5) However, the Hindus and their Brahman priests could not avoid feeling resentment for the past, and continued to await a favourable occasion to make the reverend fathers feel in their turn, in the persons of their Portuguese fathers at Tanjor and the Christians there, some portion of what they had suffered from this Jesuit at Pondicherry. This was just \[50\] what the Malabar Christians had very clearly predicted. First of all the Hindus complained to their relations and any persons known to them at Tanjor of all the above vexations, and the interference with their customs. These complaints spread among the people and disturbed their minds, and rendered them ill-disposed towards Christians. Then the reverend fathers, impelled by indiscreet zeal, entered upon farther measures, more repulsive than anything yet described. It was these acts that forced the Hindus at length to begin and continue the persecution of which I am speaking. It is for this reason that I call this enterprise 'indiscreet zeal.' Added to this were several abusive speeches and repellent words spoken by the said reverend father to one of the principal Brahmans, who usually lived at Tanjor. His name was Courou Nama Chivaiam (Guru Nama-sivayam). The story may not prove displeasing to the reader. Here it is. ### [281.16.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.6) This Brahman was reputed among these people as a holy man and very learned. So great was the veneration paid him that they drank the water in which his feet had been washed. This man came from Tanjor to Pondicherry to visit his disciples with a view to their instruction and consolation, also to fortify them against the outbursts of ill-regulated zeal displayed by the reverend Jesuit fathers. He had vehicles and a retinue in proportion to his dignity and merits, as is the custom with them. The reverend father believed that with one effort he could hit with a sling and fell to earth this Goliath, and put to rout the army of the enemies of God. With this idea he paid the man a visit, and after mutual compliments he started him on the subject of religion. He made every effort to make the Brahman realize his blindness, and how far his spirit had gone astray, in rendering to dumb idols what is due to God alone. The Brahman answered these words in his own fashion, according to his principles. Since either he did not satisfy the reverend father, or did not succumb to his reasoning, as the father claimed that he ought to do, he (the father) began to use abuse in front of the whole assembly, which was somewhat numerous. He called him a cheat, an ignoramus, a wrongdoer, and worthy of the most exemplary punishment. As for his disciples, not having the same light and knowledge, they were consequently less guilty and more to be excused. We must admit that what he said was true. ### [281.16.7](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16.7) But who ignores the fact that often many things might be said that should not be said, in order to secure some greater good or avoid some still greater evil. 'Truth hurts,' as says the proverb; in short, the heart of man is easier gained by gentleness than by abuse, invective, or rage; these Indian peoples esteem above everything else that moral virtue of gentleness and those who possess it. This is the reason of their having an aversion to the opposite quality. In particular they abhor the bilious temperament which takes fire at once, a thing entirely unknown to their phlegmatic temperament, one very difficult to arouse. However, the Brahman said nothing in reply, his gravity not permitting him to show that he was offended by all that the reverend father had said to him. Yet he felt it all in his mind, as he has demonstrated since. For, together with some of the most prominent men of the same caste, he became one of the instigators of the persecution, helping it with his advice, credit, and authority. He departed from Pondicherry offended and angry, leaving the Hindus, his disciples, irritated and scandalized. --- Source: [https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.16) · Pramāṇa