Among the Missions of the Society of Jesus in India, Mysore Mission has a special place of reference in its early Jesuit history. During the pre-suppression era, Mysore Mission under Goa Jesuit Province played a significant role in its missionary activity. The already well-established method of indigenization or inculturation1 initiated by the Jesuits of Madurai Mission under Malabar Province namely Roberto de Nobili (1577-1656) and St John de Britto (1647-1693), which was later called “Malabar Rite” the early Jesuits of Mysore imitated them right from the start.
Unfortunately, only a small number of foreign Jesuit missionaries worked in Mysore Mission, in fact, at the eve of the suppression of the Society in Europe in 1759, there were only 13 Jesuits working in the Kingdom of Mysore however leaving behind almost 10,000 Christians to be lost without much pastoral care.2 But their splendid missionary endeavour and labour bore enormous fruit and continues to thrive even today. The important cities and districts of Karnataka like Bangalore, Mysore, Chickmagalur, Shivamogga, Bellary, Belgaum, Hassan, Raichur, Gulbarga, and many more trace their Christian root to Srirangapatna.3 Moreover, the Latin Catholic Dioceses, Mysore, Bangalore, Belgaum, Dharmapuri, Chikamagalur, Shivamogga, and Bellary also find the same roots to the once capital city of the Wodeyar’s of Mysore.
Among the early Jesuits who landed in Mysore and made a significant contribution towards the propagation of Christian faith is Fr Antonio Maria Platei, SJ (1672-1719).4 However, there are a handful of Jesuits who somehow or the other sowed the seeds of this Mysore mission which made it sprout during the time of Fr Platei. Among them is Fr Leonardo Cinnami, who is rightly called as the founder of Mysore Catholic Mission.
Origin and Growth of Mysore Mission under Fr Cinnami
Fr Leonardo Cinnami (1609-1676) was born in the territory of Naples, Italy, joined the Jesuits in 1623, and arrived in India in 1644. Before coming to Mysore in 1648, he spent a brief time in Salsette, Goa and then in Honnavar of Coastal Karnataka. Here he learnt Kannada and Konkani moreover, wrote a grammar book for Kannada.5 He penned notable works like Istoria del Canara in 1648. His initial years in the missions did not bear much fruit. He quickly realized that it was because of his outlook and exterior attire and was viewed as a foreign priest. As soon as he arrived in Mysore, Fr Cinnami dressed as a sanyasi, had his ears pierced and his head and neck smeared with ashes. He learnt this from the Jesuits in Madurai Mission and had correspondence with them before he could land in Mysore. In fact, Fr Cinnami writes in one of his early letters, how Fr Manuel Martinez a contemporary of de Nobili travelled specifically from the Kingdom of Madurai to Srirangapatna to instruct his younger Jesuit brother bringing with him the attire of a sanyasi in 1649.6 Fr Cinnami's incredible legacy of missionary work could be compared to Roberto de Nobili of Madurai Mission.7
Arriving in Srirangapatna in 1648, Fr Leonardo Cinnami established the Mysore Mission on a strong footing. His letters speak about the Christian flock with a beautiful church in Srirangapatna, and he made this as centre of his activity by establishing a Jesuit house there. Even though there were already Jesuits in Madurai under the Malabar Jesuit Province, the Jesuits to Mysore mission came under Goa Jesuit Province but under the jurisdiction of the Archbishop of Cranganore. In fact, Jesuits of Madurai were working in Coimbatore and Satyamangalam (Ooty) which belonged to the Kingdom of Mysore. Fr Cinnami was made the superior of this mission from its beginning, and the Catalogue of 1649 says of him that he had good talent and discretion and was distinguished for his fine prudence and chiefly for cordiality. It means that he was lively, strong, and a man who cannot be easily discouraged by difficulties or failures.8 The Catalogue of Goa of 1649 further says that there were three Jesuit Fathers working in what we call today, Karnataka, namely one at the Capital, Bednur, one at Honnavar and the third in the interior, probably Shimoga. This was called Carnatic Mission.
A point must be made here. Before Fr Cinnami landed in Mysore there were a very few Christians almost a negligible number and Fr Cinnami speaks about only one Goan working for the army of Mysore raja.9 They must have been Konkani and Kannada speaking migrants from Coastal Karnataka and Tamil speaking migrants from Madurai Jesuit Missions where a few of the territories belonged to the Mysore rajas. These Christians also worked in the capital namely, Srirangapatna.10 Our readers should note that at this time there wasn’t a single apostolic administration or diocese in today’s Karnataka. There were only missions including in the coastal Karnataka where the Goan priest Joseph Vaz (1651-1711),11 now a Saint, before moving to Ceylon (Srilanka) worked among the Christians who had migrated from Goa and settled on the Arabian coast. Therefore, the Jesuit missions of Mysore and Carnatic take a special significance for the future vibrant and expansive Christian presence in Karnataka that we witness today.
Mysore Wodeyars and Jesuit Mission
Being a man of grit and determination, talent and wisdom, the initial years of this Italian priest Leonardo Cinnami in Mysore were tough. As he was trying to strengthen his footprints in Mysore, Cinnami was expelled from Mysore on account of the opposition in the court of Kantheerava Narasaraja Wodeyar I (1638–1659), even though Jesuits did not see the ruler as unsympathetic towards them. However, at the end of Kantheerava's rule, Cinnami returned to establish missions in half a dozen locations.
During his second stay, Cinnami obtained permission to convert Kantheerava's subjects to Christianity; however, he was successful mostly in the eastern regions of Kantheerava's dominions, regions that later became part of the Madras Presidency of British India. It is said that of the “reported 1700 converts in the Mysore mission in the mid-1660s, a mere quarter were Kannadigas, the rest were Tamilians. It is estimated that there were as many as 30,000 Christians and eighteen missionaries by the end of the seventeenth century in Mysore Kingdom.
