THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA

GIFT OF

HORACE W. CARPENTIER

WHILE SEWING
SANDALS

/
1

'W^^#^

"\^\

MADIGAS SEWING SANDALS.

\Fro7iiispiece.

While Or
and Ireland

Sewing Sandals
if

Tales of a Telugu Pariah

Tribe

By

EMMA

RAUSCHENBUSCH-CLOUGH
i(

Ph.D Member

of the Royal Asiatic Society of Great Britain

if

if

LONDON HODDER AND STOUGHTON -i -^ 27

PATERNOSTER

ROW

1899

Sarpentier

and London ButUrb' Tanner, The Selwood Printing Works, Frame,

ThCc

To

MY FATHER
Professor
WHO HAS

A.

Rauschenbusch D.D

PASSED ON TO ME THE HERITAGE OF

ANCESTORS

WHO SOUGHT AND SUFFERED

IN

FOR TRUTH THIS STORY OF A TELUGU

PARIAH TRIBE
FOR TRUTH
IS

SEARCH

AFFECTION-

ATELY INSCRIBED

M860D35

Preface

Many
before

a day

passed with a group of Madigas

to
their

me,

listening
cults.
I

legends, hearing
life

about their the Indian

received glimpses of

in

village

community, and
life

felt

the

heart-beat of the religious

of the

common

people of India.

The Madigas
most despised

They

are

the

country.

For

sewed sandals,
wells

humblest and of the Pariahs of Southern India. leather workers in the Telugu centuries they have tanned hides, prepared leather buckets for the
are

among

the

of the

Sudras,

and

made

trappings

for

their bullocks.

And

all their

search for truth was

carried on while sewing sandals with their hands.

heard from them. In some respects I found myself on untrodden ground. With regard to the Matangi cult, the
I

have

described

what

Chermanishta
the several
notice,
in
I

sect,

the cult called Perantalu, and

sects

Reform

which
I

came
found

to

my

cannot quote the researches of others

corroboration of that which

among

the people.

viii

PREFACE
story

The

of
I

the

mass

movement toward
in
its

Christianity has,

trust, retained

English

rendering some of the quaintness, the distinct

originality, that
I

heard
I

it

was so fascinating to me, when from my Madiga friends. Many of

for seventeen years.
far

them

had known

Memory

back to make their reminiscences seem very real and lifelike. It was my intention not' to draw on the fund of information gathered in hearing my husband. Rev. J. E. Clough, D.D., tell of the early days at Ongole. I wanted to put myself into the place of the Madigas, and to see the situation with
carried

me

sufficiently

their

eyes.
still

My

husband's

side
told.

of the

story,

therefore,
I

remains to be

am

grateful to

him and

to several friends in

India,

who

furnished

me

with

opportunity to

meet Madigas living at a distance, whose memories were stored with tales of the Telugu Pariah tribe, to which they belonged. A Eurasian gentleman in Ongole helped me in gathering
legends direct from the people.
libraries

In

my
I

search in

in

India and in

London

have been

most courteously aided, and from several members of the Royal Asiatic Society I have received valuable suggestions. All this I would gratefully
acknowledge.
E. R. C.

London,

1899.

CONTENTS
A HISTORY NOT WRITTEN IN BOOKS
1

PAGE

An Ancient Tribe

2
3

Traditions of a Tribal

Head
.

13

The King of the Matangas

Scattered and in Servitude

21
31

4
5

Transformed into a Buffalo

45

ANCIENT MOTHER-WORSHIP
1

The Curse of Arundhati The

Initiation of a Matangi
in

S3

2
3

62
77

The Matangi

Legends and Stories.

4
5

The Fiend Mahalakshmi

Secret Meetings and Midnight Orgies

90
103

CHRISTIANITY AND THE GURUS

1

Search for Truth

113

2
3

Six Gurus in Succession

130
.

The Silence of Ramaswami

141

CONTENTS
PAGE

FROM NASRIAH TO CHRIST

1

Nasriah the Reformer

157
167

2 3

Longing to See God

His Mother's Curse

183

BATTLE-GROUND FOR TWO RELIGIONS

1

Through much Tribulation

Not Peace, but a Sword

.201

2
3

.218
.

The Persecutor and His End

247

THE POWER OF CHRISTIANITY

1

2
3

A Great Calamity A Modern Pentecost

Conclusion

271

285 302

REFERENCES
INDEX

.311
315

LIST

OF ILLUSTRATIONS

Madigas Sewing Sandals

....
. .

PAGE
Frontispiece

Buffaloes Bathing in a Tank

49
.

The Matangi, her Attendant, and the Bainundu

Mahalakshmi and her Attendants
.

70

-91
144 164

Hindu Guru

Idol Worship

Madigas with their Drums

215

Poleramah and her Brother

Famine-stricken Christians

250
274

A HISTORY NOT WRITTEN

IN BOOKS
An Ancient Tribe
Traditions of a Tribal Head

The King of the Matangas

Scattered and in Servitude

Transformed into a Buffalo

W.s.S.

AN ANCIENT TRIBE
When
it

came

to pass, twenty years ago, in the

in

town of Ongole,

Southern India, that ten thouin

sand Madigas turned to Christianity

there

one year,
this

was questioning as

to the causes of
in the

movement.

Devout minds saw

baptism of
in

two thousand two hundred and twenty-two

one
with

day a modern Pentecost, and were

wonder and
gratitude.

filled

Others enquired with interest

concerning
conditions,

ac-

companying circumstances and

and

when they heard

preceded
this

of the famine which immediately

Christianity, they

movement toward
that they

were
cause.

satisfied

had here the moving

The

desire to enter

upon the experience

to

of

the

Christian

was

considered

stand in

direct proportion to the

hunger that was gnawing.

But the mass movement toward Christianity continued

long

after

the famine was over.

Sixty

A HISTORY NOT

IN

BOOKS

thousand Madigas are to-day counted as Christians.

The Madiga community

of a part of the Telugu

country has become Christianized.

During the months which

tales of this

spent in h'stening to

Telugu Pariah
I

tribe,

both from Chris-

tians

and non-Christians,

ever kept in

mind the

questions that might be asked

by those who looked

upon

this

Pentecostal event in
I

modern missions

from different standpoints.

looked for traces of

a direct manifestation of God's Spirit upon the

minds of men, and

time
I

found them.
alert

At

the

same

was on the

to

detect the special

features of environment that

made

a mass moveI

ment toward
also.

Christianity possible.

found these

The methods
ly inadequate

of historical criticism are singularthe

when they approach

phenomenon

of God's Spirit working in the hearts and minds of a multitude of men.

Reason, with

its

limited

range of comprehension, cannot analyze, differentiate

and explain
faith.

that

which belongs
is

to

the

realm of
faith
is

God's power
in

there.

He whose
God
is

delights
to

the sublime mysteries of

satisfied

know

that

God's

presence

AN ANCIENT TRIBE
manifest.

But he also who

sets aside the super-

natural, because
criticism,

beyond the reach of analysis and

this

and looks upon

movement among

the Madigas from the sociological standpoint, will

find that after

he has reckoned with each factor

of environment, an

unknown
the
divine

factor

still

remains,
in

and

this factor

is

power inherent

the Gospel of Jesus Christ.

Much seemed
that

to

me
of

explained when
the

found

the

nucleus

Ongole Mission was

formed by men who, long years before the missionary came to Ongole, had become dissatisfied with
the cults of the

Madiga
by

village,

and had carried

on a search
of

for truth

listening to the teaching

Hindu Gurus.

They took

the

first

step out of

polytheism into theism by learning from their Yogi

teachers that there
spirit.
is

one God and that

He

is

This represented spiritual gain of a high

order.

But what was more valuable than

this,

perhaps,

was

the

receptive

attitude,

the

thirst

which could not be quenched.

of Jesus Christ

When

the Gospel

came

to these

men, there was a

gratitude in their hearts that formed a tremendous

impetus toward Christian

activity.

A HISTORY NOT
Another condition which

IN
I

BOOKS

found had largely

Christianity

affected the

movement toward
was
their

among

the Madigas

strong family cohesion.

During

the course of

many

centuries,

through

famines, pestilence and warfare that swept over

the land, the Madigas have retained their distinctness as a tribe.

We

see

them

to-day, despised as

Pariahs, yet forming a unit

units

among

the

many
of

other
India.

which

comprise the social

;

life

They
which

preserve their traditions

is

they have a cult

cult
;

distinctively a

Madiga

they even
tribal basis.

have their own village jurisdiction on a

In going back to the earliest days of the Ongole

Mission,
I

found several centres from which the

influence radiated,

and they were family

centres.

The man who

new
religion

first

brought the tale of the strange

identified as belonging to
;

had to be

such and such Madiga family

he was invited to

the evening meal, and the family listened to

him

as

a family in the hours of the night.

There was

family deliberation as to whether this religion was

true

and

right,

and the family stood together to

meet the petty persecutions that followed so surely

in

many

a case.

AN ANCIENT TRIBE
There were men also who met Jesus Christ
way, alone, and went
that falls to
heretic, as a

7
in the

home
is

to face the hard ordeal

him who

cast off

by

his family as a
religion.

promulgator of a strange new

These men were determined that

their families

must come with them.

relations
;

They went

to

distant

they journeyed to reason with the con-

nections of the wife.

The

sense of family cohesion

was so strong upon them, the thought that they

might lead a separate
life

henceforth seemed un-

natural and scarcely to be entertained.

Family cohesion was the channel through which

spiritual

truth

spread rapidly.

It

was

also the

channel that carried precepts directed toward uplifting

of a social nature.

When

the Sudras

saw

how
and

Christianity proved in the case of the

Madigas

a power to

make

life

on earth more wholesome

it

clean, they considered

social
:

redemption of

a tribal nature.

They
It

said

"

This religion has

for

come

to them.

would be well

us also

if

religion

came

to us that

would educate our children

Christianity found
ally.

and make us respected."

tribal characteristics a

in

powerful

The Madigas

are without doubt a very ancient

8
tribe.

A HISTORY NOT
It
is

IN

BOOKS
among who are
the
de-

possible

that

they are

aboriginal tribes of Southern India

scendants of the Kolarian race, a very rude and

primitive
race,

which

may have

occupied India
It is

previous to the advent of the Dravidians.

also possible that there

were several migrations of

the

Dravidian

tribes.

Perhaps

Madigas were

among

the earliest of the Dravidian invaders, but

yet of the
pothesis
I

same

stock.

In support of this hyfact that the

would point to the

legends

and

cults of the

Madigas bear the family resemtribes,

blance

of

Dravidian

and

that

in

their

hamlets

the

same self-government

exists,

on

small scale, which marked the ancient Dravidian

village

community.

have not found proof of

equal weight to support the theory that they are of pre-Dravidian racial
If scholars
affinity.

were agreed concerning the

racial

origin

of the Dravidians,

we might proceed

to

assign to the Madigas their place in the

family.

human

But we meet with

conflicting

theories.

Both Blumenbach and Haeckel, the one by the

characteristics of the skull, the other

by the

struc-

ture

of

the

hair,

find

that

the

Dravidians are

AN ANCIENT TRIBE
place

neither Caucasian nor Mongolian, but have their

between

the

two
the

races.

According

to

Haeckel's
into

hypothesis,

Dravidians

advanced

India from the south, from

that continent

Lemuria,

which

he

considers

man's

primeval

home, now sunk below the surface of the Indian

Ocean.
in the

Dr.

Logan

finds

an Indo-African element

Dravidian physiognomy, and supposes that

a negro race overspread India before the arrival of the Scythians.

lological

Dr. Caldwell applies the phi-

test

He

claims that the

Dravidians

came from the

vidian dialects

north,

because vestiges of Dra-

mark the pathway.

Scythian

invasion preceded the

Aryan

invasion.

The Dra-

vidian dialects bear distinct affinity to the Scythian

group of languages.

He
is

argues, therefore, that

the Dravidians are of Scythian race.

origin of the Dravidians

The

racial

not yet ultimately settled.

Concerning the Indo-Aryans, scholars are agreed

that they are of Caucasian race, pure and simple.

They

are

the

Sanscrit-speaking branch
races,

of

the

Indo-Germanic

and entered India from the

north, perhaps about the year 3CXX) B.C.

Wars and

conquests marked their course in Northern India.

10

A HISTORY NOT
ancient Rishis in the

IN

BOOKS
of the Rig
"

The
hast

hymns
:

Veda
Indra,

praise the

Vedic god of battle

thy weapon

Thou,
the

with
;

smitten

mouthless

Dasyus

in the battle

thou hast pierced the im-

perfect-speaking people."

When,
gress

at a later period, their

southward pro-

began, they had neither weapons in their

their lips.

hands nor appeals to Indra on

They

employed
settled
in

the

arts

of peace.

Aryan hermits
became the
Pre-

the southern forests, and

friends

and instructors of the Dravidians.

vious to this contact between

vidians

Aryans and Dra-

we have no means

of knowing anything

about the ancient Dravidians.

They were

evidently not to be despised by the

for

proud Aryans,

they had considerable resources.

lived in fortified cities,

Governed by kings, they

fought with weapons, and possessed

much

wealth.

Four cognate languages were spoken by the Dravidians, the Tamil, Telugu, Canarese alim.
It is

and Malay-

doubtful whether they had a literature

anterior to

Aryan

influences.

In abstract ideas

they were deficient, but for every other range of

ideas their languages

afforded

ample means of

AN ANCIENT TRIBE
expression.

ii

They were a

practical people.

The
in-

Aryan

colonists

were compelled to acquire the

Dravidian dialects and to content themselves by

troducing Sanscrit terms into the local vernaculars.

In
their
social

organization

the

two

races

differed widely.

Among

the Aryans of the north

the caste system was already developed

colonists

when

their

began to migrate to the south.

The

only distinction
that of high
is

known

to

the

Dravidians was

and low, patricians and plebeians, as

primitive communities.

found in

all

The Aryans

had

their strong Brahminical hierarchy, while the

priests

of the

Dravidians were
to
their
skill

self-created,
in

re-

spected according
sorcery.

magic and
dead
; ;

The Aryans burned

their

their

widows were not allowed

to re-marry

they ab-

horred the eating of flesh and the spilling of blood.

The
dead
all

Dravidians, on the other hand, buried their

;

their

widows re-married

they ate flesh of

kinds,

and no ceremony could take place withuse of strong drink and the

out the excessive

spilling of blood.

When

the two races

first

came

in contact there

seems to have been antagonism

in religious lines.

12

A HISTORY NOT
settlers

IN

BOOKS
in

The Brahminical

complained

the ex-

aggerated language of the East concerning "the

faithless creatures that inject frightful

sounds into

the ears

of

the

faithful

and austere eremites."

Hiding
"

in

the thickets adjoining the hermitages,

these frightful beings delighted in terrifying the

devotees."

At

the time of sacrifice they

jars,

came and
fuel,

snatched away the

they cast away the

the flowers and the

ladles

sacrificial

and

vessels,

and polluted with blood the cooked oblations and

offerings.

The mingling
of cults

of tribes and races and the fusion

and

religious

systems which constitute

in its

modern Hinduism was then

infancy.

The
With
anti-

Madigas were there and bore

their

their part.

Matangi

cult they reach far

back into

quity.

Leather-workers by occupation, they are

the lowest of the Pariah tribes.
religious

among
social

Yet the

and

customs found among them

to-day have their root in the India of thousands

of years ago.
tianity

The

first

contact between Chris-

and

this ancient tribe

must, therefore, be

of a unique character.

TRADITIONS OF A TRIBAL HEAD

The Madigas proudly
their great ancestor.

point to

Adijambuvu

as

He was

the " grandfather of

the Madigas,"

who was

created "six months before

the world began."

time, for in

This places Adijambuvu as to

India "the world began"

their conquests,

when

the

Aryans made was

"

and

this

man, who

the

first

Madiga," was one of those

who were

in possession of the soil

when

the invaders came.

Now Adijambuvu was very great. No matter what Rama wanted to do about war, he first went
and asked him, as patriarchal head,
for his advice,

and then did what he

estate

said.
first

Though

of high

when

the Aryans
soil,

came

in contact

with

the sons of the

to

the day of humiliation

fell

came

Adijambuvu.

He

from his height.

There was

in

those days a cow, called

"

Kama-

dhenu, for she was the

cow of

plenty."

boy,

whose name was Vellamanu, tended the cow, and

13

14

A HISTORY NOT
gave

IN

BOOKS
the

she

much

milk.

Adisakti,

primeval

energy worshipped by the aborigines, permitted

the gods to drink the milk of

Kamadhenu.
exceedingly to
:

The

boy, Vellamanu, desired

taste of the milk.

But the gods said

it."

"

You

shall

not by any means partake of

rest satisfied.

He would
as

not

One day he

lay

down

if sick.

By

stealth he took the pot

from which the gods

it

had drunk the milk, poured water into

drank
so
it.

and

He

said to himself: " If the milk tastes

good,

how must

the

meat

taste

dhenu became aware of

his evil

Kamaintentions. At
?

"

the very thought that any one should desire to eat

her

flesh,

her spirit departed, and she

fell

dead.

The gods heard what had happened. They came to the spot and found Kamadhenu dead.

What

should be done
said
:

They went

to

Adijamus.

buvu and

"

You

are the greatest

among

You must divide her into four parts." He did so. One part he retained for himself, one part was
given to Brahma, one to Vishnu, and one to Siva.

They took

their parts

and went away.

said, "

Ere long the gods came back and must have the cow
again."

We

They brought

their

TRADITIONS OF A TRIBAL HEAD

three parts,

15

and called

for

Adijambuvu's

part.

But the boy, Vellamanu, had meantime cut

piece and

off a

was boiling

it.

As
took

it

bubbled

in the

pot a particle of the meat rose with the bubbles

and
it,

fell

into the

fire.

He

it

up, blew against

so that the moisture in his breath touched the

it

meat, and put

back into the

pot.

Adijambuvu took

his part of the cow,

and with

the other three parts proceeded to create a

new

cow.

But, alas

the flesh that had been boiled

and breathed upon could not be replaced.

Kama-

dhenu was not

ing

as before.

Loose skin was hang-

down from

her chin, the flesh that had formerly-

filled it

was gone.

She was reduced

in

every way.

From

her proud stature of two heads, four horns,

eight feet and

two

tails

she dwindled

down
to

to

the present size of the cow.

The gods

said,

"Adijambuvu has
and be beneath

come
Thus
him-

down from
self a well,

his height

us."

the day of his humiliation began.

He dug

and the boy, Vellamanu, dug another,

between them.
"

for caste difference rose

Such

is

the legend of the

grandfather of the

Madigas."

But who was the boy, Vellamanu,

i6

A HISTORY NOT
among

IN

BOOKS
effect
?

whose interference had so great an

is

There

the Pariahs a priestly caste called the

Valluvas,

who

preserve to this day, with great

is

faithfulness, a species of learning that

akin to

the priestly lore of

Brahmin

sages.

Vestiges of

Sanscrit learning are found

among them, which

the

point back

to

a time

when

Aryan hermits
tribes,

were on friendly terms with the aboriginal

willing to teach them.
It

seems when the days

of separation and caste feeling came, the Valluvas

formed the link between the old and the new.

The
gods.

boy, Vellamanu, had milk to offer to the

Adisakti regarded the gods with favour and

allowed them to drink, for the Aryans partook of

the cults of the aborigines
ideas.
;

they imbibed aboriginal

But when the boy, Vellamanu, would share

the drink of the gods, he showed himself unworthy.

The

lust of

meat

filled

his

mind.

It

was the old

bitter contention

between Aryan and Dravidian,

eat
flesh,

because the

latter

that

wrought

the

change

in the early friendly relations.

The

cause

of the change was social incompatibility.

I

searched in books for a trace of Adijambuvu,

is

and found several references where he

taken

TRADITIONS OF A TRIBAL HEAD

out of the region of the
planted
times.

17

legendary, and

trans-

through

his

descendants into our

the

own
the

There

is

among

Madigas
called

of

Canarese country a priestly

tribe,

Jambu,
live

who

never intermarry with the

laity,

and

entirely

on

their

contributions.

high

priest,

whose

office is hereditary, takes

frequent rounds

through the country, collecting money and ad-

monishing

his

followers.

It

is

not

difficult

to

frame the supposition that the

tribal

head

in

time

became the

priestly head.

As

the tribe scattered,

the priestly hierarchy was not sufficiently powerful

to

make

itself felt

among

the portions of the tribe

distance.

that had migrated to

divisions of the

some

Two

sub-

Madigas mentioned

in the census,

the

Jambava and Jambavanta, may be

said the " grandfather of the

direct

descendants of Adijambuvu.

The legend
gas
"

Madiin

was

the respected
I

adviser

of

Rama
him

matters of war.

turned to the Ramayana, the

there.

great Sanscrit epic, to find a trace of

The poet speaks

bears,"

of

"

Jambavan, chief of the

first

who

is

probably Adijambuvu, the

in

Madiga.
W.S.S.

Decked out

poetical

garb,

to

har-

i8

A HISTORY NOT

IN

BOOKS
Jambavan
is

monize with the other heroic

figures,

honourably mentioned, and his opinions are

corded at length.

re-

The
effect

poet of the

Ramayana sought a
hosts,

picturesque

by naming the by
their

who helped Rama

in

war,

totems.

Possibly the hosts of

monkeys and bears worshipped these animals.

But
since

Dravidian dynasties had

animals

as

their devices, the

Gheras an elephant, the Pallavas

tribe of

tiger, it

seems probable that the

Jam-

bavan had the bear as a device and was named

by the poet accordingly.

The
of

forest

Dandaka
thus

extended probably from Bundelkhand south to

the Krishna River.

The army

Rama was

gathered in the region where the Madigas to-day

are scattered.

Rama, the hero of the Ramayana^ was a prince of

the house of Gudh.

He was

sent into exile, and

after dismissing his charioteer

civilization,

on the confines of
forest

he entered the great

wife of

Dandaka.

Sita, the faithful

Rama, a

beautiful type

of the

Aryan woman, accompanied him, and bore

life

contentedly the hardships of

love of her husband.

in the jungle for

But Ravana, King of the

"

TRADITIONS OF A TRIBAL HEAD

Rakshasas,

19

who dwelt on

the island

of Lanka,

Ceylon of to-day, came and carried her away.

Rama,
him

distracted with grief, called

upon the

chief-

tains of the powerful tribes of the country to aid

in the rescue of Sita.

Sugriva of the monally.

key host was

were others

his

most powerful
conspicuous

But there

also,

among them Jamsoon on

its

bavan, chief of the bears.

great

army of combined

forces

is

way, bent on the rescue of

south, they reach the sea,

Sita.

As they
!

travel

and behold

On

the

other side

is

Lanka, where the wicked Ravana has

Sita,

imprisoned

the

beautiful

wife

of

Rama.

The powerful

hosts of

monkeys stand on the shore

of the sea, and as they realize that they must

bound over the deep, they waver.

They
general

are

addressed

by Sugriva, the great

"

of the

army

Ye

hosts of monkeys,
in

unfold

your

respective

powers

bounding

There are rejoinders from

offers to

several,

but no one

perform so great a feat of valour.

Finally

Jamba van speaks

was

forth

"

Formerly

my
He

prowess
old,

in leaping

great.

But

have waxed

and

my

vigour

sits

feebly

upon me."

20

A HISTORY NOT
to

IN

BOOKS

cannot undertake the leap, but when the com-

mander proposes
ingly wise

go before
" tells

all,

"

the exceed-

Jambavan

him that the dignity

of the master bids him order his servants to go,

but not to stoop to obey an order which he himself

had given.
" the

His advice prevails, and

ultiis

mately

highly heroic
it

monkey Hanuman "

his courage
first

convinced that

is

due to

and repu-

tation that he should be the

leap.

to undertake the

With a display of much strategy and

Sita
is

valour,

rescued

from the palace of the powerful

is

Ravana, who, with his host of Rakshasas,

low.

laid

All other legends concerning the Madigas contain the

"

element of degradation, of subordination.

bears,"

Jambavan, chief of the

in

and Adijambuvu
high.

too,

his

original state, stand

No

one

looks

down upon them.

In their primitive great-

ness they hold their own.

lines that

Alas

for

the heavy

were drawn to mark

their

descendants

as outcasts

THE KLNG OF THE MATANGAS

If the
tribal

Madigas were once a

tribe,

with their

chief at the head,

stories, it

renowned

in

legendary

and poetical

would seem probable that

historical

somewhere

in

authentic

records there

should be some mention of them.

of them
is

But not a trace

to be found

anywhere that could be

called historically

beyond a doubt.
is

This, however,

not surprising.

The

Dravidi-

ans had no literature previous to the time

when

Aryan hermits

settled

among them and reduced

their languages to writing.

Had

the learned sages

taken an interest in writing chronicles, and putting on record their experiences in dealing with

the tribes

among whom they had

settled, ancient

Indian history would not to-day offer so large a

field to

conjectures and suppositions.

The

learn-

ing of the Aryans was expended on religious and

metaphysical writings, on their law-books and the

21

22

A HISTORY NOT
epics.

IN

BOOKS
of historical in-

two great Sanscrit

formation
it

Much

may be

gleaned from these sources, but

reserve, for
re-

must be accepted with some

ligious

motive and poetical license are not con-

ducive to an impartial statement of events.

Yet the ancient inhabitants of India were not

without the very

human

desire to be

remembered
a

by

their descendants.

They sought

way which
to

seemed to them the most permanent

hand

down
stones,

to posterity a record of their deeds.

On

stone tablets and copper plates, on monumental

the pedestals of idols, and on the walls

and

pillars of

temples they engraved their names

their

victories,

and the defeat of

their enemies.

The

student gleans from this source a history of

dynasties and other bare facts of history which

are, to

a degree, trustworthy.

If a record of the

Madigas, as a tribe

among
it

other tribes, could be found in an inscription,

would

at

once take their history out of the region

of the merely conjectural and legendary and place

it

on a somewhat firm foundation.

this kind.
It

thought

had found a record of

to the year 634 A.D.,

dates back

when Mangalisa, a king of

THE KING OF THE MATANGAS

the Chalukya dynasty, conquered
churis,

2q o

the

Katach-

one of the early Dravidian dynasties.

inscription
is

The
let into

engraved on a stone tablet

the outside of the wall of a temple at

Aihole in the Canarese country, and contains the

following sentence
galisa,
:

"

His younger brother Man-

whose horses were picketed on the shores of

of the east and the westj and who

the

oceans

covered all the points of the compass with a canopy

through

the

dust

of his

armies^

becarne

king.

Having with hundreds of

was
the race of the

scintillating

torches^

which were swordsy dispelled the darkness^ which

Matangas, in the bridal pabattle^

vilion

of the field of

he obtained as his wife

the goddess of the for-

the lovely

woman who was

whether
there

tunes of the Katachchuris."

As

to

is

reference

to

the

ancestors of the Madigas in the above sentence

depends

on

the

interpretation
several

of

the

word
It

Matanga.

The word has

a
" tribe

meanings.
lowest
is

may

signify

of

the

caste."

Scholars agree that the term

Madiga

derived

from the ancient term Matanga.

is

Moreover, there

a large sub-division

of

the

Madigas

called

24

A HISTORY NOT
And
call

IN

BOOKS
Canarese

Matangi.
country

the

Madigas of the

themselves Matangi-Makkalu^ which

means

"

children of Matangi."
signify " an elephant."
Fleet,
it,

But the word may also

Eighteen years
inscription
"

ago Mr.

who found
it

the
as

and

deciphered

interpreted
little real

some
"

aboriginal family of but

power."

In a revision of his work, a few years ago, he

says,

Examining the verse

components of
it

again,

consider

that the

are connected in such

to

way

that the
'

word Matanga must be taken

denote

the elephants of the Katachchuris.' "

Thus
in

the supposition that the Madigas were

the inscription
is

meant

rendered very doubtful.

left

There

is

nothing

to

do

but to turn to

traditions, to

prize the legends that afford

some

clue to the understanding of social

and

political

developments.
to

In India, where

memory

is

trained

an unusual degree of retentiveness, and fathers

pass on to their sons what they, in turn, had heard

from their

fathers,

legendary accounts are trusted

Professional

to a greater degree than elsewhere.

singers,
too,

go

about
with

among
poetical

the people

and
the

entertain

them

accounts

of

THE KING OF THE MATANGAS

happenings of bygone days.

25

And

thus the past

is

reaches over into the present, and

kept from

being utterly forgotten.

Some
in

highly poetical accounts are to be found

stories

Sanscrit

concerning

king

of the

Matangas.
of
the

They

give a glimpse of the attitude

Aryans

toward

the

aborigines.
in

And
leading

though the descriptions are

language
of the
East,

the exaggerated
givQ

they

the

characteristics of an uncultured, aboriginal tribe.

Thus a Sanscrit
about the year 606

author, Banabhatta,
A.D.,

who

lived

describes in the story of

Kadambari^ the leader of the Cabaras, Matanga

by name,
youth
;

as

follows

"

He was

yet in early

from his great hardness he seemed made

;

of iron

he had thick locks curled at the ends

his

and hanging on
broad
;

shoulders
stern

his

brow was
;

his nose

was

and aquiline

he had

the heat warded off

by a swarm of

bees, like a

peacock-feather parasol."

As
his

the

young

leader,

Matanga, approaches with

followers,

who, as the poet says, numbered

" like
;

many

thousands, they seemed

a grove of
the
fol-

darkness disturbed

by sunbeams

like

26

A HISTORY NOT
;

IN

BOOKS
demon world
up
;

lowers of death roaming

that

like the

had burst open

evil

hell

and

risen
;

like

crowd of

deeds come together

like a

caravan

of curses of the

many

hermits dwelling in the

Dandaka
was the

Forest."

Such, to the Brahmin poet,

terrible aspect of the wild throng.

And

then

in

his

exhaustive

description

he
to-

characterizes

them much as a proud Brahmin

day, with a shrug of the shoulder, might give his

opinion concerning the outcaste Madiga

"

Their

meat, mead, and so forth,

is

a meal loathed by the

;

good

their exercise is the chase

;

their Shastra

is

the cry of the jackal

dogs."

their

bosom

friends

are

wild, aboriginal tribe these followers of

!

Matanga were
nothing.

Beyond

this the

poet discloses

Again we come upon a king of the Matangas

a volume of Sanscrit
tales.

in

They were compiled

lived about

by Somadeva Bhatta, who

1

the year

125 A.D.

He

states that

he used an older and

larger collection of tales in writing his Ocean of

the Stremjis of Story thus placing the date of the
^

action of the tales centuries previous to his

pilation.

com-

THE KING OF THE MATANGAS

He
"
tells

27

the marvellous tale of Durgapisacha,

the

demon

of

the stronghold," whose

aid

is

sought by a noble king and his

accomplishing a certain quest.

ministers

in

This chief of the

Matangas

is

of terrible valour.

Kings cannot

conquer him.

He commands

a hundred thousand

bowmen
lowed

of that tribe, every one of

five

by

hundred warriors.

whom is folWhen King

:

Migrankadatta looked upon the country of the

Matangas, he said to his ministers
"

See

these

men

live a

wild forest-life like animals, and yet,

strange to say, they recognise

their king.

Durgapisacha as
world without
this

There

is

no race

in the

a king

do believe the gods introduced

magical

name among men

in their alarm, fearing

that otherwise the strong

as great fishes eat the

would devour the weak,

little."

Now when
it

the

King of the Matangas heard the

and

wish of King Migrankadatta, he assured him that

was a small matter

to accomplish,

politely
for

adds, "
sake."

Our

lives

were originally created

a

your

The

stranger was

man

of high caste,

yet

he sought to

please the
"

chiefs

who were
far as

willing to serve

him.

He

even went so

28
to

A HISTORY NOT
make
the

IN

BOOKS
eat
in

King of the Matangas

at a Httle distance

his

presence, though

from him."

Thus, though powerful, and in a position to render valuable aid, there was a very definite line

of division between the noble Aryan Rajah and

the head of this aboriginal tribe.

As

the tales proceed

we

are told of a Chandala

maiden,

"who

surpassed
its

with the loveliness of

her face the moon,

enemy."

noble prince

beholds her as she charms into submissiveness

an elephant, that was roaming at large and

killing

many men.
it

He

goes

home

to

his palace, "his

bosom empty,
by
her."

his heart

having been stolen from

for

His parents inquire

is

the maiden,

and learn that she

the daughter of Matanga,

King of the Chandalas.

asks, "
in

The

queen, his mother,

How

comes

it

that our son, though born

girl

a royal family, has fallen in love with a

caste
? "

of the lowest

She

is

told
caste,

that

the
for

maiden

is

probably of a higher
fallen

and

some reason has

among
to

the Matangas.

Several stories follow

to support this theory.

messenger

is

sent

the

King of

the

Matangas, who approves, but demands that eigh-

THE KING OF THE MATANGAS

teen thousand Brahmins must
house.
first

29
his

eat

in

The god Siva had pronounced a curse on him that his lot should be cast among the
Matangas
been fed
until eighteen
in his house,

thousand Brahmins had

when he should again be

in a

restored to his former position in a higher caste.

The Brahmins were persuaded

and
so,
eat.

dream

to

go

They expressed

their willingness to

do

but demanded that the food be cooked out-

side the quarter of the Chandalas, for then only

could they

eat.

The

curse of Siva

was removed,

and the prince married the maiden, now of high

degree.

Weighed down by Brahminical inventions and

exaggerations as these stories are, they are not

without touches that seem true to

life.

King

Migrankadatta, as

he
live

reflects

on the desire of

men, though they

forest, to

like

the animals of the

as

recognise

some one

king, does not

seem
tion

to distinguish

between the Aryan concep-

of

king and the tribal chieftainship of

the aborigines.

King Durgapisacha had not the

and death, and

power of the Aryan Rajah to levy taxes, to decide

matters of

life

to

live

in

30

A HISTORY NOT
As

IN

BOOKS

isolated splendour.

chief of the tribe of the

largest

Matangas he probably had the best and

holding of land, with servants
retinue.

and

a suitable

He

lead his tribe in warfare.

On

mat-

ters of administration

he consulted the heads of

families.

King Durgapisacha, rendered somewhat

and unnatural by Brahminical
bears

stilted

interpretation, yet

resemblance

to

Adijambuvu, the

grand-

father of the Madigas.

SCATTERED AND
Various causes
scatter

IN

SERVITUDE
together to
to

may have worked

home on
inter-tribal

the tribe of the

Matangas and
the

give

to their

descendants a

outskirts

of the villages throughout the

Telugu country.
wars in antribe,

There

were

probably

cient times.

Subjugated by some stronger

into

the

Madigas may have been forced

servi-

tude by the rights of warfare.

hand, the search for occupation

On
may

the other

have been

the motive that led to emigration, until the old

tribal

home was

forgotten.

Only
India

in faint outlines

can a picture of ancient

be drawn, as

it

was

before

the

Indo-

Aryan appeared, who introduced gradually but

surely a

new

order of society.

Vestiges of the

customs of the ancient Dravidian village com-

munity

still

remain.

They form
31

a clue to the

primitive state of society in which caste-distinc-

32
tion

A HISTORY NOT
was unknown, where
all

IN

BOOKS
to

worked together

meet the needs of the

were despised as outcasts.

community, and none

The

territory

of

Southern

India was

prob-

ably divided

among Dravidian
and
of
the
clans

clans, or tribes,

who had
forming
for

their chiefs

their tribal constitution.

The members

settled

in

groups,

villages, that

they might aid each other,

tigers

and other wild

animals of the jun-

gles were plentiful,

and there were clannish wars

that

called

for

united resistance.
its

Each

village
for

sought to maintain
its

interests

and provide

simple wants.

There was division of labour,

an allotment
all

and, in turn, each family received

of land, or was paid in kind, so that

had

enough.

The

hereditary head-man, a distinctively origi-

nal feature of the Dravidian village system,

and

the prototype of the Munsiff of to-day, was giv^n the best and largest holding of land in the
lage.
vil-

For the worship of the deity there was a

provision.

similar

The

village

craftsmen
;

and

menials were

not paid

by the job

they w^ere they

given a small holding of land rent

free, or

SCATTERED AND
received a

IN

SERVITUDE

33
or

given

number of sheaves of corn

measures of grain.

In the simple village com-

munity the leather worker was

spected
artisan.
;

probably a
rights

re-

He had
for

his

and they
of

were respected

the

arrangements

the

community were made on the

tual service.

principle of

mu-

But the time

came
in the

when

great

Dravidian

kingdoms arose
the
peninsula.

extreme southern part of

were

Conquests
first,

made.

There

were petty Rajahs at

until all

were subjuvillages

gated by a powerful dynasty.

The

now

became tributary

to

some

central

government,
tribute.

which levied taxes and demanded

features
lage.

New
vil-

were introduced into the Dravidian

The head-man, with

and
small

his old tribal author-

ity

magisterial

power,

was

over-

shadowed by a kind of second head-man, the

Karnam

of to-day,

who was

necessarily literate,
statis-

and could keep accounts and make out

tical returns.

The days

of simple wants met in

simple ways were over.

Gradually the influence of the Aryan colonists

began to make
W.S.S.

itself felt.

The

primitive Dra-

34

A HISTORY NOT
filled

IN

BOOKS

vidians were

with respect when they saw

of
the

the

intellectual

superiority

Brahminical

hermits

who

settled

in their forests.

They

be-

came

pupils,

and looked up

to

them

as masters.

With a

natural curiosity and interest they

must

liave listened to the stories told

in their

by the strangers

midst

concerning the northern country

whence they had come.

of valour

They heard

of the feats

performed by the warlike Kshatriyas,

north.

the rulers of the

Vaisya traders came

among them,

representing the third caste of the

twice-born Aryan.

There was a fourth caste Sudra

caste,

in

the

north, the

composed of the Aryan servants

civilized aboriginal races

and some of the more

who had been conquered by

free,

the invaders.

The

unconquered Dravidians of the south stood

far

above the Sudras of the north. Yet, by some

probably by the talent

process, not unsupported

of the

Brahmins

for

flattery

and

intrigue,

the

Dravidians did not regard

in the

light

of dis-

honour the place accorded to them as Sudras

in the scale of caste-distinction.

For the Madigas there was no place within

SCATTERED AND
the
pale of the

IN

SERVITUDE

35

Indian

caste-system.
it

In the

primitive

Dravidian

village

was probably a

matter of amicable settlement that the leather

workers should

live

together in a group of houses

village.

on the outskirts of the

harsh
lines

Not

until

the

of

the

Aryan

caste-system

were

drawn was the group of dwellings transformed

into the hovels of the outcast.

And
of
the

the rulers

of the land

demanded

service

Madigas

under provisions closely resembling slavery.

The

condition of the

Madiga community has

probably changed more during the past thirty

years under
turies

British rule than during

many

cen-

previous to the influence of Western

civili-

zation.

Old

men have

told

me
in

of conditions

which had undoubtedly been

force since time

immemorial, of which their sons knew nothing

by experience. Madiga
in

glimpse of the

life

of the

the

Indian village community, thirty

years ago, furnishes, therefore, a link to the past

all

the

more valuable because the ancient

lines

are fast disappearing.

In the old days,

tributary to

when

there were petty Rajahs,

it

some powerful dynasty,

happened

36

A HISTORY NOT
that the Rajah
to visit
his

IN
or

BOOKS
his minister, the
It

occasionally

Dewan, came

domain.

was con-

venient for them, at such times, to find every-

thing

provided for

them

in

the

places

where

they halted.
pots
;

The

potter was expected to provide

;

the washermen's service was required

;

the

Munsiff brought eggs and milk

village
service,

and the whole

In turn for this

drew on

its

resources.

the Rajah

made

grants of land to each

according to the value of the service required of

him on such
lot

occasions.

To

the Madigas
;

fell

the

of being the burden-bearers

for,

when roads

were few and often impassable, the camp-bag-

gage was placed upon

from place to place.
of land, seldom,
it

the Yettis, to be borne

too, received

They,

a grant

seems, more than four acres

little,

and

it

yielded

but
to

for

the Madigas had

the

not the

bullocks

plough, nor

time to

watch

their

growing crops.

Moreover, Yetti-service was not confined to the

time when the Rajah came, or when he sent his

Dewan demand

those in authority could at any time

the service of the Yettis, and
it

was

always service without pay.

When

the

Karnam

SCATTERED AND
came
to

IN

SERVITUDE
the tax
for

37
the

a village

to

collect

Rajah, the Yettis had to stand at the entrances of

the village and see that neither

man

nor cattle

went

out.

After the tax had been gathered, the

tied

money was
Yetti,

into the

scant clothing of the

and, two

together,
it

they went

long

disdis-

tances to deliver
tricts.

at

the centres of the

They looked poor and

ragged, and none

suspected that they had

money concealed about

Brahmin
off,

them. dared
within.

Arrived at the place of destination, they

not approach the

accountants

They stood
in

afar

and held the packa

age high

their

hands,
it

till

Sudra

servant

came out

to deliver

to

the Brahmins within,

it

who
direct.

would

have

considered

pollution

to

accept anything

from the hands of a

Madiga

There were daily recurring tasks

tis.

for the

Yet-

They had

to

gather

wood

for fuel for the

Karnam's household.
carry

If there
village,

were

letters

to

from village to
If

the Yettis

were

pressed into service.

to

any one wanted a guide

untravelled road, the
disposal.

point the

way on an
at his

Yettis

were placed

Travellers

38

A HISTORY NOT
burden-bearers
the

IN

BOOKS
their

who wanted
to

made

request

Karnam.

