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MAY, 1917]
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THE HISTORY OF THE NAK KINGDJ 07 MADURA
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as to capture Madura itself and occupy it for three years. The internal government was a chaos owing to Rustam Khan. Unable to maintain the shadow of his power, Chokkanátha tried negotiations in despair. He first succeeded in purchasing the return of the Mysoreans by surrendering Erode and Dharapuram to them. He then, with Kilavan Setupati's help, dispersed the troops of Sengamala Dâs, and re-occupied Tanjore. He finally recovered Trichinopoly from Rustam Khan, who lost his life in the defence. The Raja of Jingi retreated to his dominions, and Chokkanátha was thus able to be in the tranquil possession of the patrimonial possessions.
But he was soon destined to lose his acquisition of Tanjore. For the fugitive prince, Sengamala Dâs, had recourse to Ekoji, who was then at Bangalore under the nominal authority of Bijapur. Ho readily agreed to undertake his restoration. The confederates marched to Tanjore and expelled the Madura forces. But Ekoji usurpad the throne, and forth with entered into a confederacy with his late enemy Chokkanátha against Sivaji. All this took place between 1675 and 1680.
The Bhosalapratá pam, says Wilson, gives a different account. It says that the Prince of Trichinopoly applied to Shahji for assistance against Vijaya Raghava of Tanjore, that Shahji helped him in the overthrow of Vijaya Raghava and the capture of Tanjore; and that he then expelled his ally and seized the kingdom. He left it then under his son Ekoji.
SECTION III. THE GROWTH OF CHRISTIANITY IN THIS REIGN. A word may be said about the progress of Christianity in this reign. The organization of the dioceses and the activities of the Pandâram and Sanyasi missionaries, had
very percep:ible effect, and brought thousands of people into the Christian fold. By 1677, for instance, the Nâik capital itself had as many as 2000 Christians. It is said that, about 1650, the Christians were, according to the Governor of Trichinopoly, "everywhere and could not be counted.” In 1676 Father Frere wrote that the Christians of Tanjore were numerous enough to emigrate to Ceylon and Malacca. In Tanjore the Pariah Christians had the full control of the royal elephants and horses, and were so far advanced as to organize a strike and compel the authorities to treat them better. Christianity17 flourished even more in Madura and boasted of recruits from all olasses of the population,-Brahmans, weavers of rank and wealth, salt merchants, and blacksmiths, the Pariahs, Palļans, Paravas and mendicants of all castes.
This enormous increase in the Christian population naturally gave rise to persecution in various places. The historian will always note the commendable spirit of toleration which distinguished Hindu kings in general ; but it was not always the case. There were not lacking, even in the most liberal age, chiefs and officers that resorted to persecution. In Trichinopoly, for instance, the governor, the chief civil authority of the province, was a determined opponent and persecutor of the Christians, and countenanced an important official under him, the chief of the customs, a Valaiyan by caste, to lead with impunity an anti-Christian crusade. The animosity of this officer, however, was due as much to economic as to religious reasons. He imagined that the Christians were exceedingly rich, and incited some of his own relations, who had been living in poverty in the neighbourhood of the Church at Trichinopoly, to plunder it. Proenza, the missionary Pandâram then in charge, got a warning of the impending attack and escaped to Kandalur. The raiders found
17 Manucci, writing about 1700, says that there were more than 100 churches under the Jesuit mission," and the Christians were increasing in number. Storia do Mogor III, 106.