Opportunities and constant persecution
Once a sprawling mission with the support of the court of the Maharaja of Mysore the letters sent by the Jesuits to Rome during 1673-74 speak about the persecution, imprisonment which never before had happened. The furor of complaints went to the Maharaja to take out the foreign missionaries including Fr Cinnami as more and more people embraced Christianity in the Kingdom. The heap of complaints to the court effected eventually expelling the missionaries from the capital.12 The words of Fr Cinnami to the enforcers when they forcefully evicted him from Srirangapatna were: “I can go, but God will remain, and will do good to all those who are persecuting.”13 In fact, during those days of so much political and religious upheaval in Mysore, in faraway Venice in Italy Antonio Maria Platei was born who would continue the great legacy of Fr Cinnami in furthering the cause of evangelization, guiding the mission and suffering the same fate.
In his books, The Jesuits in Mysore and in I Saniasi Romani, the author Jesuit Fr Dominic Ferroli refers to the letters sent by the missionaries to the Provincial of Goa and to the General Superior in Rome. Since they are authentic sources, let me take the liberty of quoting them at length and allowing those letters to speak for themselves instead of interpreting them. “In 1698 we were to celebrate the 50th anniversary of the founding of our forgotten mission [Mysore]. But the few Fathers continued their humble and tenacious work, and no one seems to remember that 50 years had passed since Fr Cinnami began his journey from Goa to Srirangapatna.”14
Numbers and distances
Before we delve deeper into the life of Fr Platei, we must glance over the Jesuit Mission of Mysore since its beginning in 1648 with Fr Cinnami until Fr Platei’s arrival around 1706. Jesuit Fr Hambye writes that all the priests then working in Mysore territory were Jesuits, mostly Portuguese, with a few Italians and a single Irish man. They were never more than 5 or 6 in the Kannada-speaking region. In 1693 there were 4 priests; in 1699-1700, there were 6 priests; in 1713 there were just 2; by the time of the death of Fr Platei in 1719 there were 6. Paucity of personnel was probably due to the difficulty of finding enough candidates ready to adopt the sanyasi life. Willingness there was in plenty, but not many missionaries were physically able to go on with one vegetarian meal a day. Due to the small number of priests, missionary life was all the harder, as much travelling about was needed in order to keep contact with the scattered Christian communities. In 1713/14 a priest by name Emmanuel visited Sagar in the North West of the Shimoga district and then went down to Hoskote.15 We can just imagine the physical ordeal going either on a foot or on a horseback.
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| (Mysore Mission 1648-1800) |
Administration from Goa Jesuit Province
Jesuits in the South of India shared shame inspiration, used the same methods in evangelization and had close relations and connections among Mysore Mission, Madurai Mission and Carnatic Mission. The Provincial of Goa was also the chief superior of Mysore Mission who appointed a superior for Mysore to oversee the works. Whenever the sanyasis fell ill, they were called back to Goa for recuperation. The whole mission followed the Sanyasi method in food, clothing, physical appearance and habitation. The missionaries employed catechists to educate the newly baptized in their faith and moral. They were like his support arm and wings where he cannot fly. Based on the financial ability each priest kept at least three catechists at his service. Often these catechists defended the priest in case of spiritual and physical danger, suffering injuries in the process. 16
Relationship with the court and locals
The Roman Sanyasis of the Mysore Mission maintained good relations with the King’s court and local authorities. They were not bothered about foreign powers, so worked independently. Since the missionaries came from Goa, they were careful not to divulge their connections with the Portugal-controlled territory. Mysore rulers had Srirangapatna as their capital. Therefore, everything revolved around this city including welcoming and prohibiting the missionaries.17
Early Days of Antonio Maria Platei
Antonio Maria Platei aka Rajendra Swamy was born on 25th November 1672 in the province of Venice of Italy to a devout Catholic family. He joined the Jesuits aka the Society of Jesus on 28th January 1690 at Novellara in Venice. He studied at the Collegio Parmensi, and began teaching humanities and literature in Venice 1700. Having expressed his great desire to follow in the footsteps of Italian missionaries to India, St Francis Xavier, Antonio Criminali, Roberto de Nobili, Leonardo Cinnami, and many others, he landed in India in 1703 as a Scholastic (Jesuit seminarian). He did his theology studies in Maximus College in Goa and got ordained. He was assigned to be the administrator (minister) of the house for a brief period. Later having sought the permission from the Superior he travelled down Kongunadu, Satyamangalam (Ooty), Karumattampatti (Coimbatoor), Kalkavery (Salem) and Dharapura (Dharmapuri).
_ARSI.jpeg) |
| schedario in the Roman Archives of the Society of Jesus, Rome |
In Mysore with the King
He pronounced his final vows as a Jesuit on 2nd February 1708 at the Jesuit residence in Mamangala, Mysore. (ARSI, Lu 13, ff64-65). He became the mission Superior of Mysore as well. “When the Society assumes a Mission, ordinarily it entrusts it to one Province. Thus Madurai was entrusted to the Malabar Province, and Mysore, Deccan (Chittur), and Mogul to Goa Province. The Province was responsible for the maintenance of the missionaries and the catechists.”18 As a custom at that time Fr Platei having reached Mysore sought the permission of King Kanteerava Narasimharaja Wodeyar (1704-1714) of Mysore in Srirangapatna, to which the king readily granted his wish. It is said that Fr Platei dressed like an Indian Sanyasi having smeared ash on his throat and forehead in the form of a Cross he met the king. Since there was opposition to the work of evangelization at Srirangapatna, he was advised to go to Chikkarsinakere19 where already Fr Leonardo Cinnami had started the mission in 1648. Moreover, in 1709 Fr Platei built a church dedicated to Our Lady of Rosary in Chikkarasinakere to whom he had great devotion and started his missionary activity vigorously. Here he baptized a lot of people and worked hard to spread the love of Christ in word and deed.