He

furnished the Yettis, but

kept the payment for himself, giving them, at

their

clamorous

entreaties,

mere

fraction

of

what they had earned.

refuse
to

If ever

they dared to
their

work, they were

ill-treated,

few

heads of cattle were driven to the pound, and

the misery of their condition was only increased

by

their remonstrance.

Some
diga

of the petty Rajahs ordered their Karfor

nams, or Dewans, to look

able-bodied

Ma-

men on
them

the fields or in their huts, and to

for

secure

menial

service.

Accordingly
homes, and,
if

they took

men away from

was

their

they

resisted,

they were treated cruelly.

This

mode

of procedure

resorted to especially

when a Rajah
irrigate

desired to dig a tank in order to

a district of land.
father

Madiga

told

me

that his

was taken away from home by

the servants of a Rajah, and forced to work on

the tank at Podili for months.
that they would

They threatened
bind him,
if

beat him

or

he

demurred.

He

received only

enough

to provide
his family

himself with food while digging.

To

SCATTERED AND
there was
for

IN
;

SERVITUDE
they had to

39
shift

nothing to send

themselves as best they could.

taxes levied by the Rajahs were an addi-

The
tional

heavy burden.

After the grain had been

harvested and cleaned, and the Sudras had mea-

sured out to the Madigas the part of the harvest

that

was

theirs,

on the principle of mutual

service,

the servants of the Rajah

came and put a

it

seal

upon
until

it.

The women
cloth,

could not use

for

cooking
If

after

they had paid their tax.

they

bought a

about one-eighth of the cost had

to be paid as tax,

and often the Rajah's servants

to look over the clothes,
seal,

went to the washermen

and

if

any were found without the

they took

them away.

The

relation of the
is,

Madigas to the Brahmins

was, and

serfdom, without the relieving feature

of a paternal interest.

The

Sudras, on the other

hand, though they have

every opportunity for

oppression, take the part of friends and protectors.

The Madiga

family that does not bear to

some
is

Sudra land-holder the relation of serf to master

considered unfortunate, and finds
it

difficult to

get

food sufficient to ward off starvation.

The Ma-

40

A HISTORY NOT
When
own

IN

BOOKS

diga serves the same Sudra family from generation to generation.

there

is

a marriage in

the Sudra family, the Madiga celebrates the event

by a marriage

in his

hamlet.

The Madiga

does not go upon a journey, nor does he enter

upon any
his

serious undertaking, without consulting

Sudra master.
night.

He

is

at the Sudra's bidding

day and

At seedtime and
is

harvest he

is

at

hand, and while the crop

in the
field to

growing he watches
in the

chase

away the crows

in the

day
In

and to guard against thieves

turn for his labours he
kind.
is

night.

paid, not in coin, but in

The measures

of grain are meted out to

him according
the harvest.

to the plentiful or scant nature of

The

leather-work for the Sudras

service.

is

also

done

on the principle of mutual

When among
Madigas are

herds of cows and goats, kept by the Sudra landholder,

called.

a head of cattle dies, the

They

secure the hide, and, in turn, they

tan the leather, sew the sandals for

the Sudra,

make

the trappings for his bullocks, and do any

is

other leather-work that

the country where the

required.
is

In parts of

soil

dry and hard, the

SCATTERED AND
Sudras dig deep wells

IN

SERVITUDE

41

in their fields

and with the

the surface,

help of bullocks draw the water to

where, through
field.

little

channels,

it

irrigates the

whole

For

this

purpose large leather buckets are

finds frequent

required,

and the Madiga community

in

employment
in repair.

making them and keeping them

By
is

right of trade the

Madiga secures not only

is his.

the hide of cattle, the carcase too

As death
in

always caused by disease, never by slaughter

is

the flesh

poisonous and loathsome

the ex-

treme, especially in a country where decomposition

is

a rapid process.
lies

In this

phase of their

occupation

the beginning and the end of the

Madiga's degradation.
the year, living by the

Hungry many
means

a day in a day,

month on one meal

to

seldom
fit

in possession of the

buy meat

to eat, they

do not shrink from the loathsomeis

ness of the meal which

carcase that
to
is

furnished

them by the
It
is

theirs

by

right of trade.

this

which

their

legends point as the curse with

which

their tribe has

been

laid low.
"

Perhaps

in

the early days,

when Jambuvu,
it

the grandfather ob-

of the Madigas," lived,

was

less difficult to

42

A HISTORY NOT
quench hunger.

IN

BOOKS
is

tain food to

famine, such as

told of in ancient records, that swept the land

and

almost depopulated

it,

may have
them

taught the Madiin

gas to eat the flesh that poisoned the blood

their veins, that rendered
filthy

and an obis

ject of abhorrence to the

Hindu, who

forbidden
afterwards

to kill

and eat

flesh of

any kind.

And

he was unable to raise himself from abject poverty.

The Madigas
that,

are miserably poor.

enquired

into their condition in several districts,

striking an average,
is

and found

only one-third of the

Madiga population

above absolute want.

But

the possessions of this favoured one-third, too, are

readily enumerated.
built of stone laid in

Each family

lives

in a

hut

mud, and covered with thatch,

feet square.

giving a

room about ten

By way

of

furniture there are a few cots,

made

of a frame of

wood with twine woven

stools.

across,

and a few low

Earthen pots, large and small, used as

utensils, a

cooking
sils,

few baskets, a few brass utenrice,

a stone to pound the

and a

roller to

grind the curry-powder complete the arrangements of the household.

There may be a cow, perhaps

a buffalo, several calves and some fowls.

Each

SCATTERED AND
member
and a cotton sheet

IN

SERVITUDE

43

of the family has two suits

of clothes

for covering at night.

The
cheap

women have
jewellery.

strings of beads

and a

little

Perhaps a bamboo box hangs from the

beam

that supports the roof of the house, contain-

ing red clothes to wear

when

invited to festivals.

A
is

family whose possessions are as above specified

considered a thrifty, well-to-do Madiga family.

But two-thirds of the Madiga community have

only a portion of the above-mentioned possessions.
Cattle
sels,
is

lacking, there are

no

cots,

no brass ves-

no red clothes

for holiday attire.

few

suits

of clothes constitute the outfit of the whole family.

If

any of them need

to

make themselves

present-

able,

they wear the better part of the wardrobe of

the family.

Many
if

a day in the year they go

hungry, glad

they can get a meal of boiled

is

grain of a kind that

cheaper even than

it

rice,

and a
it

little

pepper-water poured over

to give

a relish.

Crushed by serfdom, debased by poverty, the

Madigas yet uphold among them

tion

village jurisdicvillage has

its

on a small

scale.

The Sudra

headman, the Madiga hamlet has

its

Madiga

chief.

44

A HISTORY NOT
represents

IN

BOOKS
on
special
it

He

the

Madiga

village

occasions.

If hospitality is to

be extended,

is

his roof that

must

shelter the guest.

Disputes

and quarrels are brought to him

If public opinion in the

for settlement.
is

Madiga hamlet

roused

against
in
it,

the

misdeeds of one who has his

home
several

the

Madiga headman, perhaps with

of the older

men

to assist him, passes

judgment,

levies a fine, or expels the evil-doer

from the bor-

ders of the village.

The

fines pass into the

hands

of the

Madiga headman,
in

as remuneration for the

expense borne

extending hospitality and the

time given to his administrative duties.

Thus, though scattered and in servitude, the

Madigas cling

to their ancient tribal organization. to the

They submit

Munsiff and the

Karnam

they bend low and even cringe before those

who

have authority over them.

let,

But, in their

own hamThey
thus

they give to one of their number the dignity

all.

of representing the interests of

prove
tribes.

their

affinity

to

the

stronger

Dravidian

And

the tenacity of their tribal character

civilizing

becomes the vehicle of

and educating

forces at the present time.

TRANSFORMED INTO A BUFFALO

The Komati Chetty
his wares.
sits in

the bazaar behind

He

has baskets of grain before him.

There
pepper.

is

a basket of tamarind, another of red

Not everything

is

displayed and tempt-

ingly laid

out for the eyes of questioning pur-

chasers on his verandah.

There

is

a door behind

him, which,
filled

when open,

reveals bags

and baskets

with wares stored away.

in cloth, in needles

Perhaps he deals

and thread

and

scissors,

in

beads and glittering ornaments

made

of paste diamonds and rubies.

Ask him

for

a few yards of tape, and he dives into the well-

stocked

"

go-down

"

that opens from his verandah,

pulls out a package,

opens

it

before you and dis-

plays tapes of different widths.

fine

He

brings out
"

muslin and flowered chintz, and says,

Buy,

missus, verry cheap."

He
45

even has a china pug

dog

to

show you, and cheap playthings that are

46

A HISTORY NOT
"

IN

BOOKS
Ask him
the

marked
"

Made

in

Germany."

proper price," and he mentions three times the

justly claim.

amount which he can

and he
cost.

Bargain with

him, decide finally that you do not want his wares,

will

hand them

to

you

at a

reasonable

The Komati

is

often a wealthy man.

it

money, and lends

at high interest.
rice for the

He has The women

go to him and buy the

evening meal,

and the various spices that go to make a good

curry.

Pariah women, too, must come to buy.

Sometimes the scant cooley which the family has

earned
is

not enough to supply food for

all,

though

they buy the cheapest kind of grain.

Then they
paid.

go into debt with the Komati, and he keeps them

in fear
It

and anxiety

until the

debt

is

would not occur

to

any one that there could

be a connection between the wealthy, prosperous

Komati and the

poor, despised

Madiga

if

peculiar
tie

customs did not exist that point to some kind of

between them.

The Komatis

are not pleased with

a reference to these customs.

castes,

The

ill-will

of other

they say, spreads these tales about them.

of the Komatis
are

The marriage ceremonies

TRANSFORMED LNTO A BUFFALO

47

generally as elaborate as their wealth will permit.

Friends and relatives are invited to sumptuous

feasts.

But, though the

Madiga would not be a

he must be invited,
couple.

guest in any

way

desirable,

lest ill-fortune befall

the

young

And

the
;

Madiga

is

far
it

from coveting such an invitation

he considers

unlucky and

insulting.

Should a

Komati dare

to

extend

it

openly, his messenger

irate

might be treated roughly at the hands of the

Madigas.

The Komati
likely that the

waits for a time

when
him.

it

is

not

Madigas

will see

He

takes

the iron vessel with which he measures the grain

and makes

his

way

to the

Madiga hamlet.

Hiding

behind one of the houses, he whispers into the

vessel, " In the

house of the small ones (Komatis)

to take place
;

a marriage

is

the

members
light with

of the

big house (Madigas) are to come."

But
the

this

is

not

sufficient.

The

which

fire is

kindled during the marriage ceremony

must come from the house of the Madiga.

is

There

obstinate refusal

when

asked.

Perhaps the

men

of the
of

Madiga hamlet grow angry when they hear Strategy must be employed, the request.

48
the

A HISTORY NOT
light

IN

BOOKS
refuses
to

which

the

Madiga

give

must be taken from him by

custom.

stealth, to

satisfy

There must be some reason

for these

customs.
far

Major Mackenzie observed them even as

as the

south

Mysore

district,

where the Madigas have

that

emigrated.

He

suggests

the

connection

between two such

different castes as the

lie in

Madigas

and Komatis may

ship the
their

the fact that both wor-

same goddess.
the

The Komatis have

virgin

as

caste-goddess

Karnika-Amma,
She

who

destroyed herself rather than marry a prince,

is

because he was of another caste.

sented by a vessel
full
is

repre-

of water, and during the

in state

marriage ceremony

brought

from her

temple and
the house.

is

placed on the seat of honour in

claim Karnika as their
object to

The Madigas

goddess, under the

name Matangi, and

seeing the Komatis take her away.

This
is

is

certainly significant,

showing that there

connection between the two castes, not only

social

by

customs, but also by similar religious

I

interests.

have heard a

legend which
It

may

throw some light on the subject.

was told

TRANSFORMED INTO A BUFFALO

by a Komati, and,
like

49

most

Indian

legends,

includes the element of the impossible.

There was once a Brahmin who, contrary to the

rules of caste, lived with a

Madiga woman.

He
by

was versed
his

in the arts

of the magician, and,

magic, he transformed her by day into the

buffalo
;

body of a

at

night she was again a

woman.

They had
the

eleven children.
called

One day
urgent work.

Brahmin was

away on
and take

He

called his children

and charged
it

them
it

to care for the buffalo, to untie

to the field to graze.

The
tion

children did not

know

of the transforma-

which took place every day.

Thoughtlessly

they drove the buffalo before them to pasture,

and when
beat
it

it

would not go as they wished they

stick.

with a

But the buffalo was old

died.

and weak.

It fell

down and

The
him
it

father

came home, and

was dead.
Alas,
"

the children told

that the buffalo

He

asked

how

died,
!

and said

the buffalo was your

mother

As an

expiation of your crime, go and

it."

cut up the buffalo and eat

The Komatis

are said to be the descendants of these children.

W.S.S.

50

A HISTORY NOT
Once
a year

IN

BOOKS

the

Komatis shape a lump of

into

dough,

made

of

rice-flour,

four-legged

animal, to represent a buffalo.

Each member
it

of the family takes a

little

of

and eats

it.

This ceremony

is

called

Nabsanimudda.

The legend and this household ceremony have something in common. It is not impossible that
the Komatis

may be

of mixed descent.

looked

for information

concerning them in the

Manual

of Administratio7i of the Madras Presidency^ and

found that they are said to have emigrated from

some place

in the north, a

few authorities mention

Penoocondah, which was a place of importance

under the Vijayanagar dynasty.

There

is

evi-

dently some doubt as to the locality from which

they have sprung, and nothing definite

of their origin.

is

known

They
into

claim to be purer Vaisyas

than

other

subdivisions

of the
clans.

trading-castes,

and are divided

many

Neither Komatis nor Madigas are pleased with

the connection between them.
that
it

Strange, therefore,

is

so enduring.

ANCIENT MOTHER-WORSHIP
The Curse of Arundhati

The

Initiation of a Matangi
in

The Matangi

Legends and Stories

The Fiend Mahalakshmi

Secret Meetings and Midnight Orgies

THE CURSE OF ARUNDHATI

There was once upon a time a Brahmin who

had done many

evil

deeds.

He

believed that
all

he could receive the expiation of he found a

transform
all

his sins if

castes,

woman who had faith sufficient to He inquired among sand into rice. but nowhere was there a woman who
power.
the

had

this supernatural

Finally he

came

to

Madigas.
his quest.
:

Now
it,

the

maiden Arunzodi heard of

peared before him and said
I

She apbut

"

can do

am

of low birth.

cows and eat them.

My father is wont We are outcasts."

glad,

to kill

The Brahmin was exceedingly

withstanding her low degree.
her,

and he

besought the maiden to grant his request, not-

but Arunzodi

said,

He " When my

argued with
elder brother

54

ANCIENT MOTHER-WORSHIP
his

comes home and sees you,

for

wrath

will

be great,

we

eat meat."
;

This did not convince the Brahmin

he

insisted,

and

finally

Arunzodi yielded.
it

and she put

into the pot.

He brought sand He broke iron into

two
pots, but so
it.

small pieces, and this also she put into a pot.

She saw what she had

in the

great was her faith, she proceeded to boil

With
watched.

great anxiety the

Brahmin stood by and

When

Arunzodi had finished cooking,

rice,

behold
the

one of the pots contained boiled

full

other was
his

of curry.
the

Certain that he
for

had found
Arunzodi

saviour,

Brahmin asked

in marriage.

But now the elder brother came home.

He

was enraged when he heard what had happened,

and threatened
to

do violence to the Brahmin and

to Arunzodi, his sister, also.

No
for
all

one among the

said
:

Madigas befriended them,

"

She
"
!

is

bringing a stranger into our households and our

caste
!

Turn them out

it

Away

with them

Then
all,

was that Arunzodi, before the eyes of

rose to heaven.
shall

And

she cursed them, saying

all.

"You

be the slaves of

Though you work

THE CURSE OF ARUNDHATI

and
toil,
it

55

shall

not raise your condition.

Un-

clothed and untaught you shall be, ignorant and

despised

from

henceforth

"

Thus

Arunzodi

cursed her people as she rose up, and they and

the Brahmin were
her.
left

standing and gazing after

The Madigas cannot

Dasulu often
tell

forget

Arunzodi.

The

the story of her faith, and of

the curse with which she cursed her people, which,

alas!
recite

has

been

fulfilled.

And

as

the

Dasulu
instru-

they accompany

themselves with

ments.

There are other legends about Arundhati, which

is

the Sanscrit form of the Telugu word Arunzodi

and

means

"everlasting

light."

One

is

that

Arundhati was re-born as a Madiga woman, and

married
the sage Vasishta, the brother of the

great Agastya.
ninety-six of

She bore him one hundred

sons,

whom

reverted to the Pariah state,

their
father,

because
other

they disobeyed

while the
the

four

remained

Brahmins.
there
is

Among

hymns of
At
to

the Rig

Veda

a bridal hymn.
is

the close this verse occurs:

Atri,

"^j Anusuya
as

as Arundhati

to

Vasishta,

Sati

to

56

ANCIENT MOTHER- WORSHIP

be

Kausikay so
significant

thou
in

to

thy

husband!'
dictionaries

It

is

that

Sanscrit
are

both
as

Arundhati and Matangi

" wife of Vasishta,"

mentioned

the

making the two

a

identical.

When
specially

they

have

wedding,

the

Madigas

remember Arunzodi.

After one of the

rites,

Madiga Dasulu has performed the marriage

as ancient custom demands,
it

is

thought well for

if

the prosperity of bride and bridegroom

they,

accompanied by
starlit

their friends,

go out under the

heaven to greet Arunzodi.

visible,
it.

Though she
Ursa

may
all

not be

her cot

is

always there, and

stars
in

can find

The

four bright

Major are

the feet

of

her cot,

made

of very

precious material.

The

three stars on one side

of the four are thieves,

feet of the cot,

who

are

stealing

three

and have already pulled the cot

crooked, for the four feet form an irregular square.

And
say,

so the
"

young couple look

far

at

the cot, and

!

Arunzodi cannot be

away

"

They

bow and
power to

worship, for they believe that she has

bless.
is

Arunzodi
in

not the only Pariah

is

woman

who,

legendary history,

vested with the power

THE CURSE OF ARUNDHATI

of working miracles

57
faith.

by reason of great
and

Very

different

is

the story of the

meek Vasugi
it,

yet she too took sand and boiled

it

be-

came

rice.

Vasugi was the wife of the Tamil sage and poet

Tiruvalluvar, who, according to tradition,

was a

Pariah weaver, living near Madras about looo or

1200

A.D.

There
in

was,

in

his

day, a famous
all

Sanscrit

Academy

Madura, to which

Tamil

scholars of that

day belonged.

When

the Pariah

bard presented himself, with his thirteen hundred

couplets, his

want of caste was made an excuse

for

his exclusion.

Yet down
is

to the present

day

his

chief work, the Kurral,

all

considered by Hindus of

classes

a work of high moral and religious

worth.

To
was

the

poet Tiruvalluvar the maiden Vasugi

offered in marriage

by her

father.

He was
to try

inclined to accept her, for he considered domestic

virtue the highest virtue, but resolved
first

the maiden's

gifts.

"If she will take this sand,"

it

he

said, "

and

boil

into rice for me, she shall be

my

wife."

Vasugi took the basket of sand from

his hands.

She

felt

sure that

what the holy man

58

ANCIENT MOTHER- WORSHIP

right.

ordained was possible and

great.

Her
as a

faith

was

She boiled the sand, and

virtuous

woman

has power with the gods, a miracle was

wrought, and she brought the sage the rice for

which he asked.
wife.

She became

his faithful, obedient

The

years passed, and the poet's fame spread.

Attracted thereby, a stranger came to his cottage

and asked the question so much discussed

time in India
a
life
:

at that
life

"

Which

is

greater, domestic

or

of

asceticism

? "

The sage

courteously

entertained the stranger, but gave no reply to his

question.

He

left

him

to judge for himself the

It

nature of his domestic

life.

happened, one day,

that the poet called his wife while she was drawing

water from the

well.

She instantly came, leaving

the bucket hanging

midway
his

in the well.

Again,

when she brought him

rice,

morning meal of cold

it

he

complained

that

burnt

his

mouth.
to fan

Without question or hesitation she began

it.

And
it,

when, in broad daylight, he dropped his

shuttle, while weaving,

and

called for a light to

it

seek

she

lit

the

lamp and brought

:

to him.

The stranger exclaimed

"

Where such

a wife

is

THE CURSE OF ARUNDHATI

found, domestic
not, the
life

59
is

life is

best.

Where such
is

a wife
!

of the ascetic

to be preferred
wife,

"

When

the

meek Vasugi,
it

the poet's

closed

her eyes in death,

was

said of her that she

life

had

never during her whole married

her lord's

questioned

command.
is

The
in

character of Vasugi,

meek, gentle, humble,

spirit of

accordance with the

the Kurral, the Pariah poet's chief work.

To what
influenced
is

extent the tradition of Vasugi was

ideals of the perfect

by Aryan

woman

a question.

The

discussion concerning the value

of asceticism speaks of
vidian influence.

Aryan

rather than Dra-

The

story of Vasugi, like that

of

Arunzodi,

is

not free from Brahminical imin

positions.

There are few legends

India that

do not bear the imprint of Brahminical extravagance, and the ill-concealed effort of the twice-

born to magnify their own supremacy.

therefore,

legend,

which by

its

simplicity

and artlessness
is

proves
to

its

purely Dravidian origin

the

more

be prized.

The

following legend

was taken
of

from the oral tradition of the Coorgs, one

the smaller Dravidian tribes.

In ancient times there lived

in

the

Malabar

6o

ANCIENT MOTHER-WORSHIP
sister.

country six brothers and a

They went

together to Coorg, but the brothers were not pleased

because

the

sister

came with them, and they

decided to spoil her caste.

On
is

the

way they were

nor

hungry, and said to the

food."

sister, "

Prepare us some
fire

She

replied, "

There

neither
rice,

rice."

They
boil
it

said, "

We

will give

you

but you must

I

without
fire,

fire."

She

replied, "
it

will boil it
salt."

without

but you must eat

without

To

this the brothers agreed.

sister

The
milk
the

saw a cow and milked

her, letting the

fall

into the vessel of rice.

river,
boil.

Then she went

to

bank of a
it

buried the pot in the sand,

and

began to

The

brothers

awoke from

their sleep

and

ate.

Later, while sitting together, chewing betel, they

said,

"Let us
all

see

whose

betel

is

the reddest."

They
at
it,

spat out the betel into their hands, looked

it

and the brothers threw

sister,

behind their heads.

The
into

deluded by

this,

threw the betel back

chewing.
caste.

her

mouth and went on

The
She

brothers

now

said she

had

lost her

was excessively grieved and wept

bitterly.

One

of the brothers threw an arrow, and ordered

THE CURSE OF ARUNDHATI

his sister to

6i

go with

it

and stay where

it fell.

She

assumed the form of a crane and alighted on a

Pariah, working
in

the rice

fields.

He became
mango
wor-

possessed with a devil and ran towards the

tree,

where the arrow was sticking.

around
this tree,

temple was
still

built

where the Coorgs

ship the sister of the six brothers, especially at her

annual

feast.

The

Coorgs, like the Tamils and Telugus, are ot

Dravidian stock.

There

is

a family resemblance
is

in these three legends.

In each the chief figure

in

that of a

woman, who,
rice,
is

the ordinary labour of

gifts.

cooking

endowed with miraculous

These legends of three Pariah women stand

line

in

with the cults that are Mother-worship.

The
touch

Dravidians believe that

with
mysterious
faith

women may come

and
that
if

in

forces,

they have

sufficient

they can compel

these forces to

be subservient to them.

THE INITIATION OF A MATANGI

As
ing,
I I

stepped out upon the verandah one morn-

was greeted by the salaam of

my

old friend,

Konikaluri Yelliah.
his turban

The

dazzling whiteness of

emphasized the dark 'hue of the face

beneath, which

beamed

in

expectation

of the

things that were to come.

"

Did you come walking

all

these sixty miles

I

"
?

"

How

could

walk

Am

not an old

man ?

By your leave I came by bullock-bandy." " " And what have you to tell me now ?
"

Whatever you give

leave, that will

I

tell."

This was the polite reply which

had heard

many

a time.

It

had happened repeatedly that

my

questions, far from bringing to light valuable

material, only revealed

the
I

fact

that

there was

nothing to draw

forth.

regarded Yelliah, as he

sat facing me, as

an experiment.
62

THE INITIATION OF A MATANGI

"

63

Tell me,"

said, "

about the old days."

a Matangi."

"
" "

My

mother,
is

Ammah, was
that
?

And what

"

asked.

Matangi

is

a Madiga woman,

who

is

pos-

sessed

by Ellama."
is

"And who
"

Ellama?"

She

is

Adimata, the mother who was from the

beginning."

By

this

time

had straitened myself.

dipped
I

my
took

pen into the ink with an

air of business.

my

note-book, and

said, "

Now,

Yelliah,

begin at the very beginning."

And

Yelliah

began

far

back with

his great-

grandmother, who was a Matangi.

His grand-

mother was not invested with the power.

his mother's eldest child,

He was

and when he was about

three years
her.

old

something strange happened to

well,

She was
usual,

and had been going to her

work as
first

when, one Adivaramu, being the

after the offering of food

day of the week,

had

been placed in the Ellama idol-house, she began

to act in a peculiar way.

She
It

sat apart at meal-time,

for

and refused

to eat.

was harvest-time, and

two weeks she went

64
to

ANCIENT MOTHER-WORSHIP
the fields as usual, but aside from the grain,

which she ate as she worked, she would not partake of food.

The

Sudras, for

whom

the family

worked, noticed
to

this.

The whole
to herself.
"
?

village

began

watch
that,

her closely, for she looked this

way
said,

and
"

and laughed
it

They

What
It

does

all

mean

soon became a matter of discussion in the

for there

community,
Ellama.
Sivite

were

many who worshipped

any one
yet
it

No
or

matter

whether he

was

a
it

Vishnuite,

thought

well to worship

Ellama.

When

was decided,

therefore, that a council should

be called to invesreally

tigate

whether

this

woman was

invested

with the power of Ellama, a very general interest

was shown.

Sudras and Brahmins came, but the

of the council was the head-

man who was head

man

of the Madiga village, who, as such, had the

function of entering the Ellama idol-house once

a week with offerings of milk, butter, and

fruit.

The

test "agreed

upon was that the Bainurdu,

in

who

is

the minstrel

the

Ellama

sect,

should

recite the story of

Ellama

in the presence of the

her,

woman.

If Ellama's

power had come upon

THE INITIATION OF A MATANGI

she would dance, inspired by the goddess
;

65

if it

was

an

evil

spirit that

possessed her, the story would

loss of

not affect her.

Without

time the test was

made

and as soon as the minstrel began the

she, but her

young woman danced, and not only

danced, and thus

husband and other members of the family also

it

was evident that Ellama's

power possessed the family.

All were

now convinced
woman.

that they
It

had a new

Matangi

in this

was considered an
one or two

event, for Matangis were rare, only

in a Taluk.
It

was decided that an old Matangi

Taluk should be
into
called

from an adjoining
initiate
office.

to

the

new Matangi

the rites of the

The

family had to bear the expense of the

initiation,

about sixteen rupees, which necessitated

a debt

but they did not hesitate, for they knew

that afterwards there would be great gain.

An

atmosphere of expectancy and anticipation was

abroad
in the

community.
in the place,

There lived a Reddi

who was
a

chief

of the Reddis, one of the branches of the Sudra

caste.

Years
life-size,

before

he

had

had

serpent

made,

of

silver, gold,

copper, and various

W.S.S.

66
metals,

ANCIENT MOTHER-WORSHIP
and then
he,

and a number of

villagers as

witnesses,

had gone to Sulvesanama Kona, where

flows through a cave, and

the

Gundlacumma River
is

where there
the Reddi

a famous place of worship.

certain conditions,
rites,

Here

fulfilled

and went

through initiatory
certificate

for

which he received a
[His wife
all

from the

officiating priests.

had gone with him, and had

ditions, so that

also

met

con-

she, too, could take a

prominent

part in the worship of the snake, when, after their

return home, they were asked here and there with

the serpent.

The
arrived.
little

great day

came when the

old

Matangi
into the

The Madiga headman went

sacred
to

thatch-roof house,

to

Ellama,
roof,

and
that

took

out

the
coins

pot,

hung
shells

the

contained

and

and

other

articles

emblematical of Ellama and her sons.

The pot
near by
it

was taken to the village-tank

left in

in the

morning, and

the water

all

day, a

man remaining
all
it

as guard.

In the evening
it,

went to take

out

of the water, worship

village.

and take
killed

back to the

One

goat was

near the water,

another half-way to the house, and a third after

THE INITIATION OF A MATANGI

over the
door-frame.

67

reaching the house, where the blood was painted

The Reddi had brought

it,

his serpent

and placed
offerings

with

its

hood spread,
be piled up

where the
around
it.

of rice could

That same

night, after the

serpent had been

worshipped, the
wife sat
It

old

Matangi and the Reddi's

down

together on the back of a goat.

the weight, but was dragged

lay

down with
the

three times

around the spot where the serpent

offerings

and

all

were.

Instruments were

played, and the bystanders danced the wild dance

of possession.

Whatever trouble or sickness there

it

was among the people would,

was believed,
It

fall

upon the goat and

after
circle,

die with

it.

was half dead,

around
side

being dragged

three

times
to

the

and

was then taken

one

and

killed.

On

the next day

all

the rice and other offerings

that had been heaped around the serpent were

cooked by Sudras
to eat,

for

Brahmins too were coming

it,

and

if

Sudras cooked

the caste prefeast,

judices of

all
all

were respected.
returned to their

There was a

and then

own

houses.

The

68

ANCIENT MOTHER-WORSHIP
The new Matangi
for

old Matangi also went home.

had been passive throughout, had simply looked

on.

She and her family worshipped Ellama

one week, and then went to their work as usual.

She showed no

further signs of possession.

Only

when

stories

of

Ellama' were recited, she and

others of the family began the dance.

During the year that followed the family and

others of the Madigas worked and saved, and laid

up

grain,

and contracted debts to meet the

that were to follow.

initi-

atory

rites

They could not

else,

accept help from the Sudras, or any one

the Matangi must
is

for
It

come from the Madigas.

have any

a Madiga

affair,

and while other castes may

initiative.

share, they cannot

A
from

new
the

pot was

made

for

Ellama

shells
;

and pebbles

were

brought

from

the sea

water

Krishna River was brought to wash them.

Before the initiation could take place, however, a
final test

was ordained,

to prove that the

office.

woman

was

really

worthy of the

On

the floor

of a house a figure in three parts was drawn, with

white, red,

and yellow powder.

its

In one part the

serpent had

place, in the second the

Ellama-

THE INITIATION OF A MATANGI

pot,

69

and

in the third the

new Matangi was

in

seated.

little

earthenware pot was placed

each corner,

painted with saffron and red dots, representing

Ellama, and

filled

with

buttermilk.

Threads

were then tied to the pots, brought to the roof

and back again, crosswise, four times.

After these preparations had been completed,
the

Bainurdu

began

to

recite

Ellama

stories,

accompanying himself with

possession

his instrument.

The
she
to
If

came upon
rise

the

woman, but
she

could

not

up

and

dance,
it

had

remain seated and contain

she could not do
this,

within herself.

she was not worthy.

if

The
she
in

strings tied across furnished the proof, for

moved they would

break,

and the buttermilk

In

the pots would be spilled.

due

time

the

Bainurdu said soothing words, and the possession

slowly disappeared.

crowd of people had stood by as witnesses,

feeling of relief
test

and great was the

when

the

new

Matangi had stood the

and proved that she

office

would be able to carry her

with dignity.

Again the old Matangi was

stand

called; this time to

office.

by and

instruct

her colleague in

70
First

ANCIENT MOTHER-WORSHIP
she was decked like the old Matangi, with
clothes, her face
rice

new

and arms were painted with

around her waist, and a

saffron,

was

tied

wreath of margosa leaves was hung around her

neck.

As

her insignia
left

of

office,

a basket was

placed in her

hand, a stick in her right hand,

and two small

plates,

one containing yellow saffron,

the other red powder, were held by a

woman who
middle
her mouth,
leaves,
It

was her female attendant.

of the

She stood

in the

crowd, took
it

buttermilk

into

passed

on a bunch of margosa
it

and

sprinkled

on

all

who

stood near.

was be-

lieved that

whoever was thus sprinkled would be

all

cleansed from

defilement and pollution

is

for

even the touch of a Matangi

power.

thought to have

In the night the Reddi's wife and the

sat

new Matangi
feasting

on the goat together

again

the serpent was worshipped, and there was great

on the day following.

After this the

new Matangi went about with

Her husband

her husband, performing the ceremonies of her

office in

the villages of the Taluk.

was

passive, for

men can

never assume the role

of a Matangi.

THE MATANGI, HER ATTE^DANT, AND THE BAIiNUNDU.

{Page
70.

The
self to

followers of this Matangi were displeased because she allowed herbe photographed, yielding to persuasion and a substantial present.

THE INITIATION OF A MATANGI

Such was the story of the
as told to me.
I

71

initiation of a

Matangi

enquired for legends concerning

the

Matangi

cult,

and found one which

is

not

without additional information.

There

lived,

once upon a time, a king whose

Rajah. His wife was Jamila
court

name was Dundagheri

Devi.

When

the

king was holding

one
him.

day,

a beautiful

maiden appeared before

She was an incarnation of the goddess

the consort of Siva.

Parvati,
his right

The king extended

hand

to catch the maiden, but she

moved away

from him.
of
her,

He

and

his people followed in pursuit

but she receded, and finally disappeared

ant-hill.

into

an

The king
dig
till

sent for diggers, and

ordered

them

to

they found the

girl,

and offered large rewards.

but soon
stone.

They began
ant-hill
for

to dig,

found that
king

the

was hard as
stone-cutters,

The
too

then

sent

and the queen offered them

still

greater rewards.

They The
the

failed.

Then

the
it

king
into

grew angry,
the ant-hill.

took his spear, and

drove

spear pierced the skull of the maiden, and

the spear, the brains of

as the king pulled out

girl

began to

ooze out and

blood

began

72
to flow.

ANCIENT MOTHER-WORSHIP
The king and
all

his followers, at sight

of

this, fell into

a swoon.
of the ant-hill in

The maiden then came out

great

majesty and of divine proportions.

left

She

held the heavens in her

hand

(the basket

to-day represents

this),

in

her right hand she

stick
is

held Adisesha, the great serpent (the

now
spilt

substituted for

this).

She held the sun and

which she caught the
the
scattered
brain.

moon

as plates, in one of

blood,

in

the

other

Upon

the foreheads of the people, that lay in a

swoon, she
other with

made a mark with

the
blood.

the brain and anthe

Therefore

Matangi

to-day has two plates, one

with yellow saffron,

the other with red turmeric, with which she marks

the foreheads
lay in a

of

people.

After

all

those

who
re-

swoon had been thus marked, they

saw
the goddess
before

covered, and

them

in

the form of a

maiden.

The king and

queen

took her into their house.

married
sons.

She was afterwards

five

to

the sage

Jamadagni, and had

To

say that the Matangi cult

is

a species of
it

Sakti-worship would be correct, but

would not

THE INITIATION OF A MATANGI

touch upon
its

73
the
is

real significance.

Saktism
nature,

is

worship of the female energy in

multitudinous
in
its

and

forms,

though

nearly

all

have their root in Parvati, the consort of Siva.

It

cannot be said that

it

is

of simply

Aryan

origin, to

be traced back to the union of Dyaus

and

Prithivi,

Heaven and Earth,

in

the

hymns
exclu-

of the Rig Veda.

Nor can

it

be said that the

is

worship of the female principle in nature

sively of Scythian origin.
It is

a form of worship

that constitutes an integral part of nature-worship,

as
it

appears

among many

of the races of an-

tiquity.

The Matangi

cult has its root far

back

in

ancient mother-worship, in the age of the Matriarchate.

Some

of the religious rites of that age find

expression in the Saktism of to-day.

I

would point out that

in

the

Matangi

cult

some of the most ancient modes of worship of

the

human
far

race converge.

As

back as the records of the race can

is

be traced, serpent worship

with which the
pitiate the

found as a means
sought to proinvariably

human

intellect

unknown powers.
is

Whether

the serpent

so prominent a feature in Matangi

74

ANCIENT MOTHER-WORSHIP
me
I

worship as in the case related to

doubt

but the two cults were evidently thought to blend

harmoniously.
In the legend of the Matangi the
ant-hill,

maiden disappears into an

generally the
the

home

of

serpents,

coiled

up

in

passages

which the ants

have

burrowed

for

themselves,

feeding on the inmates.

Moreover, the stick in

the hand of the

Matangi represents Adisesha,

the primeval serpent, showing that the two cults

are linked together.

Tree worship

in

ancient times went

side

by
also

side with serpent worship.

Traces

of this

are found in the Matangi cult.

When
her

the power

of

EUama

descends upon an unmarried Madiga

girl,

the ceremony of

marrying

to
free

tree

is

sometimes performed, leaving her

there-

after to

do as she

pleases.

The wreath
in her

of margosa

leaves around the neck

of the Matangi, and the

bunch of margosa leaves

hand, with which

also be vestiges

she sprinkles the bystanders,

of a cult that has the

may

same root

as

the groves

of Baal and the sacred trees of the Teutons.

The
dragged

rite
it

of

sacrificing

a goat, after

having

three times around the hooded serpent,

THE INITIATION OF A MATANGI

75

crushed by the weight of two women, one the

representative of the Matangi cult, the other of

serpent worship,

is

very significant.
the

The

practice

of the Matangi to paint

i

foreheads

of her

worshippers with saffron and red, explained as

being the brain and the blood of the Matangi,

equally significant.
It points to

is

human
by

sacrifice,

which has been intimately associated with serpent

worship.

The two

existed side

side in India

from the

earliest time.

Though

the higher culto the sacrifice

ture of the

Aryan was opposed

of men, and the mild doctrines of the Buddhist

were equally antagonistic to

it,

yet the British

Government, even in our own times, has had to

take steps
ancient
to

prohibit

by law the
kind
that

vestiges

of

rites

of

this

still

existed

among

aboriginal tribes.
cult
illustrates

The Matangi

the exceedingly

complicated nature of modern Hinduism.

Only

the great antiquity of the cult can explain the

fact that several other distinct cults

have found a

place in

it.

The

desire

to

work out a scheme

of salvation was the motive power that produced

this readiness to

adopt and assimilate other

cults.

76

ANCIENT MOTHER-WORSHIP
Though
the Matangi cult
is

non-Aryan
interest in

in charit.

acter, the

Brahmin has yet an

by
to be

He,

too, stands

sprinkled

by the margosa
cleansed from
is

branch of the Matangi, and

evil.

be

And

in

all

the striving there

the hope

that thus, perhaps, the soul

may be

saved.

THE MATANGI

IN

LEGENDS AND
all

STORIES
After gathering from the Madigas
tell

they could

me

of the Matangi

cult, I

turned to books to

find corroborative evidence of the antiquity of the

cult, to
I

get an explanation of

its rites

and customs.

found that two scholars, Professor Wilson and

Sir

Monier Williams, give the same enumeration

Saktis
:

of

" Kali,

Tara, Shodasi,

Buvaneswari
Vagala,

Bhairavi,

Chinna
i.e.
*

Mastaka,

Dhunavati,

Matangi,
latnika."

woman
is

of the Bhangi Caste,'

Kamathe ten

The name

of

EUama

is

here omitted,

and the Matangi

great Saktis.

given a place

among

This does not coincide with the

I

information

obtained about the Matangi.

Per-

haps these ten Saktis belong to Northern India,

rather than to Southern India.

There

is

another enumeration of Saktis

treats of the
:

in

book which
It
is

gods of Southern India.

as follows

"

Mariama, Ellama, Ankalama,

77

78

ANCIENT MOTHER- WORSHIP

Pidari,

Bhadrakali,
Pudkalai." great

Chamundi,

Durga,

Puranai,

Ellama here has a place among the

Saktis.

The Matangi cannot be given a

she
is

place

among them because

is

only the Pariah

woman who
Ellama.

at times possessed

by the

spirit

of

The author who

Ziegenbalg.

thus gave

me some
his

slight cor-

roborative evidence was the great Danish missionary,

He

wrote

book on

T/ie
it

Gvds of Malabar
to

in the

year 171 3, and sent

Germany

for

publication.

He was

informed

that the project of publishing his

book could not

"

be entertained, that he had been sent out

root heathenism,

to up-

and not

to

spread

heathenish

nonsense
a scholar.

in

Europe."

The

great missionary was

until

His book, not published

1867,

contains information for which the student seeks

in vain elsewhere.

While

failed to find
I

a description of the

Ma-

tangi cult,

yet found traces of the

name

in several

books, in a

way

that served as a landmark.

There

was a degree of

satisfaction in its recurrence, for

the surrounding group of circumstances bore the

mark of
\

similarity.

Wherever the name Matanga

THE MATANGI

IN

LEGENDS

79

or Maiangi, whether with masculine or feminine

ending, occurred, there was

reh'gious

aspiration,

and with

it

the Chandala element.

