STATE OF THE CHRISTIAN ESTABLISHMENTS IN SOUTHERN INDIA. Ar a time when the statesman, the philosopher, the active politician, the zealous devotee, and even the humble cottager, profess to feel one common interest in the promotion of Christian knowledge, it will, perhaps, be thought of some importance to have the state of the Christian family of Canara, a district of the western coast of the Peninsula of India, brought to the notice of the British public. Their origin, their progress, their persecution, their expatriation, their sufferings and their return, all prove at least the sincerity of their faith; and offer grounds of hope that the errors of the lowest castes of this distant region may be reformed, if the fostering care and temperate and liberal regulations of their rulers be wisely adapted to the end proposed. The integrity of these people forms a nucleus round which may be gathered the rays of knowledge; and the union of an enlightened legislation and an active benevolence might consummate the happiness of this interesting portion of mankind. It is now about four years since the following particulars were collected. They were gleaned from the most authentic sources of information; and their intrinsic importauce might well warrant a separate publication; but they are offered in this shape to the public, in the hope that through the wider circulation which they are thus likely to obtain, they may excite a more extended interest in India as well as in Europe. It is not known precisely to the present inhabitants when Christianity first appeared in Canara, although it is conjectured that it is not more than one hundred and fifty years since. It is, however, certain that Goa is the point from whence the ray of light first emanated; and that the doctrines were highly favoured by the friendly disposition of the native Christian rulers of the country. The following passage from Buchanan, vol. iii. page 23, will serve to show how flourishing was their condition before they became subject to the miseries of a cruel persecution under Tippoo Sultan, which involved the alienation of all their property, and the destruction of seven eighths of their total population. It will also furnish the means of comparing the state of these Christians at the time when Buchanan wrote, (1801,) with that which they enjoyed when these inquiries were made, (1818). The princes of the house of Ikeri had given great encouragement to the Christians, and had induced 80,000 of them to settle in Tulava. They are all of Kankana descent, and retained the language, dress and manners of the people of that country. The clergy, it is true, adopted the dress of the orders to which they belonged; but they are all natives descended from Kaukaua families, and were purposely educated in a seminary at Goa, where they were instructed in the Portuguese and Latin languages, and in the doctrines of the church of Rome. In Tulava they had twenty-seven churches, each provided with a vicar, aud the whole under the control of a vicar general, subject to the authority of the archbishop of Goa. Tippoo threw the priests into dungeons, forcibly converted to Islamism the laity, and destroyed all the churches. As the Christian religion does not prevent the re-admission into the church of such delinquents, these involuntary Musulmans have in general reconciled themselves with the clergy, who now of course are at liberty, and 15,000 have already returned to Mangalore and its vicinity; 10,000 made their escape to Malabar, from whence they are returning home as quickly as their poverty will permit. The clergy are now busy with their flocks, whose poverty, however, has hitherto prevented them from rebuilding any of their churches. During the government of Hyder, these Christians were possessed of considerable estates in land, all of which were confiscated by Tippoo, and immediately bestowed on persons of other castes, from whom it would be difficult to resume them. These poor people have none of the vices usually attributed to the native Portuguese; and their superior industry is more readily acknowledged by the neighbouring Hindoos, than avowed by themselves. It has been stated that Goa had furnished to this province the earliest Christian settlers. Favoured by the powerful protection of the Portuguese Government, they obtained from their more numerous Hindoo neighbours, the respect and esteem which their exemplary conduct merited, and subsequently secured. In other parts of India, where the Christian religion is unsupported by the reigning power, it is rather tolerated than countenanced; its professors are a despised race, and held by the Hindoos as mere outcasts. Previous to the reign of Hyder the Christians in Canara were in a very flourishing condition, for they had been much encouraged by the Ikeri Rajahs; and under the privileges and grants of land obtained from them, continued to increase in prosperity, until in the year 1767, their numbers were estimated at 80,000. These were generally, with the exception of the priests, of native origin, and descended from Kankana. For the first five years of Hyder's government after his conquest of Canara, that is from 1767 to 1773, Hyder manifested a friendly disposition towards the Portuguese nation, and consequently towards the native Christian population, who looked up to the Portuguese in some sort as their spiritual masters. He confirmed all the privileges which his predecessor, the Queen of Nagar had bestowed on them, and treated them in every respect as his other subjects. After the capture of the fort of Mangalore by the English commandant Watson, Hyder began to entertain suspicions of the Christians; and upon its being restored, he assembled them with their priests, and directly accused them of infidelity to his standard. The Christians assured him they had held no communication with the enemy, nor had been in any way instrumental in the taking of the fort; and upon this they were dismissed, with a promise however first exacted from them, that if any European power should come by sea and render themselves masters of the fort of Mangalore, they should ascend the Ghauts, and flee to him for protection, instead of recognising such power as their sovereign. But if they would choose to become inhabitants of Nagar, without any such condition, they were then to pay tribute, as subjects of that city. From this agreement, it would appear that they were considered as subjects of the Portuguese, and not of