Early days of the Missionary in Mysore 1708-1710
“In Sirangam [Srirangapatnam] there was a chapel and small residence. But since the Missionary could very rarely go there, the Christians fell back into all sorts of superstitions, and both the residence and the church were taken away by the Raja. Fr Platei could visit the place in January 1709. He went to pay his respects to the Dalavay, or Prime Minister, who was the absolute ruler of the Principality. He was received with kindness; he offered a Xaliam or red cloth. Finally, the house was given back; but not the church.
Fr Platei was staying at Arasinaquere, 2 Mysore leagues, or 8 Portuguese leagues away from Sirangam, which he made it a point to visit once a month. In one yar he heard 1481 Confessions.
All were impressed by the charity of the Christians towards the sick and even towards the dead.
Fr Platei visited Catacallu, where piety was remarkable, but ignorance more remarkable still. He stopped there sometimes, and insisted much on the third and fourth Commandments, for the keeping of the Lord’s Day and the education of the children left much to be desired.” 20
Missionary on the move
“Maque and Assana were visited in 1710. The people were very ignorant about their religious duties. Garan Hally, not far away was torn by internal strife. The headman of the village was Christian, but he honoured Mammon rather than God, for he opposed the Baptism of his wife and children on the plea that were they to become Christians they could not share the preparing and organizing pagan feasts. That would cause him a considerable loss. Another Christian - Gollaro by Caste – was always present at divine Service. He saw to it that prayers were regularly said at home. But he was as sharp a usurer as Zacchaeus. Luckily, he followed Zacchaeus in his conversion, as he had followed him in cheating his neighbours.
At Harubale 880 confessions were heard in one year. A good Gollaro widow wanted to be a Christian. But the difficulties were enormous. She made friends with a Christian woman, who instructed her and encouraged her. They planned to go to Arasinaquere on a fest day, where she would eventually receive Baptism. But on the appointed day the Christian woman was not to be found. The Gollaro widow started alone. She missed the way. She had to beg for food. But finally, God rewarded her, and she was admitted into the church.”21 This is how Fr Platei was working among the people who were very different from usual habits.
Early success and many centres
Fr Platei was always on the move. The Jesuit letters (-1710), which were sent to Rome tell us his missionary journeys. He visited Satyamangalam, Karumattampatti, Kalkavery, Dharapura, and other areas of present Tamil Nadu. Besides he undertook missionary journeys to Kanakapura, Harobale, Mariyapura, Ramanagara, Hosakote, Devanahalli of Bangalore. Further, he went to Kollegal, Basavanapura, Hannur, Palahalli of Mysore. Besides he went to Magge, Shettihalli, Gadenahalli, and Dasapura of Chikkamagaluru. He also went to Anekal where he was imprisoned for nearly three months after the martyrdom of another Jesuit Fr Manuel D’Cunha in 1711 in Anekal area. He was subjected to untold physical torture and sufferings by the enemies.
Fr Ferroli further writes, “the missions of Karumattempatti and Canavacari joined together, were under the care of the Italian Fr Platei. A Darabora the church was dedicated to St Cajetan. Here they wanted to hold a big feast, with music, procession and fireworks in honour of the saint. The magistrate who was a Brahmin, was against all this show. Soon after, he sent his emissaries to see where the Father was keeping the money. They found nothing. The magistrate personally questioned the Father:
“Who allowed you to work in Darabora?”
“The governor of Srirangapatna, who has revoked the decree of my exile.”
“Let me see this decree.”
“I do not have the written document! I was given permission orally. You can well believe this, that Roman Sanyasis are allowed to work in the capital.”
“What is done in Srirangapatna I do not know, but here you cannot preach.”
And without delay, the Father was imprisoned, and order was given to destroy the church. But the liberation was not long in coming, for we had many friends in the capital.
Then Fr Platei left for Malabar; but when he returned, he learnt that Fr Francisco dos Reys also has been put in prison.” 22
Tiering tribulations
“In Malabar there was serious disorder and much opposition to Christians. Fr Platei thought of going to smooth out the difficulties. Some of the Pandarams encountered threats, so that Christians might go elsewhere. Others were asking for a public disputation and insisted that if his religion was true, he should resuscitate a dead person in their presence. The magistrate proposed that they should bury a Christian and a Hindu alive and after three days open the tomb. The one who would still be alive would be the winner. A Christian offered himself to this terrible trial; but no Hindu came forward. The Christians sang a song of victory. The others responded with fists and kicks. The Father with great difficulty resorted peace, and tried to persuade the people that the truth is manifested to those who humbly pray and seek it, and not to the proud who prescribe to God the method of his revelation.
The shortage of missionaries was felt everywhere. Sattiamangalam especially suffered from it. It was entrusted partly to Fr Platei, who was busy at Darabora, and partly to Fr Rodriguez. At last, the superiors decided to send Fr Giacinto Sera; but it was not six months before ill, and was recalled to Goa.
Opposition increased, Fr Platei advised to work incognito, others were of the opinion that it was better to retire for some time to Malabar.” 23
Connections and influence
“In Ellamangala some Christian were imprisoned, and the house of the mission was set on fire. The church would also have been destroyed if a Christian had not prevented it by offering a good sum of money. But it did not help much. Sometime later the church was burned. It is painful, but it is not surprising if in so many tribulations some Christians became less so. Others were still strong. An old nonagenarian was cruelly beaten but remained faithful. Two good women, whose names, unfortunately, we do not have were flogged and tempted in all possible ways to apostatize, but in vain.
The catechists, who remained faithful to their posts, and were sent into the harvest field to the Fathers in Malabar, were asked to come back. Fr Platei wanted to set out at once, but Fr Rodriguez advised him to wait. A little later the Christians of Darabora obtained that the same magistrate invited the Father to come back. Fr Platei, barefoot, dressed in a strange habit, of incognito, left for the mission. On his arrival, the Christians received him as an angel from heaven, crying with joy, raising their eyes and hands to the sky in thanksgiving to God who had not forgotten them. Good news came from the court, where money finally opened some doors that had been closed for years and they got permission to preach and peace came back. 24
Tribulations and persecutions
“The pagans of Cacaveri had determined to destroy the church and with it end the Christians. The Father decided to visit the governor. Not to excite suspicion he travelled by night. He was well-received; with four hundred scudi he secured the protection. But unfortunately, someone spoke of it, and the governor punished the magistrate severely, who had also done what many others, cleverer than he, did all over Mysore without being blamed.