The

earliest

mention of the name Matangi

is

to be found in the
sible to give
this

Mahabharata.

It is

not pos-

an authentic date

in connection
it

with

Sanscrit epic.

Portions of

are

of great

antiquity,

and the

tradition of the sage

Matanga

probably belongs to the older parts.

He was

one of the limited number of renowned sages of

Indian antiquity

who were

of degraded origin.

Matanga considered himself the son of Brahmin

parents.

One

day, however, he

made

the distravelling

covery of his spurious birth.

in

He was

a car drawn by asses.

in

They walked
the
car;
his

slowly,
" It

and
is

his impatience

he goaded the
in

colt.

a Chandala

who

is

wicked
she-

disposition

indicates

his

origin,"

said

the

ass to the colt.

Matanga heard
the she-ass to
tell

this,

and immediately besought

origin.

him what she knew of his

He
to

learned that his mother was a Brahmin, but

that his father

was a Chandala.

Determined yet

earn Brahminhood,

Matanga entered upon a

8o

ANCIENT MOTHER-WORSHIP
Indra, to

course of austerities.
refused his

whom
is

he appealed,
a position

request, because

so high

cannot be obtained by one

dala.

who

born a Chan-

One hundred
avail.

years of austerities passed,

but were of no

After

Matanga had stood

one hundred years,

on

his great toe for another

Indra relented to the extent of giving him the

power to change
like

his

shape at

will,

and move about

a bird.

This legend indicates the strength of

all

the Brahminical hierarchy to exclude

who were
sage,

not of purely Brahminical birth.

Centuries pass, and again

we meet with a
of great

Matanga, mentioned
Indian
epic,

in the
is

Ramayana^ the second

antiquity.

which

also

When Rama,

the hero of the epic, enters the

is

great forest Dandaka, he

told that

he

will be-

hold in the forest the abode of the great ascetic,

Matanga, who was

feared

by

all.

"

Even the

elephants, though they were

many, dared not cross

Matanga, and the
to heaven
in

the threshold of his asylum."

ascetics
celestial

with
cars,

him, had departed

leaving an " immortal

Savari,"

mendicant

woman, by name

who had been comRama, because

manded

to await

the coming of

THE MATANGI
she

IN
to

LEGENDS
the

8i
of
the

would

then

attain

abode

celestials.

Rama comes
who appears

he speaks to the female ascetic,

before

him

with

matted

locks,
:

clothed in rags and the skin of an antelope

"

thou of sweet accents, hast thou succeeded in

re-

moving

all

hindrances to asceticism
the

Hast thou
attained
to

observed

commandments and
"

mental

felicity ?

She approaches Rama with the words

voured
with
its

"

Fa-

thy presence,

my

asceticism

hath

attained to

consummation."
as Matanga's

She shows him the spot known

wood, and the various wild
fruits

growing on the
for

banks of Pampa, which she had collected

him.

He

has come to take possession of them.

is

Her

work

done, and

she

announces her purpose

"

of renouncing her body and approaching

pure-souled ascetics
waited.
"

those

on

whom

she had formerly

In an excess of joy
one,
I

Rama

exclaims

"

gentle

have been worshipped by thee

Do
fire,

thou

depart at thy ease and pleasure."

Thus dismissed
and
6

by Rama, she surrendered

w.s.s.

herself unto

82

ANCIENT MOTHER- WORSHIP

repaired to that holy region where her preceptors

dwelt.

A
story,

more
as

tolerant spirit

by

far is

shown

in this

compared

to

the previous one.

The
in

ascetic,

Matanga, belonged to the day when Aryan

adopted
conciliatory

hermits

measures

the
dis-

colonization
ciples

of Southern

India.

With

his

he formed a colony, but they do not seem

to have dwelt in

proud

isolation.

They honoured
in

a Pariah

woman by

leaving her

charge

of

the deserted hermitage until

Rama

should come.

They taught
ascetics.

her to desire the heaven of Brahmin

Again there

is

a gap of centuries, and

we

find in
in

the Puranas^ which rank next to the

antiquity, a legend which,
refer to the

Ramayana

though

it

may not directly

Matangi, yet marks the change which

time had wrought. The Brahmin Rishis had realized

that the worship of the gods of the

Aryans did

not appeal to the mind of the aborigines, yet they

desired to control the religious
it

life

of

all.

Thus
gods

came

to pass that Siva, one of the lesser

of the
turies,

Aryan pantheon,

in the evolution of cen-

took upon himself the stern qualities which

THE MATANGI
the

IN
in

LEGENDS
their
deities.

83

Dravidians revered

His

consort, Parvati,

became the form

expression.

in
is

which Sakti
worshipped

worship found

She

to-day in a multiplicity of forms, not the least of

which

is

that of the Matangi.

The
is

legend, to be found in the Valavisu Purana^

:

as follows

An

ineffable

mystery was once

re-

vealed by Parvati, the wife of Siva, and her son,

Kartikeya.

By way

of punishment, they were to

be re-born in an

infinite

number of mortal

forms.

But Parvati entreated that the severity of the

sentence might be mitigated to one transmigration.

This was granted.

At

this

time Triamballa,
Valli, his wife,

King of the Parawas, and Varuna

were engaged

in special acts of devotion in order

to obtain issue.
their

Parvati condescended to

become

daughter and assume the

name
of

of Tiryser
size,

Madente.

Her son became a

in

fish

immense

roaming about

the sea.

Swimming

south, he

attacked the fishing vessels of the Parawas, and

threatened to destroy their trade.

The king made The god

public declaration that whosoever would catch the

fish

should have his daughter as a wife.

Siva assumed the character of a Parawa, caught

84
the
fish,

ANCIENT MOTHER- WORSHIP

and was re-united
is

to his consort.

This

legend

an attempt to bring Siva and Parvati

into very close contact with the aborigines.

The
strong

Parawas rank

first

among

the tribes of Tamil

fishermen of to-day, and

were

once

people and had kings.

A
cult

more elaborate attempt, on the part of the

Brahmins, to explain the presence of this aboriginal

by the

side of

Aryan
Vishnu,

deities

is

found in the

legend of Ellama.
created of

who

is

distinctly a

god

Aryan conceptions, here appears

incar-

nate as the son of Ellama, in the form of Parasu-

Rama.

Saivism and Vaishnavism thus converge

in the person of Ellama, for she

was the

personifi-

cation of Siva's wife,

and the mother of an

incar-

nation of Vishnu.

Ellama was the daughter of a Brahmin.

life

Her

from her childhood was so pure and holy that

wife.

a great Rishi took her to be his

Parasuher.

Rama and
Her
chastity

three other sons

were born to
it

was so great that by means of

she

was enabled
in

to roll the waters of the river Kaveri

huge

balls to the place

sacrifice, that

where her husband perhe might use

it.

formed the

One

THE MATANGI
clay she

IN

LEGENDS

85

saw the shadow of something

in the ball

of water which she was rolling, and looked up.

She saw the Gandharvas, the

flying through the
greatly.
air,

celestial musicians,

and she admired

their

beauty

Next day the water

"

refused to be rolled.
roll

The

Rishi asked,

Why
:

can you not

I

the

water ? " She replied

in the water, and,

"

Yesterday

saw a shadow

looking up, saw the Gandharvas

air.

flying through the

sin."

Beyond
:

this I

know
is

of no
lost.

The

Rishi replied

"

Your

chastity

chaste

woman would
upon

not have looked up and

admired the Gandharvas."

He
we
his

called

his sons to
"

behead

their mother,
;

but they replied,

She
?

is

our mother

how can
to find

cut off her head

"

Parasu-Rama only was

willing to

do

it,

and the father sent him

taken
refuge

mother.

She had
refused

with

the

Pariahs,

who

to deliver her to
killed all the

Parasu-

Rama.

He, however,

Pariahs,

and

brought the head of his mother to the Rishi, who,

greatly pleased, asked, " Son,

what do you desire

that
that

should do for you

to

? "

He

said, "
!

desire

you give back

me my mother

"

The
head

Rishi granted

his request,

gave him the

86

ANCIENT MOTHER-WORSHIP

of his mother, and he went in search of the body.

Among
had

the dead bodies of the Pariahs

whom

he

slain

he could not find the body of his mother.

He

therefore placed the head

upon the body of a

life.

Pariah woman, and brought her back to

father,

His
a

when he saw

her,

said,

"

She

is

now

Pariah woman."

Both mother and son were sent

away from

his presence.

Parasu-Rama became a

mighty king, and Ellama became a goddess.

According to Ziegenbalg, the pagodas erected
to

Ellama

in the

Malabar country contain eight

own.

figures beside her

'

One

of these

is

Matangi,

the Pariah

woman, on whose body the head of

grafted.

Ellama was
husband,
death.

Another

is

Jamadagni, her

who

ordered that she should be put to

It

was Jamadagni

whom

the maiden mar-

ried, after

she rose out of the ant-hill as Matangi.

in

This establishes a coincidence

two legends.

The

legends concerning the Matangi have re-

ceived their most elaborate touches in the legend

of Ellama.
in

The next mention of

local

her

found

books of

history

and biography, where

she stands forth in bold outline, in striking contrast to the

mythical form of legendary produc-

THE MATANGI
tions.
tribe,"

IN

LEGENDS

87
her

She

is

now

"

a female warrior of

and takes part

in the capture of

Kampula
in 1338.

in the Carnatic

by Mohammed the Third

Many
under

warriors

from the Telugu country fought

the

hero

Kumara Rama, and

to have

she was

among them.
The Matangi seems
and
to

been treacherous,

have gone over to the King of Delhi,

highly incensed at the cowardice of his
force of his soldiers

who was

commanders, and put a large

under the

command

of the Matangi.

Not only

did she herself go over to the enemy, but she

persuaded a company of Telugu soldiers to fight

on the
the

Mohammedan
that

side.

In the early part of

conflict

ensued,
the

successful,
until

and

drove

Kumara Rama was enemy back. Not

to

then did he hear of the treachery in his

the scene of

camp, and speedily proceeded

danger, where he encountered the Matangi.

seized her nose-ring, shook
it,

He
His

and told her that

of a woman."

he

"

disdained to take the

life

bravest soldiers, surprised and

overpowered by
left

numbers,
alone.

fell

fast

around him, and he was

After maintaining the conflict for a long

88
time,
self

ANCIENT MOTHER-WORSHIP
and
killing

many
slain,
it

of his assailants, he him-

was

at

last

and the Matangi cut

to Delhi.

off

his

head and carried

The Matangi

here has the power of her

office.

As Matangi
to

she wielded a powerful influence over

the Telugu warriors, which led the

King of Delhi

regard

her

as

a
to

desirable
kill

ally.

Kumara

Rama's
battle,

hesitation

her,

in

the heat of

was probably due

to respect for her office,

rather than for her

womanhood.
which
all

She was the

held sacred.

embodiment of a

cult

Looking back upon the recurrence of the name

Matangi

at

intervals of centuries, far

back into

almost pre-historic times,

thread

we

find

one continuous
invader, as

of evidence that the

Aryan
cult

he

confronted

an

aboriginal

of

peculiar

strength and tenacity, sought to find a place for

it,

to control

it,

and conquer

it.

The
sage,

first

step

is

indicated

by the legend of the

refused

Matanga,

who was
showing

the

boon

of

Brahminhood,

the

strength of the

Brahminical hierof partly Chanof the

archy to exclude one

dala origin.

who was
receive

Next we

a glimpse

more

conciliatory

measures

adopted

by Aryan

THE MATANGI
hermits in

IN

LEGENDS
of Southern

89
India.

the colonization

Later we have Siva, the god evolved partly of Dravidian ideas, and his wife Parvati, taking upon
themselves the form that would endear them to

some

of the lowest of the aboriginal tribes.

Not

satisfied

with

this,

not only Saivism

with
finds

is

brought
cult,

in

close

contact
also

the

Matangi
to

but

Vaishnavism

way
if

gain a hold

upon

it.

It

might seem as

the Brahminical

hierarchy had

Far from

it.

now absorbed this strange cult. The bloody ferocity of the " female

warrior Matangi "differs from the loquacious curses

with which the Brahmin sages content themselves.

The

aboriginal tribes have clung to their cults

with a peculiar tenacity.

that the

In view

of the fact
in

Brahmins have interested themselves

it

the Matangi cult,

their
it.

is

remarkable that none of

religious

conceptions have penetrated into

it

The legends concerning

moulding
cult itself they

they have sucto

their
ideas.

ceeded in

according

The
It is

have not been able to reach.

cult.

an aboriginal

THE FIEND MAHALAKSHMI

Short of stature, bent with age
blind,

and
still

nearly

our

old

gardener
sit

in

Ongole

came
in

every day to

under the large

trees

the

heat of the day, or to watch others do the work

which he had done during many a year.

favourite

His
about,

grandson

frequently

led

him

holding him by the hand.

At
at

other times he

found his way through the garden paths alone,

leaning on his
staff,

seldom

a loss to

know
known
for

where he was,

for

every foot of ground was

to him, every tree

and shrub had been cared

had passed.

by him

in the years that

His memory went back to

the olden times,

in

and mingled with that which had happened

his

own day were

the tales which he had heard

his father recount.

He was

distinctively

one of

the oldest inhabitants of Ongole.

"

Tell

me
I

about Ongole when you were a boy,

said one day.
90

gardener,"

MAHALAKSHMI AND HER ATTENDANTS,

[Pa^e
91


THE FIEND MAHALAKSHMI
and the incident which seemed
to

91

This opened the flood-gates of his recollections,

him of
first.

greatest

importance and interest was given

"

Ammah, when

was a boy, the Rajah of

Ongole by
the

Goomsur was taken through

British."
" "

Why

did they do that

their

"
?

He was

prisoner.

There were many

soldiers

who guarded
After
five

him.

And
with

the

men

of his

own

household,

who were
days

him, could do

nothing.

they moved

on

to

Madras." This Rajah of Goomsur had Mahalakshmi as

his goddess.

He had

dedicated

all

his fortunes

to her,

and

sacrificed to her all that her priests

demanded.

Every day she

had

to

have
other

the

blood of two buffaloes, and

besides.
It

much

food

was said that sometimes she refused

to be satisfied with anything but

human

sacrifice.

After he had been taken prisoner, the Rajah

could do nothing more for Mahalakshmi, and she

waxed
said
"
:

angry.

One day

she approached him, and

You

offer

me

nothing.

What am

to

do ?

"


ANCIENT MOTHER-WORSHIP
replied
:

92

The Rajah
"

The English Government

to

did

me

this

evil.

Go

them, spoil everything they have, bring

cholera and smallpox to their regiments."

The

goddess

left

him, thirsting for blood.

Great trouble and distress came upon Ongole

three days after the Rajah had passed by.

Never

before

had

any one

in

Ongole

known what
learned

cholera and smallpox were, but

now they

and trembled.
very
fierce.

The wrath
She slew
all

of Mahalakshmi was
before her.

Twelve

died on the

first

day

after

she had begun her

work.

Many more died during the weeks that followed. No one could count them all. Not a
in

village

the region round

thirst of
fell

about was

spared.

So great was the

that

Mahalakshmi

for blood,

when a man
let

sick he died

on the

spot.

She

none escape.
with
terror.

Many were numb

" If

Others

said

Mahalakshmi must have blood, give her the

Let
it

blood of beasts.

fiow in

streams

Per-

haps she

will spare us

while she drinks

it."

Hundreds of sheep,
were
sacrificed.

buffaloes without number,

Shrines were erected to Maha-

THE FIEND MAHALAKSHIMI

lakshmi.
in

93
raised
after

Hands reeking with blood were

by
those

supplication

who saw one

another in their households succumb.

Men and

women
played

in

the frenzy of excitement danced the

wild dance of possession, while instruments were

all

day

long,

and

priests

were busy saying

mantras.

Gradually

it

became evident that

the

thirst

of Mahalakshmi was quenched.

as

She grew mild

the

years

passed,

and

sometimes men who

seemed doomed escaped her hands and returned

to
"
life.

And do you
these
in

doubt," the old gardener asked,

surely
in

" that

things

took place
all

Look

around
see the

Ongole and

the villages, and

Mahalakshmi

shrines.

Not one of them

was there before the Rajah of Goomsur passed

through,
I

when

was a boy."
I

looked up the matter, and

found that there

was a curious blending of

in

fact

and superstition
It
is

the story of the old

gardener.
place
in

a fact
of

that

rebellion

took
three

the

State

Goomsur, about

hundred

miles north of

Ongole, in the year 1835.

The Rajah was taken

94

ANCIENT MOTHER-WORSHIP
and was brought
It is

prisoner,

to

Madras, probably
first

through Ongole.

also a fact that the

epidemic of cholera
within the

in

the

Madras Presidency,

memory
years

of that generation, had broken

;

out a few years before

of
later

so that in the perspective

the

two

events

easily

became

identical.
It
is

coincidence to be

noticed

that

the

people of Goomsur,

who

are

Khonds and

are of

Dravidian origin, have

a goddess called Jugah

Pennu,

who

"

sows smallpox upon mankind as

men sow
is

seed upon the earth."

When
it is

a village
deserted
to
offer

threatened with this dread disease,

all

by

save a few persons

who remain
sacrifice

the blood

of buffaloes, hogs, and

sheep to the

destroying power.

Human

was not uncharacter

known among
Jugah Pennu

the
is

Khonds.

The

of

very like that of Mahalakshmi,

even down to the hint concerning

fice.

human

sacri-

Perhaps some of those who travelled

In

the retinue of the Rajah brought the germs of

the disease to Ongole.

The

terror of the

weeks

that followed gave to the Rajah's sojourn

and the

outbreak of disease the relation of cause and effect

THE FIEND MAHALAKSHMI

in

95

the minds of the

people

and Mahalakshmi

thus became one of the most dreaded characters

in the

demon-worship of Ongole.
in

Numberless are the fiends worshipped

Indian villages

the

who

are thirsting for blood, or

who

are busy night

and day maliciously planning

If

to injure

and destroy.
fail,

any one

falls

sick, if

the crops
befalls

if

cattle die, or
it

harm of any kind

the village,
evil

is

considered the work of

some

demon, whose vengeance and hatred

in

must be kept

check by
told

offerings.

Brahmin once

me: "The god Vishnu

Ankalamah,
their

stays in his holy place, but Poleramah,

and a host of other fiends and demons have

eyes ever directed to this earth, and go about

seeking

whom
stock,

they

may

destroy."

Though

of

Aryan

he leaned decidedly

in the direction

of Scythian demonolatry
to himself the

when he

tried to explain
"

phenomenon of
said,

positive evil.

The
do
close

one supreme god," he

"is too

good

to

harm

to

any one. and

to

But the demons stay

do

to the earth,
I

evil is their delight."

have found

in

my

enquiries

among

the

Ma-

digas that they continue to worship

demons of

96

ANCIENT MOTHER-WORSHIP
that led to the

a locality long after the reason

worship
in

is

forgotten.

could only conclude that

generations past a

man

or

woman had
spirit

died

under peculiar circumstances, that the

thought to be
that, for

was

restless

and wandering about, and

margosa
tree

some

reason, a certain
its

had

been fixed upon as

home.
rites,

So, in accordance

with ancient Dravidian

a stone was placed

saffron,

under the

tree,

painted

with

adorned

with the usual red dots and then worshipped.

Sometimes these

local

swamis are the

spirits

of

good men and women, who are revered as kind

and beneficent
into
deities.

But they too may turn

if

angry demons and refuse to defend men,

they are offended by a lack of devotion and by

the paucity of offerings from the worshipper.

Once only
reason

my

oft-repeated
local

question as to the
so faithfully
I

why some

swami was

worshipped brought

me

a satisfactory reply.

thus learned the origin of a beneficent village deity.

Not many generations

past,

for

she

is

still

remembered, there lived a Sudra woman, Chal-

kamah by name. Her father-in-law was a wealthy With considerable outlay of money he man.

THE FIEND MAHALAKSHMI

was digging one of those large square
often seen
in

97

wells, so

Southern

India,

which

have the

fountain in the centre, and the four sides ter-

raced by stone steps, so that those

fill

who would
descend.

their

pots with water could

easily

The

diggers had gone to considerable depth, but

there

was no water.

What

should be done?
in the

There was much talk and deliberation

village,

for
is

a well with a

plentiful

supply of
in

water

a matter of

much importance
general

an

Indian community.
that

The

opinion was

some swami, some higher power, was withholding the water. An attempt must be made to
propitiate

the swami.

It

was decided that the

his

owner

of

the

well

and
offer

daughter-in-law,

Chalkamah, should

sacrifice.

She was a

young woman

in the full strength of her prime.

still

Her husband was

fore,

living,

and she was, there-

woman who

has power with the swamis.

They took

pots, rice, saffron, incense

and

fire-

wood, and descended to the bottom of the excavation.

There they cooked the

in

rice,

set

up

three

stones

the

spot where

the

fountain

should appear,
W.S.S.

painted

them with

saffron

and

"

98

ANCIENT MOTHER-WORSHIP
the usual red dots on the surface.
rice

made
laid

They
the

the

before the
incense,
as
if

stones

as

an

offering,

burned the
three

and
they

then worshipped

stones

represented the deity

withholding the water.

The two worshippers came away.

climbed half-way out of
the well

They had
when ChalDe-

kamah turned

back.

She had forgotten the copin

per cup which she had used

cooking.

scending again, she stood at the bottom, and as

she bent to pick up the cup, behold
!

the water

rushed forth to meet her.

Her
to
her,

father-in-law,
"

still

standing half-way, called

!

Come up

quickly

"

An

inarticulate
called,

sound came back as an answer.

Again he

and again the same sound rose up amid the rush

of water.

He dropped
as

everything in his hands

and turned
to

to the rescue of

Chalkamah.

He

called

her

again,

he began to descend.

Now
call

there

was a
"
!

distinct

answer

"

Don't

me

again

Thus Chalkamah expired.

stood at the top of the well, and saw and

Many
heard
escaped

all.

They

said,

"

She could have

!

fled

and

if

she had wished

THE FIEND MAHALAKSHMI

But the water was
abundance
said of
for
rising.

99

There was great

It

the use of
"

the village.

was

Chalkamah,

She must have been a holy

woman
to

or the water would not have rushed forth

"
!

meet her

As

a beneficent matri,

who was

supplying the village with water, she was henceforth worshipped.

matri like Chalkamah belongs to the village.

I

Similar worship as a household institution

found

among
told

the Madigas under the

name

Perantalu,
I

meaning "a good and fortunate woman."

that other
I

was

castes,

too,

worship Perantalu.
yellow

In

fact,

saw the

significant

and

red

markings on the door of a Sudra house.

When

woman

in

a Madiga family dies

who
and
be-

has been what the Madigas consider a virtuous

woman, one who was devoted

leaves behind her at
lieved that she will

to the swamis,
it

death a husband,
will

is

go where she

have easy

access
family.

to

the

gods and

can intercede for the

the

Widowhood among
the
life

Madigas does

not

mean

of privation that makes the

so
pitiful

widowhood of caste-women
Yet the
Madigas
think a

state.

woman

leaves

this

100

ANCIENT MOTHER-WORSHIP
under fortunate
is

world

auspices

when her hus-

band

left

behind to mourn her death.

To

facilitate

communion with

the departed one,

is

a place on the inner wall of the house

painted

yellow with saffron

red dots are

made on

the

yellow surface, and a necklace with beads attached

is

fastened

in

the middle of

it.

This

becomes the shrine of the family, before which

they

bow

every day, and especially

when they

propose to go on a journey or enter upon any

new
It

undertaking.
is

possible
I

that

the

Perantalu
it

is

a local

superstition, for
in books.

have not found

mentioned

Yet

it

stands in a line with other forms

spirit

of Saktism.

The

of

highly-favoured
is

female

member

of the family

credited

with

mysterious powers of an occult character, with

a control of the secret forces of nature.
the
It is

mother-worship of antiquity in a form that

it

makes
But

a household institution.

would suggest that another element

is

present in the Perantalu as well as other species

of

mother-worship
is

found

among

the

Madigas.

There

persistent recurrence of the yellow

THE FIEND MAHALAKSHMI

saffron

loi

and red dots everywhere.

In the worship

of beneficent matris,

when

fiends

and demons are

cult,

to be propitiated, in the

Matangi

everywhere

the yellow and red markings are a necessary adjunct.

Many
tree,

a time

have seen a stone under a

margosa

with the markings on the surface,

it.

and frequently a necklace of beads hung around

Is
it

not possible that this

?

points to

human

sacrifice

Both Brahmanism and Buddhism were

sacrifice,

opposed to human

yet with great perblood, in order to

tinacity the spilling of

human
own

appease the gods, has endured

tribes,

among

aboriginal
British

even down to our

times.

The
the

Government has had

of the cruel
rites.

to deal with

vestiges

The Abbe Dubois, one of

servers of
last

the

keenest

ob-

Hindu customs, wrote

:

at the close of

century

"

Old men have

still

told

me

that this

horrible

custom was
I

practised

when they

were young.

have visited several places where

these scenes of carnage used to be enacted."

He

says there
inhabitants

is

not a province in India where the

to

do not point out

the travellers
to their idols

places where their Rajahs offered

up

102

ANCIENT MOTHER-WORSHIP
This was

unfortunate prisoners captured in war.

one hundred years ago.

In the Kali-Purana the god Siva lays
the rules for blood-offerings.
fice,

down
sacri-

By

human

he says, his consort

is

pleased

a thousand
beings

years.

By

the sacrifice of three

human

one hundred thousand years.

Kali and Durga,

al-

both belonging to the ten great Saktis, are

ways represented with the evidence of

for

their thirst

blood conspicuous in some way.

Perhaps a

necklace of

human

skulls adorns the neck, or the

tongue
blood.

is

stretched forth to indicate the thirst for

!

Alas

for the

gloom of such worship.

Of

the tribe of the Matangas the poet BanaA.D., "

bhatta wrote about the year 606

religion
is

Their one
Perfor

offering

human

flesh to

Durga."

haps

there

was a time when the victims

sacrifice

were allowed to escape, and

in their stead

a stone was painted with yellow saffron to resemble

human

flesh,

and the red marks took the place

It

of the blood that did not flow.

thirsty

was hoped the

this substitute,

gods would be appeased by

if

especially

the

reeking blood of goats accom-

panied

it.

SECRET MEETINGS AND MIDNIGHT ORGIES

Saktism does not assume
form in the Matangi
cult,
its

most revolting

nor in the worship of

matris and fiends and demons.

possession, the

The

frenzy of

mad excitement

of the dance, the

slaughter of beasts, and

standers,

the shouts of the by;

may be

sufficiently hideous

but they

are not an outrage

upon human

nature.

In the Chermanishta sect there are meetings

that need the cover of darkness.

Vague

reports
is

only reach the outer world of that which

in secret.

done

Once a year
sect

the

members

of the Chermanishta

meet

in the

house of one of their number.

to

They may belong

and yet come

any other

cult or religion

to this secret
103

meeting.

Religious

104

ANCIENT MOTHER- WORSHIP

and caste distinctions are wiped out
Strange to say, Brahmin,
are,

distinctions
for

the time being.

Sudra and Madiga

basis

during that night, on a

the

of equality.
all.

But

utmost
all

secrecy

is

required of

In the morning

resume

their

own

caste,

and no one dare divulge the knowduring

the

ledge of the presence of the others

orgies of the night.

As midnight
house
of
another.

approaches, the Guru enters the

;

meeting
After

the
are

rest

follow,

one

after

all

seated,

the

Guru goes
and
lets

around with a vessel containing

each one take a
sip.

sarai,

In the other hand he has

a piece of meat, and touches the tongue of each.

He

himself finally eats and drinks of both.

Then

nine kinds of meat, previously cooked, are passed

around

fowl, pigeon, pig, goat, cow,

buffalo.

donkey,

cat,

dog and

Each one puts a

little

of each
it,

on a plate made of dried leaves and

sarai flows plentifully.

eats

while

While
both caste

eating, all sing

"

We

have now severed

and fainily

connection.

We

have joined

together both ruling caste

to be

and servants.
This

We

desire

saved by the

Gum.

is the time''

MEETINGS AND MIDNIGHT ORGIES

The

105

piece of meat, which touches the tongue

of each, seems intended to wipe out every social

distinction

between them.
brought
in

Later

in the night
it

a
a

woman

is

Madiga woman

and

generally,

seems,

there are orgies that form

a loathsome representation of the creative force

in nature.
for the

At

last the

Guru announces the place

all

next meeting, and

steal

away

silently,

one

after another, as
fact that the

they came.

The
rites

Madigas are admitted to the

dastilathi, " ruling
its

which join kulapathi and

caste

and

servants,"

is

not without

own

sig-

nificance.

Perhaps
cult

the

Brahmins

learned

the

mysteries of the

from the aborigines.

The

members of the
night are
free

sect claim that the deeds of the

from

lust

and

vice,

because the
It
is

mind

is

filled

with thoughts of worship.

nature-worship in the most revolting form, and

may

well be

called the

most corrupt aspect of

modern Hinduism.

Nowhere

in

books could
I

find a reference to

the Chermanishta sect.

it

concluded that perhaps

local
first

was Sakti worship under a

name

perhaps
its

the

name

of the

Guru who

taught

rites

io6
in

ANCIENT MOTHER-WORSHIP
of the

parts

Telugu country.

thought

it

would have

to be classified as a worship of Siva,

because Saktism generally centres in Parvati, the

consort of Siva.
those

But

was told repeatedly, by

knew, that
it

who claimed

that they
sect.

was

part of the

Ramanuja

An

explanation was given

me which
teacher,

is

a mix-

ture of fact

and hearsay.

My

informants

knew

that there

was once a great

Ramanuja,

who made

disciples of all castes

and of both sexes.

He

did not initiate his followers into the mysteries

of his doctrines, but wrote them in a book, which

he concealed from them.

At

the time of his

death no one was with him, and the book of secret

doctrines
fell

into

the hands
it

of

the Brahmins,

who

characteristically kept

to themselves.

But

his other followers, too,

wanted to know of the

teaching of their Guru.

Two

of his disciples,

who
and

were women of the caste of dancing-women, and

were, therefore, versed in the art of reading
writing, sought to

meet the emergency by writing

that these books

each a book.
contained
to

They claimed
death-bed.

the
his

teaching of Ramanuja, imparted

them on

From one

of these

MEETINGS AND MIDNIGHT ORGIES

books sprang the Ramanuja
the Chermanishta sect.
sect,

107

from the other

This
the

is

a curious instance of the

way

in

which

common
is

people explain to themselves that

their

which

beyond

comprehension.

It

is

probably true that at the death of Ramanujacarya,

who

lived in the twelfth century,

and was the

first

of a line of Vaishnavite reformers, the Brahmins

took possession of his books. The abstruse reasoning which they contained concerning a triad of

principles the Supreme

Being,

the
to

Soul,
satisfy

and
the

Non-Soulwas not

of a nature

wants of the multitude.

His followers corrupted his teaching.

The

sect

was divided
school.
fierce,

into the

northern and the southern

The

struggle between the two schools

really

was

and was

the

controversy between

Arminian and

Calvinistic doctrine in Indian guise.

The

northern school claimed that the soul lays

hold of the Supreme Being as the young

clings to
its

monkey
The

mother, of
"

its

own

free-will.

southern school have

the cat-hold theory."

They
the

argue that the soul remains passive and helpless

until acted

upon by the Supreme Being,

as

io8

ANCIENT MOTHER-WORSHIP

kitten remains passive until the mother-cat trans-

ports

it

from place to place.

free-will did

Not only on the question of

the

Ramanuja
Vishnu.
finite

sect divide, but

also

on the question

of the place to be assigned to the consort of

The northern
school

school regard her as in-

and uncreated,

like

her consort, while the

is

southern

maintain that she

simply a

mediator, not an equal channel of salvation.

story told

The

me

of the books written by the two

to this division

dancing-women probably points

of the

Ramanuja
is

sect.

There

incongruity in giving to a sect that a hideous

inculcates

form of Saktism a place

among
of

the followers of Ramanuja. moral.

The

teachings

Ramanuja were

He

forbade the use of

animal food and intoxicating drinks.

He

prob-

ably came in contact with Christian missionaries,

for his insistence

on the

spiritual equality of all

men

points to Christian principle.

He demanded

personal devotion to a personal god, and this god

was Vishnu.

The

secret

orgies

of the

Chermanishta

sect

date back thousands of years previous to the time

MEETINGS AND MIDNIGHT ORGIES

of Ramanuja.

109

To
is

find for

them a place
an
attempt,

in the

Ramanuja
modern
cult.

sect

simply

uncon-

sciously put forth, perhaps, of finding in the

religious

more

movements a place

for

an ancient

CHRISTIANITY AND

THE

GURUS
A Search
for Truth Six Gurus in Succession The Silence of Ramaswami

A SEARCH FOR TRUTH

I

knew Bangarapu Thatiah seventeen years

in his prime,

ago,

when he was yet

by
all.

honoured and loved

saw him again when old age rested

heavily upon

him and

his

memory

failed

him

when he
day.

tried to recall the

I

happenings of yester-

But when

asked him about the far-away

past, his almost sightless eyes

seemed

to peer into
things.

the distance, and he told

" I called

me many
I

our Dora and he came," he said to me,

into silence.

and then relapsed

the

looked about on
the
I

mission-houses, the

school-houses, and

busy activity of the mission compound.

And

remembered how

this

man, many years ago, came

to this spot, his heart burning within him, to see

whether the white teacher had not come.

found
it

He

overgrown

with

cactus,

and

Gundla

Pentiah living in a hut in one corner of the com-

pound, a
W.S.S.

faithful

man, who told him that the

"3

" '

114

CHRISTIANITY AND THE GURUS

in

Ongole Missionary was yet

soon coming.

Nellore, but

was

Thatiah's plea was the last link in the chain of

circumstances that brought the Ongole Missionary

to
this

place.

He

could justly

say before the

younger generation, when he leaned heavily on

the sturdy shoulders of the

young men,

"

called

our Dora, and he came."

I

said, " Thatiah, tell

me

about the old days."

He

looked

about
said,

helplessly,
"

and

one
the

of

the

younger men

Grandfather,

Dorasani
first

wants to know about the time when the Dora

came
"

here."

When
'

the

Dora
can
I

first

told

me to go and
all

preach,
?

I said,

How
said,
'

go about alone
wife with

the time

But he

Take your

you and you

I

will

be two.'
together.

After that Satyamah and

always went
the

Sometimes
I

she carried

bundle,

sometimes

put

it

on
;

my

shoulder.
I

What
she

preached, she preached

what

ate,

ate.

Satyamah was always with me."

"

Did not men persecute you

in the old

days

Thatiah's face, grown passive with age, brightened

with animation, as he assured me,

"

No

one ever

"

A SEARCH FOR TRUTH

abused me, no one persecuted
treated
"

115

me

men always
Rajayogi
?

me

kindly and respectfully."

They
Did

tell

me that you were much with

learn anything from

Gurus.
"

Did you
I

them

learn anything from

is

them

They
is

told

me
that

that there

one God, and that

all

He
me

Spirit
all
I I

He

has created
It
it.

things,

and pervades
this,

things.

was well that they

told

and
till

believed

But nothing

satisfied

my

soul

heard of Jesus Christ."

Thatiah told

me

this,

without hesitation, as one

of the facts of his

tion.

life.

He was

too old for meditaof

Thus

had the

summary

Thatiah's

search for truth.

in the

He had
sect,

found a nugget of gold

Rajayogi

but the pearl of great price

Christ.

he had found when he heard of the

Thatiah had, years before, written a sketch of his

life,

at the request of the

Missionary.

This was

supplemented by the story of

could not
tell

many

a man,

who

of the old days without bringing in

Thatiah at decisive points.

holy
life this

singularly pure and

man

led before the eyes of thousands

of his people.

He was

born when his parents were advanced

lib

CHRISTIANITY
The duty

AND THE GURUS

them
fell

in years.

of caring for

upon

him.

It

never occurred to him

that he might
in

learn to read.

There was no one

those days
read.

who would

teach a

Madiga boy

to

He

learned of his father to tan leather, and sew the

sandals which the Sudras ordered.

In the time of his grandfather, a Guru of the

Ramanuja
to

sect

had been
the
idols

invited

by the family

come with
rites

of Vishnu and perform

sacred

before them.

This
fees

was

repeated

on special occasions, and the

the
ings.

demanded by
scant
earn-

priest

were

paid

out

of

the

When
to

his father died,

Thatiah took pride

in

having

the

funeral

ceremonies
of a

performed

according

the

dictates

Guru of the

Ramanuja

sect.

This was considered an advance,

socially,

both religiously and

upon the

cults

and

customs of the ordinary Madiga.

Neither Thatiah nor any other Madiga has ever
told

me

that he had gained in spiritual truth

by

joining the

Ramanuja

sect.

The Madigas know

sect,

nothing of the doctrines of the

see

nor do they

any deeper meaning

in the several incarnations

of Vishnu.

This utter lack of apprehension con-

A SEARCH FOR TRUTH

shows that the Aryan
soil

117

cerning the tenets of a sect which they had joined

cults

do not

find congenial

among
in

the aborigines.

With the worship of

it

Siva,

the Rajayogi sect,

this direction

was

different.

It

was from

that a
life.

strong influence

made

itself felt in

Thatiah's

very old woman, bent with age, came to

Thatiah's daughter.

neighbourhood

to

visit

her

married

This old woman, Bandikatla Veeramah,

of the

was

disciple

Yogi

Pothuluri Veeraspiritually-

bramham.

She

must have

been a

minded woman, and of strong personality.

and several others soon
of her.
sat at her feet

Thatiah

and learned

The Yogi Veerabramham was one of the many reformers who rise up in India, influence thousands
during several generations, and are then forgotten.

This Yogi's influence seems to have been more

far-reaching and
another.

more pure than that of many

He
in

has inspired thousands with a hope

its

which

some of
hope
in the

features

resembles
Christian,

the

millennial

mind of the

who

looks forward to a speedy second coming of the

Christ.

He

taught that

God

is spirit,

and must be

ii8

CHRISTIANITY AND THE GURUS

in spirit.

worshipped
spirit
*

That which
"

is

not of the

was denounced by him.

! '
!

Those who say

"

Rama Rama
is

will fall

away," he said,
spirit."

because
In the

it

lip-service,

and not of the

book

in

which his disciples preserved much of his

teaching, he calls

upon the multitude

to

to turn from
in-

wickedness and look forward

carnation.

a coming

This expectation of a re-incarnation of

the Deity was the central thought in his preaching,

and he has so

filled

the minds of his followers

its

with this hope that they look for

the immediate future.

fulfilment in

The personal
in

history of
is

Veerabramham

is

clothed

much

that

legendary.

His father was a

devotee of Siva

he himself, when a young man,

saw a
certain

vision in the field,

shrine,

which invited him to a

where he henceforth often held

After the manner of the

converse with the Deity.

Yogi he entered

his grave alive,

and ordered

to

have the door closed.

His chief

disciple,

Siddapa,

who had been

final initiation.

absent,

came

to the grave

and called

aloud to his master, for he had not given him the

With an

invisible hand, the

words

which

his

master had to say to him were written

A SEARCH FOR TRUTH

on
his tongue.

119

He

departed, and directed his

;

preaching mainly against caste

the

and prophesied,

in

name

of his master that in the day

when God

again became incarnate caste would vanish and

all

men would be

equal.

This was the teaching which Thatiah received

from

Bandikatla Veeramah.

Her

life

was an
all

illustration of her precepts.

People of

castes

came and went

in

her

house, even

Madigas,
caste,

though she belonged to the goldsmith

was, therefore, far above them.

and

The woman
tenants.

in

whose house she and her daughter

were living began to object to the custom of her

She

said, " All these

people are coming

utensils,

and going.
and thus
house."

They may touch our cooking

spoil our caste.

You

can look for another

Rather than ask her followers of low

degree to stay away, Veeramah looked for another

house.

Her
"

heart was large, she loved

them

all.

When
to

she went away, she talked most lovingly

them

You must be
don't go

like the children of

one

mother, for you are the followers of one Guru.

full

Be

of

faith,

and

sin.

Strive

without

ceasing to earn salvation."

120

CHRISTIANITY

AND THE GURUS

initiation as a

Thatiah had received his

Rajayogi

Guru from Bandikatla Veeramah.

pressed over ears and

For an hour

every day he sat in meditation, his eyes closed, his

fingers
nostrils,

so

that

objects of sense might be completely shut out,

and

the soul

might perceive the great, all-pervading

Divine Being.

He was much

with the Rajayogi

people, and seems to have been looked

upon as

a leader
fervour.

among them, because

of his religious

In the Kanigiri Taluk, where Thatiah lived, the

soil

was dry and hard, and the Sudras had

to dig

wells in their fields to water the growing crops.

In large buckets they brought the water to the

surface,

and these buckets were made of

to be

leather,

and had
Madigas.

made and kept

Godavery

in

repair

by the

Thatiah heard that much cattle was

the
fly,

dying

in

district,

stung

by

poisonous

and

that, therefore, hides

were cheap.

He
It

decided, with a kinsman, to go north on trade.

was during
first

his stay in that northern district

that Thatiah

heard of the Christ.

Madiga,

who was

also bent

on

trade, told

him of a Dora

who was preaching

this

new

religion.

They

de-

A SEARCH FOR TRUTH

They went
true.
"

121

cided to go and see him, and were kindly received.

again.