Hyder. From thenceforward to the end of his life Hyder continued to treat the Christians of Canara with much consideration and kindness. Quite the reverse of this moderation was the conduct of Tippoo Sultan, his son and successor. After the capture of Mangalore by General Mathews, and its subsequent recovery by Tippoo, he immediately evinced his aversion and distrust of the Christians; and either from suspicion of their fidelity, or from religious fanaticism, he seems to have entertained the belief that he could not keep his kingdom secure without reducing all his subjects to Mohammedanism. The Christians in particular he wished to convert, considering them on account of their religion favourably dis posed towards the European nations. To execute his iniquitous design of forcible conversion, he accused the Christians of having acted as spies, and guides to conduct the English into his territories. Under this pretext, he ordered twenty-one missionary priests who resided at Mangalore, out of his kingdom; and when he had thus got rid of the heads of the party, who might have stood in the way of his projects, he seized about 70,000 Christians, men, women and children, and sent them to Seringapatam. It does not appear what precise measures he adopted with them on their arrival, but from the wild fanaticism and inexorable cruelty of his character, it is probable that he forcibly converted many to Mohammedanism; and it is certain that very few, if any, were permitted during his reign to return to their homes. Upon a second and third occasion, he carried off some thousands more; and in all cases he confiscated the property of the banished, and distributed the lands and goods among his own subjects. During these persecutions some few escaped, and took refuge under other governments in Courg and Malabar. It is hardly necessary to remark, that upon this expulsion of the Christians from their native land, Tippoo seized and destroyed all their churches, euriching his own coffers with the plate. It is stated by Buchanan that the Christian population of Canara amounted to 80,000 before the captivity, out of whom 70,000 were either converted to Mohammedanism or destroyed. If this be the case 10,000 remained in, or subsequently regained, their natal province; which is agreeable to the statements and best information of the present day. Supposing this number not to have increased under Tippoo, which is probable, the average annual increase since the year 1799, the date of the fall of Seringapatam, has been 591; and thus the population, taking the last census at 21,827, has doubled in seventeen years. Buchanan's information, however, being derived from desultory inquiry, is perhaps not very accurate; the following statement of the population as it existed in 1818, is strictly correct, being gathered from the parish books. Number of Roman Catholic Christians inhabiting the various under-mentioned Districts, in the Province of Canara, This increase of population since the return from Seringapatam, has been owing to ordinary principles, and not to conversions from other castes, which are extremely rare, or rather never happen at the present day. The churches at the time of Tippoo's persecution, amounted to twentyseven, and were all levelled with the dust. Twenty-one new ones have been erected since the return, and three others have been begun, but their progress is suspended for want of means. This has been all effected among the Christians by voluntary contributions, entirely unaided by the Government. In this pious work the poorest members of their community have contributed materials and labour, where donations in money could not be afforded. The lands which were before attached to these establishments, have not been restored to them by the East India Company; and they are maintained, as they were built, by the people. In many parts of British India, large sums are annually remitted for the support of Hindoo places of worship: but the Christian churches in Canara, so far from being assisted in this manner, pay their due proportion of rent on the little land they possess; and the revenue thus collected, amounts to fifty-seven bahadri pagodas per annum. The whole extent of their possessions may hence be inferred, and the statement relied upon. Three or four only of the churches have very limited farms; and after paying the rents due to Government, the remaining incomes do not exceed one hundred rupees per annum for each. : The number of churches in Canara is already stated at twenty-four, and they are thus distributed in the district of Mangalore and Bantwal, nine; of Moolki, four; of Cundapore and Barcoor, four; of Onore, three. There is one other church either at Ancola or Sunquerim; and there are three already mentioned as unfinished; one of which is on a hill in the neighbourhood of Mangalore. The following is the establishment of these churches: There are three priests in the church of Mangalore; two in that of Pezar; two in that of Bedrim; two in that of Caliampore; and one in each of the rest; making in all twenty-six. These priests are all natives of Goa, with the exception of the priest of Sunquerim, who is an Italian; and they are appointed by his excellency the Lord Primate of the East. Their emoluments are thus derived: Each house in the respective parishes contributes one quarter rupee annually; besides which the vicars receive as a charitable donation for masses on account of individuals, when said, one quarter and 25 reys, and when sung, three quarters of a rupee. On the celebration of a feast, two rupees and a half (though some give more); with a few other trifling and occasional fees, destined for their support. The public ceremonies are all supported by the parishioners. Attached to each establishment there is a sexton (merinho), who is almost as well paid as the pastor, for he receives a quarter of a rupee annually from each house. These are the only fixed officers; but in each parish there is an annual nomination of two respectable inhabitants; one called fabriquico, whose duty it is to take care of the place of worship, to see that it is in proper repair, and to protect its property; and he receives from the parishioners the necessary funds: the other is the thesoureiro, who holds and disburses the money collected from the parishioners, following certain established regulations as his guide. When the period arrives for these officers to resign their posts to their successors, they are ex |