Even at Shandarappi, at the extreme end of the mission, there were tumults and tribulations. The pagans occupied the church and installed some prostitutes who were serving in the temple. The Father succeeded in getting the church rebuilt, and, after purifying it, re-opened it for worship.” 25
Ground realities of people’s unbelief versus faith
“The letter of Fr Betancourt ends by saying that in the whole mission there were 17,837 Christians, and fifty churches and chapels. Four year later (1712) the number came down to 16,807. The mission is divided into six districts with 39 churches. The missionaries are only nine. The number of baptisms, from 1707 to 1708 were 1552 of infants and 1150 of adults.” 26
Baptism of an ex-raja, his household and a Brahmin
“The general-in-chief of the raja of Pegunda (Penugonda?) had deposed his master and had expelled him from his kingdom. The poor raja found asylum in Srirangapatna where he made acquaintance with a Christian who had great influence at the court. They spoke often, making great plans as to how to re-conquer the lost throne on earth, and how to conquer a more lasting one in heaven. The raja and the rani were directed to Fr Platei who ascertained that already they were instructed and well disposed of, and hence he baptized them. 27
A Brahmin used to come every morning to Cauvery to perform his customary ritual bath. There he met an old Christian, who was wearing the rosary around his neck. Curiously he asked the significance of that necklace. The Christian gave him the desired explanations and from one thing to the other came to talk about the Sarveshwaran or the supreme Lord of all things.
“Has this Supreme Lord adores?”
“Certainly” replied the Christian; and if you like, you can meet them at Magge.”
The brahmin went there and met the Father [Platei]. They had many conversations and after a certain time, the Brahmin was baptized. He had to suffer much from his relatives, but he remained faithful. The Christian of the rosary is not seen anymore.” 28
Problems from the Church authorities, the legate
It is important to note that in the South of India Jesuits carried out three missions, namely Madurai Mission, Carnatic Mission and Mysore Mission. The superior of the Mission Fr Laynez and Fr Bouchet, the superior of the Mission in Madurai had to face a number of problems with regard to the evangelization methods used by the Jesuit Fathers. Unfortunately, it was due to the lack of understanding and knowledge of the local situation and customs of India by the other Catholic missionaries belonging to other Orders who spoke only in European languages and administered the sacraments only to the European immigrants in India. In fact, the Jesuit Fathers spoke the local languages and their success in missionary efforts was largely because they knew their flock. In this scenario, Jesuits had to face bad musings of the papal legal the Apostolic Visitator for India, De Tournon. 29
Fr Laynez in his defense of India missions (Defensio indicarum missionum) which was published by the Apostolic Chamber in 1707 speaks about the situation of India missions. Fr Laynez, who has to endure a lot of suffering under the papal legate later raised to the Episcopal see of Mylapore (Madras). Fr Laynez’s defense describes the “Missions of Madurai, Carnatic and Mysore, and states that the number of Christians was 220,000. In 1703 there were only nine missionaries in Madurai, who in one year had baptized 7,700 catechumens. He alone in 22 years of the mission had baptized 20,000 persons. Of the Christians, he says that they were so good that frequently the missionaries sat in the confessional from dawn to dusk, without hearing of a single mortal sin. And yet the Legate – who had never stepped into the interior of the country – calls them enervate, feeble (without strength). It is true that Indians are very much attached to their customs, and when it is necessary to give them up, the pagans protest (inclamant) that we bring in confusion and disorder among them, destroy their millennium-old customs to introduce barbarous and strange usages.”30 In fact, Fr Platei had to live through this situation of lack of prudential judgement by the Legate and many others. So the missionaries had to defend themselves not only against external enemies but also internal.
Exile and problems
The annual letter of 1717 written to Rome by the Jesuit Fathers give us important facts on the life of the missionaries, political, social, economic and religious situation of India. At Srirnagapatna there was persecution. Fr Platei was exiled and the church was destroyed. They were permitted to return if it was promised that the Gospel would not be preached. He refused, and the church was not rebuilt. Not a single conversion in the city, but in the interior, he administered baptism to 170 adults.31 The royal order said, “you shall return to Srirangapattana on condition that you shall not indulge in evangelization.”
In the reports of Gleanings (1684-1712), Fr Dominico Ferroli in his book, Jesuits in Mysore mentions that between 1706-1710 in Arasinaquere where missionary Father Platei heard 1481 confessions in one year as well as in Mosque [Magge?] and Assona, Harubale 880 confessions in one year. 32
New tactics and Hindu friends
A rich Christian by name Paulo Naick offered to the persecuted a place far away in the midst of hills, where they could work and gain their daily bread in peace and tranquillity. Several accepted the generous offer; others – and not among the stronger ones – preferred to stay on.
Fr. Santiago, who had accompanied part of his Christians to the shelter offered by Paolo Naick, went back to the fortress of Pinagra, to help out there to the remaining. Everyone - except only three - was freed, but peace was quite distant. The governor did not want to know about the Christians. Urgent letters were sent to Fr Platei in Srirangapatna, that he may obtain a rescript from the raja in favour of the Christians of Pinagra. But he too was in grave difficulty. However, something is obtained, and the governor was forbidden to touch Christian property.
The Governor said, “Very well, it means that I cannot touch the movable riches of the Christians, but my authority over the landed property remains inviolate.”