Thatiah

said, "

This religion

is

My
are

soul

is

now

satisfied."

The Padre

said,

You

going back to your home.

Inquire
is

from time to time, for soon a white teacher

coming

to Ongole.

Go

to

him

he

will tell

you

more about

this religion."

When

Thatiah turned toward home, he was

life

determined to break away from the old

begin the new.
village idols.

and

He

refused

to

bow

before the

He

told the Rajayogi people that

he was no longer one of them, that he had found something

far better

than they had to give.

When

they asked him which swami he was going to

worship, he told
Christ, the

them

that he

bowed

to one, Jesus
for

Son of God, who had died

told him,

men.

Dora had

and another Dora was soon

coming who would

tell

him more.
in-

So bold a declaration from a man of the

fluence of Thatiah
indifference.

was not to be accepted with

of the Madigas,

Some

who

feared

the

demons and

fiends

of the village, predicted

that their vengeance would smite

them

all,

because

of Thatiah's daring words.

Nor were

the Sudras

122

CHRISTIANITY
with
his

AND THE GURUS

His
friends

pleased

determination.
"

reasoned with him,

of this country, but

You are believing a God not a new God. You are bringing
among
us.

new standards
come

of living

Our old-time

gods, Poleramah
to worship

and Ankalamah, you no longer

;

you stay away when we beat

Don't you know

the drums on their festal days.

that they will turn from us and curse us on your

account

"
?

Thatiah was not a

dared to insult him or
keenly he
him.
felt

man

to be abused.

No

one

ill-treat

him.
all

All the

more

the isolation

when

withdrew from

Those who had heretofore looked up to

as

him

a spiritual leader

now

passed him by.

Work

that had been promised

;

him by the Sudras

was quietly withdrawn

the pay for work which

he had done was not forthcoming.

But the
trial

grief that

was deepest

in all his sore

came through the

desertion of his wife Sat-

yamah.

She did not stand by him.

to

Perhaps she

was not greatly

blame

for she

had not been

with Thatiah when he opened his heart to the

religion

of Jesus

Christ.

He had

told

her

all

when he

returned, but at the

same time she saw

A SEARCH FOR TRUTH

him opposed on every hand.
seemed
like a wall

123
in

The change
;

him
that

between them

she

felt

she was losing her husband, and

when

relatives

and

friends,

who knew

that Thatiah held her dear,

told her that she

must save him by sternly opear.

posing him, she lent a willing

Her former
to neglect.

care for

his comforts

was turned

His food was often late or unsavoury,

and sometimes he had to go hungry. wanted to drink there was no water.

When
His

he
re-

monstrances were met by reproaches from her.

Finally he said to her
into all
here.
I
:

"

By

thus plunging

kinds of trouble, you cannot keep

shall join the
I

me me

people of the Christian sect

I

as soon as

can find them, and

strife

shall eat with

them."
this
"

The
in

was ended.
life,

When

referring to

circumstance in later

Thatiah said simply,

God
In

His great mercy changed her mind."

the forsaken condition of those
days,

all

Thatiah never forgot that a missionary was coming

to

Ongole.
?

Could

it

be that he had
that

already
it

come

Satyamah agreed with him

see.

might

be well to go and

Tired and footsore Thatiah came to the com-

124

CHRISTIANITY
in

AND THE GURUS

In the midst of
it

pound

Ongole, which was said to belong to

the Nellore Missionary.

was
in
it.

little

bungalow, but no white teacher living

As Thatiah went about

have looked like a
for

the compound, he must

man who wanted

"

something,

Gundla Pentiah saw him, and came out of

toward him, and asked,
"

his hut

Why

did you

come here ?
" I

have come to look

is

for the white teacher.

Why

he not here ?

"

Pentiah was a Christian from Nellore, sent to

Ongole to watch the compound and await the

coming of the Missionary.

into his hut,

He
it

took
over.

Thatiah
Pentiah
with

and they talked

situation
;

grasped

the

he

sympathized

Thatiah, and he
in the mission

knew

that there

would be joy

house at Nellore should a mes-

sage be received that there was a

gole, that spot of

man

in

On-

many

prayers,

who was hunger-

ing and thirsting after righteousness.

Pentiah knew of a
with

way

to do.

He

said, "

Come
She
a

me
is

to the house

by the

hillside, to

a lady

who
will

a friend of the Nellore Missionary.

to do."

know what

They

went,

made

A SEARCH FOR TRUTH

respectful

125

salaam, and
this

Pentiah,

as

spokesman

said

"

Ammah,

man, Thatiah, as he went

north on trade, saw a missionary

that a white teacher would
believes in Christ as God,
this teacher.
is

who

told

him

come

to Ongole.

He

and has come to see

not find him here, he

As he does

very sad, and wants to

know

the reason of

the delay.
his request

We

have, therefore,
to you."

come

to

make

known
to

The lady
" I

understood.
the

She

said

to

Thatiah

shall

write

Nellore Missionary.
I

Be
for

ready to come at any time when

you."

send

Not many

days had

passed

when a cooley
him
to

arrived in Thatiah's village, asking

to Ongole, for the Missionary
his wife,

come
With

had come.
his

Satyamah, he hastened on

way, barely
fifty miles.

taking needed rest as they walked the

The joy when he saw

the

Nellore Missionary,

and with him a younger man, who was soon to

become the Ongole Missionary,

Thatiah as unspeakable.

is

described by

The

older of the

two

men had been

in the years

stoned in the bazaar of Ongole

gone by.

But now,

in the spot

where

126
his

CHRISTIANITY

AND THE GURUS

A
holy-

message had been spurned, he had a man

before

him who could not hear enough.

joy shone in the face of the one

desire to hear

man

a yearning

more was

in the face of the other

as he sat hour after hour quenching his thirst.

Outcasts from their

own community, Thatiah

their

and

his

wife had
into

made

way

to

Ongole.
of
the

Received

the

religious

fellowship

race that rules over India, they returned home.

They could not have had more than

conception of the fact that they were

a very

dim

among
their

the hosts

sent the salt of

now counted of men and women who reprethe earth, yet they knew that
With a bundle

days of isolation were over.

of tracts and books on their shoulders, as

as they could carry, with the

many
ears,

words of benediction
in

from their white teachers ringing

their

and a new

light in their countenances, they re-

turned to their

own

village.

And now
Thatiah
wife

that ceaseless activity

fruit.

began

that

bore such abundant

With

untiring devotion
village,

journeyed

from village to

his

Satyamah always with him.

Satyamah, and

The women

loved

would

gather about her

A SEARCH FOR TRUTH

and ask her whether she was not
after her journey,
her.

127
thirsty

tired

and

and take her away

to refresh

Late

in

life

a mild insanity rendered her

faithfulness

helpless.

With a display of the same

in

which she had shown

accompanying her hushe now cared

for her

band during twenty

years,

with a gentleness which called forth

the

comment

in

Madiga community.

When

her mind wansit

dered, he

took her by the hand, bade her

eat.

down, and gave her to

Thatiah stood

like a granite pillar in the early

days of the mission.

his people,
astir

He was

a leader

among

when

the

Madiga community was

beliefs

in

discarding the old

and accept-

ing the new.

experience,
to

He

carried himself like a

man

of

of authority, in his humble sphere,

paid.

whose opinions deference should be

gait,

His

bold features, measured

dignity,
for

and a certain innate

blended with a childlike humility, won

respect of
all

him the

whom

he addressed.

In his preaching he was not like other men,

who had

not pondered Rajayogi problems.

his discourses with

He
He

was wont to begin

some of

the peculiar combinations

of the Shastris.

128

CHRISTIANITY
say, "

AND THE GURUS

five

would

The alphabet has

body
is

lines

each

way, thus also the

elements.

composed
five
:

of five
hear,

There

is

another

two to
is

two to
five
:

see,

one to speak.

But there
Christ."

yet another
this
;

the five

wounds of

By

time

the interest of his hearers

a

was aroused

it

was

mode

of proceeding congenial to the

Hindu

mind.

In later years,

when men

trained in the
felt,

Theological Seminary
critics

made

their influence

arose,

who

said
It

Thatiah

might at

last

wheel into
strife

line.

was a species of the old

between philosophy
held his own.
his

and

theology.

But
in

Thatiah

Hundreds believed
preaching.

the Christ through

Spiritually-

minded
in his

to

an eminent degree, there was power

his

words and

example.

In his old age Thatiah journeyed to Ongole

once more.

Slowly

they brought him to

his

accustomed place on the platform of the chapel

on Sunday morning.
his

The Missionary stopped

in

in

sermon to put him

his

own

chair.

He

saw the look of wonder on the

the younger generation,
old days and
its

faces of

some of
of the

who knew

little

leaders.

His heart was very

A SEARCH FOR TRUTH

tender toward the

129

man who had

never moved

an inch from his God-appointed task, who had

stood by his side in the days of small beginnings, in the days of calamity

and of overwhelm-

ing responsibility.

He
him
I I
:

turned to the hundreds of listeners before

"

will

Do you want to know who tell you. When you get to

will all get there

this

man

is ?

heaven
will see

and
some
him him

hope you

you

one who looks radiant with

light, far

above you.

You
will
'

will

almost need a telescope to see

the distance between

distinctly,

you

and

be so great.
is
'

And you
will

will

ask some one,

Who
?

that

man

clothed in exceeding bright-

ness

Then you

be

told,

That man

is

Bangarapu Thatiah from

the

Telugu country.'

And you

will strain

your eyes to behold him."

There was a

look of reverence on

many

face as the Missionary proceeded with his sermon.

year later Thatiah's

spirit

took

its

flight.

W.S.S.

SIX

GURUS

IN

SUCCESSION

In the language of Western civilization Pullikuri

Lukshmiah would have been

man."

called " a fast

young
finger-

He

decked himself with earrings,

rings, bangles, belts,

and various

jewels, all of

them

conspicuous for glitter

not

for their value.

Red
the

turbans and bright-coloured

jackets lay

in

box ready

for use.

He

frequented places where

there was dancing, singing, and festivity of every

kind.

Sin and lust grew apace, until a sense of

disgust with the whole situation began to creep

into his soul.

He was weary
if I

of

it

all,

and one

day, he did not

know from whence,

should die
?

the thought

came

What

At
of the

this juncture

one of the wandering disciples

village
his

Yogi Veerabramham came into the

Lukshmiah's
attention.

and

attracted

All
fees

earnings were

now

spent

on

paying

and

SIX

GURUS

IN SUCCESSION

131

giving gifts to this wandering Guru.

He was

bent on finding out something that might show

him a way
blissful

to salvation

he desired to secure a
death.

state of the soul after

But the

days passed and he heard nothing

definite,

and
and

one morning the Guru had taken

his staff

wandered
came.

to the next place.

But soon another

Lukshmiah hovered around him.

Guru
to eat

He

did

his share in giving the

bountifully.

He saw him
freely,
effects.

partake of the intoxicating sarai

roll into

and then

a corner to sleep off the

After a few months he too went his way,

and Lukshmiah found that he was none the wiser

in

knowledge.

Six Gurus were thus supported by Lukshmiah,

wholly or
months.
in

part,

some

for

weeks, some

for

The rumour had spread in the Madiga community that he had lost interest in fine clothes
and
jewels,

and was

sitting at the feet of

Rajayogi

Gurus.

Soon one

after

another of those

who
They

could claim some degree of kinship to him came

to

take advantage of this circumstance.

were his guests while they inquired of him con

cerning the

hymns and mantras which he had

132

CHRISTIANITY AND THE GURUS

had

heard, and the initiation through which he

passed.

They were introduced

to hold

to the

Guru who

happened
there was

sway

for the

time being, and

much
the

inquiry and interest

friends

among them.
again.

Some

of

came again and

Bangarapu Thatiah,

too,

was sometimes among

them, especially after Bandikatla Veeramah had

gone away.

sense of cohesion was established

lasted through

among
year,

these
for

men which
every
force in

many

almost

member

of

this

group

became a strong

Christian

propaganda

in the years that followed.

An
vain.

honest search for truth

is

never wholly in

Lukshmiah and

his friends

had

risen

above

the superstitions of the ordinary Madiga.

They
Each

wanted something

better,

which shows that they

had outgrown the

individually
tried

beliefs of their childhood.

what the abstractions of the

still

Yogi could do

to

the hunger of the soul.

interest

Friendship and a
to

common
in

had

led

them

meet and
be.

find out

what the
his

result

on each
dis-

might

Each

way had grown

heartened.

One

after

another of the friends went north to

SIX

GURUS

IN SUCCESSION

133

trade in hides.

Lukshmiah remained behind with

Somiah, who had been his
years.
in*

the Guru

Balli

structor for

two

He

lived in the village

proper, with the Sudras, but his chief supporter

was Lukshmiah.

This meant a constant drain

upon
debt.

his resources.

He

was already deeply

lent

in

The Komati who had

times

him money

at
it

different

demanded
interest.

the interest, and

was compound
offered
to
his

The
his

hospitality
in

freely

friends
far

and co-searchers
means.

truth

had cost him

beyond

They were

gone, and there was a rumour that they were

again banded together in the north, and that

now

they were investigating a religion which had come

from the land of the English.

Lukshmiah decided
by the
lucrative trade

to

go north, and hoped that

he might cancel

in hides

a part of his debt.

the

But what should he do with

Guru Somiah, who showed no intention of

It

leaving?

might prove dangerous to

tell

him

that he could no longer support him, or to simply

go away, leaving him

in the lurch

for could

he

not pronounce a curse over him?

sence and the sway of the Guru

But the pre-

Somiah grew

134
daily

CHRISTIANITY
more irksome,
rid

AND THE GURUS

finally a

till

way appeared
that the

to get

of him.

Lukshmiah knew
him
"

Guru had a brother

trict.

living in that northern dis:

He
for

said to

Your

disciples are all

I

in

the north, earning

;

much money.

must go you
will

too

my

debts are very heavy.

will find support."

If

come with me, you

Thus the

journey was undertaken.

Disappointment awaited the Guru Somiah when

he reached the
lowers.
little

settlement of his former

fol-

They wanted him no more.

For the

sake of old relationship they gave him food, but

they omitted the

because
the

sarai.

He

complained bitterly

customary beverage was withheld.

it

The

friends talked

over and agreed to help

Lukshmiah

to get rid of his burden.

They put
his

together ten rupees

brother.

and sent the Guru to

Bangarapu Thatiah alone stood

:

aloof,

and

said

" I

shall

give nothing.
as he came."

Send

him

away empty-handed
Lukshmiah
rejoiced
;

But Pullikuri

for the presence of the

Guru

had hindered him greatly

in finding out

in

making any progress

religion was.

what

this

new

To Lukshmiah,

in the years that followed, the

SIX

GURUS

IN SUCCESSION
Gurus seemed

135
like a

mere mention of
breath of poison.
of the

his former
It

was the worthless character

men

that

had obliterated anything of truth

lain
:

which might have

hidden
" I

in their teaching.

He

says of those days

took hold of the feet

of the disciples of Pothuluri

Veerabramham and
it

hoped to get salvation through them, but

all

was

in vain.

What
? I

is

the use of trusting in a

I

bundle of wind
deeds when
I

thought

was doing pious

drank

sarai with those Pothuluri

people, but there

was not the smell even of piety

eat
will

about me.

However much husk you

"

hunger go ?

He had
had
all

taken the lead

among

the friends in
It

trying to get salvation in the Rajayogi sect.

come

to

nothing.

He

had wasted

his

substance on Gurus.
cerning the

In the investigations con-

new

religion

he found the others

in

advance, and he must follow.

of the
little

One
his

after another

colony of Madiga traders up in the

Godavery
ney.

district started

on

homeward

jour-

He and

his

kinsman, Ragaviah, remained

bring

behind, intent on speculations that would

financial gain.

136

CHRISTIANITY

AND THE GURUS

to

Rumours had been brought

was talking about the new
had said
they would
for

them

that

missionary had come to Ongole, that everybody

religion,

and that some

Christian
sect.

join

this

They longed

certain

news, and were

glad

indeed when one day a friend and neighbour came

from the old home on business, and visited them

to
tell

them what had happened.

had

The Ongole
and

Missionary

come

to

Tallakondapaud

baptized twenty-eight,

among them Lukshmiah's

brother and his son, Ragaviah's son, and others

of their friends and relatives.

After the visitor had

together, sad
at heart

left,
;

the two

men
"

sat

down

they could hardly keep

said
:

back the
born
after

tears.

Lukshmiah

The

brother

me and my own
I

son are on the

way

to heaven before me.

cannot stay here longer."

to
hire

The next day they proceeded

to start for home.

sixteen

bandies, to load one hundred hides on each, and

Eight bandy-loads were sold

on the way, and with the remaining eight they

arrived at home.

Their sons, they found, were in

Ongole

in

school,

and they were glad that that

which had been denied to them was being granted

SIX

GURUS

IN SUCCESSION

137
in-

to their children.

The Missionary had been

formed of
sent to

their return

home, and a preacher was

the
religion

tell

them

much about
to them.
in debt

of

Christ that

was new

Lukshmiah was heavily

farewell
to

when he bade
Gurus of the

the last

of

the six

Rajayogi sect on
stance.

whom

he had spent his subin

His former associates

the search for

truth

had become preachers, and were enduring

and enjoying the honours of
their posi-

the
tion.

toil

Lukshmiah held aloof

his debt.

When
fact

questioned,

he pointed to

The

was that the

all

debt was an excuse, for as the years passed

was
the

paid, with the exception, perhaps, of

some of

compound

interest.

Lukshmiah was a man

who

preferred to be his

own

master.

He

did not

want to become a

link in the chain of organized

preachers' work, but

trade,
liked,

wanted

to

go about on

his

make money, preach when and where he

and be answerable
to

no one.

Six years thus passed.

him, whenever he

The Missionary asked

Ongole
to the

came

to

monthly
for

meeting, whether the time had not

come

him
do

to cease going about on trade and to stay and

138

CHRISTIANITY

AND THE GURUS

He
always replied he
Finally the scales

God's work in earnest.

would come, but never came.

were turned.
It

was a word from the Missionary

Lukshmiah's son was leaving
for

that compelled him.

school

and returning home

vacation.
to

The

Missionary told the

father that the

young man

say to his

Dora
I

sent salaams to him.

He

added

"

When
;

call

your father to work, he

like a

does not come

masterless
country.

he runs about the country

dog."

This word travelled over the

at

Lukshmiah laughed
tells

the time, and

laughs to-day as he
all

the story.

The

preachers

laughed

for

they saw that Lukshmiah's un-

determined position was well characterized by the

Dora's words.

But Lukshmiah's son

said,

".You
agreed

must go "
that he

and the

father, still laughing,

must, but not just at present.

What
and
in

pleased

Lukshmiah was

that

he had measured

his strength with that of the Missionary,

honest combat had been outdone.

in holding aloof,
in

He was

strong

but the Missionary was stronger

right

wheeling

him

about and making him

face his real position.

Soon

after this the

Missionary

made an

exten-

SIX
sive tour

GURUS
who

IN SUCCESSION

139

through the Kanigiri Taluk.

He saw

that Lukshmiah,
in

joined the other preachers

in

accompanying him, was

fact

the spiritual
Christians in

leader and pastor of a

all

number of

the region round about his

own

village.

Before

they separated he had a talk with Lukshmiah and

his wife.

He
? "

said, "

What would you

replied,
" I

like to do,
like

Lukshmiah
engage

He

would

to

in the

Lord's service, but have a debt."

that this

The Missionary knew

excuse.

was

all

by way of

He

took a piece of paper that was lying

it

on the

table, tore

into small shreds, threw the

handful of them over Lukshmiah, so that they

flew to every corner of the tent,
is

and

said, "

That

how your debt

is

gone."

He

gave him a

friendly tap

on the shoulder and sent him home.

to his

On

his

way

own

village,

Lukshmiah was
Soon
said,

stung in the face by a poisonous insect.

there was
"

a painful swelling, and

;

people

He

will surely die

Komati was thus stung

and
this,

died."

Lukshmiah was very anxious about

to see

and on the second day took the Bible

whether he could not find something to comfort

him

at the prospect of a

speedy death.

He

hap-

140

CHRISTIANITY

AND THE GURUS

pened to turn to the chapters on the prophet

Jonah's experience, and thought to himself that

he too had fallen into trouble

preach as he was sent.
the

for

refusing

to

He

dictated a letter to
will

Dora

" I

am
a

coming, and

go to work."

Two
arose,

days later the swelling disappeared.

visited

He

number of

villages,

preaching

everywhere, and arrived in Ongole at the time

of the monthly meeting.

The Dora saw him among the other preachers and smiled knowingly. " Have you come, Lukshmiah
*

"
?

have come."

THE SILENCE OF RAMASWAMI

As
from
the the

Madigas of Yerrapallem came home

fields

at

noon one day, they noticed

from the
vil-

some one

sitting at a little distance

rest
:

lage, as if taking

from
"

a journey.
is

They
Let us
the

said

among
his

themselves
errand."

Who

this

enquire

One

of them

called

stranger to
houses.
.

come under

the large trees near their

As he approached the group of men, he said " My name is Bandaru Pulliah. I have come from Ongole, and have a way of salvation to make known to you. Will you hear it?" It
:

was the noon hour, and the shade of the trees was pleasant. Why should they not hear something that was new and that excited curiosity?
There was a shrine of Ramaswami under one
of the
trees,

where the Madigas of the

141

village

142

CHRISTIANITY AND THE GURUS

Those who were
in various

offered puja at stated intervals.

ready to

listen

had grouped themselves and

rest,

attitudes, suggestive of ease

but

all

at

respectful distance from the shrine of the swami.

PuUiah, to the astonishment of

self

all,

seated

him-

under the projecting roof of the shrine, and

feet, still

placed his
against
peaceful
his

covered

with

his

sandals,
a-

the

wall of the

shrine.

They were

people before
for

whom
god,

he thus displayed

contempt

the

Ramaswami

they
for

showed no sign of anger, but they feared

Pulliah.

They had never dared go near

with
their
in

the

shrine

sandals on their

feet, lest

the

god smite them

wrath

but Pulliah smiled at

fear.
;

their ejaculations of

astonishment and
shrine
?

" Is

the

holy
will

God
come

in

this

Don't fear

no

harm

to me."
all

They watched him

they listened to this
freely of

that

afternoon,

and as

fearless

man, who talked

Jesus

Christ, his

sandalled feet meanshrine, their

time boldly defiling the

respect for their
to regard Pulliah
guest.

Ramaswami
light of

god ebbed low, and they began

in

the

an

honoured

THE SILENCE OF RAMASWAMI

When
felt

143

evening

came, a

little

hesitation

was
;

with regard to asking him to eat with them

for

he had told

them

frankly that
eating

Christians

considered the practice of

injurious

carrion

both

and disgusting

yet they intended to

of the

care for his wants.

village

The Madiga headman

them of boiled
rice

asked him, therefore, whether he would

eat with

come and
little

and a

pepper sauce, or whether they should ask

a Sudra to prepare his food for him.

ter

The

lat-

course had to be taken whenever a

to
instruct
said,

Hindu

Guru came
clined
this.

them
"

but Pulliah de-

He

Never

mind

I'll

eat

with you."

They took him

themselves.
to eat

right

in

with them as one of

The

wife of the

headman gave him

to-

on a plate made of dried leaves sewn

gether, while

she laid the food before her husin little

band and sons

plate of leaves

earthenware bowls.

The
his

had never been used, and would

Pulliah had

be thrown
meal.

away when

ended

This was considered a very genteel

way

of respecting the stranger's ideas of cleanliness.

That night the

villagers sat in the white

moon-

144
light

CHRISTIANITY AND THE GURUS

for

hours listening to the

stories

of

the

divine

life

and death of the

Christ,

and

to the

explanations concerning the precepts of the

religion

new
They
like

which
all

Pulliah

gave

to

them.

agreed that

he had told them seemed

a bright light as compared to the darkness in

which they had thus

far

been

living.

Pulliah was urged to remain with these kindly

people for two days, and

it

happened while he

was with them that

their

Guru came

to

look
at

after the spiritual welfare of his followers,

and

the

same time

after his

own

material interests.
:

He

generally sat
rice

down and
!

said

"
!

Cut a fowl
"

Make
of the
"

and curry

Bring sarai
press
his

The

lads

family would
is

limbs,
in this

saying,

The Guru
But

tired,"

and hope

way

to

receive divine reward.

this

time the reception given to the Guru

lacked that element of devout reverence for his

person to which he was accustomed.

lagers

The
feet,

vil*

poured

water and washed his

it

but

they omitted to catch

drink
it

again in bowls, and to

eternal
air

in

the hope of

reward.

The

Guru met with a quiet

of resistance when,

A HINDU GURU.
[Pai-e 144-

THE SILENCE OF RAMASWAMI

as
usual,

145

he demanded fowls and

intoxicating

drink for his meal.

As he

sat

under the tree no

one asked

for his

mantras, but, instead, he heard

if

how
to

Pulliah told the villagers that,

Christians, they

they wanted
their juttus

become
off,

must have

cut

for

no Christian could have a lock of hair

growing on his head to afford a dwelling-place

for

a swami.

Pulliah
;

carried a pair of scissors

for

ever in his pocket

hundreds of juttus was

he called upon to cut off in his wanderings.

The

men

of the village bent their heads and said,

off."

"Cut them

While

all

were thus engaged,

to

and even the young boys came and asked

shorn of their top-knots, the Guru arose.

be

He
;

looked neither to the right nor to the

left

he

made

salaam to no one

he went

away and
he went

never returned.
It

was decidedly

in Pulliah's favour as

about, gaining access to

hold,

many

Madiga housewell-

that

he was

generally

considered

connected by family relationship.

manifest their clannish
tablish
families,
W.S.S.
spirit

The Madigas
to es-

by seeking

new

relationships

by

intermarriage of
re-

and such connections, though often

10

146

CHRISTIANITY

AND THE GURUS

Many
a door was opened
in-

mote, are cherished.

to

PulHah

because his family had had an

terest in a

marriage that had at some time been

celebrated
girl

between a

man

of one family and a

of another.

Another
fact

circumstance in his favour was the

that he had

been much with the Rajayogi

people in his boyhood.

their
short,

He was

familiar

with
;

phraseology, their customs and beliefs

in

he spoke their language, and was, therefore,

as

recognised
Pulliah was

one of them wherever he went.

to

related
for

Bangarapu Thatiah and

interest in

other

men who

a time took an

the Rajayogi

sect.

In his wanderings he sought,

therefore, first of all for

Rajayogi people

for

they
vil-

had gone beyond the swamis of the Madiga

lage,

and had

at least

the desire to

know and
such

see the one God,

whom

they had been taught to

to
tell

worship.

It

was a joyful mission

seekers that

God had become

left

incarnate in the

man

Jesus Christ.
Pulliah

When
that

Yerrapallem, the heads of the

several leading families of the village assured

him
be

idol-worship

would

from

henceforth

THE SILENCE OF RAMASWAMI

stopped, that

147
rest,

Sunday should be a day of

and that no carrion should be brought

village.

into the

They promised
Pulliah

to pray to Jesus Christ,

do.

on

their knees, as they

;

had seen him

Some
of the

months passed
older

came
"

often.

Two

men began
? "

to ask,

Why

should

we not

be baptized

Pulliah offered to take

them with

him
ing,

to

Ongole at the time of the monthly meetstaff in their rice

and with a

hands and a

little

bundle of cooked

on

their

shoulders they

began

their

journey of forty miles.

There were others who were journeying on the

same

road.

Here and there they were joined by

If the little

fellow-travellers.

company stopped
road, to ask

at
for

some Madiga

hamlet

by the

water to drink, they had to give an account of

their motives for undertaking this journey.

They
far

met Yettis on the way, who

carried the

news

and near that more Madigas were on the way

to

Ongole.

Toward evening of the

third

day

they entered the mission compound.

Groups of
little

men and women were

fires

sitting
rice,

around the
waiting
it till

kindled under pots of

the

women

should

announce

that

had

cooked

148

CHRISTIANITY

AND THE GURUS

talking,

enough.
ing,

There was much

much

question-

much

interchange of experience.
spirit,

There was
they cared

a hospitable, brotherly
for

too, as

each other's wants.

preachers took an interest in the experi-

The

ence of the two

men from

Yerrapallem.

The
some

Missionary talked with them.

hesitation

They

felt

when they saw

his white face, for they

had never before seen a Dora.

on the
floor

He
sit

spread mats

and asked them to

down, since
then the

they were unaccustomed to chairs.

And

Dorasani came and put plantains into the hands

of her
little

children to take to these visitors, and

she talked with them.

Their fears soon went.

;

One
cerning

of them was received for baptism

the
second,

con-

Papiah, a serious obstacle

arose in the way.

therefore, put
it

He had
their

two wives, and was,

astonished, for
this
:

off.

The men were

They

had not entered

minds that

might
"

be an objection.
did not

said to themselves

We
it

know

that this

was
is

sin.

We

Hindus do
then

such things.

But

if it

not God's

will,

must be stopped."
It

was an arrangement which had been made

THE SILENCE OF RAMASWAMI

by Papiah's mother.
had
deserted
her,

149

Her
was

niece,

whose husband
and
the old

destitute,

mother saw no reason why she should not be

brought into Papiah's house as a second
wife, for

thus she would be provided with a home.

first

The

wife
;

was made unhappy by

this

arrange-

ment

but she had only a daughter, no son, and,

therefore,

was not given a voice

in

the matter.

She was deeply angry with her husband, and

refused
wife
;

to

be on friendly terms with the new

:

but there was no help for her

ills

she had to

bear the

of her

new

position in silence, lest

she should be harshly treated, or even beaten.

When
The

the travellers returned from Ongole, the

village.

matter was thoroughly discussed in the

old mother was angry, and wanted to

know

who had

ever heard that a

man

should not have

two wives.

The

preachers

came and went during

tried

the weeks that followed, and

to

explain

matters to those

who enquired

for the reason

Papiah should have been refused baptism.

spoke of

why They

Adam
;

and Eve, that God gave

to

Adam

only one wife

they insisted that, according to

the teachings of the

New

Testament, the

man and

150

CHRISTIANITY
women would

AND THE GURUS

lose the salvation of their

both the
souls.

The preachers were themselves men who

had not been aware of the
religious

until recently

and

ethical transgression involved in the practice

of polygamy.

The Madigas, among whom

social

the
its

standard of
aspects,

morality

is,

in

some of

very low, were thus suddenly brought

purer conceptions of marcivilization.

face to face with the

ried
life

as upheld

by Christian

After the matter had been thoroughly discussed

by

all

the family, and those

who

objected to the

introduction of ideas contrary to the customs of

Indian village

life

had been
difficulty.

silenced, a

way was
wife

found

out

of the
in

The second

had

relatives

the village,

who

offered

her a

home
girl
;

with them.

She had a

child,

but

it

was a

had

it

been a boy, her

fate

might have been

;

different.

There had been no marriage ceremony

she, therefore,

went as she had come.

Her

child

died soon

after,

and she went to

live

with another
first

man, again without ceremony.

legitimate wife

The

and only

of Papiah

now had peace once

more.

There was a

social as well as a religious up-

THE SILENCE OF RAMASWAMI

community.

151

heaval wherever Christianity entered the Madiga

The pure

precepts of the

new

reli-

gion were taken up by one family after another.

The

juttu

was cut

off as the

outward sign of a
sat apart at

religious change.

But when a man

meal-time because carrion was boiling in the pot,

it

was regarded as the signal of a change of a

"

social nature.

Do you

see

him

He

will

not
"
!

eat

He,

too, is

going to that Ongole religion

Sometimes persecution within the family

followed,

circle

and there were sad and weary days and

months

for the heretic.

When
as

Christian families

had

visitors

who

still

continued the old customs, they gave them to eat

much

as they wanted, but refused to let

them
Their

touch the earthen plates

of the family.

food was put on old plates that could be thrown

away when they had

finished.

They gave them

it

to drink from the brass cup, because

could aftersaid
:

wards be scoured with sand.

turn sick
clean."

They
food.

"

We

when you touch our

You

are un-

Instead of being ostracized, they were the

ostracized the others.

ones

who
a

Many

man and

woman who was

deaf to

152

CHRISTIANITY
first

AND THE GURUS

was

spiritual advice

leant an ear because he

despised by the family on account of his noisome

food.

Legends and

traditions spoke of the curse

pronounced over the Madigas, that they should be

carrion-eaters.

Nothing had had power

to

lift

the curse until

family-centres.

now

it

was fought

in Christian

Argument was unnecessary.

Did Did

not

many among them succumb

to disease, the
?

direct consequence of their loathsome food

not the suffering of the children in the villages

bear evidence of the filthy habits of their parents
...-

A new day had dawned.

in.
it.

The

gospel of cleanlideparts, ignorafter

ness had entered

When

filth

ance must go with

the day

Only a few years

when

Pulliah had

fearlessly placed his

sandalled feet upon the shrine of

teacher

Ramaswami, a

came from ,Ongole

Willing
walls of the

to settle in the village

offered
to
raise

Yerrapallem.
the

hands
little

mud

school-house.
for the

Each
roof

household contributed to the thatch

The beam,

too,

was

finally

paid

for,

and made

ready by the village carpenter.

As

for

the

site

of the school-house,

it

was
yield

decided that the shrine of

Ramaswami must

THE SILENCE OF RAMASWAMI

its

153

place.

The Sudras shook

their

heads

in doubt,

but when several preachers came to help'

make

room
tians

for the school-house,

the courage of the Christhe pick-axe and

fell.

rose

high.

They took
was

shovel.

The

walls of the shrine

A little snake
It raised its

that lay in a crevice

disturbed.

head and hissed but once before the death-blow

fell.

But Ramaswami must have been afar

gave no sign of wrath.

off

He

FROM NASRIAH TO CHRIST

Nasriah the Reformer Longing to See God
His Mother's Curse
;

"

NASRIAH THE REFORMER

It

happened again and again that men and

told me, " Before
I

women
I

became a Christian

belonged to the Nasriah

naturally enquired

sect."

what

this sect was.

"The Gurus
and
said,
'

of the Nasriah sect

steal, don't

came

to us

Don't
It

worship

idols, don't

drink

sarai.'

was a good
is

religion,

for

they

taught us that there

"

only one God."

to
it ?

Did many Madigas belong

vague.

One man said there were at least one hundred. The next man said The third there must have been one thousand. " man said, " How can I know ?
The answers were
I

asked

many

questions.

Who

was
in

this

Nasriah?

When

did

he
cults
157

live?

Where

the

multiplicity of

Hindu

was

his teaching to

be

158
classed
in
?

FROM NASRIAH TO CHRIST

I

found a
at

man who
the

said

he had been
feast

Tiprantakamu
sect.

annual

of

the

Nasriah

Another said he had seen Sundof Nasriah.

ramah, the
Finally
I

last surviving disciple

heard of a man, a Madiga,

I

who was
nose and
"
?

said to have seen Nasriah himself.

sent for him.

He came a

stern old
"

man, with

Roman

shaggy brows.

Did you,

yourself, see Nasriah

in

He

laid

five finger-tips

each eye

he bent

towards me, and the attitude and tenseness of his

body emphasized
saw Nasriah."

his

words

"

With

these eyes

Thus

had Nasriah placed as to time.

This

man was
gious

seventy years old, at most seventy-five.

reli-

His father had been carried away with the

movement produced by
a
little

Nasriah, and had

taken him, as

boy, to

Tiprantakamu.

There the lad had seen Nasriah, a few years before

his

death, which

must have occurred about the

something about the personality

year 1825.
I

hoped

to hear

of the remarkable man, Nasriah, whose influence

was so wide-spread, even

the stern old

after

many
could

years.
tell

But
no-

man

before

me

me


NASRIAH THE REFORMER
thing about the man, though he was ready to

159
tell

me much
I

about the sect which bears his name.

initiated

For years he was an

gathered from him
I

Guru of that
tell

sect.

all

he could
I

me, but the

this

more

heard the more

I

desired to

know who

Nasriah was.

sent

word

in several

directions

whether there was any

hearing his father
Nasriah.

man

living

who remembered

tell

any story about the Guru

Thus a Mohammedan was discovered

initiated

whose father had been an

Nasriah, and had often told

disciple

of

him the story of the

way

in

which Nasriah became so great a Guru.

a

He himself had seen him when He was now an old man, and the
told
is

young boy.

story which he
life

characteristic of the religious

lived,

of India.

There

a hundred years ago, a

Moham-

medan

of the Syed sect,

who was

a wealthy trader.

He owned
voyages.
for

several ships,

and often went on long

On

one of his voyages, Galep Sherif

such was his

name
to

met
He
obey

with a Guru whose

teaching attracted him.

asked

for instruction,

and then proceeded

His
lucrative

his teacher implicitly.

business

was

given

up.

In

the

Baputla Taluk he built himself a temple, where he

i6o
dwelt,

FROM NASRIAH TO CHRIST

and many came
to hear his teaching.
is

His

main doctrine was that there

only one God.

The Rajah
sessed
to

of Narsaravapetta heard of Galep

Sherif and the supernatural power which he pos-

work miraculous deeds.

He

sent

his
inti-

messenger to invite the Guru to his palace,

mating that he had some inclination to become

his
disciple.

Galep Sherif came.

He
to

waited a

day or two, but the Rajah delayed

summon

him

to his presence.

Not

willing to wait longer,

he arose and started on his homeward journey.

Now

the

Rajah

had

an

attendant,

Nasr

Mahomed by name,
as he
left

of the Shaik sect,

who was
him

deeply interested in this Guru.

the palace,
fell

He

followed

at his feet,

and begged
de-

to be instructed

as his disciple.

The Guru

manded an
So
intent

initiation fee of four

hundred rupees.

was Nasr Mahomed on receiving the

that

desired

instruction

he

promised

the

fee,

though he knew he had nothing wherewith to pay

it.

After he had been taught even the power to

perform miracles, the day approached when he

must pay the promised

fee.

Nasr

Mahomed

rose

up and

fled.

He

reached Tiprantakamu, where

NASRIAH THE REFORMER

there was a

i6i

Hindu temple.

The

attendants at
listened

the temple and the worshippers

to his teaching,

who came

and the number of

his followers

increased daily.

Galep Sherif became aware of the hiding-place

of his disciple, Nasr

Mahomed, and appeared

in
fee.

person at the temple to

demand
said
"

the promised

There was deliberation among the followers of

Nasr Mahomed.

They

He
let

is

a great Guru.

Let us pay his debt, and then

temple.

us build

him a

He

will stay

among

us,

and we
his

shall earn fee

salvation."

Galep Sherif received

and

went

his

way.

large temple

was

built,

and ere
felt far

long the influence of the

new Guru was

and

near.

The common people gave

became known

to

the

Mohammedan name Nasr

thus the sect

the Telugu ending, and

as the Nasriah sect.
?

And what was

the creed of Nasriah

I

By

birth

he was a Mohammedan, yet

or his followers mentioned

never heard that he

the prophet.

Mohammed,

The Guru with whom Galep

contact on his voyage

Sherif

came

in

must have been a Yogi.

is

The
In

teaching of Nasriah

largely

Yogi

doctrine.

fact, his

followers called themselves Rajayogi

1

W.S.S.

i62
people.

FROM NASRIAH TO CHRIST

The Mohammedan and
is

the

Yogi

alike

assert that there

one God.
for

The

following instructions

devotion, given
:
-

by Nasriah, coincide with Yogi doctrine

centrate your mind.

"

Con-

Put away

all

secret thoughts.

Turn the eye upward.

body.

Forget the existence of the

coil

Let the sight turn towards the

(as

of hair

on top of the head

with firm mind.

worn by

sanyasis).
:

Gaze
Light,

The

following will appear

angelic spirits, sacred rivers

and

places, also Rishis,

fire,

the sun and moon, lightning, thunder,

water,

sound
as
if

will

fill

the heavens, the earth will appear

will

if it

were an eggy Brahma

be seen,

all

as

one."

Nasriah
preach.
sex.

made

disciples

and sent them out to

He made no

distinction of either caste or

Women
I

as well as

men

passed through the

initiatory rites,
verts.

and then went forth to make conrites,

enquired about these

but came upon

a solid wall of silence every time.

The most

that

any one told me was that something was whispered into their ear which must never be passed

on to any one who was not

to receive initiation.

in turn

found worthy

NASRIAH THE REFORMER

During the
feared to
life-time

163
disciples

of Nasriah his

do what he had forbidden.

sarai

He

rebuked

them when he found that

used by them.

and bhang were

He

frowned on caste distinction.

righteous indignation could
tell

He was

man whose

overpower him.

Even those who could not

tell

me who
hatred of

Nasriah was could

of his act
to

of
his

vengeance

when he shed blood

lust.

mark

He

heard one day the cry of

one of

his female disciples

who was being

insulted

and

injured.

He

caught the evil-doer, and stabbed

him

in the heart.

Nothing was done to him,

for,

though he was imprisoned, none could hold him.

The common people saw him

pass through the

prison walls and walk about in the bazaar while

the keepers stood at the prison door.

Such were

the tales told of Nasriah, and they explain

much

of

the

powerful hold which he had upon the

people.

After his death the sect became corrupt.

disciples said
it

His
idols.

could do no harm to worship

In their ethical precepts they grew lax.

