[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) › 281.20 # Storia do Mogor 281.20 Storia do Mogor (Irvine) 281.20 - **Language:** English ### [281.20.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.1) As for the King of Udayar-palaiyam, he did not preserve so favourable an attitude towards the Christians as did the Queen of Madura. It is also true that he did not treat them with the rigour and severity that had been exercised in Tanjor. He was content to give orders to arrest four Jesuit missionaries then within his territory, but their reverences were warned and 'preserved themselves for their country' (servaverunt se patriæ). The king, having missed arresting their persons, made sure of their property, and of all that was to be found in their house. But the Christians were not touched. If the account of this persecution is something unheard of, in regard to the causes producing it, the story of the conduct adopted by the reverend Jesuit fathers at Pondicherry as to the ceremonies they allow their Christians to practise will not appear in any degree less strange. Judge for yourself, most judicious reader. Here is a faithful account of what I have seen and learnt, not only about their marriages, but about their burials, et cetera. But before commencing I will tell you of a question put to me by some Hindus at Pondicherry which, from its exceptional nature, is worth repeating. ### [281.20.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.2) \[61\] Some Hindus of Pondicherry, having observed the difference between the method of living of the Capuchins and that of the Jesuits, took it into their heads to ask me what religion I was of, what god I adored — whether it was the Capuchins' or that of the Jesuits. They were weak enough to suppose that the Christians had more than one god, just as they have themselves, and that different forms of worship are employed among us. To speak the truth, I was taken aback at this ridiculous question, and put forth all my industry to free them from so gross an error, one at the same time of such prejudice to Christianity. Among other things, I said to them that I worshipped the God of gods ; and instructed them that this same God who had given breath to the Romans had also given it to the French and the Mahomedans. This reply astonished them in some degree, and compelled them to the retort : ' But if it be thus, tell us, pray, why it is that the ancient priests and ministers of your religion were led by the same Spirit as the Capuchins, saying and teaching the same things ; whereas the Jesuits, who for a time would not acknowledge our ceremonials, but condemned them as bad and scandalous, now no longer reject them ; on the contrary, they approve of them, and hold them pure and holy. Tell us,' said they, ' the reason of this change.' ### [281.20.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.3) I was very much concerned that the mode of action adopted by the reverend fathers had raised such feelings in the minds of these idolaters. I replied that the Jesuits did not approve Hindu ceremonial as good or bad in itself, but, living in the midst of Hindus, they believed that these things could be done as matter of indifference and for reasons of policy ; governed by this feeling, they permitted some things which looked as if they were Hindu, but were not so in reality. The poor people really believed — for they told me so — that the God of the Jesuits was different altogether from that of the Capuchins, by reason of the great contrast and difference between the ceremonies of the one and of the other ; those of the fathers of the Society being remarkably like those of the Hindus, as I have described. But before ending the narrative of the persecution, it will not be out of place to remark that the weakness of these new-made Christians has been something extraordinary and surprising. Their most famous catechist, Vlrapavati, was hung up by his hair for a whole night, and by excess of pain was obliged to deny his faith and do what was required of him. After this all the Christians left in the kingdom (Tanjor) went back to their pagodas. It is true that there were a few among this great number who, in spite of their presence at the sacrifice to idols, still did not worship them, but, raising their thoughts to God, gave to Him their homage and adoration as if still in church. ### [281.20.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.4) It will not be difficult to understand this, if one remembers what is told of the famous astronomer and mandarin of China, the Most Reverend Father Adam, Jesuit. By reason of his official duties he was forced to be present in the suite of the emperor of that kingdom within the temple of the idol. In order not to be sullied and contaminated by the filthy sacrifices offered up there, he carried, or caused to be carried, a cross hidden in a bunch of flowers. Thus, while present in the body at a heathen ceremony, he could offer up in the spirit homage to God in sight of this venerable sign of our redemption, and could thus keep both a heart pure and clean and his appointment as a mandarin \[62\]. This convenient rubric was unknown in the days of St. Cyprian. In that age those Christians were held apostate and renegade who, to evade persecution, the confiscation of property, prison, torture, loss of life, had obtained from the magistrates, either themselves or through their friends, by money payment or otherwise, certain papers or written attestations to the effect that the authorities were satisfied with them, even though they had not gone up to the Capitol nor attended the sacrifices offered there to the false gods, nor, still less, had sacrificed to them themselves. ### [281.20.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.5) This rubric, as I call it, may have travelled from China to Tanjor by the intermediary of fathers of the same Society as Father Adam. It would be of use to comfort and lull to sleep the consciences of these poor Malabar Christians. They might hope that, although to avoid persecution they did not confess Jesus Christ in the face of all men at Tanjor, it would suffice for them to do so in their hearts. In this way they could go to a pagoda, but still pray in spirit as at church; they might say that the Lord would never fail to recognise they were His, and to declare them as His before His Father. ### [281.20.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.6) It is true that their reverences, seeing the bad effects of their ridiculous play, and finding their conduct blamed by everybody, adopted the course of disguising and excusing their lamentable want of foresight. They started the rumour that it was all untrue, that they had not included the gods of the country in their farce. They had represented the gods of the Romans and others, and the Hindus had unfortunately mistaken them for their own gods. Thus if there had been regrettable consequences, they should be rather imputed to the maliciousness or the wrong-headedness of the Hindus than to their reverences and their indiscreet zeal. But here we must admire the effrontery, not to say more, of the reverend fathers in daring to deny a fact of which there were as many witnesses as there were spectators of their farce. In strict law no more than two witnesses who agree as to a fact alleged against anyone are required to secure his conviction as a criminal. But their reverences declined to be considered criminals, although there are over three hundred persons who could bear identical testimony against them — men who have seen and recognised the images of the Hindu gods made of baked clay and painted by a man, a Hindu himself, called Mouchi, at the house of a Malabar Christian named Vania Peria Tambi (Vanniya Peria Tambi), son of a certain Cardoso. From this one case judge the degree of boldness required to contradict so many persons ! ### [281.20.7](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20.7) But what matters it to the reverend fathers whether they lie or tell the truth ? they have no more regard for the one than the other ; it is their interests alone which make them incline indifferently towards truth or towards falsehood. This may be noticed in the present affair. For if they were to perceive and ingenuously acknowledge their fault, and be in accord with those who stood and saw their farce, they would thereby admit themselves to be the causers of the persecution at Tanjor, and would draw down on themselves most justly the displeasure of the whole church, above all, of their Portuguese fellow-Jesuits. It was these latter who founded and tended for so many years this new Christian community and maintained the mission there. Furthermore, the Jesuit reputation for worldly wisdom would suffer, and the credit they have earned would be at stake. The Bishop of San Thome would turn against them, and might withdraw them from the cure of, and mission to, the Malabars of Pondicherry. This charge he has most unjustly, and in opposition to every rule of right and every good reason, taken from the Capuchins. Thus it is not to be thought of that the Jesuits should avow their fault, for they must not become subject to the above-named disagreeables. Still, it is most unjust for them to continue to disguise the facts and deny the truth. But we must go back to our narrative of the reverend fathers' conduct. --- Source: [https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.281.20) · Pramāṇa