Seeing the danger, several Christians disposed of the little land they possessed and migrated elsewhere. Others remained, and, guided by Naick, thought of organizing a riot. But a rich lady (zamindarin) intervened. She was a very devout Hindu, but her interests made her a protectress of the Christians. Since many of them were gone, and others threatened to go, the cultivation of the fields suffered, and the entries to the Zemindarin diminished. Then she gave a strong protest to the governor, who became a bit more humane, but for a little while, and soon came to his original. Finally, another took his place, and the Christians could breathe a little. 33
Declining health
Speaking about the health situation of Fr Platei and his immense desire to help his poor folk, there is a beautiful extract in the book. Young Fr Santiago was a zealous missionary along with Fr Platei but of poor health. Being a poor missionary, he sought the help of his mission Superior Fr Platei in releasing one of his Catechists who was jailed for his mischief of hurting the sentiments of the Hindus:
“A young man was admitted to the presence of magistrate, and spoke as follows: “There are the Laws and all must keep them.” “Certainly” replied the Magistrate. “But if a Hindu” – continued the young man – “steals a bullock, do the Laws allow you to punish all his friends and relations?” – “No, the Laws do not” – said the Magistrate. “But a Catechist said to have thrown one of your gods into a well. You punish him. But why do you fine the Christians?”
The magistrate muttered something, but did not yield.
The Father succeeded in obtaining an audience. The Magistrate told him: “how pale and haggard you look, Father. Take care of your health. If you die, we all shall suffer.”
Was this kindness, or was this hypocrisy? Difficult to know. They spoke on for a long time, and finally, the Father succeeded in winning over the Magistrate, getting the Catechist released and securing a measure of peace for the Christians.”34
We take in full length the death of Fr Platei as described in Ferroli’s book originally taken from the Annual Letters from Rome.
The Death of Fr Platei
In 1719 died Fr Platei, thus inflicting a “grievous wound on the Mission” – “Gravissimo vulnere Missio afecto est.”
The letter of 1720 begins with the obituary of Fr A Platei, who had worked for so many years in the mission. “The mission has been affected by a very serious wound.” Thus expresses the chronicler, who narrates for us how the good Father with great discomfort, goes to Srirangapatna to bring the comfort of religion to a sick catechist. He had just passed the night in a ruined hut on the bank of Cauveri. As soon as he arrived, he had hardly a chance to take a little rest, but was called to assist the various sick people. He got fever, slight at the beginning, but it increased threateningly. The raja had deprived us of our house.
And the Father was received in his own house by a merchant. Here the illness became dangerous, and Fr Skerett, a young Irishman who had not been long in Mysore was called, who administered the last sacraments. After a while, he improved somewhat; and was continually visited by the Christians who wanted to see him and to talk to him, and not realizing the gravity of the illness, spoke of their affairs to him, asking for his advice. He received them all with wonderful patience and love. Never a word of lament escaped his lips, never a sign of impatience.
The Christians were intending to serve him or to pray for him and with him: they were crying and affirming that they were ready to die for him provided he lived. He asked that he be transferred to Arsinakere, because he was afraid that his death would bring trouble to the Christians from the police, and besides, Srirangapatna had no cemetery.
“Oh Father! Why do you talk about death and cemetery? …May the good God not take you away…we have much need of you.”
“I will die and soon. Please take me to Arsinakere.”
They satisfied him. And at Arasinakere on the day of Our Lady of the Rosary he spoke to the big crowd gathered there, from the window of his small room, because he had no strength to climb into the Church. He insisted much on the great precept of charity toward God and the neighbor, love of the Madonna, and respect for the missionaries; that they conserve the faith as the most precious gift the Lord had given them. He was exhausted of his strength and he withdrew amidst the universal crying, and full of charity, he did not want to send away those – who were more devout than discrete – who wanted to confess to him.
Then he asked if the church was clean, and he complained with a smile that on a day of so much festivity, there was no music. He did not want the bed, but like his Christians, he preferred to die on the floor. The fever increased again, and in delirium, he spoke of the love of God and neighbour. He received the extreme unction with great devotion and feeling. He repeated often, “when shall I come and appear before the face of God?” Then he recited the acts of faith, hope and charity, and repeating the names of Jesus and Mary made over his soul to the Creator.
Fr Hildebrand Grassi believed that he had received the premonition of his death, since he had been preparing himself for a long time. He died on the Octave of the Holy Rosary, that is 8th of October 1719 to which he had such great devotion. He had even written three booklets on the mysteries of the Rosary -Jnaana Muttu Mala - in Tamil, Kannada and Telugu (called by the Chronicler the Badaga language); he was buried in the church, and as the drought continued persistently, pagans thought of exhuming the body and throwing it to the dogs. But they had come to the church when a flood of water almost scared them. And the anger changed to veneration. 35
Energetic Evangelizer of the Gospel
Though Fr Platei had been forbidden to set foot in Srirnagapatna, he baptized about sixty people who belonged to the Palace (Court). The raja showed his disdain with imprisonment and torment; but the good Father recommended him to the Queen of the Rosary, and did not speak of him anymore. Long and diligent were his prayers. Often during Holy Mass, he shed tears of devotion. He was patient and kind with the kids, assiduous and diligent to teach them catechism.
A faithful follower of Fr. de Nobili and Fr. Cinnami, he was well aware of the people's customs, he knew the language and the literature, and faithfully observed the very complicated etiquette and rules of good education among Hindus. He spoke very well and could write in three Indian languages. He was nice, graceful and sweet in his lifestyle. In the food he was sparing. He ate rice, chapatti and sour milk.
A man of prayer and Penance
In Carurnattampatti and Canavaccari he had under his care thousands of Christians, spread over large districts. Hence, he had to travel much, often on foot, and by roads that were scarcely regular, through dangerous forests, in the scorching sun or pouring rains. Often, he had to pass many hours (even the whole night) in the confessional, or to listen to the endless lamentations of his poor people, to instruct, comfort, exhort, and reconcile.36
The confessions he heard were numberless, and not infrequently he passed whole nights in the confessional. He was a good preacher, clear and to the point. Striking were his smiles, taken from the common life of the people, from agriculture, from the seasons, the flora, the fauna of India. When back in Goa he was put to teach Theology, but found time to give missions in the suburbs of Goa with such success that they wanted to keep him there. This heart, however, was in Mysore, where he returned after a little while. 37
Ever ready Servant of the Lord
There is a lot more to say about Fr Platei on his heroic virtues which are detailed at length:
Fr Platei was a “lover of penance; even during the coldest season he never bathed in hot water. He lived very sparingly, in order to be able to give generously to the poor. A rich merchant helped him a good deal, so that no one who appealed to the Father went away empty-handed. When the plague broke out in this Mission, he visited the sick, brought them what medicines he could, and never feared to approach them and comfort them. His great kindness and universal charity explain the numerous conversions he made. Even the gentiles admired his steadfastness at Darabora, where he was in prison for three months. Strange that during that time there was absolutely no rain. The poor people attributed the drought to a punishment of God, and insisted that Fr Platei be liberated, as he was.