Why
sarai

should not a

man

steal if

he could do so without

exposure

It

was irksome to abstain from

64

FROM NASRIAH TO CHRIST

It

and bhang.

seems that even the most

revolt-

ing forms of Sakti-worship entered the sect.

I

doubt whether the separate temple

at

for

the

Madigas

Tiprantakamu was

built during the

life-time of Nasriah.

He

would not have per-

mitted such emphasis on caste-distinction.

of his earliest converts seems to have

One

been a

Madiga,
to

who was made a Guru, and was sent out convert his people. To belong to the Nasriah
meant
realized

sect

advancement

to

the

Madigas.

They

that the theism

of Nasriah was

better than the polytheism of their village cults.

One man
I

said to

me

"

Yogi

first

told

me

that

am

of sinful nature, and must seek to earn salvaI

tion.

never before had thought of myself in that

way."
lage

Another man said

gods,
I

"

Beside our
of

own
told

vil-

worshipped

the idols

Vishnu.

But when the Rajayogi people came and

that there
I

me

is

one God, and that idols are

It

useless,

believed them.
I

was much better than anyIt raised

thing

had before heard."

the Madigas

in the social scale, too, to

sect, for

belong to the Nasriah

when they went

to

to

Tiprantakamu

in

the

autumn of the year

the annual

feast,

they

NASRIAH THE REFORMER

stood in a line
classes.

165

with people

of

all

castes

and

Whole

families

went

to

the

feast

together.

They took with them a

they
delivered
to

goat, fowls, rice, tamarind,

for curry.

and the various spices used

All these

Sundramah, as they

bowed
for

low before her with special reverence,

she

was the

last of the

band of

disciples

who gathered
on the grave

around Nasriah.

They

laid flowers

of Nasriah, and worshipped there.

Sundramah
it

took

all

that

was brought, and passed

on

for

the general cooking.

regardless of caste,

The

food for
in

all

who came,
pot,

was boiled
eat, all

one

and
ate

when

it

was time to

sat
sat

down and
a
little

together.
side.

But the Madigas

in the

to one

Not even
sit

Nasriah sect would the

Sudra

side

by

side with the

Madiga and

eat

with him.

When
among
the

the

movement toward

Christianity began

the Madigas, the

in the

sought salvation
first

men and women who had Nasriah sect were among

became the
it

to

open

their hearts to the divine life that

is in

Christ.

The

followers of Nasriah

disciples of Christ.

At Tiprantakamu

was

said.

i66
"

FROM NASRIAH TO CHRIST

are leaving us."
"

The Madigas

Some shrugged
to hold

their shoulders.

What

can

we do
the

them

They
"

are following a
go."

new

religion."

Others
Nasriah

said,

Let them
to

became

And thus many a man as

sect

the

memory

of a

stepping-stone to something higher.

LONGING TO SEE GOD

The fame
abroad
leadership
in

of

the

Ulluri

family was

spread

in the land, not for their wealth,

nor for
be-

great and

noble

deeds, but

cause they were devout.

They had given

to

to their

Guru, Poliah, a cow worth sixteen rupees.

This
a

was considered a very noble

gift

offer to

Guru, and established the reputation of the family

for religious devotion.

Chinnapudy

Poliah,

though wholly

illiterate,

seems to have been a

man

possessed of a severe

type of earnestness, that distinguished him from others, and supported his claim to being a Guru.

He was

man who

indulged in deep meditation,

One day he and was a dreamer of dreams. reasoned in this wise " The swami at Kottapa:

konda

and

the swamis at other

167

places where

"

i68

FROM NASRIAH TO CHRIST

all
?

people go to worship were

made by men.
earth
?

Now who made

and heaven
?

these
I

men

Who made
It

Must

die without seeing

God

His father was a follower of Nasriah.

of the earliest recollections of
father took

was one

Poliah that his

him

to

Tiprantakamu to see Nasriah.

The

lad never forgot the

man who
there
is

lived in poverty,

like a sanyasi, ever

ready to talk with any one of

only one God.

his chief doctrine

that

Nasriah planted antagonism to idol-worship into

the

mind of the boy, and with

it

a restless desire

to see God.

In his ministrations to the Ulluri family the

Guru, Poliah, knew

how

to clothe his ignorance

round about with a mantle of profound reverence.

There were hymns and mantras which he taught

them.

He had

caught a word here and there of

the philosophy of the Rajayogi people, and gave

a glimpse of his wisdom on special occasions to

his followers
;

but as soon as he found himself

going beyond his depth, he withdrew with that

air

of mystery which

is

so fascinating to simple-

minded people.

He would

promise to

tell

them
filled

more next

time,

and thus kept them ever

LONGING TO SEE GOD

with curiosity, and on the
alert,

169

wondering what
again.

he would

tell

them when he came

One

of the promises which Poliah was ever

holding out to his followers was that they should

see God.

Now
his sons

the aged father of the family had

a great desire to see God.

all,

He was

respected

by
in

and

began to consider the matter

earnest.
fifteen

They

talked with Poliah,

fee.

who demanded
this

rupees as a

They thought

was

too much.

He waxed

eloquent in describing the

severe test which he had to undergo before he

acquired the knowledge of the mystic formulae.

He

pointed out

that

the whole
if

family would

without doubt obtain salvation

one of their

number succeeded through

God.

his

efforts in seeing

Finally, Poliah agreed to be satisfied with

eleven rupees, and the night was decided

upon

when
were

the attempt should be made.

faith,

Ten men and women, who had

filled

and

with the desire to see God, sat to-

gether at midnight in the house of the Ulluri

family.

Two

little

oil-lamps

stood in niches in

the wall, shedding a dim light on the scene.

The

Guru

sat in the centre, his followers in

a circle

170

FROM NASRIAH TO CHRIST

He
sang hymns and invocations of
proceeded to draw

around him.

the Nasriah sect, and then

mystic

circles,

saying mantras as [he drew them.

His demeanour inspired awe, and his followers

held their breath and feared to move.

At
aged

last

the decisive
all

moment had come.

He
said,

motioned to
father

to

withdraw, leaving only the

within.
figures

More mantras were

more mystic

were drawn, and then the

father of the Ulluri family laid his fingers against

his eyes, ears,

and

nostrils, as

Poliah had previously

instructed

him

to do.

He

understood, too, that he

was thus to shut

off all connection with the outer

world, and to perceive

God

with an inner sense.

in

little

time elapsed, and then Poliah asked,

an awed whisper, whether he saw anything.

" All looks red

and green, and

in

it

see some-

thing as
" It
is

if it

were the picture of a man."

said

God,"

Poliah

"

you

have

seen

Him."

Dazed and

full

of wonder, the old

man
over

joined

his children without.

He

thought

it

many

a day, as he sat in the shade of the house, his

grandchildren playing around him.

Many came

LONGING TO SEE GOD

and went, and he had to
tell

171
it

them how

all

seemed

to him.

It

was a source of deep

satis-

faction to the

good old man, and

it

his sons did not

begrudge the money

cost them.

Some

years had passed when, one day, Wasipogu

Bassiah came to Maduluri to get the tools with

which he did his leather-work

sharpened.

He

was a

friend of the Ulluri family,

for

and went to

them

visit

before he returned to his home,

three miles distant.

this

While they were talking of

and

that,

he asked whether they had heard of

the

new

religion,

which a Dora had brought to

Ongole, and which was said to be a good religion.

They had
that those

not, but

asked for further information.

;

Bassiah could not satisfy them

he had only heard

who

believe in this religion are saved

through one, Jesus Christ, that

He must

be wor-

shipped, and no other swamis whatsoever beside

Him.

Moreover, a Yetti had told him that he

several

knew
sect,

Madigas who had joined

this

new

and they did no work on Sunday, nor would

vil-

they allow carrion to be brought into their

lage.

Bassiah went home.

Near

his

house he found

172 a a

FROM NASRIAH TO CHRIST

sitting

man

under a

tree,

evidently resting after

journey.

He had

enquired for the Madiga

headman

of the village, and was told he would

soon come.

As headman

it

was Bassiah's duty

to

receive strangers, to enquire after their errands,

and
in

lend assistance

if

there was an appeal to

him

his official capacity.

Now when

Bassiah heard that

the

man

before him,

Baddepudy Kanniah, was a

he

follower of the sect which worships Jesus Christ,

he was glad.

He

cared for his wants

in fact,

took charge of Kanniah.

the Indian village

The

tribal

system of

community thus

lent itself as a

vehicle to Christian propaganda.

Next day they

on a raised

went
guests.

to

Maduluri,

and were well received as

to sit
seat,

They were asked

of
stone,

made
come

and
told

as

the villagers

gathered

around,

Bassiah

them why Kanniah had

it

to them,

and they agreed that

all

would be

well to listen to
Little
visitors

he had to say.
the time, but
after

was
were

said

at

their

gone

some among the

it

villagers

expressed an opinion that

would be well to

hear more about this religion, and proposed that

they extend an invitation to come again in the

LONGING TO SEE GOD

Two men

i73

evening, to eat with them, and then to talk more.

This was done.

were sent to extend

the invitation of the villagers, which

was accepted.
night.

Kanniah had the best of opportunities that

All were intent on hearing
asleep, village
;

the

little

children were

and only the occasional barking of the

dogs broke the silence of the night.

The
them

hearts of the listeners were stirred within

when they heard the

story of the death of Christ

after the

and then, when Kanniah prayed

of the Christian,
his thoughts

manner

who does

not hesitate to

make
like

known

to his Father

who

is

in

heaven,

they

felt

that they

had never known anything

this before,

and they said among themselves

in the

days that followed:

heretofore
?

"Why
is

should

we go on
in all that

as

There

no salvation

we

have been doing."

As

the younger

men

of the Ulluri family were

discussing the

new

religion

with several young

a
little

kinsmen,

who had come from

distance, as

soon as they heard from a passing Yetti that

strange things were taking place in Maduluri, the

aged father of the Ulluri family advised them to

take time to consider.

He asked them to remember

174

FROM NASRIAH TO CHRIST

had not been without
religious zeal here-

that they
tofore.

Had

not the whole family on one occasion

journeyed to the grave of Nasriah at Tiprantakamu,

with goodly offerings of rice and a goat?

Did

they not lay garlands on the grave, singing appropriate

hymns

Had

they not given to the Guru

for

Poliah a cow, in return

his

ministrations?

And, above

all,

had not

he, their father, at

mid-

night some years ago, been allowed to see

God

Moreover, this Madiga patriarch had a daughter,

Ukkamah, whom he held

and
respect.

dear, with a peculiar

love

When

about ten years old

she became a widow.

of the customs of the

In her infancy, in imitation

Aryan Hindu, her parents

had married her to a young lad of a family well

known

to

them.

The second ceremony, when

she would be led as a bride to his house, had not

been performed. widow,

this
little

And
it

now,

like

the

Brahmin

Madiga

maid was never to

marry, not because

to

would have been contrary

because
of
it

Madiga
to

usage, but

was thought
twice-born

well

follow

the example

the

Brahmins.

As

the years passed,

Ukkamah

took comfort

LONGING TO SEE GOD

in

175
disciples of
in singing

the religious rites taught

by the

Nasriah.

Her parents encouraged her

came about

the

hymns of

that sect, accompanying herself on

It

the cithara.

gradually, after she

was

forty years

of age, that she was asked to here and there and sing and
respect.

come
play.
said, "

to

villages

She was treated with much

She
is

People
serves

not like other women.

She

God."

After a time a cousin also lost her hus-

band, and the two

together.

women

henceforth went about

to

They were not allowed

go away

from any village where they had sung emptyhanded.

Money accumulated
it

in

their

hands

they laid some of

of Nasriah.

as an offering

on the shrine

Ukkamah gave
at

a part of hers to-

ward the support of her

parents.

Ukkamah was now

a distant village, and

her father insisted that, before any decisive step

was taken, her opinion must be asked,

she not

for

had
the

more piety than any one

Condiah, the
eldest
son,

else

in

family?

was

restless
:

during the days that followed.

"

Finally, he said
shall

Ukkamah

is

not coming.

go

to her."
in

Two

days he journeyed.

There was welcome

T76

FROM NASRIAH TO CHRIST

when she saw him.
her
first

his sister's eyes

" Is

it

well

with

all

at

home?" was

question.

She

told the village people that her brother

had come,

and

all

gathered with a friendly curiosity, and

the wife of the

Madiga headman brought

butter-

milk in a brass vessel, that he might drink and

be refreshed.

When
to face.
religion.
is

brother and

sister

sat

down

to

talk,

Condiah soon found that he had no opposition

Ukkamah

said

" I

have heard of

this

We

said in the Nasriah sect that there

one God.

This was right

to

but

we

did wrong,
It
is

because
well

we continued

worship

idols.

that

you have the desire to go to Ongole.

Do

not wait for me.

Go
I,

at once.
too, shall

Soon

shall

return'

home, and then

make known
after his

my

faith in Jesus Christ."

;

These were Ukkamah's

words
arrival

and as Condiah repeated them

at

home,

all

were

satisfied

that the time

had come when they should break away from

the old, and enter upon the

new

life.

The
to

Ulluri

family was sufficiently prominent

make

the change in their various relations a

matter

of

comment.

The Sudras were much

LONGING TO SEE GOD

displeased

177

with

them.

Never

before

had the

Ulluri family refused to

come
on

to work, as they

now
all

did,

when

called

the

Sunday.

The

number of
showed

Christians was rapidly increasing, and

this

same

spirit

of insubordination,

which the Sudras had never before known among

their serfs.
It
"

Let us teach them," they

said.

was harvest time, and since some of the had

helped
to

Christians
soil, it

plough

and

till

the

was

their right, according to ancient cus-

tom, to receive

their

share of the

grain.

To
their

enforce a lesson, the Sudras thrashed their grain

on Sundays, and the Christians, who showed

moral
courage
in

staying

away, thus incurred

considerable

loss.
all

On
in

Sunday the Sudras were

work
;

out on the

fields at

only a few had remained behind

the village.
fire

The

old

mother of the Munsiff

milk.

made a
for a

to boil a

little

While away

few minutes, the

fire

touched a basket of

bran standing near, which soon

burned

lustily,

and, before the people could be called from the

fields,

ten of the houses were destroyed

by

fire.

All the grain that had been gathered

W.S.S.

on those
12

178

FROM NASRIAH TO CHRIST

the
Christians,

Sundays, to spite

was

burned.

The

old

mother ran away to

hide herself for

half

half a day, and

when she again appeared,

distracted, she wailed, "

God

sent

it

as a punish-

ment

"

She had been

toward
the

specially

harsh in her
that

attitude

Christians,

and
so

she
loss

should have

been

the

cause of

much

seemed to
strife

all

a judgment direct from God.

The

was now ended.

Henceforth the Sudras

attended to small jobs on Sunday, and did their

important work when the Christians could join

them.

The
matris,

vexation of the Sudras was again roused

a feast to one of the village
the

when they prepared

and sent

for

Madigas
idol.

to
It

beat the

drums and dance before the

of the duties which they

was one

owed

to the

community
But

on the ancient system of mutual

service.

now they

sent

word that they could not come.

:

A
stay

message came back to them

"

Then you
ourselves.

by

yourselves,

and we stay by

You need
want you."

not serve us any more.

We

do not

The Sudras thought

it

would be an easy matter

"

LONGING TO SEE GOD

179

to supply the places, but found themselves mis-

taken.

Those who were not already Christians

had a sense of clannish honour, and refused to

come

into

work that had been taken from others

of their

tribe.

Only a few worthless

fellows came.

The

Sudras, therefore, thought best to

Ulluri family

make

peace.

The

was related
it

to a

number of
had been

other family groups, and

soon became known

among them
in

all

that the^ Guru, Poliah,

advised to become a Christian, as the only

way

which he could obtain salvation.

But some

of the more distant branches of the family circle

did

not

grasp

the significance of

the

change.

They thought a change

of Gurus had taken place

but that the ancient cults of the Madigas could not thereby be touched.
It

happened one day that a messenger from

a branch of the family, living ten miles away,

brought an invitation to attend a feast to Perantalu.

Several of the
Christians.
?

are

men of the family What have we to

tell

said

"

We

do

with

Perantalu

Others

said, "

Let us go and

them what we

think of their markings on the wall."

i8o

FROM NASRIAH TO CHRIST

went, and the unsuspecting hosts were

They

overcome

by the indignant demand

that

the

markings be scratched from

the wall, or their

euests would not touch a morsel of the rice and

curry which had been prepared.

it

One of them meekly remarked " Heretofore made no difference which sect any one joined,
:

he

could

yet

worship

Perantalu.
"
?

Is

it

then

different with Christianity

In the midst of argument and dispute some

one took

his

sandals and

offered

to scrape the

yellow saffron and red dots of Perantalu off the

wall.
It

was

done.

Harmony was

restored.

The

feast

was enjoyed without being

first

offered

to the departed female ancestress of the family,

for "

whom

the markings had been made.

What good

thing can she do for us

It is

What

evil will

she ward off?

God's blessing that

we

want," said one of the guests.

Another branch of the family were preparing

for the

annual feast to Nagarpamah.

They wor-

shipped Naga, the hooded serpent, personified as

a

woman, a combination of Sakti worship and

the ancient serpent-worship.

The huge

ant-hills

LONGING TO SEE GOD

out in the
fields,

i8i

in

which the white ants have

abodes of snakes, that
ants,

their nests, are often the

coil in

and out of the passages dug by the

larvae.

and feed on the

Once a year a

feast is

made
is

to

Nagarpamah, when her supposed abode

painted with saffron and red dots.

ant-hill to
;

Water

is

poured over the

induce Nagarpamah

to grant plentiful harvest

in front of
it,

cooked

rice is

placed

and milk

is

poured into the passages.

is

Puja
trace

is

then made, and, whether there

a

any
the
their
is

of

snake in

the

ant-hill

or

not,

worshippers

go

away
worship

satisfied

to

enjoy

own
her.

feast, for

they believe that

that

Nagarpamah
been

aware

of the

has

offered

After hearing of the

the

summary proceedings with

it

markings of Perantalu,

was thought best

to put off the annual feast to

fact, it

Nagarpamah.

In

was never
it

held, for Christianity spread so

it.

rapidly

carried all before

There were Ellama worshippers

in the

family

who were ashamed

atical

to have anything to

do with

the Ellama-house, and the pot with the emblemshells

hung from the roof

within.

The

i82

FROM NASRIAH TO CHRIST

dis-

Matangi of that region looked on with a

pleasure which she did not try to conceal.

Schools were started.

sent
to

The

brightest lads were

Ongole

to

study,

and the

men and

women who
sect

sought for salvation in the Nasriah

were singled out one after another to do

valiant service at important centres of the

move-

ment

of the

Madigas toward

Christianity.

HIS MOTHER'S CURSE

The young man,
make
to
sure, before

Kommu
that

Puniah, wanted to

he started on his journey north,

trade

in

hides,

when he returned he
She was a
she
her, old, and, as

might wed the maiden, Subbamah.

comely

girl,

about thirteen years

was a

distant relative, he

had often seen

but of late years he had not dared to speak to

her, for

such was not the custom.

He had

spoken to her family concerning

her,

and they had agreed to the marriage.

ing with her grandmother, he

But he

loved Subbamah, and one day, as he stood talk-

knew

that

Sub-

bamah was behind

word.

the door, listening to every

" I
I

He
I

said

shall
shall

be gone

one year,

and when
hands.
while
"
I

return

have rupees in

my

Do not let Subbamah marry any one am gone." The old grandmother replied,
return,

When you

we

shall give her to

183

you

as

i84

FROM NASRIAH TO CHRIST

Something

wife."

moved behind

the door,

and Puniah knew that Subbamah had put her

hand up

to her face,

and that she was pleased.

Puniah stayed
in

Not one

year, but five years,

that northern district,

and never did he hear of a

his

Madiga returning home with

hides but he sent word
to

cart-loads

of

Subbamah's grand-

mother that he was doing

well,

and would soon

come home

to

wed Subbamah.
sect,

Puniah belonged to the Nasriah

did his kinsman, Seshiah,
the north.
in hides, forth,

and so
in

who was with him

A
to

Madiga, Darla Yelliah, a trader

frequent journeys back and
in six

who made

came

them once

months

to

buy
from

of them the hides which they had traded

the Sudras.

This man, Yelliah, was a Christian

their religious

and the three men began to discuss

beliefs, after

they had settled their trade in hides.

Yelliah sang a Christian

hymn, and the other two

men sang

a Nasriah hymn, but asked to be taught

the Christian

hymn.
all

Yelliah said they ought to let

the forms

and customs of the Nasriah

to the

sect

go,

and pray

true

God.

They wanted

to

know how

HIS MOTHER'S CURSE

this

185

was done.

It
river,

happened that they were on

on the way to some distant

the bank of a
village.

Yelliah took a cloth which

hung over

his shoulder,

and spread

it

on the ground.

He
to

told his

companions to kneel with him, and

he was going to talk with
his

listen, for

his

God,

who was
They

Father.

Before he

left

them that

day, Yelliah taught

said after he

them the ten commandments.

was gone,
it

"We

can continue

to sing Nasriah

hymns, but

would be well to

pray as Yelliah did."

Whenever Yelliah passed

them more, and
after a

that

way he
"

told
will

time they said,

We

stop drinking sarai and eating carrion."

But the

Malas, with
hides,
living

whom

they had

made
said
:

a contract for
"

were displeased.
like

They They

You

are not

Madigas.

You do

not eat carrion.

fulfil

You

are Christians."

refused to

their

part of the contract, and as Puniah had nothing

in his

hands by way of

proof,

he

lost all

he had

advanced.

After that he bought hides outright,

though

it

was not

as lucrative as

by

contract.
settled,

Puniah returned home, married and

and

was prosperous.

He

found a

man who

could read

i86
a
little,

FROM NASRIAH TO CHRIST

and asked him to teach him.
that a

Through
to Ongole,

him he heard

Dora had come

see.

and decided to go and

He

took a load of
sell

goat-skins and journeyed to Ongole to

them.

As he

entered the

mission
to

compound he met

Pentiah, and sat

down

have a talk with him

under the

trees.

He was
for

interested in the pretty

booklets which Pentiah was selling.

Books always
after,

had an attraction

Puniah.

Years

when

he was an ordained preacher, he had accumulated

a library of Telugu tracts and books, as

many

as

were to be had.

The fewness

of the books gave

literatill

evidence of the paucity of Christian Telugu

ture.

But Puniah was proud of

his library,
it,

one day, before any one observed

ants

the white

came and

ate

it

all.

Later he bought of a
" meat-safe,"

mission family, for a few rupees, a

made

of teak-wood, which the white ants cannot

eat, and, as

he explained to me,
I

" iron

windows

all

around," by which

understood wire-netting.

In

this piece of furniture,

flies

made

to keep food from

and

insects

and

beetles,
safe.

Puniah

felt

that his
love
for

new

library

would be

With

his

books even then Puniah readily agreed to take

"

HIS MOTHER'S

CURSE
sell

187

a number of tracts away with him, to

for Pentiah in the villages
in hides.

them

where he went to trade

the two

Before he

left,

men went

to the

bungalow, and Pentiah introduced Puniah to the

Dora
is

as a

man who

is

living like a Christian

and

willing to sell tracts.

The Dora

invited

him

to

come

to

Ongole to

school,

and he said he would

come.
This invitation was repeated several times as

Puniah

came and went on

trade.

He

agreed

every time that he would come, but the trading

instincts

were strong within him

he hesitated

because he had plans for accumulating rupees.

One day he came

with a bandy-load of goat-skins

to Ongole, and, as usual, went to see the Dora.

He

said, "

How

are you, Puniah

With the

affirmative

nod of the head common

" I

among
" " I

the Telugus, Puniah said,

am

well."
"
?

How much money

got thirty rupees
;

did you get this time

"

and he proudly

rolled the

silver

out of the red cloth which he had tied tightly

his waist.

around

The Dora
said
:

held out his hand and took them, and

is

"

This

the fine for your wavering words*

"

i88

FROM NASRIAH TO CHRIST

and you have not done
Salaam."

Four times you have told me you are coming

to school,
it.

And

the Dora went into the bungalow.

go.

But Puniah did not

He

stood outside and

inside.
"

watched the Dora walking about

he came to the door and asked,
not go
" I
?

Twice
do you

Why

want

my

money."

Finally, the

Dora

called him, took

him by the

shoulder, gave

him a kindly shake which almost

took the young

exceedingly.

man
?

off his feet,

is

but pleased him

Will you

"Here
"

your money.

come
"I

to school
will

come."
called
his

But the Dora

"

preacher,
lied

and said

Jonathan,

this

young man
says he will

to

me

four
If

times.

He now
him over

come

to school.

he does not come

deliver

you

are witness

you

must

to me.

Write down his name."

Jonathan wrote his name, and he went home.

After this Puniah was restless.
cattle,

He

sold

his

paid his debts, and

when everything was

not go."

ready, and he was planning to start for Ongole,

his wife,

Subbamah,

said, " I will

Now,

HIS MOTHER'S CURSE

Subbamah was
a good-looking young

189

woman, and

she liked to adorn herself with beads around her

neck and bangles on her arms.

When

they were

married the Madiga Dasiri had, according to custom, taken the talibottu from a pile of rice and

handed

it

to

Puniah to

tie

around Subbamah's
as the
size of

neck, in the presence of

sign of marriage.

all their relatives,

The

talibottu

was of the

a coin, very thin, but

made

of gold.

Her

other

ornaments had very

little

of gold or silver in their

composition, but they looked well.

It

seems

in the early days,

when

the

first

con-

verts

among

the

women saw

that the Dorasani

it

did not wear bangles or beads, they thought

was

part of the Christian religion to do without these

ornaments.

Bangarapu Thatiah's

wife,

Satyamah,
her

broke her bangles, and wherever she and

husband went

in those

days
in

it

was remarked that

when they preached

wore
silver rings,

the Rajayogi sect they

nothing.
are

but

now they had

The

glass bangles

which the
:

women wear

not merely ornaments

is

they show that the wearer

the Brahmins,

not a widow.

Among

when a
widow

man

dies his relatives take

away from

his

190
all

FROM NASRIAH TO CHRIST

Sometimes they are torn
it

the jewels she wears.

cruelly.
I

from her

think

must be

in imitation

of this custom

among

the twice-born Aryans that

the Madigas take the

widow
let

to

the

new-made
Dasiri

grave of her husband and

the

Madiga

with a stick break the glass bangles on her arm,

so that the pieces
It
fall

upon the ground.

happened during the early years of the Miswent

to

sion that the wife of one of the preachers

a village where she was well known, her

of the customary glass bangles.
"

arm bare

Go

away," said

the

women

to her

"

we do not want your God.

When you were here before, your husband was living. Now look at your arm your bangles are gone. What has your new God done for you?"
After
told
this, it

seems, the Missionary and his wife

to

the

women

keep their bangles, because

they saw that a social custom was involved, with

which

it

was not well to

interfere.

Puniah's wife, Subbamah, had evidently heard

of
this,

and she

said she did not

want

to

go about

without her jewels.

But Puniah saw that her

mother and grandmother would not hear of the

plan of letting her go with him to Ongole.

He

HIS MOTHER'S CURSE

went
alone.

191

After six months he returned for

Subbamah.

The mother and grandmother

in the village.

cried,

and made a great noise

said
:

But people

What trouble is there ? She goes with her husband." Subbamah said, " I am going." When
"

they were resting under a

Ongole, Puniah said to
to a large bracelet
rings, all

tree,

ten miles out of

Subbamah

as he pointed
Then take
With conShe

on each arm and several toe-

made

of a kind of pewter, " These will

not look well in Ongole."

She

said, "

them away."

Her bangles she

kept.

siderable pride Puniah took her to say salaam to

the
nice

Dora and Dorasani, and they

woman."
years passed, and Puniah

said, "

is

The

became a preacher

who showed
had

ability to carry every additional re-

sponsibility that
little

was

laid

upon him.
but

Subbamah
her

children about her,

mother

helped her take care of them while she taught

in the school

which she and Puniah had

started.

One day who was

visitor,

Kollum Ramiah, came

to them,

in trouble.

He

believed in Jesus Christ,

his

but most of
against him.

the

members of

family were

192

FROM NASRIAH TO CHRIST

in this

Puniah had been

been invited to
in

man's

village,

and had

his

house.

Wherever he went

the village, whether he talked to a group of

rice

women pounding
at play,

or spoke to the children

Ramiah had

followed him.

In the evenit

ing he had killed a fowl and given

saying, "

to his wife,

Make
and

a good curry for our guest."

And

he heard, where

he

sat, " Is

how
this

the

old

mother
"
?

grumbled
that

said,

man

our relative
for

you should prepare such good food

him

That night Ramiah trimmed the wick of the

little

oil-lamp, poured in a plentiful supply of cocoa-nut

oil,

and placed

it

on a post

in a sheltered corner,

where the wind could not play with the flame.

The

rest

went

to sleep, but

Puniah and Ramiah

this

sat together
religion.

till

dawn, and talked about

new

And Ramiah
All
I

said: "I believe in Jesus

far to get salva-

Christ.

have done thus

tion

was

useless."

Ramiah's wife was on

stood alone in his family.
of trouble.
spiteful
evil

his side;

otherwise he
full

But she too was

told

Her husband's mother

her in

words that she was to blame

for all the

which was coming upon them.

Why

did she

HIS MOTHER'S CURSE

not
if tell

193

her husband that she would leave him

?

he joined those Christians

But her husband

saw the pressure brought

to bear

upon

her.

He
:

said to her, in the presence of the whole family

" If

you

will

come with me,

am

glad

come.
stay,
I

If

you do not want

I

to come, then

you must

but

shall not stay with you.

On

your account

am

not willing to lose the salvation of

my

soul."

With a sense of great

go,
I

relief

she said
I

"

Where you

shall
? "

go

too.

Why

should

stay where you

are not

No

one could,

after this,

put the blame

upon

her.

When Ramiah saw

make him an
came
that

that

his

baptism would
family, the

outcast in his

own

hope

perhaps some of his wife's

relations

would unite with him.

He made

a journey of

sixty miles on foot, and was kindly received

wife's uncle

by

his

and brothers.

They belonged
to take.

to the

Nasriah

sect,

and, therefore, looked leniently on the

step which
"

Ramiah was about

They

said,

Come
;

with us

to the annual feast at

Tipranfar-

takamu

another branch of the family living

ther west will meet us there, and together

we

will

hear what you have to

w.s.s.

tell

us."

13

194

FROM NASRIAH TO CHRIST

;

The journey was undertaken and under a

banyan
tree in

large

Tiprantakamu the family

sat

down

together for a council.

"

Ramiah announced

boldly,

There
"
?

is

no other way to salvation but through

should

Christ.

Why

we continue

to follow false

roads

The
plied,

uncle of his wife, by reason of his age and

dignity,

was the head of the whole

family.

He

re-

"Nasriahtold us to follow him

like children,

and he would lead us on the way to salvation."

Ramiah

said
'

"

You do not follow

idols.'

Nasriah

either.
still

He
bow

said,

Do

not worship

But you

to

Poleramah and Mahalakshmi."

wife's eldest brother

His

looked at the matter

from a different point of view.

Christian religion

He

said

"

That
but

may

be the true
said,

religion,

we cannot bear
sarai,

it.

Nasriah

'Do not drink

sins
'

do not

steal,

do not commit other

living

but

no one asks us whether we are

rule.

by Nasriah's
to

If

we become
It

Christians
is

we 'shall have

walk

carefully.
live

too

hard.

How

can a

man

by the Christian rule?"

from the

There was a murmur of approval

family
circle.

It

was certainly more convenient

HIS MOTHER'S CURSE

to

195
Christian

remain

in

the

Nasriah

sect.

The
up

standard of living seemed too severe.

Ramiah appealed
was losing

to

them

to give

their idol

worship and come with him.

its

But the discussion

There was
talk-

interest for them.

ing back and forth to no purpose.

Finally, the aunt of

Ramiah's wife spoke.

She

was a shrewd woman, and was accustomed to

being heard whenever she had a remark to make,

which occurred frequently.

She

said

"

We

have

good food to eat now, because we bow to Poler-

amah and Ankalamah.

If

we

stop bowing before

to

them we may have nothing

eat

but a
it."

little

porridge with pepper sauce poured over

This was a practical solution of the question

which pleased every one.

Several

rose

up and

stretched themselves as a sign that they considered

the discussion ended.

Ramiah

said,

"

Then,

for

the sake of your food, you are willing to lose your

souls."

And
failed.

he too rose to go, for he knew that

he had

On

his

way home Ramiah

like

visited

Puniah and
Puniah told

talked the matter over with him.

him of men who,

him, were outcasts for a


FROM NASRIAH TO CHRIST
whose
full

196

time, but

families finally

came with them.

found, on his

Ramiah was
arrival at

of hope

when he

home, that

his father

and two younger But

his father

brothers listened to

him

gladly.

was a meek and quiet man, and feared

and
his brothers hesitated
first step.

his wife,

and looked
felt

to

him

to

take the
to act.

Ramiah

the time had

come

He

went to Ongole and was baptized.

his village

As he approached
her

on

his return

from

Ongole, he found his wife sitting by the wayside,

little

boy asleep

in her arms.
this

She thought
time,

he might be returning about

there waiting for him.
said
will
"
;

and
"

sat

"

What

shall

we do ?

she

"

your mother
let

is

full

of anger, and says she

not

you come

into the house."

;

Never mind," was the calm reply

somewhere."

"

we

shall

find a place

They

slowly walked to
in front of
it,

the house, and found the

mother

pounding

rice for the

evening meal.

When

she
oft

saw her

eldest son,

and noticed, as he took

his turban, that the juttu

was gone, she

said, in

voice choked with fierce emotion,

" I

brought you forth and cared

in

for you, in the

hope that

my

old age

should be cared for by

"

HIS MOTHER'S CURSE

you.

197

You have gone on

a road on which
I

we

shall

not follow you.

that

Henceforth

shall not eat food

comes from your hands.

Go away
!

You

are to

me

as those

who

are dead

Ramiah had
his

too long been a

life

man

of weight in

walks in

to

submit to oppression now.

With a

firm step he walked into the house as one

who

has his

home

there.

His younger brothers

of ground during

had neglected
his absence.

their few acres

He

started out to

work early next

But

morning.

No

one dared

interfere with him.

the rules of caste were stronger than he.

When
;

the family ate, he could not eat with them

the

tood for him and his wife was put on one side.

The

village people objected to letting

lest

him draw
and they

water from their well,

all fall sick.
self,

he pollute
little

it,

He had

to dig a

well for him-

where happily he soon struck water.

Those

days dragged heavily and wearily.

But the mother's harsh

rule could not endure.

Her younger sons were

not repeat her curse

baptized,

and she dared

when they returned home

shorn of their juttus.

The

old father lay sick, and

his

death was approaching.

His sons knew that

198
soul

FROM NASRIAH TO CHRIST

was
thirsting for every
;

word they could

tell

him of the Christ

but he dared not mention the

source of his peace and joy for fear that his wife

might speak harshly to him.

quiet
faith

He

died with a
of

and

trust

in

Jesus

Nazareth.

Ramiah and one

mother.

of his brothers went to Ongole

to school, the youngest stayed at

his

home

to support

Outwardly unyielding, she was yet

glad to have some one at

could lean.

home on whom

she

few years had passed when

it

happened that

the youngest son journeyed to see his two brothers

at Ongole.

While there together, word came to

the.ir

them that
died.

mother, after a short

illness,

had

The

three

men looked

at

each other.

Each

knew

the thought of the other.

But Ramiah hid

:

his face in his

hands and wept

to her,

"

She

said that

was as one dead

accept at

and no food would she

my

hands

in her old age.

She has died

with her sons far distant, alone, as she said she

would

be."

There was pain

in

Ramiah's heart whenever he

Tears came to his eyes

thought of his mother.

when he

told of her curse.

A BATTLE-GROUND FOR TWO

RELIGIONS
Through Much Tribulation

Not

Peace, but a

Sword

The Persecutor and His End

THROUGH MUCH TRIBULATION

The
wife of Yendluri

Rutnam
his

noticed that her

husband frequently stopped

work

for

a few

minutes, bent his head over his folded hands, and

said as to himself
:

"

God,

am

a sinner.

Give

me wisdom
with him.

that

may

find the way."

She bowed

He had
and she

told her all he

had seen of the

Christians in a distant village, where he had gone

on

trade,

said, " It

must be a good

re-

ligion."

Bangarapu Thatiah came one day to inquire

after the

spiritual welfare

of his

near kinsman.

For some reason Rutnam closed

his heart against

him, and put him off by saying: "Perhaps the

Christian
sect

and the
I

Nasriah

sect

are
I

only

the same thing.

shall

remain where
the
fact

am."

Rutnam was proud

of

that

he had

been a disciple of the Nasriah sect

for ten years.

202

A BATTLE-GROUND
had been
at

He

Tiprantakamu

several times at

the annual feast, and had faithfully learned the

hymns and
one God.
people

verses he
it

had been taught, and

is

fully

believed that

must be true that there

only

Yet he joined others of the

to

village

when they went

worship the swami

his

Gurapudu, who was supposed to have

home

in

a margosa tree at one end of the village.

The
lived a

old

men

of the village said that there once

in a

man, Gurapudu, who died suddenly

very mysterious way.

As

usual, the relatives took

an earthen pot

full

of cooked rice to the grave,

and

laid

it

in

two heaps.

Each

in turn

took a
it

handful of the rice from one heap and put

the other, to go through the form of giving.

on

Then
the

they sat

down

at a distance to watch.

Had

crows come and eaten they would have known

that

Gurapudu thought kindly of them.

fly

The
and

Madigas believe that as the crows

soul of the

away the

dead

is

liberated from the body,

on the

fluttering
place.

wings of the crows hastens to

some good
But
did
at

the

grave
to

of

Gurapudu
and
thus

the
his

crows

not

come

eat,

relatives

THROUGH MUCH TRIBULATION

knew
that his soul

203
earth,

was hovering near the

and that he would do them harm.

Several had

seen peculiar forms hover about a margosa tree

in the night,

and
it,

it

was thought best to place a

it

stone under
red dots on

paint

with saffron,
it.

make

large

it,

and then worship

might

No

matter
if

what

form

Gurapudu

assume,

thus

honoured and appeased, he could not go forth

to injure the village.

The

fear of

Gurapudu had

passed from fathers to sons, for whenever calamity

of any kind befell the village,
it

was regarded

as

the work of the fiend in the margosa tree.

Thatiah had

told

Rutnam

frankly what

he

thought of the swami Gurapudu.

quiet resistance

He met
on every

with
other,

on

this point as

but Thatiah would

preacher

not

be

baffled.

When
to

came from Ongole, he

village,

told

him

go to

Rutnam's

and not

to pass his

kinsman by.

He was
known

man

of tact and education, and had

service in

one of the older mission stations

before he

became the right-hand man of the On-

gole Missionary in the early days of the

movement

among

the Madigas.

The whole

village gathered

to hear him.

Before he had finished,

Rutnam

204

A BATTLE-GROUND
the
difference

knew wherein
riah
sect

between the NasMoreover, the

and

Christianity

lay.

strange

preacher

had

made

sarcastic

remarks
all

about the swami Gurapudu, and, while

laughing, had

were
the

asked

permission to

go

to

margosa
it

tree near by, take the stone,

and hurl

away

into a ditch, with

all

its

red and yellow

notice, for

markings.

The swami had not taken

nothing happened to the preacher.

Later in the day he had a private talk with

Rutnam, and asked him

questions
:

some very searching

one who has

"

Are you a

sinner, or

accumulated merit?
mis good or

Was

your worship of swato

idols,

bad

You have bowed

have been stealing grain when your Sudra master

looked the other way, have worked on Sunday,

have eaten carrion

your work
? "

and now what do you think of

that
it.

Rutnam agreed

it

was

all

bad,

and that he must turn away from

The preacher
here.

was

satisfied that there

was conviction

Soon
village
village.

after

this

Rutnam was

ordered by the
a
distant

Karnam

to

carry a letter to

He had

to drop all other

work and go

on

this errand,

nor could he expect to be paid for

THROUGH MUCH TRIBULATION

it.

205

Some

generations back

the

family had re-

ceived a grant of four acres

of land

from the
they
the

Rajah of Venkatagiri, and

in turn

for this

had

to

stand ready to do the bidding of

It

Karnam.

was

Yetti-service, a service exacted

serf-

under provisions that closely resemble the

dom
into

of the middle ages.

his

Rutnam

tied the letter

headcloth and went his way.

Arrived
Office,

at Petloor,

he approached the Government

officials

where the Brahmin clerks and

their task.

sat

over

He

dare not go near, for great would

if

be their wrath
polluted

even the

air

they breathed were

by the presence of a poor Madiga.

afar,

But
had

he stood

holding high the

letter

he

brought, and soon a Sudra servant

it

came

to take

from him.

They

signified to

him

that he might
tree,

go, and, after resting in the shade of a

he

took a roundabout

way home.
distant

His object was to see his

Pullikuri
lately

kinsman,

Lukshmiah, who, he had

heard,

had

been baptized, and had much to say about

the worthlessness of Rajayogi Gurus. received

Lukshmiah
friendship.

him

with

every

mark

of

Sticks were soon burning under a pot of water,

206

A BATTLE-GROUND
Odours

that he might bathe after his journey.

of spicy curry

came from the

place where the

;

women were

cooking the evening meal

tree, in

and, as

they sat under the tamarind

the evening, the two

the cool of

men

talked together about

that

many
"

things.