Later on, another persecution broke out; for five months he kept hidden, visiting the Christians only at night.
The Andies had sworn to kill him, for he had converted one of them. The Christians, fearing the cruelty of these parties, refused him shelter. But he did not leave them, for he knew they were in need of him. Finally, the anger of the Andies abated.
He was sent to Srirangapatnam – though it was then a most dangerous place for the Missionaries. Later on, after Venerable Fr De Cunha’s martyrdom, he was asked to go to Kangonty. No sooner had he reached the place, then he was cast into a dungeon. The gaoler – a Mohammedan – tempted him in various ways; but in vain. After a month he was released.
The Mission in the Kannada speaking area, spread out 70 leagues from East to West. The Christians were scattered, the roads were few, and infested by wild beasts, and – more dangerous still by brigands. For 4 years he worked here, and for 11 in the Capital. Though in Seringapatam they took away our church, and exiled one of the catechists, they venerated Fr Platei, they greeted him on their knees, they admitted him to their houses, they brought him the sick, that he might bless them and give them some medicine.” 38
A Joyful Proclaimer of Good News
It is said that Fr Platei was an effective preacher, famous especially for his similarities and comparisons, not taken from books but from the ordinary life of the people. He was not diffuse talking uselessly, but he came to the point, and clear and strong in preaching the Word of God.
Called back to Goa, he returned barefoot, and, without any complaint; and he taught theology. But teaching did not exhaust his activity; he found time to give missions to the people in the suburbs of Goa and to organize the spiritual exercises for the Portuguese. He did all he could to bring back the unfortunate poor by looking for alms for them and by awakening the charity of “good people” for these miserable ones. They did not want him to return to the mission, so much was he useful in the capital. And he was so very charitable towards the poor, he did not know to refuse alms to anyone. A big merchant helped him very much in his charitable works, but he was content even with very little, if he could look after the poor. It was not uncommon for him to have a pestilence in his mission, and then, not paying attention to danger, he deepened his charity to the miserable wretches. All loved him, and this was the secret of his numerous conversions. Even the gentiles admired the constancy, especially in the three months when he was imprisoned in Darabora.
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| Mass at the Shirne of Poojya Rajendra May 01, 2022 |
In another persecution Fr Platei had to remain hidden for five months, visiting the Christians at night, comforting them and administering the holy sacraments. The Andies were looking for his death, as he had baptized one of them. The Christians frightened by the threats of these fanatics, refused to keep him in the house, and often had to spend the nights in the caves. However, he did not want to abandon them, as he knew their needs and knew to be useful to them both in spirit and in body.
The Superiors sent Fr Platei to Srirangapatna, which was then most dangerous because they appreciated his tact and courage. When Fr De Cunha was killed, they sent him to Kangonti, but he was imprisoned there. The jailor was a Mahommedan who tried to extract money in all sorts of ways, but in vain. For four years he was the missionary of the Canara residences, where the Christians were dispersed in small villages, and the district from east to west stretched for more than 200 kilometres. He worked in Srirangapatna for eleven years, and although his house was taken away and the church destroyed, they had the greatest respect for Fr Platei. They invited him often to their houses, and meeting him on the road, they would kneel at his feet, which was not usual, except with people of great authority.39 Therefore, if Fr Leonardo Cinnami could be called as the founder of the Mission of Mysore then we must call Fr Antonio Maria Platei aka Poojya Rajendra Swami as the Apostle of Mysore, indeed.
Why Poojya Rajendra Swamy?
Today Fr Antonio Maria Platei is known and revered as Poojya Rajendra Swamy of Chikkarsinakere. Many of the Jesuit missionaries in India have taken up the names connected to the Indian ethos and its land. Among them are Fr Roberto de Nobili SJ as Tattvabodhaka Swami, St John de Britto as Swami Arulanandan, and Fr Constantine Joseph Beschi, SJ as Veeramamunivar. Did Fr Platei choose a name for himself? Strangely, none of the letters that were written to Rome speak about this change of name. It is believed that people themselves started to call Fr Platei as Rajendra Swamy. He worked predominantly, Tamil and Kannada-speaking territories, however, he also learnt Telugu as there were many Badaga’s leaving in these territories.
What we know is this. In spite of religious and political upheavals which took away Jesuits and Jesuit Missions due its suppression imposed by Rome 1773, ordinary people continued to address Fr Platei as Rajendra Swamy. In Kannada Rajendra means King Indra. Probably people began to call the priest Rajendra because of his proximity to the King of Mysore-Srirnagapatna, moreover, we have seen already that he baptized the deposed raja of Penugonda and his wife. (Most probably, the last king of Vijayanagara Kingdom). All the more, we see that the Jesuit Residence in Srirangapatna was well known for its connections with the court of Mysore. Even though Fr Platei has to move to Chikkaarsinakere because he was forbidden in Srirangapatna for few years, yet people began to call him "Rajendra Swamy."40
Fr Antonio Maria Platei as Poojya Rajendra Swamy, a Servant of God Today
In fact, the Church hierarchy has become active in recent years about Fr Platei’s cause. However, the simple devotees of this ardent and holy priest have been carrying on his legacy by imposing their deep devotion and faith on his intercession. A number of favours granted through his intercession have been recorded in a book. A large number of people from and far and wide come to his tomb to pray and seek his divine assistance and intercession. A lot of couples come to his tomb to seek divine intervention in order that they may be blessed with children or their sick children may be healed.