Lukshmiah saw

some one

must speak an authoritative word.

He
?

asked,

Have you

believed in Jesus
replied, "
"
I

Christ
have."

"

With a
Ongole

firm voice

Rutnam
? "

"

Have you
to

been baptized
this

No."

"

Then go

very month and be baptized,

hell."

lest if

you die

soon you should go to

Their belief
in spirits

and demons,

in fiends

and

matris, gives to the

more thoughtful minds among

the Madigas an intense desire to

make

sure that

they are on the

the grave.

way to a blessed existence beyond The Christian conception of a heaven

The
a
fear of the other are

and a

hell

was readily absorbed by them.

hope of the one and the

powerful influence
religious
fervour.
in

their

moral conduct and

And
to

thus the injunctions of

Lukshmiah brought

an end the wavering of

Rutnam, and shaped the destiny of one of the

choice workers of the Ongole mission.

THROUGH MUCH TRIBULATION

There was an element of refinement
appearance of Rutnam.
in

207
the

His features were regular

and of a noble
found expression

outline.
in his

Every passing emotion

eyes
;

hence the look of

anxiety that became habitual in his later years,

stamped there by the many hardships of

his

life.

When met by
for

kindness his face could light up

with a rare smile.

He was

man who

in return

kindness could give devotion.

first

During the

few years of his ministry he

often took his wife with him, to help

him

as he

preached in the villages

here and there.

the
converts

This
multi-

became impracticable.

As

plied the vexation of the Sudras grew.

Trouble
till

was heaped upon the preacher and

his wife,

Rutnam

said,

"It

is

not safe for a

woman
was

to

face these insults."

Henceforth he went alone.

social

revolution

on a small

scale

in

progress during those early years.

The Madiga
in

population was fast being Christianized, and

consequence there was

breaking

away from
There

economic and

social

relations that
centuries.

had held the was

Madigas

during

many

novelty in the desire of the Christians to have

2o8

A BATTLE-GROUND
in

one day

seven for purposes of rest and worship.

a Madiga
it

To many
week.
It

had been an unknown

days
of

accomplishment to remember the

raised

the

him decidedly

in

the scale of
en-

human

beings

when he became

sufficiently

lightened to

know

the days as they passed.

fibre

He
when

found opportunity to cultivate moral

he began to

insist that

he must have one day in

seven reserved for the worship of his God.

To
this

the Sudra landholder

it

was a cause of

constant irritation to be obliged to reckon with

new

spirit

of independence on the part of the

Madiga.

He

was accustomed to

call his

serfs

to

work whenever he required

and
night, seed-time

their

service.

Day
to

and
call.

harvest, they were

be ready to obey his

their desire for a

He

did not look upon

a legitimate

Sabbath of

rest as

demand.

It

seemed to the Sudra usurpation of

authority pure and simple.

in the

The Karnam shared

vexation of the Sudras, for when he called

the Christian Yettis to work on Sunday, or start

on long journeys with heavy burdens on

their

backs, they asked to be allowed to go the next day.

There was tension

in all the region

round about.

THROUGH MUCH TRIBULATION

Whenever some
village matri,

209

some

fiend or de-

mon, was to receive special worship, the question

arose as to the course which should be pursued

with the rebellious Madigas.

service

It

was part of the

community,
they should
to the

which they owed to the

village

on the principle of mutual

beat the drums

service, that

when

there

was a

festival

swamis.
for the

The Madigas had

to furnish the leather

?

drums.

Who

should beat them but they

To
loss

refuse to to

perform this old-time duty "meant

them.

They

received

the

carcases

of

the animals

which

were slaughtered to please

as

the gods in question

special service.

remuneration for their

The

trouble culminated

in

the village

Balla-

pudy, one of the villages in Rutnam's charge.

The Madigas
and
in

rebelled against ancient institutions,

consequence the organization of the village

community was used against them.

the village servant,

The

potter

is

who makes

the earthen pots

that break so easily, and, therefore, need frequent

replacing.
village. village,

The washermen
their

likewise

serve

the

They have

group of houses
is

in the

and when the

village tank

dry, their

W.S.S.

14

210

A BATTLE-GROUND
is

donkeys take the clothes where there

water.
kinds.

sufficient

There
If

was

interdependence

of

various

by the order of the Munsiff and Karmutual helpfulness of the community

their isolation

nam

the

was withdrawn from the Madigas,

was of a peculiarly trying
nature.

The Karnam
power
itiative,

of Ballapudy was not a

man

of

strong personality.
to
harass,

But he knew that he had and decided to take

the in-

and show

all

the region round about

how

to deal with these recreant Madigas.

Forthwith

the village washermen were told not to wash for the Christians
to
;

the potter was told not to

sell

pots

them

their cattle
;

were driven from the

common

grazing-ground
to give

the Sudras combined in a refusal

them the usual work of sewing sandals and

;

harness
help,

at harvest-time they
lost the

were not allowed to

and thus

supply of grain which the

Sudras

had always granted them.

They were

boycotted

and ostracized on every hand.

heathen Madigas from
village,

The
else-

Karnam

called the

where to do the work of the

and the

Christians had no alternative but to go to distant

villages to find a little work,

and earn a scant

pit-

THROUGH MUCH TRIBULATION

tance.

211

This

went

on

for

season.

Rutnam

suffered with the distress of his people.

day of reckoning came when the Ongole

Missionary pitched his

village

camp

in a

grove near the

Ballapudy.

He

rode through the bazaar

others of the Chrisfull

of the village,
tians with him,
his presence.

Rutnam and

made happy and

over

of courage
his

by

On

one side of the road

his

deferentially

folded

arms chest stood the

:

Karnam.
"

Rutnam
the

pointed him out to the Dora

;

That

is

man "

and the Karnam made many

and deep salaams.

not to notice him.
full

The Dora, however, seemed

Then
the

Karnam, already

of

fear,

grew very anxious, and wondered what

;

would happen to him

for

he had heard that the

in protecting these

Ongole Missionary was strong

Madigas.

Walking

at a

little

distance from the horse, the

Karnam now began

to excuse himself.
all

large

crowd had gathered of

castes.

There were
ar-

Mohammedans
rived,

too.

Ever since the tent had

and the

lascars,

who came

with

it,

had told

the

people the hour when they expected their

village

Dora the ^bazaar of the

Ballapudy had

212
been
filling

A BATTLE-GROUND
with people

who had come

in

from

villages
issue.
it

near by.
If the

Many were

interested in the

Dora

failed to influence the

Karnam,
all

would go hard with the Madigas

in

that

region; for other

Karnams stood ready

to resort

to stringent measures.

But here was the Dora not even looking

direction of the anxious
;

in the

of persecuted

Karnam the little group men and women gathered closely

did not even seem to hear the
till,

around him.

He

Karnam's excuses,
heard, the

finally, insisting
:

on being

Karnam

said

" I

did not do that work.

There are no witnesses."

Then
in

the Dora's horse stood

still,

and

it

turned
It

the direction of the trembling

;

Karnam.

was

a fine white animal

the preachers in the old days

were proud of

it.

Once

in

the early days,

when

the mission was in debt, the

his horse, that

Dora

offered to sell

he might give the money to his

"

preachers, but they pleaded for the horse.

Never

mind about

us,"

they said,
to
all

"

but keep the horse.

stand ready to per-

What

should
if

we say

who

secute us

they asked us whether our Dora no

longer rides a horse?"

THROUGH MUCH TRIBULATION

As Rutnam
told

213

me

the story of the encounter

between the Dora and the Karnam, he remembered specially the Dora's horse.
"

How

would

it

have looked

if

our Dora had walked through

?

all

that crowd on his feet

"

And
in

one word of the

Missionary was treasured

peculiar gratitude.
"

Rutnam's heart with

said to the

The Dora
did.

Karnam

You

say there are no witnesses.

The

Christians

have told
like

me what you
'

The

preacher,

my my

Tamurdu,' has told me.

lie

who is Would my
liar,

younger brother
not
preacher."

to

me ?

You

are the

Rutnam's face trembled with

emotion when he repeated to me, several times

over, that before all that

crowd of men who were

little

ready to injure and destroy him and his

flock the

Dora

called

him

his "

Tamurdu."

Like a school-boy the Karnam, in deferential

attitude,

promised to cease from evil-doing.

Not

once, but twice he had to promise that he would

not persecute the Christians any more, for the

Dora was

afraid " of his lying words."

He and

all

who
care.

stood there heard to their surprise that these

children,

Madigas were God's

"

and

in God's special
said, " is

Their God," the Missionary

not

214
like

A BATTLE-GROUND
your swamis, who hear not and see
these poor
not.
off.

When

men

pray,

God

is

not far

Beware how you touch them."

Deeply humiliated, the Karnam went
house.
to
his

All had seen that he was a coward,

who

could oppress those in his power, but trembled in

the presence of one
for

who

could

call

him
in

to account

his

actions.

Many
full

man

that

region,

whose heart was

tians,

of anger against the Chris-

decided to

let

others persecute

them

if

they

would, but that he would hold aloof.

Some

years had passed,

when

the priests of the

goddess Ankalamah decided that the annual feast

at her temple in the village

Muktimulla should be

held with unusual pomp.

disease of late,
dry.

There had been

cattle-

and some of the wells were running was probably angry

They

said the goddess

because she had not of recent years been honoured

sufficiently,

and they hinted,

too, that the

Madigas

and

their refusal to beat the

drums had fanned the

displeasure of the goddess.

Now Ankalamah
of the village

is

one of the ten great Saktis, a form of Parvati,

consort of Siva.

The Karnam

Muk-

timulla was a Brahmin, seventy years of age, and

THROUGH MUCH TRIBULATION

a worshipper of Siva.

215

He

decided that Anka-

lamah should
Madigas
it

have the

drums beaten by the

had seen

at her annual feast, just as she

done during many a century.

Moreover, she

should have the pleasure of seeing the rebellious

Madigas humiliated as they deserved.

When
Karnam

the feast was in course of preparation,

and crowds

of

worshippers

had

gathered, the

sent for the Christians to

come and beat

the drums.

They

returned a message that their

to

religion forbade

them

have anything to do with

idol-worship.

Five village constables were then

sent to fetch five of the leading Christians.

They

were brought by
their

force.
it

Water was poured over

heads until

was thought the uncleanness

of their Christian religion had been washed away.

Their heads were shaved, and only a lock on top

of their heads

the juttu was

And,

left,

that the

swami

might dwell

therein.

finally, their

foreheads

were marked

like those of the other worshippers.

The drums were

forced into their hands,

and

for

three days they had to endure the

position, while large

shame of

their

crowds came to worship the

goddess.

216

A BATTLE-GROUND
to the spot.

Rutnam hastened
members of

These men were

?

his flock.

But what could he do

if

What
The

could be done even

?

they should unite in

resistance
five

They were overpowered by numbers.

gathered up the hair as
it it

men had

fell

under the razor, and had tied

into their cloth.

As soon
and

as release came, they hastened to

Ongole

told their tale to the Missionary,

showing the

hair in their cloth, taking off their turbans to

show

the bald heads that represented to

them

mutilation.

case was filed in

the criminal

court.

The

English magistrate of Ongole tried the case in

person.

He

asked the

five

Christians

whether

they considered themselves to have been insulted.

They
cut
;

said, " It

was as

if

our throats had been

our shame was so great."

Rutnam and two

Christian teachers were the witnesses on the one

side,
side.

a crowd of false witnesses stood on the other

The

legal proceedings took

some

time,

and

then judgment was passed.

Since the

Karnam

was an old man, he was spared the three years

of imprisonment which he
to

deserved.

He had

pay a

fine of thirty rupees,

and was imprisoned

for three

months.

As he was

a Brahmin, imprison-

THROUGH MUCH TRIBULATION

ment meant
pollution of the very worst kind.

217

He

died four days after his release.

place.

His son took his

the son
"

When

asked

Rutnam whether
"
?

was
tiger

better than

the father, he replied,

Can a

have young jackals as children

Thus the government, which has made

itself, in

a measure, the vehicle of Christian principles, took

no notice of Ankalamah's desire to see the drums

forced
into

the hands

of

defenceless

Madigas.

The

violation

of the law of religious toleration

carries

with

it

maximum punishment

of five
in

years' imprisonment.

That an aged Brahmin,

respected position, should have been deeply humili-

ated because he insulted the religious belief of

five

men, who were of the outcasts, and

in

former

days considered too low to come within the same

jurisdiction that applied to the
castes, was, indeed,

members of other

an indication that a new day

had dawned
tribe that
for

for

the

remnant of an aboriginal

had known nothing but abject servitude

centuries.

many

NOT PEACE, BUT A SWORD

There
family.

were

four

brothers

in
;

the

Nambadi
fell

Krishniah was the eldest

upon him

the chief care of the family

when

his father died.

Anandiah, the second, was the pride of the family.

He knew more

than was ordinarily expected of

the Mala priest, and his learning gave distinction

to the priestly functions of the brothers.
tiah,

Venka-

next to Anandiah in age, was quiet and

retiring,

and ever ready to do the

bidding of
Krishniah.

Anandiah.

The youngest was Chinna

In honour of the god Krishna, one of the incarnations of

Vishnu worshipped by the family,

it

was

thought well to have two sons by the name of

Krishniah.

As

is

customary
called
"

in

such cases, the

Krishniah," the

older brother v/as

big

younger

" little

Krishniah."
218

NOT PEACE, BUT A SWORD

Anandiah was the most
time most restless
active,

219

and

at the

same
and

member

of the family.

He was
and

ever on the alert for something

to investigate.

new

to learn

He had
for

early learned to read,

was always ready

the singers

new

books.

He

listened to

who

relate the events

of the past in

a peculiar mixture of the legendary and historic.

If

he met any one whose religious views differed

his

from

own he was ready

to

argue with him.

With

his enquiring spirit to urge

him

on,

it is

not

surprising that

Anandiah had a

religious history,

even before he became a Christian.

The Nambadi
thrifty,

family were Malas.

They were
in the
far as

and were counted a prominent family

Their ancestors, so
priests.

Mala community.

they

knew, had always been

reformer,

The Vishnuite
in

Ramanuja, who
is

lived

the

twelfth

century,

said

to have founded seven

hundred
all

and

fifty

priesthoods in Southern India,

classes.
It is

among

castes

and

not impossible that this

hereditary priesthood

Mala family derived

directly or indirectly

their

from Ramanuja.
with the routine of a
sect,

Anandiah, not
priest of the

satisfied

Ramanuja

joined in addition

220

A BATTLE-GROUND
The
in

the Chermanishta sect.

brothers were

little

pleased with this

new phase

Anandiah's career,
his

but he went his

way and kept

own

counsel.

Silence and mystery are the characteristics of this

sect.

It

was a

relief to all

concerned when Anan-

diah, probably

by sheer

force of reaction, turned to

the Rajayogi sect, and became a follower of the

Yogi Pothuluri Veerabramham. That he could pass from one

without exciting
sect

to another

comment among

those

whom

he

and

his brothers served as priests gives evidence

of the elasticity and extreme toleration of Hinduism, so long as the institution of caste,

which

is

the basis of social organization,

is

left

untouched.

After

all,

to

the thoughtful

Hindu, Vishnu and

gods of the

Siva and

the

many

lesser

Hindu

Pantheon are but manifestations of the one great

deity,

the

Parameswara.
religion

This toleration does

of Christ;
it

not extend to the

the up-

heaval which ensues where

It
is

enters

is

dreaded.

inimical to caste,
Its

and thus revolutionizes

social relations.

pure theism, with the divine

incarnation of the God-man, Jesus Christ, raises the

mind above the need of an image, and thus pro-

NOT PEACE, BUT A SWORD

221

duces a radical change, which places a gulf be-

tween the Christian and the members of various

sects of

Hinduism.
the

As Anandiah went about among

in his office as priest,

people

he was often asked about

faithful

the attractively

bound booklets which the

Ongole
was
selling

Pentiah

from

everywhere.

Though always ready

Anandiah
took the
in this case
tracts,

to investigate a

new

belief,

had strong misgivings.

He

looked them over carefully, until

fully

he had become

aware of the contents, and

then told the owners that these were bad books,

and whether
into
tract
pieces.

it

would not be best

to tear

them

Thus he

publicly tore

up many a

which Pentiah had sold

in that region.
in the

One day Anandiah met

in a

Pentiah

way, and

somewhat

hostile spirit asked

him concernPentiah was

ing himself and his religion.

Now
in

not the

man

to face

Anandiah

argument.
;

But

he had

faith,

and he had conviction

all

he told

Anandiah, with

the force of his simple, devout

nature, that idolatry

was

evil,

and that there was

no salvation

in

Hindu

sects.

He

spoke of Jesus
in

Christ as a living reality.

His belief

Him

as

222

A BATTLE-GROUND
secret of the

an indwelling presence was the

which
this simple-hearted

power

man

wielded over men.

Pentiah was of Mala extraction, and the Mala

priest,

Anandiah, could, therefore, talk with him

about the social aspects of the Christian mission

that had lately been established in Ongole.

He

had heard that a number of Madigas had already

joined
it
;

what became of
?

social relations in a

mixture of castes

Outcasts equally, the Malas

other.

and Madigas hold aloof from each

have separate wells
;

They

they do not eat together,

nor do they inter-marry.

It

was not necessary

to convince

Anandiah that

caste

was a system which could not be upheld as

containing divine truth.

in the

He had

seen

it

attacked
sect,

midnight orgies of the Chermanishta

and he knew that the Yogi Pothuluri Veerabram-

ham had
would

prophesied a day

when

caste distinction
practical

cease.

He

wanted

to

know what
offer.

solution Christianity

had to

Pentiah told

him that there was no

caste in the mission

com-

pound
well,

at Ongole, that all

drank from the same

If

nor did they hesitate to eat together.

any one was found

to cling to the old distinction

NOT PEACE, BUT A SWORD

between Mala and Madiga, he was rebuked.

223
It

was a new
a glimpse.
for his

life,

of which Pentiah thus gave

him

Anandiah did not commit

himself,

thoughts were seething within him, and

Pentiah went his way.

It

happened soon

after this conversation

that
dis-

the four brothers went to a village at

some

tance

to

perform

the

Bhagvatum.

Anandiah

entered upon the undertaking in a half-hearted

way.

Six rupees was the price agreed upon for

the night's work, and he was determined to go

through with his

part.

They began
till

after

dark in

the evening, and continued

dawn.

fine,

moonlight night had been chosen.

held where the actors were in

Torches were
view.

full

The

people from neighbouring villages had come, and

sat

on the ground,

in the large

open space

in front

of the village, ready to enjoy themselves during

their

days of

leisure, for

the harvest was over and

seed-sowing time had not yet come.

The
lived

brothers had been joined

by

relatives

who
chief

some twenty miles away.

The performance

required ten actors.

part
;

Anandiah played the

he recited the accompanying passages of

224
the

A BATTLE-GROUND
drama
as they passed

from one act to the

next.

The Telugu

of the text was

much

inter-

mingled with

difficult Sanscrit expressions,

and he

often stopped to explain the meaning.

The main
of Krishna

episodes in the

life

of Krishna were the subject

of the play.

The mother and wives

apparel
of

played an important part, and the brothers, therefore,

wore the

women and decked

It

themselves with the jewellery of women.

in

was,

the

Hindu

sense,

a religious

play,

yet

the

buffoon was not wanting, and his part of the

performance brought the play to a low

level.

At
and

last the

cocks in the village began to crow,

in

the
;

birds

the

trees

stirred

with busy

chatter

the darkness of night shaded into the

grey

tints of

dawn

the

little

oil-lamps that had

been placed here and there were extinguished, and

both actors and spectators lay down for a few
hours of sleep.
sat

Anandiah went away

tree,

to

one

side,

down under a

and busied himself reading

left

the Gnanabodha^ a book which Pentiah had

in his hands.

Several gathered around him, and

he read to them, and explained also what he had

read.

NOT PEACE, BUT A SWORD

Noon came, and
performance of the Bhagvatum was ready.

225

the feast which concluded the

Pedda

Krishniah was to perform puja before the idols

of Krishna, and then
rose,
all

were to

eat.

The

sleepers

and the brothers went to

said,
" I

call
"

Anandiah.
will

He
not

am

not coming."

Why

you

come ? "

His reply sent consternation to the

:

hearts of the brothers

in Jesus Christ,

" I

have even now believed

and

will

no longer have anything

I

to

do with

idols,

nor will

eat anything where

idols

have been near the food."

suffered deeply in

Anandiah had
night,

mind

all

that

and the turning-point had now come.

The
his

brothers grew angry.

He had

told

them of

intention before the people,

right
there,
"

and they asked him

into

Are you going

that
to

Madiga
eat

sect?"

"Yes."

"Are you going

eat."
"

with

them
you
don't

? "

"I shall

Then we
shall

shall not let

if

into the house."

" I

not come

you

want me."
in

Anger was out of place

determination.

the face of such

The

brothers hid their dismay as

their attention to

best they could,

and directed

the present moment.

W.S.S.

Anandiah had done the

15

226

A BATTLE-GROUND
it

hardest part of the work, and

was now

their
said,

duty to see that he

"

had to
the idols,

eat.

They
will
;

Before

we worship
;

we
like

send you

of the food

eat

it

wherever you

even though

you

join that

sect

you

shall

not

go hungry."

He

suspected that more mantras would be said

over his food than over the other.

His disgust

over night had grown beyond endurance.

replied,
" I

He

will

have nothing to do with that

food."

They wanted
pointed to the

know where he would eat. He house of Malas who were friends,

to
eat.
;

and said they would give him to

brothers said,
"

" But,"

the

that

is

not nice food

we

shall

send you nice meat curry."

This consideration
"

had no power to move Anandiah.

Even though
it.

you send nice

food,

shall not

touch

prefer

porridge to what you can give me."

their

Baffled in
well
;

intention, they muttered, "

like,"

Very

eat

what you

and went away and

felt

left

him.

The

brothers

more

like

crying than like

eating the feast that was

first

offered to the idols

and then placed before them.

before

Heavy
them.

losses

were
part

them

if

Anandiah

failed

The

NOT PEACE, BUT A SWORD

which he took
in the

227

performance of the Bhag-

vatum required more knowledge than they possessed.

After they had

eaten, they

sat

down

under a tree and waited the coming of Anandiah.

"

You have

lost
"

a very nice meal," they said as he

joined them.

And you have

brought punishment
his reply.
fate.

upon yourselves by eating yours," was

But they were
anxious to

know

their

When Anandiah
sect, the

belonged to the Chermanishta

brothers

knew

that midnight orgies of a

;

very doubtful nature took place twice a year

but

they knew not what they were, and asked no questions, for

Anandiah

still

played the Bhagvatum.

They were
vatum

willing again to bear with his belief,

:

but the question was

after

Would he play
"

the Bhag?

he had become a Christian

:

Pedda
were

Krishniah, therefore, asked him

in

When you

the
;

Ramanuja
in

sect

you played the Bhag-

vatum

the

Chermanishta sect you played

you became a Rajayogi, and yet played.

that
to

Now
never

you have become a Christian are you going

"

play ?

Anandiah

replied,

"

shall

again play."

The

brothers then turned to the financial aspect

228

A BATTLE-GROUND
They had been asked
villages.

of the question.

to per-

form

in several

Gain, aggregating one

hundred rupees, was

in sight.

Would he remain

with them for one month more ?

join

He

refused to

them even

for

one day.
threats.
will

They then

tried

"We

shall

influence

your wife so that she

not hear your word."

;

But threats had no

effect

on Anandiah

he heeded

them

not.

You are a you write poetry but now are well-read man How do you expect to make you gone mad.
Once more they appealed
;

to

him
;

"

your living ? "

"

Anandiah was weary

that
;

he said
If

Don't ask

me
fit

God

will
I'll

show me.
die."

He

does not see

to feed me,

Argument,
duce any

threat,

and appeal had

failed to prosilent.

effect.

The

brothers were

It

was the

lull

that precedes the heavier outburst of

the storm.

They had been proud

of Anandiah,

nor could the angry excitement of the occasion

wholly hide the

brotherly affection that shone

from their eyes as they asked him very quietly,

"

Then you

will

not remain with us

? "

He

shook

his head.

NOT PEACE, BUT A SWORD

The
four brothers rose
to

229
of

go home.

Two

them hastened,
Anandiah's

so as

to

gain time to influence

his
arrival.

wife

before

He had
four-

married her about six months previously, soon

after

he had become a Rajayogi.

She was

teen years of age, old enough to meet

him with
In the
" I

every display of anger when he appeared.

excited
don't

fashion of

Hindu women she

I

cried,

want you any more.

parents
!

shall tried

go back
to

to

my

"

The

brothers
into

prevent

Anandiah's
quietly

entrance

the

house,
told the

but

he

came

in as usual.

They
she

mother

not to give him food, and she agreed that she

would not
wanted.

but

secretly

gave

him

all

he

Anandiah was now an

told the village

outcast.

The

brothers

people that he had gone mad.

As

the days passed

Pedda Krishniah's heart grew

very hard within him.

other villages and said
:

He went
"

to the

Malas

in

Anandiah has joined that

Madigas, and
for water,

Christian sect, has eaten with the

a devil

is

in him.
it

If

he asks you

do
to

not give

to him."
if

He

never

made salaam

Anandiah, and

he saw him coming one road

230

A BATTLE-GROUND
The mother remained
She was
first

he took the other.

firm in

befriending Anandiah.

a mother
son,

and then a Hindu.

Anandiah was her

and

she insisted upon giving him an abundant share

of well-cooked food just as before, no matter

how
Her

much
sons.

she

might

dislike

his

new

belief.

presence

restrained

the

angry passions of her

Though he had

lost his previous

employment,
idleness, and,

Anandiah would not eat the bread of

therefore,

began to get the daily supply of grass

belonged to the family.
This

for the cattle that

was work which had been done by the women of

the household.

In turn he

demanded

his food.

The

brothers

knew

that in justice he could claim

as his

own

the largest share of their possessions,

and that
position

his self-allotted task

was unworthy of

his

among them.

But as they went without

him here and there

they realized

to perform their priestly rites,

how much they had depended upon

madness that possessed

him, and daily their vexation grew, for people

asked them about the

Anandiah.

In time

it

was noticed that Venkatiah

was

very friendly with

Anandiah

they often

NOT PEACE, BUT A SWORD

The mother,
diah.
too,

231

talked together, and seemed to be of one mind.

was seen to lean toward Anan-

Pedda Krishniah and Chinna Krishniah now

found that they were on one
side,

and Anandiah,
;

Venkatiah, and their mother on the other

they were the ones
to

yet

who kept
and

the family income

something

approaching their
bitter,

former

thrift.

They grew very

finally

they joined

together for a quarrel.

Their

charge was that

Anandiah and Venkatiah were not helping them in their work as Gurus that the Bhagvatum
;

could no longer be performed by the brothers

that they were preaching this Christian religion

all

the time, and

to

besides

were doing o

nothing". o

They wanted
live.

know how they expected

their grievance
;

to

They had

but the other

side, too, felt that

they had borne to the utmost,

and declared that the two Krishniahs had gone

too far in thus beginning an open quarrel.
signified their

They

intention of leaving.

Venkatiah's

wife
wife,

was

already in
in

Morampudy.
angry
reserve,

Anandiah's

who continued

was ready

to

go with them,

for her father's

house was there.

232

A BATTLE-GROUND
field to

Thus they withdrew, and the two Krishniahs

had the
themselves.

Anandiah and Venkatiah had now turned away

from the old
life,

and the new lay before them

it.

had
their

they chosen to enter upon

wives
in

They

left

Ongole

to see

Morampudy and journeyed to the Missionary. They talked with

his preachers,

him and with some of

by the experience
of

and

profited

others.

The Missionary
they finally told

respected their motives

when

him that they could not be baptized now

must
hold,
first

they
With

win over the members of

their

their house-

lest

hearts

grow

still

harder.

faith strengthened

and courage

fresh,

they turned

their their

faces

homeward, though they knew what

would
be.

reception
in

Rumour

that

they

had

fact

been baptized had preceded them,

told in several

and the two Krishniahs had been

places that they

were no longer acceptable as

daunted, Anandiah ,and

Gurus.
katiah
plan.

Nothing

Ven-

now proceeded according to a definite They went to the villages round about
and sometimes stayed away
for several

to preach,

days.

There was no lack of food wherever they

NOT PEACE, BUT A SWORD

233

went; they were Christian preachers even before

their baptism.

The two Krishniahs

more spiritually-minded
books."
stealthily

said,
;

"

They

are growing

let

us take
find

away
one

their

Wherever they
took
it

could

they
of

away;

but

the

fountain

spiritual life in

their

brothers had

a source far
so
often

beyond
missing.
to

the
It

books

which

were

now

was not long before people began

come

to the house to ask

Anandiah

to read

to them.

This roused the

fierce jealousy of the

two Krishniahs.

They

invariably took the Rania-

yana^ or the Bhagavata-Purana^ and sat near by,

calling Anandiah's
listeners

to

come away and

hear the wonderful tales of their

own

gods.

The home

of the

Nambadi
for

family had
religions.

now
The

become a battle-ground

two

two Krishniahs knew they were losing ground,

yet did
their
all

best to hold their own, and they

enjoyed
grants.
belief

the advantages

which conservatism
;

They had
and
their

the past on their side

their

practices

had the
and

sanction

of

centuries

of

usage.

Anandiah

Venkatiah
in

were innovators,

heretics,

whose end

view was

234

A BATTLE-GROUND
social

an upheaval of

relations

and

the

sub-

version of old-time
ever,

faith.

Their attitude, how-

was characterized by meekness.

Anandiah,

whose word had formerly

feared,

been respected
treated as one

and

was now

silent

when

whose

presence was merely endured.

occasion to
tell

The mother had

Chinna Krishniah that Anandiah

was

his elder brother

and knew more than he,

this,

and that he should not forget

even though

Anandiah was a

Christian.
it

Months passed, and then

was noticed that

the joy of anticipation shone in the faces of

Anan-

diah and Venkatiah.

The reason

for this joyous-

ness was that the Ongole Missionary was coming,

and would camp

in the

grove near their village.

it

In those days, thirty years ago,

was not neces-

sary to send a messenger here and there to ask

people to come and hear what the Missionary

had

to say.

The word

spread, and

was rapidly
the time

passed from village to village.

From

that the tent arrived and was unloaded from the

carts

and pitched ready

for its

occupant, Anan-

diah and Venkatiah were scarcely seen at home.

The mother, with Pedda

Krishniah's wife,

went

NOT PEACE, BUT A SWORD

and
listened with
all

235

an open

heart.

The two women

believed

that the Missionary said about Jesus

Christ, but they carefully avoided those

question

them about
silent.

their belief,

who might and went home

to

and were

The mother could not bear

allow anything to rise up as a barrier between

herself

and her children

Pedda Krishniah's wife

Everybody
going

was

afraid of her husband.

said, "
is
;

The two Krishniahs

let

us go too."

They held themselves

side, for

aloof,

and

proudly stood on one

it

they realized that

their
in-

was well known how they had treated

brother Anandiah, and thought that proud

difference

was the attitude most becoming under

But Anandiah was bent on

the circumstances.
efforts

of a conciliatory nature.

At

the proper
:

time he called the Missionary's attention to them

"

Those are

my
:

brothers."
"

The Missionary spoke

in Jesus

kindly to them

Why

do you not believe

Christ?"

The
They

brothers showed by their reply

that the spirit of Christ

hearts.

had not yet touched

their

asked, "

How

are

we

to earn our to

living?"

The Missionary pointed

and there
in the trees

the birds

fluttering here

under which

236

A BATTLE-GROUND
He
said, "

the tent had been pitched.

Does not
the

God
sea
?

feed the birds of the air

"

and the

fish in

They would not have been

it,

willing

to

admit

but the two Krishniahs went

in

home

in a gentler

mood and
had known

a kinder frame of mind than they

for

some

time.

Pedda Krishniah had

some thoughts about the Dora.

seen one before near by
if this
;

He had
felt

never

but he
in

certain that

Dora had stayed

his

own country he
This
if this

would not have lacked food and money.

religion could
not, therefore,
it

be worthless

Dora thought enough of

it.

to

go about preaching

None

of these thoughts did he mention to

Chinna Krishniah.

Anandiah and Venkatiah could not

separate

themselves from the Missionary and those

who

were with him.

They

followed the

camp

to the

next stopping-place, and not

word that the

lose.

Missionary spoke were they willing to

at last they arrived at

When
Chinna

home,

it

was

chiefly

Krishniah who, with some of the village people,

made
back
?

light
"

of their zeal.
"

"Why

do you come

they asked.

Did not your Guru take

NOT PEACE, BUT A SWORD

you
straight to heaven
?

237
said

"

Pedda Krishniah

nothing.

The mother

busied herself with the food,

but quietly told Chinna Krishniah that his jests

at the

expense of Anandiah were out of

place.

He

asked,
? "

"Are
The

you, too, taken with the

village people,

same

madness

wherever Anan-

diah went, had

many

questions to ask about the

Dora, his horse, his servants, his tents, about his

manner of

living,

and

his

sayings and

doings.

Anandiah found that the Dora's short stay among

them had given him a degree of

region, of
tage.

prestige in that

which he was not slow to take advan-

Pedda Krishniah, meantime, had had an experience which has always seemed to him a remarkable one.
It

happened before the Missionary came

taken Chinna Krishniah with

on

tour.

He had

him
had

to a village at
died,

some

distance,

where a man

and the family had requested him to

perform the usual ceremonies on the twelfth day

after

the death, in order to rid the house of

all

uncleanness.

Pedda Krishniah bathed

in the pre-

scribed way, and then, in the presence of the whole

family,

he spread a cloth over a large wooden

238

A BATTLE-GROUND
upon
it,

seat, piled rice

and on the

rice

he placed

the idols sacred to the worship of Vishnu.

He
sheep

conducted puja before the

food which had

idols.

The savoury
the
of rice and

been prepared from

killed,

and several fowls that had been

pappoo, and the various spices that constitute a

good

curry,

accompanied by a pot of the intoxi-

cating sarai, was offered to the idols with the

prescribed mantras.

There was burning of

in-

cense and
until
all

much

feasting

and drinking that night

lay

down

to sleep.

At
been
the

sunrise one after another rose, and

Pedda

Krishniah went to the place where the idols had

left

standing on the pile of rice ready for

ceremonies.
But,

concluding

behold,

the

largest of the idols, nine inches high,

made

of a

mixture of copper,
It

silver,

and gold, was gone

idol,

was a Venkateswarurdu

and had been

from

handed down, with the

father to son.

other nine idols,

Pedda Krishniah
said,
!

called the heads

is

of the

family and
is

"

How

this

The
They
pile of

largest idol
It

gone

"

They looked everywhere.

!

was not to be found near the house

it

looked farther, and finally found

on a

NOT PEACE, BUT A SWORD

rubbish not far from the house.
overnight, while
their feasting,
it

239

dog had come

after

all

were sleeping soundly

idol to see
it

had bitten the

whether
in
its

was

eatable,

and had carried

away

teeth.

Fear

fell

upon the household.

"

Perhaps," they

said, " the

swami

is

angry, and will not save us

fall

from the
pared

evil that

may

upon

us."

They

pre-

tamarind

water,

and
idol in

Pedda Krishniah
it.

washed and cleansed the

elaborate puja before
it
;

He
it

conducted

much
said,

incense was burned

and many mantras were

and

was hoped

that the swami, Venkateswarurdu, would take no

offence at the insult that

had been

offered.

As

the two Krishniahs walked home, the bundle

of rice which was the priestly due

shoulders,

hung over

their

Pedda Krishniah had many thoughts,

which, however, he kept to himself

in this wise
:

He

reasoned

" If

we have

a swami to which
it

we
?

make

puja, can the

dog carry
it

off in its teeth

;

We

put up a swami to give

not enough.
It can't

food

it

can't say.

It is

say to the dog. Don't

carry

me
is

off

How

can such a swami save

me?

This

mere

illusion."

240

A BATTLE-GROUND
after this

Pedda Krishniah was a changed man

experience.

The dog
in

that carried
its

away

his

Ven-

kateswarurdu idol
in idols to totter.

teeth caused his belief

But he gave no outward sign

of the fact that his intellect no longer furnished

assent to the hardness of his heart and the deter-

mination of his
the

will.

The

conflict

was

there,

and

Missionary's visit

only hastened the

crisis.

He would

not yield, however, until he found that

offices

he could no longer perform the

even though he would.
convinced.

of a priest,

Of

this

he soon became

The two Krishniahs were asked

household ceremony in

to conduct a
village.

a neighbouring

While on

their
:

Krishniah said
this

way they talked together. Pedda " What do you really think of
Is
it

Christian

religion?
:

good

or

bad?"
Say
his

His brother said

yourself."

"

Why

do you ask

me ?
"

Pedda Krishniah then expressed

it

conviction that
are

must be a true

religion.

We

making fun of Anandiah and Venkatiah,"

said,

he

"but we are doing wrong.

is

What

they

are doing

right."

It

was

in

a very peculiar

frame of mind that he proceeded to conduct the

NOT PEACE, BUT A SWORD

puja.

241
in its

As he took up each

idol

to put

it

place, he looked

toward Chinna Krishniah with

a smile of contempt.

The household assembled remonstrated

feel

"

We

weak,

for

you are not performing the functions

!

of your
to keep

priesthood with faith

"

He

then tried

up appearances, but

his

hands shook, he

trembled and could hardly proceed.

He won-

dered what would happen, for he had never before thus trembled.

He

could not say more than

part of the usual mantras, and

prepared to go
village people

home
tried

earlier

than he was wont.

The

to

keep him over night, but he refused.

in great sorrow.

Chinna Krishniah was now

said on their
too, are

He
go

way home

" Brother, it

seems you,
I

going to that

religion.

Then

shall

away
forted

to another country."

But

his brother

com-

him

"

Don't be

afraid.

We

two

will stay

together as the other two are doing."

Of

the experiences of the night that followed,

as follows
:

Pedda Krishniah speaks

got into

"

Two men
fight
till

my

breast,

and there was a big

morning.

Good thoughts came, bad thoughts

voice said,
'

came.
W.S.S.

One

If

you believe

in Jesus

16

'

242
Christ,
'

A BATTLE-GROUND
you
will
?

will

be blessed.'
?

Another voice said

What
I

you get

Did not your

forefathers
?

get heaven

What do you want

I

of this religion

Thus
ing.

went on the whole night without

could not pray
'

sleep-

could only say within

myself,

God, take away

heaven.'

my

sins

and
I

let

me

get to

Thy

Towards morning

looked

on the beam under the thatch of the roof to see

whether Anandiah
there.
I

had

left

any of

his

books

took and read, and then peace came

mind."

into

my

Pedda Krishniah's struggle was now ended, but

where was Anandiah meantime
?

"

Hope
it

deferred

maketh the heart

sick."

Perhaps

was partly

the strain of long waiting and patient endurance

that caused his physical strength to ebb low.

He

was

sick,

and was staying with

friends in a village

not far away,

who had through him

him, had
not

believed in

Jesus Christ, but, like

baptized.

yet been

Pedda Krishniah asked the mother

on the morning that brought him peace, "Where

is

Anandiah

? "

She

told

him, and there was

silent

reproach in the tone of her voice which

stung him to the quick.

NOT PEACE, BUT A SWORD

He went
must come, and ere long saw him
leaning on his
staff.

243

out on the road by which Anandiah

in the distance,

He, who had often avoided

the road by which Anandiah was to come,

now

walked towards him and made a salaam to him.

Anandiah stood

still.

Not

for

many months had

Pedda Krishniah

said salaam to him.

He

looked

at him, and, behold, the hard look

his face.

was gone from

:

He
how

fell

upon

his

neck and asked

heart
?

"

brother,

has

God changed your

My How
the

has

He
?

given you a mind to

come on

this better

way

"

They embraced each

During
eighteen

other,

for

brotherly affection, so long pent up, at last asserted

itself

months
"

Pedda
a hard

Krishniah had had, as he to-day says,

devil within."

By

sheer reaction the tears

now

flowed freely as he told Anandiah his whole experience

of the

dog that
of the

carried

away the Ven-

kateswarurdu

idol,

hands that trembled

so that he could not perform puja, of the sleepless night

when two men were

too,

fighting within him.

to
relate.

Anandiah,

had an experience

He had

joined with the friends with

in

whom

he

was staying

prayer that, within ten days,

244

A BATTLE-GROUND
Krishniah

Pedda

might

yield

and

become

follower of Jesus Christ.

said,
" for

"Oh,
I

my

brother," he
for
I

eight days have

prayed

you

there were yet two days.

Last night

had a

dream
this

that

you and
I

were praying together, and

I

morning

could not stay,

came quickly

to

see whether the change

had been wrought."

They went
said,
"

to the house together.

wife,

Anandiah
read
called

Bring your

and we

will

and
her,

pray."

She was sweeping when he

but so glad was she to come, she dropped her

broom and joined them.

and thankful

The mother came, glad

whose
Venkatiah

as such mothers only can be

abounding love keeps families united.

came.
All in the house

came

and then Pedda

Krishniah saw
long-suffering

how they had borne with him in and kindness these many months.
them
as they sang one of the

He

tried to join

Christian

hymns they had

learned

he listened as
in

Anandiah read the seventh chapter

Matthew

he could not pray, but he knelt while Anandiah

prayed.

The

family then had a talk together.

:

Anan-

diah said

"In a few days Bangarapu Thatiah

NOT PEACE, BUT A SWORD

will

245

pass through here on his

way

to Oiigole to

the monthly meeting.

Let us go with him and

be baptized."

Pedda Krishniah was not ready.

go.
I

He

said

"

You

have yet to
is

collect

quantity of grain which

due to
I

me
I,

here and

there on account of the puja

conducted.

PU
this

gather that

in,

and

after

month

too, will

come."
plan.

Anandiah would not consent

to

He

argued with his brother, and

" If

finally

capped the climax by asking,

you should you

be-

die while gathering this grain, where would

go

? "

So Pedda Krishniah
all

agreed, and

left

hind him

that

was

his as a

Mala

priest

and

turned from his priesthood.

The
on one

family was not yet a united one.

Chinna

Krishniah was sorely grieved.

side,

At

night he slept
aloof.

and by day he held himself

He was
join other

planning to leave his brothers and to

Mala
;

priests.

But the brothers talked

kindly to him
to

they told him that they wanted

go to Ongole to be baptized, and asked him to

all

put away
carefully.

anger

and consider the question

His heart was softened, and he became

the youngest disciple

among them.

246

A BATTLE-GROUND
his
staff

Bangarapu Thatiah arrived with

his hand.

in

He

would not
all.

sit

down and
given

rest until

he had heard

With
"

his quiet

dignity and
I

simplicity he said
for
it."

God has

this.

prayed

The

four brothers
left

became Christian

preachers.
at the

Three of them
outposts of the
Christianity.

home, and were placed

movement of

the Madigas toward

lived

The mother

to

a ripe old

age in the old

home

with Pedda Krishniah.

The

coming of Christianity had strangely

lives of her sons
if
;

affected the
different

all

would have been

priests.

they had remained Mala

regrets,

But she had

no

only joy

because

she

knew

that

salvation
Christ.

comes through none other but Jesus

THE PERSECUTOR AND

Under the shade of a
village bazaar of
tree at

HIS

END

one end of the

Kutchipudy, a number of Sudras

were
usual.
"

sitting in conversation

more animated than

They

will

become

like Doras,

and

will refuse

to listen to our orders," said

"

one of the Sudras.

large as
ours.

They now have a

said another.

school as

After they learn to read,

how

will

they do our

work?"
" I

had a bullock," said a

several

third,

"
I

which was
called

sick

weeks.

It
it

died,

and

the

Madigas.

They took

away

outside the village,

rest.

secured the hide and buried the

When

bargained with them for the sandals which they

must give

in turn,
I

they refused to give as

much
Such

as formerly.

told

them

gave them the whole

?
'

bullock

why

did they bury the meat

247

248
filth/

A BATTLE-GROUND
they said, 'shall not come into our village
more.'

any

What

shall

we do with them

They

are undoing the customs of our fathers."

The Munsiff

of the village, Ballavanti Durgiah

far

Naidu, had thus

been

silent.

Now
it

he took
on,

up the turban that lay by

rose
said.

his side, put

will

and

up
"

as

if

to

go.

" I

teach them," he
to
I

Ten more have now gone

Ongole to
shall

be baptized.

When
become

they return

force

them

all

to

as heretofore."
will,

Durgiah Naidu was a man of iron

lentless
bitter

of reto

harshness, a

man who

carried

the

end what he had once begun.

Several of
rose.

the

Sudras looked at him as he

ill.

They
before

meant no

They and

their
in

fathers

them had considered themselves

a sense the pro-

tectors as well as the employers of the Madigas.

One
are

said, in a

drawling tone of voice

"

They

not

disrespectful.

Even when they send

to

word they cannot come

beg, in
polite

work on Sunday, they

words, to be allowed to do the

work the next day."

Another,
in

who had

not noticed the hard look

face, said
:

Durgiah Naidu's

"

But where

will

THE PERSECUTOR
it

249
for

end

Soon we

shall

have to look

some

one

else to

do our work."

After a few days the Munsiff, Durgiah Naidu

called ten of the chief

men

in the

Madiga hamlet
said to

who had become

"

Christians.

He
the

them

You have gone

into

to

Ongole and have been imin

mersed
Christ.

the water

name

of Jesus

You
off

are thereby unclean.

Unless you

here again immerse yourselves in the tank, and

wash

that uncleanness,
village."

we

shall

not

allow

you to enter the

The tank

lay between

the Sudra village and the

distance

Madiga hamlet, a short

away from

each.

The
were

village

Karnam
to

had

come.

The

Yettis

there

carry

out any orders.

Large numbers of Sudras had

for

come
that

to see

what would happen,

they knew

Durgiah Naidu intended to take extreme

measures.
Christian

The

friends

and

relatives of the ten

men came running from

of misgivings.

the

Madiga

hamlet,

full

The

Christians,

though

in

fear

and trembling,
Their
;

refused to

do

as the Munsiff

had ordered.

preacher stood by and encouraged them

more

than this he could not do.

The crowd had moved

250

A BATTLE-GROUND
said, "

toward the tank, and Durgiah Naidu

in

Go
I

there and dip yourselves under water, that

may know that the Ongole uncleanness is gone." The men did not move an inch. The Munsift
then ordered the Yettis to put their long sticks

on the necks of the Christians and push them

under the water.
but
the

They

cried
:

and remonstrated,

Munsiff shouted

"

Dip them under

The uncleanness must

were
they
into

go."

Most of the men

pushed forward with so much force that

fell

the water.

Cruelty was added to

the indignities heaped upon them.

This was not enough

for

the Munsiff.

His

next step was to force the Christians to resume

their former worship.

On

the bank of the tank

there

was a stone

idol of the

goddess Poleramah.
buffalo

With much shouting and confusion a

and a
;

goat were brought and placed before the idol

Yettis struck the blow,
freely over the idol,

the

and the warm blood flowed

to the delight,
it

much

was
is

thought, of the goddess, whose thirst for blood

never quenched.
before the idol.

The

Christians were forced to

bow

Some

of the blood was taken

from

it

and

their foreheads

marked with

it.

POLERAMAH AND HER BROTHER.

{Page. 250

THE PERSECUTOR
The
horrors of the occasion
singers
lasted
all

251
night.

Specially trained

had been engaged

to

relate vile stories about the

goddess Poleramah,
their

accompanying themselves by

instruments.

Intoxicated with sarai, people danced round the

idol.

The

Christians too were ordered to dance,

;

and again they submitted

in

their persecutors

were

a frenzy of excitement, and resistance would

death.

have meant

A
to

prospective

terror

was
the

added

to the persecutions of the hour

when

Munsiff

threatened

drag

them before the

theft.

Tahsildar and accuse them of

They knew
it

how
for

difficult

and almost impossible

would be

them

to prove their innocence.

The Sudras now thought

literally

that Christianity

was

wiped out of the Madiga hamlet.

if

They

reasoned that

one of themselves

lost caste in

any way,
and void

all
if

transgressions could

be made null

the priest, after

performing various

ceremonies, burnt the tongue with a golden wire.

To

apply the proceedings of the caste people to

those

who were
very

outcasts

was out of the question.

But the measures which had been taken were

certainly
rigid,

and thus the subject was

252
dismissed
constant

A BATTLE-GROUND
for
fear,

a time.

The

Christians

were in

and avoided everything that could

bring their religious belief into unnecessary pro-

minence.
all

They had

told the

Ongole Missionary

about the brutal treatment which they had

received.
conflict

He knew how
them
to

unequal would be the

should they try to show resistance, and,

therefore, advised

keep

quiet,

pray much,

and

to trust in God,

who would

yet help them.

the news was

Several months had passed,

when

spread abroad that the Missionary was coming on

tour.
It

was

well

known

that,

wherever

he

camped, he asked

for the village

Munsiff and the

Karnam.

He was

always polite to them, and

listen to

asked them to remain and

the crowds
Christ

what he told

who came

to

the tent about Jesus

and the great salvation

He had

brought to

'men.

And

generally the village officials showed

in return.

him every courtesy

occasions

But there had been

it

when

the Missionary found

necessary to

emphasize to village authorities that the welfare of

these despised Madigas was of importance to him.

Even

before the tent arrived in the grove near

village

Kutchipudy the whole

knew what hap-

THE PERSECUTOR
pened
in a

253

neighbouring

village,

where the Dora

to

had

his

camp.

The Brahmins had come

redress, because

him

en masse to
tians,

demand
on

some

Chris-

coming from a
their

distance,

had passed through

It

their bazaar

way

to the camp.

was an

old time custom for the

Madiga

to step far off to

for

one side whenever a Brahmin passed,

even the

wind that had swept over the Madiga was considered polluting to the Brahmin.

The

Christians

were

fast

outgrowing

this aspect of their

former

abject condition.

When
to

the Brahmins that day

leave the road, and
it

had

called

to

them

had
had

stood in their

way

to prevent their advance,

happened that a Christian woman, by accident,

had touched a Brahmin.
fore,

Much

indignation, there-

was

felt

in

the

little

Brahmin community.

No

satisfaction,

however, was to be gained from

the call on the Missionary.

He

told

them that the

all
;

bazaar was a public thoroughfare, and was for

and that

if

they did not want to be touched, they

to

must step

one

side.

This, indeed,

meant an
It

upheaval of the social relations of the past!

was equivalent

to saying that a

Brahmin should

step aside to let a

Madiga pass

254

A BATTLE-GROUND
therefore, in Kutchiarrived.

There was great excitement,

pudy when the Missionary

morning to the
Christians,

He

gave the

and

for the afternoon

invited the Munsiff,

Durgiah Naidu, to
people
;

his tent for

in

an interview.

Few

remained

their

houses that afternoon

the tent.

hundreds gathered about

received Durgiah Naidu

The Missionary
him a

politely, offered

chair in his tent,

at length.

and talked

and remonstrated with him

were outside, looking into

Those who
tent

the

wide-open

doors, were disappointed, for there

was no scene.

The preacher
preachers

of Kutchipudy, and others of the

the Missionary on

who accompanied
him
in the

his tour, sat with

It

tent
to

seems the Missionary

tried

show

to the

Munsiff that he was guilty of a usurpation of

power, and that he was doing contrary to the
spirit

of the English

Government.
is

The Dora
our mother,

talked in this wise:

"The Queen

and you are eating her pay.

to treat
all

You
;

ought, therefore,
right

her subjects alike

you have no

under English law to persecute these Christians.

Many

letters

have come to

me

full

of the troubles
are

you have heaped upon them.

You

doing

THE PERSECUTOR
wrong, and
tian,

255

God

sees your doings.

As a

Chris-

and as one who knows that you are doing

contrary to the wishes of the rulers of this country, I

ask you to stop."

It

was said among those

present that Durgiah

Naidu,

who was a
excitedly,

large,

portly man, for he was rich and lived well, went

into the tent breathing

somewhat

won-

dering what the Missionary,

far to look

who had

travelled so

after his doings,

would say to him.

When

he saw that he was to be merely admon-

ished, he, in the

words of the spectators,

"

breathed

comfortably like a frog."

He

agreed, finally, that

he would cease from persecuting the Christians

and would

fareat

them

kindly.

Durgiah Naidu had been under the impression

that the Missionary would leave that night, that
all

would be as heretofore, and since he and others

thought that he had forced the Kutchipudy Christians

if

back into heathenism,

far

it

certainly

seemed as
race.

he had thus

proved the stronger in the

Great was his rage when he heard that in the

evening, after he had
thirty
left

the Missionary's tent,

had asked
off,

for baptism, that the

Dora had

put them

telling

them

that they needed

much

256
faith to

A BATTLE-GROUND
stand firmly in this place, but that they
insisted that they could bear

had

whatever might

come.
In the morning, long before sunrise, the Munsifif

took the Yettis and a few of his

own

servants,

and walked past the tank

in the direction of the

;

Madiga hamlet.
Yettis

He

stood at a distance
leading

the

brought to him the

men among
In an angry
last night.
I

those

who had
:

applied for baptism.

"

tone he said

The Dora was going

You
in

kept him here.

Now

go away, or

shall kill

you."
his

They saw
face
;

the look of fierce determination

it,

they trembled before

and went

away

across the fields, where his wrath could not

reach them.

Durgiah Naidu determined to remain, and, by

his presence, to control the situation.

He

stood
trees,

on the high bank of the tank, covered with

between the Madiga hamlet and the Missionary's

tent

Ten

of the prominent Sudras, with long

sticks in their hands, gathered

around him.

The

sun was just rising when the Missionary came to-

ward the tank.

Madigas had

He had
fled,

heard that some of the

and had seen how Durgiah

THE PERSECUTOR
Naidu stood and
proached his
tent.

257

watched

every one

who

ap-

Now came
the

the encounter which

day.

all

had expected
with

previous

Two

men, endowed

strength far above the average, met, one strong

in

defending the rights of

men who,

at the

hands
step

of Christian teachers, were taking the

first

out of a crushing serfdom

the other strong in

holding them with the iron grip of conservatism

where

their ancestors

had been

held.
;

The
two

Chris-

tians gathered

around their Dora

his

faithful

servants, his lascars

and bandy men,

too,

came.
issue

crowd of Sudras came to see what the

be.

would

Many
to

a time since then has the preacher of

to tell

Kutchipudy been asked

what the Dora

said

Durgiah Naidu on that morning.

There were

many who

could prompt him should he forget.

These are the words of the Missionary as they

to-day live in the

memory
had

of the people
last night

" If

you

thought that
mistaken.

was sleeping
I

you were
I

After

slept a few minutes,

jumped
you.
I

in

my

sleep,

and woke up thinking about

;

talked with you yesterday kindly

you

w.s.s.

17

258
this

A BATTLE-GROUND
morning
violate

your promise.

Don't you

know
evil

that the English

Government punishes such

are like the frog that

deeds as yours?

You

wanted
full

to be as large as the ox,

it

and breathed so
yet lose your

of air that

burst.

You may

position."

With
I

a careless insolence the Munsiff said, " If

lose

it,

what

is

that to

me ?

"

Then
you

the Dora's wrath

fire.

knew no bounds.
will care

His

eyes flashed with

"

But you

when
work

find yourself in prison, and, as a convict,

on the roads, carrying baskets of gravel on your

head.

Even
as

if if

the English

Government do not
will

make you
hawk

you had never been, God

evil-doing.

wipe
the

you out unless you cease from

darts

As

upon the
I

chicks, so

you destroy these

Christians.

am

a Padre, and have only one

I

tongue, not a double tongue like the snakes, and

tell

you the
will

truth, that

God

is

not dead, and that

He

reckon with you before

stop."

many months
They
said

unless

you now

Fear entered the hearts of the Sudras.

moved away from

"

Durgiah

Naidu

and
?

What

use

is it

to worry these Christians

Why


THE PERSECUTOR
don't

259
followed at a

you

let

them alone ?

"

They

distance the

when

the Missionary went to the well in

Madiga

village, into which,

he had heard, the be thrown

Munsifif

had ordered thuma

trees to

trees that

have so strong an odour that they make

water almost undrinkable.

He

requested Durgiah

Naidu

to let his Yettis

remove them, and stood

by

until the logs of ill-smelling

wood had been

taken out and thrown at a distance.

Then he

went to the tank, to the

idol

Poleramah, and had

the whole story of that disgraceful scene repeated

to him.

He was
for

very sad.

He

told the Christians

all

to endure

a season, and

let

that region

witness the faith that was in them.

In due time,

he assured them,

God would

either

make Durgiah
would
in

Naidu a changed man, or that

He

some
free;

way

overrule events, so that deliverance

and

dom would
his

be

theirs.

That day he stayed

his horse

but
to

toward evening he mounted

next camp at Kodalur.

and rode

His tent followed,

and next day the grove where the Missionary had

camped was

deserted.
are not without courage.

The Madigas
will

They

dare and do, showing that long generations

26o

A BATTLE-GROUND
Those
Dur-

past valiant blood flowed in their veins.

candidates for baptism

who had

fled before

giah Naidu one day determined the next to walk

the fifteen miles to Kodalur and receive the ordi-

nance

there.

There were eighteen of them.

When
but he

the Missionary saw

them he

hesitated

could not refuse them, for they said they were

prepared to stand firmly whatever might befall

them.

Durgiah Naidu had seen

it

clearly

demonstrated

that the Christian religion cannot be

washed

off

with tank water, and that the worship of Poler-

amah cannot be

forced

upon unwilling men with

the reeking blood of buffaloes and goats.

He

did

not try this experiment again.

Instead, he deter-

mined
old

that, since the Christians

had loosened the

Sudra

relation

that

existed

between

and

Madiga, they should be shown that under the new

regime the Sudras had no use for them.
In con-

sequence they were shut off from contact with the

Sudra part of the

village.

If they tried to

walk

the usual roads there were Yettis there to pre-

vent them

if

they tried to enter the bazaar of the

;

village they

were ordered away

some who

re-

THE PERSECUTOR
sisted

261

were cruelly beaten.

;

No
eat.

one employed

them

they had nothing to

Some
it

of the Sudras remonstrated with Durgiah

"

Naidu, but he declared with an oath,

cost

Though
Kutchi-

me

a cartload of rupees
is

shall not rest

in

until

there

not

Christian

left

pudy."
After an absence of just two months the Missionary reached his

home

at

Ongole.

He had
ten

made one
early

of the long tours that characterized those

Territory

times.

now occupied by

mission stations he in those days regarded as his

field.

He had

visited ninety-eight villages

where

there were Christians.

In twenty-seven different

places he had pitched his camp.

1,067 believers.

He had

baptized

The item

of interest most disin the

cussed by the hundreds

who came and went

mission compound, he found, was the latest de-

velopment of the Kutchipudy persecution.

At

the monthly meeting held soon after there

desire to hear par-

was a general expression of

ticulars of the persecution.

On Sunday morning
its

the chapel was crowded with

audience of nearly
all

one thousand people.

Before them

the preacher

262

A BATTLE-GROUND
tell

and ten of the leading Christians of Kutchipudy

stood to
their story.
It

was

told with tears,

It

for their hearts

were very heavy.

seemed as

if

they could not endure more.

crying for want of food, and

Their children were

many among them

had begun

to eat leaves,

and were dreading the

in the face.

starvation that stared

them

Several of the older preachers,

experience that the

hand of

who knew by God moves with

faith

mighty power, and that the prayer of

does not

pass unheeded, prayed with an earnestness that

seemed
felt

to

look for something unforeseen.

if

All

that they had a part in this, for

the Munsiff

of Kutchipudy could thus drive a village of Christians

to

the verge of starvation, would not the

Sudras everywhere harden their hearts against the

Christians,

and plunge them

;

into similar distress

The
the

collection

was taken twenty-seven rupees was

rupee for

amount

sent to the sufferers, one

each family.

But what could they do with money

when

the bazaars were closed to them?

The
there

preachers of that region asked that some

one be appointed to come to the villages where

were
Christians

and

collect

contributions

THE PERSECUTOR
of grain.

26?. o

The

choice

fell

upon

one

of

their

number, who soon arrived at Kutchipudy with

two cartloads of grain which had been given him,

a measure here and a measure there.
principle

new

was

this,

the application of which was

displayed before the wondering eyes of thousands.

The

despised

Madigas were

standing

by each

other in brotherly love!

It

was on the 30th of April that the Yettis of

raised

Kutchipudy

the

funeral-pyre

for

the

Munsiff, Ballavanti
torch,

Durgiah Naidu, applied the

and stood
his

at a distance while the fire con-

sumed
dead.

mortal remains.
letter

The

persecutor was

was sent to Ongole.

The Mishe did

sionary
for

felt

as

if in

the presence of Almighty God,

had he not

told

Durgiah Naidu that

cut

if

not cease

God would

him
to

off?

The message
Wherever

was passed

from village

village.

Yettis went with loads to deliver they told of the

death of Durgiah Naidu.

Many now
30th.

recalled the interview between the

Missionary and Durgiah Naidu at sunrise, January

Did he not
will kill

say, "

Within three months

God

you unless you cease from persecu-

264

A BATTLE-GROUND
?
'

ting these Christians

On

the very day, three

months

later,

he died.
fierce

Others said they saw the

Missionary in his

wrath lay his hand on

Durgiah Naidu's shoulder, as he warned him of

the judgment of
place,
it

the

Almighty.

In

that very

was

said, the

carbuncle or cancer, which

defied the skill of native physicians,

had appeared,

had caused excruciating

pain, silently borne, for

none should know that the power that had vowed

destruction to the Christians was being laid low.

And
upon

thus death had brought the end.

all
;

Fear

fell

and those who had hatred

in their hearts

found that their hands trembled when they strove

to

do harm to the
bore the

Christians.

But thousands

who

name

of Christ, though hushed in

awe, took courage, for they saw that their

God

is

not one

who hath
trust in

ears

and hears
is

not, eyes, yet

fights for

seeth not, but that

He

God who

those

who

Him.
in the

There was peace now

Kutchipudy.

Madiga hamlet of

The Sudras had drawn away from

:

Durgiah Naidu toward the end, and had said

"

You

deserve

it

all.

Why
?

did you raise your

"

hand against the Christians

They now

called

THE PERSECUTOR
the Christians to work, and treated
sideration.

265

them with conhouse of

But gloom
It

settled over the

Durgiah Naidu.
curse

was commonly said that the

it.

of the
to

Missionary rested upon

The

widow went
paswami,
in

Kottapakonda

to worship Kotta-

the hope that the curse would be

removed from her household.

and
fell

She came home

insisted that the

sick with cholera.

She

preacher should be called to give her medicine,

hoping that thus the power of the curse might be

lessened.

She

died.

The two

sons grew up, and

became heads of
in the family,

families.

But there were deaths

cattle,

and deaths among the

is

and

people said, "It

Fifteen years

the curse of the Padre Dora."

had passed, when one day the

in the

Missionary again camped

grove opposite the

Christian hamlet, in sight of the tank.

The

sons

of Durgiah Naidu feared to go near.

They rememThe preacher

bered their father's guilt and his end.

told

them not
?

to fear, for were they not kind to the

Christians

But they

said, "

We,

too,

may
:

die."
"

Their dead mother's elder brother said

this

Shall

go on year

after year

The Missionary must

to

remove the

curse."

He went

one

of

the

266
preachers,

A BATTLE-GROUND
who had come
with the

camp, and

asked him to request the Padre to come to the

house of Durgiah Naidu and pray there,

for

then

the curse would no longer hover over the family.

The preacher went The Missionary

the Christians
? "

into the tent with his message.

asked, "

Are they now kind

to

The preacher

assured him that

they were.

"

Give order to have

my horse saddled."

The
house.

uncle of Durgiah Naidu's sons hastened

home and

gathered the whole family into the

chair for the Missionary,

They placed a

and on the table they put a large plate of sugar and

fruit to offer to

him.

He came with two of his

by the

preachers.

They were

led into the house

men
and

of the family with every

respect.

mark of courtesy
on one
side

The women

stood

holding their children.

He
They
him

asked, " Is evil-doing gone out from here?"

said, " All is gone."
"
? "

Then why do you

Several answered

not believe in the true

God

that they would believe.

uncle,

But now the

who was
"

in

one sense head

of the family, spoke.

We

desire,"

he

said,

using

very courteous language,

" to

enjoy the blessing of

THE PERSECUTOR
your God upon our household.

267

Your God hears

if

your prayer, and we believe that

this spot, ask

you, here in

Him

to look

upon us with favour

that

we

shall

once more be a happy family."

This family group knew nothing of Old Testa-

ment

dispensation, yet trembled before that law of

visits

Jehovah that
children.

the sins of fathers upon their

his

The Missionary and

two preachers,
where
he,

who had come

had died
in

to ask for blessings

who

iniquity,

had cursed the believers of

Jehovah, represented the

injunctions
to " bless

New Testament

with

its

them that persecute you."

for

The Missionary asked

hold.

peace upon this houseit

The gloom

that

had hung over

like a

threatening cloud was dispelled.

He motioned
and

to

his preachers to accept the gift of sugar

fruit,

and amid the

grateful salaams of all

mounted

his

horse and rode back to his camp.

The

idol of

Poleramah no longer stands on the

at

bank of the tank

Kutchipudy.

It

was packed

upon one of the Missionary's

tents, rolled

carts,

among

the

up

in
it

huge bundles, and was taken to

Ongole, where

stands in the mission

compound

as a relic of the past.

THE POWER OF CHRISTIANITY

A Great Calamity A Modern Pentecost
Conclusion

A GREAT CALAMITY
There were many who anxiously watched the
clouds in the year
1876, for
if

another monsoon

season passed by with cloudless sky a famine was

inevitable.

Various

ways and means were used of

seemed to be

pre-

dicting the evil days that

near, but

the old gardener in the mission

compound had

way

all

his

own, and he confidently asserted

to every one that without

doubt a famine was

coming.
"

Every day," he

said, " the

Dora came out on

little

the verandah and looked at a

thin glass bottle

board with a

on

it,

and

in the bottle there

was
said,
I

a
'

little

mud.

And
is

he looked carefully and

Gardener, there
it

going to be a famine,' and

said surely

would come."
271

"

272
I

THE POWER OF CHRISTIANITY

did not grasp his meaning.
"

What

sort of

board
asked.
" Is

and

glass

bottle

and

mud was

it?"

there

not one on the verandah

;

now
I

and he pointed to the barometer

that the

and then

saw

old

man had

taken advantage of the

in predicting

methods of Western science

what

was
I

to come.

knew many who

lived through the famine of

1876-78.
years were

Those who were children during those

many

of them stunted in growth, and

their faces.

some had a look of premature age on

But old men and women remembered a famine

which must have had unusual horrors,
"

for all said,

Men

ate

men

in that famine."
I

was not willing

to

believe

them, for

had heard

my

husband

say that though thousands died in 1876-78, and

men were
fore,

fierce

with the pangs of hunger, he had

never seen a trace of cannibalism.

When,

there-

some one

told

me

of the famine of 1836, that

"

men ate men," I always asked whether they knew of any one who had seen it. A woman did

tell

me

that her mother

was told by a neighbour

child into a pot to

that she

saw a woman put her

A GREAT CALAMITY
boil
it.

273

Her

voice sank to a whisper as she told

to
tell.

me.

It

seemed too horrible

A
first

large proportion of the

all

Madigas

live so close

to the starvation point

failure of crops

the year round that the

brought hunger to their door.

When

another rainy season passed without bring-

ing sufficient moisture to help the seed to sprout,

there was great distress.

The Madigas went

had
sell

to

the Sudras for aid, but they had no harvest to

share

with
to

them.
eat,

They themselves
to

not
the

enough

and were beginning

substantial silver belts

and gold bracelets of the

family to buy food.

But

cattle

were dying of

hunger

and

thirst,

and the Madigas found an

off

occasional meal

by picking the morsel of meat

the bones of starved animals.

The

red fruit of
to

the cactus

became desirable

food.

Many began

eat leaves, seeds

and weeds.
Missionary's daily visits to

The Ongole

the

" board, thin bottle

and
felt.

anxiety which he
to

mud inside," showed the He was thinking of ways

Ten
years had

meet the approaching calamity.

passed since he came to Ongole.

his

He
all

counted as

flock

3,269

Christians,

nearly

from the
18

W.S.S.

274

THE POWER OF CHRISTIANITY

He had
been among them so much, he
that they were destitute and poor even

Madigas.

knew

when
com-

harvests were plentiful.

The emaciated

figures of

men and women

pound

that were haunting the

in ever-increasing

numbers, calling to him

whenever he appeared
dying
!

in the verandah, "

"
!

We

are

we

are dying

showed him that some-

thing must be done.

The
aces.

preachers

came and went with careworn

of the activity in

They knew something

the mission bungalow, of appeals for help sent to

America, of correspondence with the Government

in

Madras.

Ere long they were sent out with a

all

message that
eat
if

could earn cooley and enough to

they came to Razupallem, where the Mis-

sionary had taken a contract for digging.

The
work

English Government were undertaking

of various kinds.

relief

The Buckingham

Canal, ex-

tending from Madras north to Bezwada, on the

East Coast, offered

'

relief

work on a large

scale.

The Ongole Missionary had taken a dig three miles of this canal. The
was
to

contract to
relief

camp

be at Razupallem, ten miles east of Ongole

coast.

and near the

FAMINE-STRICKEN CHKISTIANS.
[Pa^e 274.

A GREAT CALAMITY
One

275

of the preachers, with twenty coolies to

help him, was sent ahead to prepare the camp.

The Missionary came and showed him where

put up the rows of huts, forming
little

to

streets.
all

There were palm

trees

and bamboos growing

along the sea-shore.

tiate

man was

sent out to nego-

with the villagers for palm leaves and with which to build the
little

bamboo
Several

sticks,

huts.

wells

had to be dug, not deep,

for

water was near

the surface.
lages

The

potters in the surrounding vilfor pots, that

were given an advance

the
boil

starving crowd might

their

buy

for a copper,

and

meal over a

fire

of the dry leaves and sticks

to be picked

up everywhere.

At

the appointed time the preachers

far

came

into

Ongole from

and near with a multitude of

starving people.

The Missionary had

to the preacher

sent

Ko-

matis ahead to Razupallem with bags of grain to

sell.

He

sent

word

who was

there
in the

to be ready, for a great

crowd would come

began to

afternoon.

At two

o'clock they

arrive,

and as the preacher and

his helpers looked over

the plain towards Ongole, the advancing multitude

seemed to them

like a

huge ocean-wave

rolling

!;

276

THE POWER OF CHRISTIANITY

The
huts were soon
filled.

upon them.
had the
first

Families

consideration.
lie

Those who found no

trees.

room had

to

under the

But the tumult and the contentions of that night

The

Missionary, after seeing that each had

suffi-

cient in his to the

hands

for

an evening meal, had come

to establish order
;

camp.

He

tried

but

who can
grain.

reason with hungry

;

men?

There was

bargaining for pots

there was wrangling over the

So eager

for

food were they that three

preachers had to walk up and

down among
by
as

the

huts to see that the palm leaves and the

sticks

bamboo
careless-

were not used

for fuel, or that

ness the huts were not set

on

fire

the food

was boiling
In the

in the pots.

morning the digging began.

Thirty

preachers were

made

overseers.

Crude picks and

did the digging

shovels were supplied.

The men

the

women
return.

filled

baskets with earth, and carried

them away on
and

their

heads to empty on one side

During those

first

few days the Missionary

in-

sisted that the preachers, too,

must

dig.

"After

you come and show

me

your hands

full

of blisters,

A GREAT CALAMITY
I

277
it

shall

be certain that you

will

know how

feels to

dig,

and you

not be hard on any one."

He

feared that

some might assume a harsh

the starving people to work.

attitude

when urging

Several
till

preachers told
blisters rose,

me
"

they shovelled dirt

the

and they showed them to the Dora,

Right
;

and he

said,

you

will

make

a good

overseer."

There were Komati Chetties

in

Ongole,

who

thought they would take advantage of the thousands in the

grain
It

camp
the

at Razupallem.

They brought
only half
it.

into

camp

that

was

ripe.

was cheap, and people bought

Sickness

increased,

and the Missionary, as he went about

"

giving medicine, enquired about the food.

Show
grain

me

the next

Komati who brings

spoiled

into this camp."

to his

Soon the preachers sent word

two Komatis were coming with

tent that

new

supply.

As soon

as

they saw the Dora

their

coming toward them, they dropped

fear

bags in

and ran away.

The bags were opened, and

fell

the half-ripe grain

into the sand.

till it

The Dora
all

stamped upon

it

with his feet

was
it

mixed
it.

with sand, and no one could find

to eat

278

THE POWER OF CHRISTIANITY

little

After this no grain was sold in the

of the

bazaar

camp
fit

that

had not been inspected and

pronounced

to eat.

Wages were
for

good.

Those who had worked

sent
friends

a time

went home and

and

relatives.

The

sick

were

brought
to

on

litters.

Those who were too weak

subsistence

work were given a

there

allowance.
in

But

was
at

danger

lurking

even

the

abundance

the camp.

Some who came were

they lay

too hungry to wait; they ate

the half-boiled grain out of the pot.

And
a

then
the

down and

died.

Many
"

time

preachers tried to keep these half-starved arrivals

from eating.

They gave them

congee

" to

drink
listen.

a
"

kind of gruel
let

but
me

they would not

;

Never mind,

eat

am

dying

with

hunger"; and the remonstrances of the preachers

only angered them in their craving for a substantial

meal.

There were others so emaciated,

ate,

no matter how much they

hungry.
starved

they were always

their

They

ate oftener

and more than

bodies could

endure.

Soon they were

and those who

found lying somewhere very

still,

looked at them found that they were dead.

A GREAT CALAMITY
The
death-rate was large.

279

No

one knew how

so
full

many
all

died each day.

The Hving were

of
;

trouble they could not dig graves for the dead

they could do was to carry them outside the

into the cactus hedge.
rest.

camp

The

jackals, dogs,

and birds did the

relations died.

There were those whose

None could be found who would

soil.

dig a deep grave into the hard

Yet love

clung even where the dullness of despair had

taken away the sharp edge of pain.

They dug

a few feet deep into the sand, and covered the

dead one

well.

At

night the howl of the jackals,

so like the horrible laughter of fiends and demons,

was heard

in the distance,

and

in

the morning

none cared to go

near.

Every one

in the
full

camp was sad

stared

at heart,

and

many were
face.

of fear.

Cholera was abroad in

every one
in

the camp, and

death

the

One

of the preachers told

me how

his wife

died of cholera on the

way

to the camp.

There

were

women

there without husband

;

or brother

to care for

them

there were children

who had
The

survived their parents, and were

Christianity
is

now

to learn that

tender toward the fatherless.

28o

THE POWER OF CHRISTIANITY

who had
down on
"

roadsides everywhere were lined with the bleach-

ing bones of those

to lie

the

road to

die.

The heat was

intense,

and there

was no shade where they were digging.

Our

hearts were very heavy," the preachers told

"

me

and our Dora's hair turned white during that

year."

Each preacher had about one hundred people

working under him.

He was

responsible for the

amount of work which they

their

did,

and they received

pay from him every evening.

He became
going.
sit

acquainted with the company working under him,

even though there was

much coming and

Often during the day some of the diggers would

down
join

for a short rest,

and then the preacher would

tell,

them and hear them

in

broken words and

a look of utter misery in their eyes, of the scattered

families

and those who had died

"

and there was

!

always the wail,

We

are

all

dying

"

Then was The people

the time to say comforting words.

said afterwards,

"They
great,

told us

words which we

could not forget."

Distress

was so

no one thought of those

demons

that have their eyes ever directed to this


A GREAT CALAMITY
earth, thirsting for blood.

281

The demons seemed

and who

to have joined together to slay the living,

could stop, in the search for a morsel to eat, to

propitiate

them

all ?

The

terrors of the famine

were greater than the terrors inspired by demons.

As

for

comfort and trust and hope, where in

all

their cults

had the Madigas anything

is

to inspire

the firm belief that there

all

a hand that guides

events and guides them in mercy?

the preachers sat with an occasional group

As

of those

who wanted

rest,

they said,

"

Our God
^/

does not send trouble because

the lives of men.

He

is

thirsting for

He

has

let this

come upon
all

us

because

He saw

that

men were going

wrong
there

that they were doing puja to gods in

is

whom

no

salvation.
all

Jesus Christ, by dying for us,

has taken

our troubles upon Himself"

And
Testa-

"'

then the preachers would take their

New

ment, which they ever had with them, and they

would read verses to the people that seemed

like

balm on

their sore

hearts and troubled minds

all

especially "

Come

unto Me,
I

ye that labour and

are heavy laden, and

will give

you

rest."

And

they went back to work.

But

after a

time they

282

THE POWER OF CHRISTIANITY

Read us
Never
that verse again out of your holy
in

said, "

book."

any of
nor
in

their cults, not in the

Ramanuja
they

sect,

the
!

Nasriah

sect,

had
were

heard

such

words

And

as

they

digging the
in
their

memory

of their old cults grew faint

minds.

In their misery they turned to

Jesus Christ for His touch of healing.

The

contract for three miles of digging was

finished after eight

months of work.

Rain came.
it

The

seed was sown with

many

mantras, but
that

rotted in the ground.

The crowds

came

to

the mission bungalow in

that though the

Ongole were so great

east verandah

Dora stood on the

the

and gave
their

relief to

men

to

carry

home

to

families,

and the

Dorasani stood on the

west verandah daily giving grain to the

i

women
it

who had come with

was not enough.

their

starving children,
to

Four Christians had

act

as policemen, wearing a uniform, the pressure

was

so

great.

When

the servants carried

the noon

meal the few yards from the cook-house to the

bungalow, they had to hold the dishes high above
their

heads and start on a run,

for

there were
it

starved creatures everywhere ready to snatch

A GREAT CALAMITY
from them.
in the

283

Every morning the dead were found

hedge around the compound.

for help,

They had
of
it.

come

but

now had no need

in

The

preachers

came

from the

field,

reporting

great distress.
cially the

The

Christians were dying, espe-

aged and the children.

The Missionary
headquarters.
his

could not journey here and there bringing relief

His

presence was
to

imperative
his
all

at

He had
money

make
about,

preachers

stewards.

They went

over

the

country,

with

to give to the Christians.

But they had

orders not to refuse any one they

met

in

the

way

starving

who asked
help.

for

enough

to

buy a meal.
in

They found men greedy and grasping

their

demand

for

Even

the

finer

feelings

of

family relationship were blunt, as the stronger

members of
weak, and
received.

families

wrangled with the aged and

begrudged them the help they had

Again
died
;

rain came.

Bullocks and buffaloes had

men

harnessed themselves to the ploughs.

A
at

crop was growing, but a plague of locusts came

it.

and destroyed

Ships came into the harbour

grain, for

Madras laden with

Government did

284
its

THE POWER OF CHRISTIANITY

utmost to save the people.

For the third

time, with the help of the

Mansion House Fund,

seed-corn was given out plentifully in Ongole to

all

who

asked.

Sudras came, and for ten rupees

thirty

carried

away bags of seed-corn worth

rupees.

They promised

to give plentifully to the

Madigas of the coming

harvest.

Many

a Sudra
tell

had gone
the

to

Ongole during the famine to

Missionary of his distress, and had

come
re-

away helped and comforted.

And many
readiness

membered
activity at

this in the years that followed.

The
to

Ongole, the

ceaseless

save from starvation the lowest stratum of society,

even the Madigas, was a display of the power

of Christianity that was a wonder in the eyes of

thousands.

" It

is

a good

religion,"

they said,

one and

all.

crop of millet, maturing quickly, tided the

over
several

people
stantial

months,

and then a sub-

crop of rice was

harvested.

great

calamity was over.

What were

the effects?

A MODERN PENTECOST
As
the

preachers went about on their fields

toward the close of the famine, they saw that

hundreds were ready
for

baptism.

In villages

where heretofore

they had been received in a

half-hearted kind of
door.

way they now found an open

they had talked

People to

whom
them

many
in

a time about Jesus Christ in the years before the

famine

now

told

that

they believed

Him.
Those early Ongole preachers were a remarkable group of men.

There were several among

their
retir-

them who stood head and shoulders above

fellows,
ing,

born leaders of men.

Others,

more

were spiritually-minded to an eminent degree.

"

People said of them,

they pray to their

They have

faith

when
Several

God He
385

hears them."

286

THE POWER OF CHRISTIANITY

gift

had the

of the evangelist
left

they went where

others had not been, and

behind them, as they

it

journeyed,

many
of
the

a village where
this

was

said, " It

would be well to join

majority

new

religion."

The

preachers

settled

as

pastors,

making some
and directing
about.

central village

their headquarters,

their efforts to all the region

round

Some
far

of his best

men

the Missionary placed

their

at the outposts,

where they had to hold

station.

own

away from the mission

ability

Many
of

man

developed
stances.

under

the

stress

circum-

The wave

of enthusiasm that carried

with

it

the strong did not leave behind the

weak

they too pressed forward

their

with

a strength

not

own.

The

esprit-de-corps of those years

intensity.

must

have been of unusual

Four years before the famine began, a Theological

Seminary was opened

in

Ramapatam.
were together

Of
at

the early
/

workers a number

school in Ongole for a year.

They

studied, but

they knew that the days were precious.

sages

Mes-

came from

far

and

near, sent to

by those who
eager to

had heard only enough

make them

A MODERN PENTECOST
hear more.
told

287

The day came when

;

the Missionary
there

them that they must go

calls.

were too

many
forth,

He

promised them another opporit

tunity for study, but

never came.

They went

and carried such burdens that never again

could they lay them aside even for a season.

Their preaching was characterized neither by

profound thinking nor by

brilliant

oratory.

It

was

just the story of Christ

and

Him
as, in

crucified

told over

and over again.

Much

the days

of primitive Christianity, simple but earnest

told

men

the sublime story of the

life

and death of

Christ to every one, so these

men went about

and

making Christ the centre of

words.

their thoughts

spirit

of tender allegiance to Christ

was abroad among the early Ongole Christians

that
sit
is

seldom found among men.

They could
as

together

and

weep

like

children

they

repeated to each other the story of the suffering

of the Christ.
"

Such was our love

for

Him

in

those days," they said to me.

And now
to talk with

these

men came
for

to the Missionary

him about the hundreds, even thoubaptism.

sands,

who were ready

But^ he

288

THE POWER OF CHRISTIANITY

said,

always

"Wait

till

the

famine

is

over."