What is fascinating about the place of Chikkarsinakere where Fr Platei is buried is that it is the faithful and the children of successive generations who must have been baptized by him visiting his grave. Even though people moved away from Chikkarasinakere and unfortunately, there is not a single Catholic family living in this village, yet, the grave and the old altar with a cross on it are still preserved and no one has dared to harm the structure.
Regrettably, the 18th-century events which culminated in the suppression of the Society of Jesus globally in 1773 had their effects on Mysore Mission as well. In fact, the Mysore Mission of the Jesuits should be called a mission on the wheels. A handful of Jesuits who worked in the Mysore Mission were always on the move. They did not build any schools or colleges, moreover, they were itinerary sanyasis. As the inculturation of Jesuits came under heavy scrutiny from other religious orders and finally from the Vatican, the Malabar Rite was banished altogether by Pope Benedict XIV, on 2 July 1741 which happened just 22 years since the death of Fr Platei.41 In spite of all this, people kept their trust and reverence on Fr Platei and people from nearby villages came to his tomb to pay homage and seek his blessings, which itself shows the sanctity and persona of the priest. It is a known fact that Fr Platei was such a holy and venerable priest and missionary, the successive generations have kept in their memory and devotion, which certainly resulted in today to recognize him as a man of God, Poojya Rajendra Gurugalu.
Interestingly, people still come to his tomb even today. The devotion of the people is deep-rooted and spread. People who received their favours come to his tomb to fulfil vows they have taken, even people tonsure their head and their children. Many of the children are named as Rajendra, Rajappa, Rajamma, Kanikiyaraju, etc. The tomb of Fr Platei is still intact with the alter of the Our Lady of Rosary built by him but was destroyed in 1782 during the Muslim rulers of Mysore which itself a sign that if God wants to show to the world the heroic and holy deeds of a His faithful servant, time and years matter very little.
Today it is situated in Maddur of Mandya district of Karnataka. Even after hundreds of years God can once again revive and renew the faith of the people. In fact, the reputation of intercessory power draws thousands of devotees to the shrine of Fr Platei all through the year. His cause for beatification and canonization has been taken up and on 11-04-2019 Fr Antonio Maria Platei has been proclaimed the Servant of God by the Bishop of Mysore. In recent years, the place has been seeing new developments with a semi-covered structure over the grave of Fr Platei, adjacent to that a small place for a priest to stay. Fr William Pinto, the priest in charge of the Rajendra Swamy Shrine has taken utmost interest with great efforts in making this place a real place for pilgrimages, prayer and many other spiritual benefits.
Endnotes
2 D Ferroli. A Still Small Voice: Profiles of Jesuit Pioneers in Karnataka, ATC Publishers, Bangalore, 2017, Originally, I Sanyasi Romani, Padova, 1961, translated by Fr Richard Sequeira SJ. pp. x, 311-312. Fr I Antappa gives 14 names of Jesuits who were working at that time. In Origin of Christianity in and around Srirangapattana, St Joseph’s College, Bangalore, 2007, pp. 210-211. A few other sources say that by the beginning of 1800 there were 30,000 Christians in the Kingdom of Mysore which means many parts of today's Tamil Nadu included. However, we cannot forget to mention the persecution and killings of Christians under Tippu Sultan which happened soon after the suppression of the Society of Jesus in 1773. There was no Christian missionary to intervene or plead on behalf of Christians.↩
3 I. Antappa, Origin of Christianity, 259↩
4 Often the spelling of “Platei” is spelt as “Platey.” Usually, the Italian surnames end with letter “i.” Therefore, correct form should be “Platei” and Cinnami is pronounced as Chinnami in English. So we keep the spelling in original Italian as “Cinnami” ಚಿನ್ನಾಮಿ.↩
5 D Ferroli. A Still Small Voice, pp. 82-83. B S Talwadi gives a number of works attributed to Cinnami in his Matanaduva Samadigalu, Karnataka Jesuit Province, Bangalore, 2019. p.35. Talwadi cites the Sreenivasa Havanoora, Hosagannada Arunodaya, 2000.↩
6 D Ferroli, The Jesuits in Mysore, Kozhikode, Xavier Press,1955. Pp. 11-14.↩
7 Charles J Borges. India, in Buckley, James J, Bauerschmidt, Fredrick C and Pomplun, Trent (ed) The Blackwell Companion to Catholicism, Blackwell Publishing, Oxford, UK. 2007. p.118.↩
8 D Ferroli, A Still Small Voice, p. 82.↩
9 D Ferroli, Jesuits in Mysore, p. 32.↩
10 Around the year 1665 out of total of 1,700 Christians belonging to the Mysore Mission, only 400 were Kannadigas and the rest were Tamils. Joseph Thekkedath. History of Christianity in India, Vol. II p. 294. And in the year 1686 there were 400 Christians in Srirangapatna alone. p. 295↩
11 Joseph Thekkedath. History of Christianity in India, Vol. II, Church History Association of India, Bangalore, 1988. Pp. 287-289. Fr Joseph Vaz worked as Vicar Forane in Kanara from 1681 to 1684.↩
12 D Ferroli, D, A Still Small Voice, 2017, pp. 142-143.↩
13 D Ferroli. A Still Small Voice. p.143.↩
14 D Ferroli, A Still Small Voice, p.170↩
15 E R Hambye. History of Christianity in India, Vol III, Eighteenth Century, p. 260.↩
16 E R Hambye. History of Christianity in India, Vol III, Eighteenth Century. pp. 260-261.↩
17 E R Hambye. History of Christianity in India, Vol III, Eighteenth Century. pp. 262-264.↩