Word had gone

out some time ago that no more

in

famine-money would be issued

Ongole

still

he feared that the hope of further help might

form a motive
fifteen

in

the minds of some.

During

months there had not been a

But he knew
his field
;

single bap-

tism.

he had refused large

for baptism.

companies who came and asked

He
letter

knew

that

when once

the flood-gates were opened

tide.

none would be able to stay the

came from the

"

Mission
that
I

Secretary in Boston

What

is

this

hear of your refusing to ask

for

baptize

those

who
has

sincerely

the

ordi-

nance?
this?"

Who

given

you a

right

to

do

In June,
assistants to

1878,

the

Missionary wrote

to

his

come

to Vellumpilly, ten miles north

of Ongole, where there was a travellers' rest-house

by the

side of the

Gundlacumma

River, and

grove of tamarind
their work.

trees, that

they might re-organize

still

As

cholera and small-pox were

prevalent in the villages, the danger of bringing

these diseases to Ongole

was thus avoided.

He

asked them to bring with them only those Chris-

A MODERN PENTECOST
tians

289

who had

urgent matters to lay before him

and

to leave the converts behind.

Contrary to

orders, the converts followed

the preachers, and

when

the Missionary

came

to Vellumpilly he
for baptism.

was

met by a multitude who asked

He mounted
their faces,

a wall, where he could look into

and told them he had no further help and they must return home.
do not want
help.

to give them,
cried
:

They

"

We

By

the blisters

on our hands we can prove to you that we have

worked and
crop
fail

will

continue to work.
die.

If the

next
as

we

shall

We
!

want
"

to

die

Christians.

Baptize us therefore

He

hesitated

again
men

the same cry.

Then he withdrew and

talked with the preachers, who, as the spokes-

of the people, repeated their request.

He
to be

dared not refuse longer those

who begged

received into the Church of Christ.

On
Many

the

first

day

all

gathered under a large

banyan-tree, sitting close together on the sand.

voices tried to join in the
favourites.
it

hymns

that

had

become general

The volume

of sound

was discordant, but

were very much
w.s.s.

gave evidence that

men

in earnest.

And

then the Mis19

290

THE POWER OF CHRISTIANITY

preached

sionary

on those words that

famine
"

all

had
all

learned during the

Come

unto Me,

ye that labour."

For an hour and a half he talked,

;

and none grew weary

with them, and
fulness of

he had borne their trouble

could talk out of the
in

now he

an experience

which

all

had a

part.

This sermon struck the key-note of those days

by the side of the Gundlacumma River.

Early next morning an enquiry meeting on a
large
scale

began.

The Missionary

told

the

preachers to separate the people, each one taking

those
of

who belonged
trees.
;

to his special field under

one
thus

the

There were

many groups

scattered
few.

some counted hundreds, some only a

assist

Over each was the preacher, and to

him he had the Madiga headmen of the

represented,

villages

and the heads of households.

The

tribal character of the

movement made
But

itself felt,

for

each group was again subdivided into

into families.

villages,

and then

this gregarious charits

acter of a tribal
to

movement had

influence only

a certain extent.

There was not a man or

woman who was

that they

not called upon to give evidence

life.

had entered upon a new

The

A MODERN PENTECOST
individual had to stand for himself,

291

and each one

was made to
I

feel that

such was the case.

asked

the

old

about those days at

told

many questions Vellumpilly. One of them

preachers
to
?
'

me
'

" I

was on one side with about one

hundred people.
said
* :

The Dora came

all
all.'

me and
I

Do you know
;

these people

said

do not know them

He

looked them over

with

me

he had been

in their villages.

He

told

me

to send

away

all

those

whom
the

did not know,

but they would not go, they stayed around the

camp.
only

But

wrote

down

names of those

whom
told

knew."

This was evidently the

general

mode

of proceeding.

They

preachers,
office,

me the story of one who to this day likes

of the assistant
to

magnify

his

and showed the same characteristic then.

brought a crowd of people with him,
at least.

He had
five

hundred

The Missionary saw them,

and

called for the preacher

who was
"

responsible

for that part

of the

field.

For how many of

these people can

really Christians
?

you bear witness that they are

"

He

selected about ten

for

the rest he hesitated to take any responsibility.

292
It

THE POWER OF CHRISTIANITY

evil

was an

day

for

the assistant preacher.

Some

plain words were said to

all

him by the Dora

sent home.

and he and
'

his

company were
a

One

of

my
?

oft-repeated questions
that

was

"

How

could

you

Christian

of telling.

woman was a " They said " We had many ways When men and women prayed and
tell

man

or

sang hymns, we knew that Divine

them.

life

was

in

But we knew,

too,

when they stopped

drinking sarai, and fighting, and eating carrion,

and working on Sundays, there was a change

them, and

in

we could

tell."

Most of those who

really

were
lievers

baptized at

Vellumpilly were
for

be-

before the famine, but

some reason
tell

they had held back.

The preachers could

to have felt

by

the attitude of responsiveness that a change had

been wrought.

They seem

more care

and anxiety about those who were refused the

ordinance than those

who

received

it.

Hundreds

must have been sent away.

Even

to the present

time there are villages where the preachers are

greeted with words like
these
:

"

We

came

to

Vellumpilly to have our 'juttus' cut

off,

and to

be baptized, but you refused.

Now

go away to

A MODERN PENTECOST
those

293

whom you

then accepted.

We

do

not

want you."

On the first day, July 2nd, 1878, a beginning was made 614 were baptized; on the next day
2,222 followed
;

on the third day there were 700

3,536 in three days.

more, making

The

multi-

tude gathered on the bank of the

Gundlacumma

year River, where the water at this season of the

is

fairly deep.

The

six ordained preachers took

turns,

two

officiating at a time.

The names

of

the candidates were read.

Without delay and

As without confusion one followed the other. " I baptize preacher pronounced the formula
one
:

thee in the
the

name

of the Father, the Son, and

Holy Ghost," the other preacher had a candi-

date before him, ready again to speak those words, sacred in the history of the Church, and to baptize

him

likewise.
in

And

thus

it

was possible to

immerse 2,222

one day.
by, helping

The Missionary stood

ing
;

and

direct-

he did not baptize any one during those He represented the link between this days.
event on the bank of an

Indian river and the

sentiment of the Christian world.

There would

294

THE POWER OF CHRISTIANITY

many
hearts at home,
far

be joy and gratitude in he knew.

But

critics, too,

would not be

away,
in

who would charge him with undue who

haste

admitting into the Church of Christ a multitude

could not have been taught more than the
teaching.

most elementary outline of Christian

Years of excessive
toil

were at hand, to be spent

in the Christian training of this multitude.

More

were coming.

Before the year was over 9,606

to the

members had been added

making a
total

Church
13,000.

at Ongole,

membership of

And

the

years that followed were but a continuation of

that year.
similar event,

Once

again,
1,671

in

1890,

there was
in

when

were baptized

one day.
this

But what

relation did the famine

have to
those

mass-movement?
years

The

distress

of

two

the

pangs of starvation and the ravages

of pestilence

undoubtedly

made many

soul

turn to that great

the

and merciful God, of

whom

Missionary and his assistants preached not

only in words but in deeds.

power, can
serve as a
ends.

God,

in

His mighty
like

make even

a calamity

famine

means

to bring about

His own Divine

of

But while the famine was one

the

A MODERN PENTECOST
conditions which favoured a

295
to-

mass-movement
it

ward Christianity among the Madigas,

a normal, healthful condition.
It

was not

seems to

me

that

a far more

prominent

place has been given to the famine, as a condition favourable to this

It
is

movement, than

it

deserves.
its relief-

true,

first

came the famine, with

camp

at the canal,

and then came the baptism

is

of thousands.
cession,

There

here a temporal suc-

which seems to indicate the relation of

effect.

cause and

But

believe the

movement
in

toward Christianity would have taken place

the

same proportion

if

there

had not

been a

famine.-

The

Pentecostal day on the bank of

the

Gundlacumma River would not have been

the famine
in
all
;

but for

but those

same converts
smaller

would

probability have come, in

companies at a time, but as the outcome of a

steady, normal growth.

The famine ushered

period
in

in

suddenly the second

the

the
is

history

of

Ongole mission.

Abruptness
in the

inimical to the principle of growth

spiritual, as well as the natural

moral and

world.

During the ten years preceding the famine,

296

THE POWER OF CHRISTIANITY

circumstances,
his

the preachers did their pioneer work under favourable

and

the

Missionary
his

could

widen

borders

and

strengthen

work

throughout.
converts
for

There was normal growth, and the

as fast as the mission could

came

care

them.

The famine and

overwhelming
told

that which followed

was

an

experience.

After
of

the the
tell

veteran

preachers had

me much
I

years before the famine, and

asked

"

Now

me

about the years after the famine," they asked

:

in turn

"

What
?

is

there to

tell ?

Did not thou-

sands come

"

The

events were of such huge

proportion they could not single out incidents

and remember

detail.
is

Starvation implies an experience that

elevating process to

not an

members of even a strong

and

noble

race.

The degraded Madiga was

If

rendered more degraded by the greed with which

he sought

for

a morsel of food.

he had had
lost

any

possessions,

a buffalo, a goat, he had

sick,

them.

Emaciated,

poor beyond expression,

he had to try to regain his footing when the

famine was over.

Any

element of sturdy man;

hood

in

him had

suffered a shock

he was ready

A MODERN PENTECOST
to lean

297

upon any one

for support.

In this conto

dition the mission took

him and sought

safe to say that

make

man

of him.

It

is

some of

the most difficult problems which have confronted

the mission since that time were born

famine.

of

the

As men

of the early days of the mission told

I

me

their individual experience,

could

mark the
;

steps

essential

in

leading to conversion

steps

conscious to the Western mind, conscious also to

these

Madiga men and women.

In their

own

way they had come

to a conviction of sin
faith

there
justifi-

was repentance, and there were

cation.

and

When

the

mass-movement began, these

;

steps

were taken unconsciously

to

the individual
multito

was carried along

tude.

some extent by the

The Madiga community was shaken

;

the foundation
in

individual experience

was merged

the whole.

But pervading

all

there

was the
the
ten

element of that deep spiritual

years preceding the famine.
It

life

of

was

as the leaven

that leavened the whole lump.

But the Madigas forsook

Rajayogi
sect.

their

Gurus of the

They brought

to the Missionary

298

THE POWER OF CHRISTIANITY

Ramanuja
sect.

the idols that were theirs in the

Whole bandy-loads of stone images

compound
Ongole.

of the serpent,

of the phallus of the Siva cult, were carted into

the

at

The

family of the
contri-

Matangi consulted with those who had

buted toward the expense of her

initiation,

and

with their permission the Christian preacher broke

the stick of the Matangi into pieces and tore the

basket into shreds.

Pots, decorated with shells,

sacred to Ellama, were smashed

It

by the hundred.
swept away the

was a

religious upheaval that

old cults of the

Madigas with a powerful hand,

left

and there was nothing

Jesus alone.

in

their

stead

but

Every degree of

spiritual

life

and energy was

represented in the years that followed. There were

high courage,

persecutions unflinchingly
set.

borne,
also

and noble example

spiritual

But

there

was

apathy, mental

and moral

stagnation
to

Bangarapu
leading a

Thatiah

brought a

woman
five

me,

little

boy by the hand,

years after

the famine.

"This woman," he

said,

"has been

an honour to
all

over

me and to my Master, Jesus Christ, my field. When she became a Christian,

A MODERN PENTECOST
her husband said but
died,
little.

299
eldest son

Soon her

bright

lad

of sixteen.

Her husband

began to

ill-treat her,

and to say the boy had died

because she refused to worship the old svvamis.

Then another

child died.

He
;

insisted that she

must forsake the new

tree

religion

he tied her to a

and beat her

he dragged her about the bunches of her hair

it

ground by the
remained
in

hair, so that

in his hand.

Through
has not

all

her faith

God and His mercy

left

failed.

Her hus-

band has

her and gone

away with another

woman.

Take her
is

into school."

This instance

one of the bright

lights that

illumine the scene.

Does any one care

to enquire

about the shadows, the spurious characters that

have entered
degradation?
villages with

in,
I

the crass ignorance and the deep

was out on

tour

among

the In

my

husband some years ago.

the shade of a tamarind grove he was preaching

to a

crowd of Madigas

sitting before him.

Twenty
all

Christians

from a village where nearly

had

reverted to heathenism were before him.

He had

been

in

their village

in

the

morning, had seen

the swamis to which

they were again making

300
puja.

THE POWER OF CHRISTIANITY

The men had
let

their

"juttus"

grow.

The women went about

quarrelling and using evil

dirty

and

uncombed,
other.

words -to each

Carrion had been brought into the village.

There

were

filth

and squalor beyond

telling.

The Missionary
appeal
"

described the condition in which

he had found them, and then broke out into an

:

Oh,

men

am

not ashamed to be the

Guru of poor people,

for Christ said

He

had come

that the sick might be healed and the poor have

the gospel preached to them.

But when

some-

times see you in your villages, where you are weak

Christians, then
I I

have a pain
has

in

my

mind, and

ask myself

Why

Guru

of such dirty

God chosen me to be the The men looked people ? "

'

at each other,

and the women involuntarily stroked

hair.
I

down
But

their
I

unkempt

could see, as

watched the faces of

these lowest specimens of an Indian Pariah tribe,

that, blunt as

they were to any kind of teaching,

I

they were not without responsiveness.

see the
to

could
willing

shame
and

in their faces.
this

They were

listen,

responsiveness
life

proved

that

the spark of Divine

was

there, for the spiritu-

A MODERN PENTECOST
ally

301
the steep

dead cannot
of

hear.

But

alas

for

road out
existence

many

centuries

of

almost

brute

While the Missionary comes

this kind,

to one village of

he comes to

many where he can be proud

of his people.

Clean and tidy in their appear-

ance and in their houses, they come out to meet

him, the heads of households coming forward to

do the honours of the occasion.

in the village,

school-house
slates

and children proudly holding

under their arms, give evidence of the status of

the village.

The Munsiff and Karnam come

over

to say a respectful

salaam to the Dora, because

the conduct of the Christians has taught

them

to

honour
to hear

this

Dora and

his religion.

Crowds come

him preach, and Sudras

on one
side,

are

among them,
is

sitting attentively

saying, " It

good

religion.
is

Let us

listen."

There

an atmosphere of
in

spiritual

life

and

energy abroad
tion

such a village.

And

the ques-

comes

" Is there

any power on

earth, save

Christianity, that could thus uplift a

community

within the short space of one generation?"

CONCLUSION
During many centuries the Dravidian
village

community of Southern India has remained

tically

prac-

unchanged

in its organization.

The simple

wants of the villagers were met on the principle

of mutual service.

Content with their condition,

industrial

there was a tendency to

and

social

stagnation, while the stimulating influence of

petition

comlate

was

little

known among them.

Of

years disintegrating forces have been at work, and

ancient Dravidian institutions are giving

way

to

communal

life

on a new

basis.

In the old days there were

of land.

common

holdings
village,

Groups of craftsmen served the

and

in turn received their share of the harvest, or

other

payment

in

kind.

The

village as a

whole

was responsible
the ruling Rajah.

for

the revenue to

be paid to
at

The English Government,

302

the present time, deals with the individual cul-

CONCLUSION
tivator for the

303

payment of revenue.

Taxes are

paid in coin
fore,

the system of mutual service, there-

becomes unpopular, since each one learns

to reckon the

money

value of his services.

In-

stead of joint holdings of land, the evolution of

individual

property

is

in

progress.

Formerly

lawlessness and petty warfare necessitated a state

of cohesion in the village community.

The peace
of

and prosperity of the present time permits

internal
rivalries
;

there are competition

and the

desire to

excel.

The

joint

interests of the old

system

are giving
is

way
too,

to

individual

interests.

There

disintegration on every hand.

The
changes.

Madigas,

are

affected

by these
and they

They,

too, are individually responsible to

Government

for the

payment of

taxes,

therefore seek
in
coin.

employment which
is

yields

payment

There
their

a slow but steady breaking

away from
Sudras.

former

dependence
is

upon

the

Their serfdom as a tribe

into

slowly being
at

transformed
wages.
the

individual

service

stated

The

Yettis, as

the unpaid servants of

Karnam,

are no longer looked

upon as necesTheir

sary adjuncts of the village administration.

304

THE POWER OF CHRISTIANITY

is

number
small

gradually being
of

reduced,
to

and

their

holdings
it

land

revert
its

Government,

because

prefers to

pay

servants in coin.

The

lot of the

Madigas has greatly improved.

No

petty Rajah can oppress them and force

them

into servitude.

They
;

are

still

the burden-bearers

of the country

but not as in former times,

when

roads for

traffic

were few and railways unknown.

They have
can carry.
their pay.

a right to say

how heavy

a load they

Nor

is

the

Karnam

the recipient of
first

When

English gentlemen

began

to travel over the district, they asked the

Karnam,

when they heard

them.

the clamorous entreaties of the

coolies for their pay, to

how much he was

giving

Gradually the rates of payment were

adjusted,

much

to the advantage of the cooley.

is

The Madiga
So

now

free

British

subject,

though he has only a very dim realization of the

fact.

far as

the law can do

this,

the English

Government has
free.

set the prsedial slaves of India

Practically

the

Madiga may be the

ways that

serf

of the

Sudra,

who

has secured the right to his

in

perpetual

servitude

are

lawful

according to ancient custom, and sanctioned by

CONCLUSION
the laws of Manu.

305
sight

But

in

the

of

the

English Government such contracts are divested

of their strong element of slavery.

While formerly law courts did not

Pariah, the

exist for the

equity of

English

law

to-day,

in

principle at least,

knows no

distinction

between
it

man and man.

With a

true

sense of what
its

owes to the despised

class

among

subjects,

the Government of India has

recently decided

upon the name PanchamUy

" fifth caste," as

a just

and honourable designation

have never found a place
system.
all

for the tribes

which
caste-

in

the

Hindu

Religious liberty has been ensured to

subjects of the Indian

empire, and

much

is

being done to place education within the reach

of
all

even
it

of the most lowly.

created
that

Outward conditions have been

make

possible for the Pariahs to

become eduBut who

advance-

cated and prosperous, even

though Sudra and

Brahmin

still

regard them as outcasts.

shall plant in their hearts the desire for

ment ?

Much

lies

in

the power of environment

to

yet a motive within

impel

forward makes

environment
W.S.S.

more

effective.

The moral and

20

3o6
social

THE POWER OF CHRISTIANITY

reformation of India depends to a large

extent upon the action of internal forces.

From what
be expected
?

source are these internal forces to

Education cannot, single-handed,

produce them.
created before

A
its

desire for

education must be

beneficent task can be said to

religion

have begun.

Can

form the motive power

When
it

Christianity

comes

to the Pariahs of India,

religion.
it

comes not merely as a

its

If

it

is

true

to the teachings of

Founder,

comes

to create

new environment,
Has

as well as to save the soul

from death.

Christianity in the case of the

Madigas shown

itself

equal to this emergency

The Madigas
country

in several districts of the

Telugu

have
to

become Christians
it

in

sufficient

numbers

make

possible

to

say that their

far

communities have been Christianized, so

that
is

as

possible, in the short period of thirty years.

AVe

cannot, as

we regard

the Christian

Madiga

communities, draw sharp lines

of

demarcation,

and say
and

This has been achieved by the Mission,

that

by the Government.

The

action

of

internal

and

external forces has been

blended.
the

The Mission

has

had

powerful

ally in

CONCLUSION
Government, and,
the recognition of
in turn, the

307

Mission has deserved

as one of the

Government
its

most

beneficent forces within

borders.

In the

districts

where the movement among

the Madigas toward Christianity was strongest, a

social revolution

on a small scale has taken

place.

The

turning to Christianity

meant

breaking
It

away from

ancient customs and associations.

ni the

meant a change

relation of

the

Madiga

to the village in general, but also a

change in the
lines

Madiga hamlet
the Christian

itself.

On
is

the old tribal

community

being built up.

Ves-

tiges of tribal characteristics are being assimilated

by the new communal

life

on a Christian

basis.

The Madiga headman, and the heads of households to assist him, are now the " Peddalu," the
elders, of the Christian village.

But

their simple

village

jurisdiction

has

undergone

complete

transformation.

An
the

ethical

standard

has been given

is

to

the

Madigas by Christianity that

old.

antagonistic to
as
sin

Formerly they regarded

the
the

neglect of the household

theft that

and

village gods,

was detected, the

social

transgression

3o8

THE POWER OF CHRISTIANITY

it

so flagrant that

called

for

reproof from the

Madiga headman.

Now
is

they understand that sin

taints the motives of

man, and renders him prone

evil.
first

to choose that

which

Formerly, when a

man went
in
"

out to steal, he

bowed

before the

swami, requesting help, and promising a share

the spoil
if

carried
!

away
"

undetected.

Now

Thou

shalt not steal

rings out with the un-

mistakable clearness of the Christian ethical code.

The
planted

hierarchy of self-appointed Gurus

is

sup-

by an

organized

band

of

Christian

preachers.

They do not expect devout

nor do they
!

reverence
say,

for their persons,

" Boil rice
!

sit

down and
!

Cut a fowl

Bring sarai
churches

"

Perhaps

the self-support
further

of native
if

would

be

advanced

the preachers had

more of
Their
the

the belligerent spirit of the ordinary Guru.

connection

with
air

the

Mission
self-respect

has

given

preachers an

of

which

stoops

neither to begging nor demanding.

They do not

mystify their followers with mantras and mystic

formulae.

Their teaching
ethical ideal

is

pure monotheism

and the
people
is

which they place before the

embodied

in the

God-man, Jesus

Christ.

CONCLUSION
If the

309

Madlgas could become landholders and

independent cultivators, they would soon be able

to

educate

their

children

and

support

their

preachers.
as

The

last resource left

to the Sudras,

they try to keep their former serfs in their

is

servile condition,

the attempt to frustrate any

move on

their part to

own

land and cultivate

it.

Even though a Madiga may come

sion of land, the Sudras have

into posses-

means of putting
great

obstacles
difficulty

in

his

way, so that only with

can he raise his crops.

aided liberally by Government,

The

Mission,

has provided general education for the Madigas.

At Ongole
Madiga

there

is

even opportunity

for

the

lad to obtain a

college education.
is

But

the important moral factor of self-help

lacking.
it

Many

families

are so

poor that they regard

offered,

as a sacrifice,

however gladly

when they

send their sons and daughters to school, instead

of keeping
for

them

at

home
until

to

help earn cooley

the family.

Not

they are able to carry

the financial burdens of the

that has

new communal
old,
will

life,

been grafted upon the

full

they

gain

the

benefit

of

Christian

civilization.

310

THE POWER OF CHRISTIANITY

do much toward
further

Industrial education could

emancipating

the
to

Madiga.
is

The only

industry

now known
crude
tools,

him

leather work,

done with
This

according to ancient
is

usage.

need also the Mission

beginning to meet.
task

Has

Christianity

been equal to the

for

of

furnishing the motive

the social as well as

religious regeneration of the

Madigas
:

Emphatiancestress,

cally

it

has.

The Madigas say

us,

"

Our

Arunzodi, cursed

saying,

'

Though you work

condition.

and

toil^

it

shall not raise

your

Un-

clothed

and untaught you

the slaves

shall

be^

ignorant

and

despised^

of

aW
It
is

During many cen-

turies the

curse rested heavily

upon

us.

Chris-

tianity has

removed

it.

no more."

REFERENCES
A
Comparative Grammar of the Dravidian or South Indian Family of Languages. Rev. R. Caldwell, D.D., LL.D. London, 1875. Second Edition. B. H. Baden-Powell, The Indian Village Community.
M.A.,

CLE.

1896.

On

the

Original

Inhabitants of Bharatavarsa, or

India.

Gustav Oppert, Ph.D. 1893. Tree and Serpent Worship. J. Fergusson, D.C.L,,M.R.A.S.
1873.

Religious Thought
1885.

and

Life in India.

Sir

Monier Williams.
1867.

Genealogie der Malabarischen Cotter. B. Ziegenbalg.

See

p. 157,

Legend of Ellama

p. 42,

Enumeration of

Saktis.

The

Shaktas.

H. H. Wilson, LL.D.

Calcutta Review^

No.

47.

1855.

Hindu Manners, Customs, and Ceremonies.

Dubois.
1897.

Abbd

J.

A.

Memorandum on
during the
S. Srinivasa

the Progress of the

Madras Presidency

last

Forty Years of British Administration.

Raghavaiyangar, B.A,,
India in Transition.
1885.

CLE.
H.
J.

1893.
S.

New

India

or,

Cotton,

Bengal

Civil Service.

A
A

Manual
1886.

of the Administration of the

Madras Presidency.
1870.

Manual

of Coorg.

Rev. G. Richter.

3"

312

REFERENCES
Translated by

The Ramayana of Valmiki.

Dutt, M.A.

Manmatha Nath

See Books III. and IV. The Mahabharata, Anusana-parvan. Verses 1872 ff. The Dynasties of the Kanarese Districts of the Bombay
Calcutta, 1892.

Presidency, by
edition of the

J.

F. Fleet.

1882.
to

same work,

See p. 10. be found in the

i.

later

Official

Gazetteer of the

Bombay

Presidency^ vol.

part

ii.

1896.

See

p. 293.

picture of the Canarese inscription, deis

ciphered by Mr. Fleet,

quary^
vol. viii. p. 241.

found

in

The Indian Anti-

1879.

The Kadambari of Bana. Translated from the Sanscrit by C. M. Ridding. 1896. See pp. 30, 31. The Katha Sarit Sagara or. Ocean of the Streams of Story. By Sri Somadeva Bhatta. Translated from the
;

Tawney, M.A. 1880. Two volumes. See Matanga in the Index. The Mackenzie Collection, Calcutta, 1828. By H. H. Wilson. See vol. ii. p. 41. In the Nalakanara books of
Sanscrit by C. H.
local history the " female warrior Matangi " occurs. Customs of the Comti Caste. Major J. S. F. Mackenzie. The Indian Antiquary^ vol viii. p. 36. 1878.

On

the Study of the South Indian Vernaculars.

Rev. G.

U. Pope, D.D. Journal Royal Asiatic Society.

XVII.,

New

Series, p. 163.

1885.

See the story of the poet,

Tiruvalluvar.

An Account
the

of the Religious Opinions

and Observances

ot

Khonds

of

Macpherson.
1843.

Gumsoor and Boad. Captain S. E. Journal Royal Asiatic Society^ vol. vii.
Simon
iv.

Remarks on the Origin and History of the Para was.

Casie Chetty.
1837.

Jour?ial Royal Asiatic Society^ vol.

of

The Geography

Rama's

Exile.

F.

E. Pargiter,

B.A.

Journal Royal Asiatic

Society.

1894.

REFERENCES

313

The Rig Veda, Mandala x. 85. See the Bridal Hymn. Samkhya und Yoga. R. Garbe. Encyclopaedia of IndoAryan Research.
1896.

The

Religions of India.

A. Barth.

1882.

See

p.

202 on

Mother- worship.

From Darkness
J.

to Light.

The Story

of a Telugu.

Rev

E. Clough, D.D.

Boston.

1882.

Third

edition.

Mission of the American Rev. D. Downie, D.D. PhilaBaptist Missionary Union. delphia. This book gives the history of the Mission 1893. During a period of in general, of which Ongole is a part.

The History

of the Telugu

thirty years the pioneers of the

that, "

Telugu Mission believed

the Telugus," while

God

has a great people

among
Rev.

but few cared for their message.

visited

Lyman

Jewett, D.D.,
its

Ongole repeatedly,

when

the Mission

had but

one

station, at Nellore.

at

home

not to abandon the

In 1865, after pleading with the Society field, though barren and hard,
J.

he returned to India with Rev.

wife, the missionaries for at

E. Clough, D.D,, and his

Ongole.

During the

first

ten years

Ongole, a town situated 180 miles north of Madras, near

the coast, the foundations were laid, there was a steady increase, and when the famine of 1876-8 began, the Ongole

Church counted 3,269 members. In July, 1878, within three days, 3,536 were baptized, and during that year 9,606 were added to the Church at Ongole. In 1883, the Church membership had increased to 21,000, and the nominal adherents The first counted from four to five times that number. The division of the large field was therefore imperative. from Onaway farthest lying counties four Taluks small work the gole were made separate stations. Ten years later

at

Ongole had again assumed unwieldy proportions, when a The movement spread, second similar division took place. and to-day the Mission counts twenty-six stations, with a

314

REFERENCES

membership of 53,748. Nearly all of these have come from the Madigas living in the Nellore, Kurnool, and Kistnah districts of the Telugu country. The Census of 1891 gives the total number of Christians in the American Baptist Telugu Mission as 84,158, by counting many of the adherents.

The Numerical Status of the Madigas.

The
entire population of India, 287,223,431.

The Leather Workers of India.

Northern Indiaj^^^"^^^^ IMochis |M^^^^^^ Southern India
v-Chakilyans
'

11,258,105

961,133

927,339 445,366
220,596

Central India

Bambhi

13,812,539

Other Pariahs

in India.

7,157,740

The

entire Pariah population of India

20,970,279
17,003,358

The Telugu
country,

population of Southern India

are the leather workers of the Telugu and as a large proportion of the Chakilyans, the leather workers of the Tamil country, speak Telugu, they appear to be immigrants from the Telugu districts. (From the Census of 1891.)

The Madigas

INDEX
Aborigines and Aryans,
i6,

Asceticism, 58, 81.

Atri, 55.

chieftainship cults 89, 105. and Siva, 117. and Vishnu, 116. and human
of, 29. of, 16,

25.

Baal, groves

of, 74.

84,

Bainurdu, the, 64, 69. Banabhatta, 25, 102.

75,

sacrifice,

Baputla Taluk,

59.

lOI.

andEnglishlaw, 217, 305. Adimata, 63. Adijambuvu, 13-20, 30, 41.

Adisakti, 14, 16.

Bhang, 163. Bhagavata Purana, 233. Bhagvatam, 223, 227. Blumenbach, 8. Brahma and Adijambuvu,

14.

Adisesha, 72, 74.

and Yogi

doctrine, 162.

Adivaramu,
Agastya,
55.

63.

Brahminical

exaggerations,

Aihole, temple

at, 23.

Ankalamah,
214.

-]-],

122,

195,

hierarchy,
Brahmins,

12, 29, 59.

11, 80, 88.

settlers, 12, 34.

the,

intrigue

of,

Arminian doctrine,
Arundhati,
55.

107.

Arunzodi, 54-57) 3io-

315

34.

feast for, 29.

legend about, 49, 52-55,

85.

Aryan

117. conquests, hermits,

cults, 82,

race,

9.

and
253-

Madigas,

39,

216,

9, 13.

10, 16, 21, 82.

II, 31, 174) iQo-

customs,

and Chandalas, 80. and Matangi cult, 64,

76.

3i6
Brahmins
and

INDEX
aboriginal
Delhi, ^^.
cults, 82, 89.

Buddhist doctrines, 75, Buffalo, legend of a, 49. Bundelkhand, 18.

Cabaras, the, 25.
Caldwell,
9.

loi.

Dewan, 36, 2)^. Dora gentleman,

113,

138,

148, 187, 211, 236, 252.

Dorasani

lady,

114,

148,

189, 282.

Dravidian racial

affinity, 8,

Calvinistic doctrine, 107.

Canarese country,
inscription, 23.

17.

language,

10.

Carrion-eating, 41, 151, 185,

247, 291.

61.

customs,

II.

literature, 10, 21.

dynasties, 18, 23,

village

-^t^.

tribes, 8, 32, 44, 59, 94.

community,

31

302.
of,

Caste,

development

11,

32-

loss of, 251.

in

Drums, Madiga, 209, 215 Dubois, Abbd, loi. Durga, 102.

Durgapisacha, King, Dyaus, jt,.
27.

Nasriah

sect, 164.

and reformers, 163, 222. and Madigas, 35,197,222,

253.

Caucasian race, 9. Chalukya dynasty,

23.

Ellama, possessed by, 63.

and

the

great

Saktis,

Chandala element, maiden, 28.

origin, 7^. 88.

78.

legend

of,

84-86.
of,

worshippers

181,297.

Chermanishta
220, 227.

sect, 103-109,

Family cohesion, Famine, 271-284.

Fleet, J. F., 24.

6.

Coorg, 59-61.

Dandaka, the
80.

forest, 18, 26,

Gandharvas,
Gheras, the,

the, 85.
18.

Madiga, Dasyus, 10.

Dasiri,

55, 190.

Godavery Goomsur,

district, 120, 135.

91.

INDEX
Government,
English,

317

and

Indra, 10, 80.

Inscriptions, 22.

and famine rehef, 274, 283. and taxes, 303. and Rajah of Goomsur,

human

sacrifice, 75, loi.

Jamadagni,

72, 86.

91.

Jambavan, 17-20. Jambavanta, 17. Jambu, 17.

Juttu

and

Madigas,

35,

126,

lock

of hair
145,

signifi151, 292, 145,

217, 254, 306.

cance
teachers,
131, 144,

of,

Gundlacumma

river, 66.

Gurus religious customs of,

168.

299.

incident of cutting,
196, 215.

incident

of,

133, 169.
for,

Kali, 102.
167,

reverence
308.

144,

Kamadhenu,
Karnam, the

12-15.

Kanigiri Taluk, 120.

of, 104, 115, 119,

teaching
157-

worthlessness

of, 131, 135.

office of, 32-

persecution by, 210.

and Yetti, 37, and Madigas,

55.

205, 303. 252, 304.

Haeckel,

8.

Katachchuris, the, 23.

Hanuman, 20. Headman, Sudra,

Madiga,

Kausika,
33.

Kaveri

river, 84.

44, 64, 143, 172.

Khonds,

the, 94.
8.

Holdings of land, 32, 304. Hymns of the Nasriah sect,

Kolarian race,

Komati Chetty,
of,

dishonesty

170, 175, 184.

Christian, 184, 289.

bridal, in

Rig Veda,

55.

277.
of, 47.

marriage customs
wealth
of, 46.

Idols, 164, 168, 176, 226, 238,

asmoney-lenders, 46, 133. Krishna, the god, 218, 225.

241.

Krishna

river, 18, 68.

Immortality, 202-206.
Incompatibility, social, 16.

Kshatriyas, 34.

Kumara Rama,

87.

3i8
Kurral, the, 57, 59.

INDEX
Mangalisa, 22.

Lanka, the island,

24.

19.
of,

Mansion House Fund, 284. Mantras prayers, 145, 170,

Legends, trustworthiness

226, 239.

Manu, laws
189.

of,

305.
40, 47, 56

of Adijambuvu, 13-20.
of Arunzodi, 54-57.

Marriage customs,

of Ellama, 84-86.
of the Komatis, 49.

Matanga, masc, interpreta-

of the Matangi, 71. of Vasugi, 57. of woman in Coorg, 60. of

118.

tion of, 23, 79, 88.

the king, 27.

Veerabramham,
9.
9.

the sage, 79. the ascetic, 80.

the leader, 25.

Lemuria,

Matangi, y^;;z., interpretation

of, 23,

Logan,

63, 79, 88.

Mackenzie, Major,

48.

Makkalu, 24. and Komatis,

displeasure

48.

Madiga, derivation of name,

of,

182.

23.

description of cult, 62-76.

in legends, 79-89.

clannish
179.

spirit

of,

145^

the female warrior. By.

headman,
poverty

44, 143, 172.

idea of immortality, 202.

of, 42.

Matriarchate, 73. Matris mothers,

99,

178,

209.

Madras,

91, 274.
50, 94.

Migrankadatta,

27.

Madras Presidency, Madura, 57.

Miraculous

power of Nas-

riah, 163.

Mahabharata, 79. Mahalakshmi, 91-94, 194. Malas, relation to Madigas,

of Arunzodi, 54.

of Vasugi, 58.
of

woman

in

Coorg, 60.

185, 222.

Mohammed
219, 246.
78, 86.
10.

the Third, 87.

87, 159, 211.
9.

priests

among,

Mohammedan,
Mongolian

Malabar, 59-61,

race,

Malayalim language,

Munsiff, the, office

of, 32.

INDEX
Munsiff,

319
122,

persecution

by,

Poleramah,
267.

194,

250,

248-263.
177.

mother of a, Mysore district,

180.

Polygamy, 149.
Polytheism,
5.

48.

Possession, dance

of,

65-69,

Naga,

Nagarpamah,

180.

93,251. Pothuluri
Prithivi, 73.

Veerabramham,

Narsaravapetta, 160.

117, 135) 222.

Nasriah the reformer, 158161.

Puja

worship, sacrifice,

sect, 162-165.

97, 142, 181, 225, 239, 281.

and

Christianity, 204.

Puranas, the, 83, 102, 233.

discussion on, 194.

Rakshasas, the,

19.

Ornaments of women,

189,

Rajah and King Matanga

191.

of men, 130.
of, 18.

Oudh, the house

Pallavas, the, 18.

Pampa, the Panchama,

lake, 81.

grants from, 205. taxes levied by, of Goomsur, 91-93. of Venkatagiri, 205.
visits of, 36.

28.

36,

29, 39.

305.

Rajayogi

[sect,

teaching

of,

Paramesvvara, 220.

Parasu-Rama,
Parawas, the,
305.

84.

115, 127.

disciples
146, 220.

of,

117,

135,

83.

Pariah, 16, 46, S5) 61, 78, 85,

Parvati, 71,
214.
106,

-jz^

83, 89,

Rama, prayer

to, 118.

and Jambavan, 18. and Savari, 80-82. Ramanujacarya, 107, 219.

Penoocondah,
Perantalu,
99, 100.

50.
of,

Ramanuja
of,

sect,

explanation

description

106-109.
116.

and Madigas,

incident

of, 179.

priests of, 116, 219.

141, 153.

Podili Taluk, 38.

Ramaswami,

320
Ramayana,
233.
the,
17,

INDEX
80, 82,

Serpent

worship,
180.

antiquity

of, T},,

Ravana,

19.

Reddis, the, 65. Re-incarnation, 83, 118. Reformers, 117, 163.

and Matangi cult, 73. and human sacrifice

75.

Shastra, 26, 127.

Sita, 18-20.

Rig Veda,
Rishis, 10.

10, 55, T>>'

Siva, curse

'jZ^

of, 29. of,

worshipper
214, 220.
of,

64,

118,

Sacrifice, 66, 75, 92, loi.

Saivism, 84, 89. Saktis, the ten great, ^^^

102, 214.

consort 71, and Dravidians,

Slavery, 35.

T"})^

83, 106.

14, 83, 89.

Saktism

in

Nasriah

sect, 164.

Somadeva

Bhatta, 26.
34, 37.

and Matangi cult, ']'^. and Perantalu, 100. and Chermanishta sect,
105.

Sanscrit authors, 25, 26.

academy,

57.

Sudra servant,

landholder, 39, 208. opinion, 7, 122, 153.

caste, 34, 65.

and Ellama, 64. and Madigas, 40,

303.
19.

207, 248,

dictionaries, 56.
epics, 22, 79, 80.
dialects, 11.

Sugriva,

Swami

god,
239-

97,

171,

215,

learning, 16, 21, 224.

Sanyasi, 162, 168.

Sarai

arrack,
9,
-jz,

134, 144, 163,

Talibottu, 189.

185, 291.

Taluk
95194.

small county, 65,

Scythian,

]20, 159.

Sect, Nasriah, 158-166,

Tamil,

10, 57.

Chermanishta,
220, 227.

103-109,

Tamurdu
213.

younger

brother,

Ramanuja,

106, 116, 219.

Rajayogi, 117, 146, 220.

Taxes, 29, 39, 303. Telugu, 10, Zy.

Serfdom, 39.

Teutons, the, 74.

INDEX
Theism,
5.

321
of, 116, 164.

Vishnu, idols

Tiruvalluvar, 57.

158,

and

positive evil, 95.

Tiprantakamu,
193.

165,

Widowhood
18.

Totems,

Trade, 133, 136, 184. Triamballa, King, 83.

distinctness records wars head

of, 31.

Tribe, institutions

of, 32,

307.

of, 6, 44.

of, 22.

of, 17, 21, 30.

Ursa Major,

56.

Valavisu Purana,
Valluvas, the, 16.

S3.

Vaishnavism, 84, 89. Vaishnavite reformers,

219.

and ornaments, of caste women, Woman and gods, and forces of nature, the Aryan, Worship of nature, of the serpent, of of demons, 203. of matris, of Perantalu, of Nagarpamah, of Sakti,
190.

enforced, 174.

99.

99.

61,

100.

18, 59.

73, 105.

67, 73.

trees, 74.

95,

99.

99, 179. 181.

73y 180.

107,

Yetti, 34, 50.

the,

and the Rajah,

37,

Vaisya traders,
Vasishta, 55.

36.

and the Karnam,

208, 249, 303.

Vasugi, 57-59.

Vellamanu, 13-16.
Venkatagiri, Rajah
of,

as news-bearers, 147,
205.
171, 173, 263.

Venkateswarurdu, 238.
Vijayanagar,
50.

as bearers of letters,
37, 205.

Village community, 31, 210,

302.

Vishnu, consort

of, 108.

Yogi, the, doctrine, 162, 164.

teachers,
5, 117.

practice, 120.

worshipper

of, 64,

220.

incarnations

of, 116.

Ziegenbalg, B., 7S, 86.

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