18 D Ferroli, A Still Small Voice. p. 239.↩
19 Fr I Antappa gives a detailed description about this Chikkarasinakere village in Origin of Christianity in and around Srirangapattana, pp.244-251.↩
20 D Ferroli. The Jesuits in Mysore, p.117.↩
21 D Ferroli. The Jesuits in Mysore, pp. 117-118. There was another Jesuit priest working around Caramatampatty and Cacavery by name Manoel Carvalho. In one place in the book, we see Fr Manoel Platey, looks like it is a mistake.↩
22 D Ferroli. A Still Small Voice. Pp. 170-171. Fr dos Reys was the mission superior of Mysore. Much of what is written about Fr Platei by Fr I Antappa in his Origin of Christianity in and around Srirangapattana. pp.171-180 are based on the works of Fr Dominico Ferroli which are referred here extensively. In fact, Anatappa acknowledges that he could not trace those letters which Ferroli seems to have used in his writings. Fr Ferroli wrote the book i Sanyasi Romani after returning to Rome from Bangalore and consulted the archives of the Society of Jesus extensively. This fact is very important for us because of its historical significance. ↩
23 D Ferroli. A Still Small Voice. p.172.↩
24 D Ferroli. A Still Small Voice. pp. 172-173.↩
25 D Ferroli. A Still Small Voice. p.173. Ferroli mentions that all this was taken from the letter of Fr Alphonso Da Costa, of 5 November 1714. (AHRSI, Rome)↩
26 D Ferroli. A Still Small Voice. p. 175.↩
27 Fr Hambye says that the whole family of the former raja was converted. See E R Hambye, History of Christianity in India, Vol III, Eighteenth Century, p. 257.↩
28 D Ferroli. A Still Small Voice. p. 175; see also The Jesuits in Mysore. p. 143.↩
29 D Ferroli. A Still Small Voice. pp. 194-199.↩
30 D Ferroli. A Still Small Voice. p. 201. In 1748, the Madurai Mission had 150,000, Carnatic Mission 80,000 and Mysore Mission 35,000 Christians, p.210.↩
31 D Ferroli. A Still Small Voice. p. 222; See also in The Jesuits in Mysore, pp. 146-147.↩
32 D Ferroli, Jesuits in Mysore. pp. 100-102.↩
33 D Ferroli. A Still Small Voice. pp. 224-225; See also in The Jesuits in Mysore. p. 149.↩
34 D Ferroli, D. The Jesuits in Mysore. p.151.↩
35 D Ferroli. A Still Small Voice. pp. 226-229; See also in The Jesuits in Mysore. Pp.151-153.↩
36 D Ferroli. A Still Small Voice. pp. 226-229.↩
37 D Ferroli. The Jesuits in Mysore. p.153.↩
38 D Ferroli. The Jesuits in Mysore. p.154.↩
39 D Ferroli. A Still Small Voice. Pp. 226-229.↩
40 B S Talwadi, Matanadua Samadhigalu. Pp.181-182.↩
41 Prohibiting the Malabar rite, Chinese rite could be considered as the biggest blunders in the preaching of the Good News of our Lord in India and China in Church and world history. The great works started by Roberto de Nobili in India and Matteo Ricci in China ended abruptly. What needed at that time from the Roman authorities was "calm reflection, deep knowledge of Indian and Chinese civilization, and exact scholarship should have prevailed, partisan feeling, intense hatred, and violent bias triumphed, and a brand of literature marked by viciousness and crudeness devasted the reputation of the Society, especially of the men who were extending themselves for the faith in China and Inda." In William V Bangert, A History of the Society of Jesus, The Institute of Jesuit Sources, St Louis, 1972, p.280.↩
Bibliography
Anthappa, I. Origin of Christianity in and around Srirangapattana, St Joseph’s College, Bangalore, 2007.
Bangert, William V. A History of the Society of Jesus, The Institute of Jesuit Sources, St Louis, 1972,Borges, Charles J. India, in Buckley, James J, Bauerschmidt, Fredrick C and Pomplun, Trent (ed) The Blackwell Companion to Catholicism, Blackwell Publishing, Oxford, UK, 2007.
D’Suza, D. Cinnami, Leonardo: Missionero, Escritor in Diccionario Histórico de la Comapniñía de Jesús: Biográfico-Temático, I by Charles E O'Neill; Joaquín María Domínguez, Roma : Institutum Historicum ; Madrid : Universidad Pontificia Comillas, 2001
Ferroli, Dominic, The Jesuits in Mysore, Kozhikode, Xavier Press,1955.
Ferroli, Dominic. A Still Small Voice: Profiles of Jesuit Pioneers in Karnataka, ATC Publishers, Bangalore, 2017, Originally, I Sanyasi Romani, Padova, 1961, translated by Fr Richard Sequeira SJ.
Ferroli, Dominic. The Jesuits in Malabar Vol II, The National Press, Bangalore, Kozhikode, 1951.
Hambye, E R. History of Christianity in India, Vol III, Eighteenth Century, The Church History Association of India, Bangalore 1997.
Talwadi, B.S., Karnataka Chraistara Itihasa, Kannada Catholicara Sangha Publication, Bangalore, 1989.
Talwadi, B S. Matanaduva Samadhigalu: Mysore Missionna Sankshipta Itihasa (1648-1780), Karnataka Jesuit Province, 2019 (A Short History of Mysore Mission in Kannada).
Thekkedath, Joseph. History of Christianity in India, Vol. II, Church History Association of India, Bangalore, 1988.
-Written by Fr Olvin Veigas, SJ
07 February 2022
PS: This essay is an attempt to give a correct and straightforward biography of Fr Antonio Maria Platei aka Rajendra Swamy of Chikkarasinakere, now the Servant of God. Your suggestions are welcome. Please write at olvinveigas@gmail.com In recent years, there has been a lot of interest to know more about this holy priest. A shorter version of his biography and a Kannada version of it will appear on the blog very soon.
2 comments:
Thank you Fr for sending me good material for reading. May God bless your priestly ministry a hundredfold.
The Glimpses of the Mysore Mission and About the Servant of God, Poojya Rajendra Swami , are very well written.
Many thanks, Fr. Olvin, for making this vital piece of Jesuit history available.
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