Pondicherry came to be known to the Roman mercantilists as Poduke in the first century of the Christian era. Arikamedu excavations show that flourishing maritime commerce existed and it had discontinued during the third century A.D1. As years passed various European traders tried to reach Pondicherry but due to natural difficulties they were not able to read Pondicherry, except the Dutch and the French. During the reign of King Francois I, he encouraged his traders to undertake long voyages. These traders together with them took the missionaries for the fulfilment of sacrament privileges in their voyages2. The missionaries' zeal paved them to adapt to the acquaintance of the new place of Pondicherry and they started their evangelical work as said in the Bible, Go and preach the Gospel of Lord3. Thus started the work of Christianisation at Pondicherry and evangelical task came into force through the Capuchins. Later, the Jesuits were serving for sometime at Pondicherry but the whole credit of Christianisation of Pondicherry goes to Missionaire Etrangere de Paris, MEP4. My article tends to bring out the impact of Christianisation as Roman Catholics on the facets of Society, Economy, Literature and Religious.

1. 1
IMPACT OF CHRISTIANISATION AS ROMAN CATHOLICS IN
PONDICHERRY - (1674-1954) -A PURVIEW
P.CHARLES CHRISTOPHER RAJ
M.A., M.Phil. M.I.M., M.L.I.S.C., M.C.A., B.Ed., P.G.D.T.A., P.hd.,
HEAD OFTHE DEPARTMENT
DEPARTMENT OFHISTORY
PERUNTHALAIVAR KAMARAJAR ARTS COLLEGE
KALEETHIRTHALKUPPAM, MADAGADIPET
PUDUCHERRY 605 107
MOBILE: 9443723327
Email Id:ccraj18@gmail.com
INTRODUCTION
Pondicherry came to be known to the Roman mercantilists as Poduke in the first century
of the Christian era. Arikamedu excavations show that flourishing maritime commerce existed
and it had discontinued during the third century A.D1. As years passed various European traders
tried to reach Pondicherry but due to natural difficulties they were not able to read Pondicherry,
except the Dutch and the French. During the reign of King Francois I, he encouraged his traders
to undertake long voyages. These traders together with them took the missionaries for the
fulfilment of sacrament privileges in their voyages2. The missionaries' zeal paved them to adapt
to the acquaintance of the new place of Pondicherry and they started their evangelical work as
said in the Bible, Go and preach the Gospel of Lord3. Thus started the work of Christianisation at
Pondicherry and evangelical task came into force through the Capuchins. Later, the Jesuits were
serving for sometime at Pondicherry but the whole credit of Christianisation of Pondicherry goes
to Missionaire Etrangere de Paris, MEP4. My article tends to bring out the impact of
Christianisation as Roman Catholics on the facets of Society, Economy, Literature and
Religious.

2. 2
Westernisation
In Indian sociology the term Westernisation refers to the changes brought forth in the
society during the European administration. The changes contemplated under this term covers
lifestyle relating to rationalism, humanitarianism, secularism, habits of eating, entertainment,
reforms in knowledge through learning new language of English and were able to follow liberal
ideas that fit the taboos of the society5. The epoch of Pondicherry, experienced the
Westernised ideas brought by the French in terms of Religion, Cultural and Social values. The
French who were ruling Pondicherry for nearly two hundred and ninety years left their legacy in
terms of all the aspects which became the trend -setter for the future generation to come through
the spread of new faith -- Christianity.
Christianisation as Roman Catholics
Christianity as a faith, which was far removed from the traditional 'animism'
practised by the people of Pondicherry brought changes not only in the forms of worship and
basic religious faith, but it also changed their day - to - day life and social or group behaviour.
The missionaries, charged with a revivalist fervour in a decadent society were perhaps too
puritanical in many respects. Some even thought that mere reading the Holy Bible will give
them salvation from every difficulty and therein undermined the need for the general or material
education of the new converts. For their zealous goodness to the people who followed
Christianity the missionaries tried to bring them out from their ancient traditional social structure
and build a new way of life based entirely on the tenets of Christianity6. Particularly, the
Capuchins who came to Pondicherry intended to establish a Chapel in order to spread the

3. 3
spiritual ideas of Christianity which was non - ritualistic and liberal to be accepted by a huge
mass. A great luminary appreciating the adaptation of Indian Culture as an Italian Jesuit named
Robert de Nobili pointed out to his superiors that the religious faith should never be confused
with the civil customs. According to him, to follow Christian faith does not imply to eat beef, to
drink wine, to wear sandals made of leather and as such become outcasts in the society of India
for he followed the ascetic life of munivar, dressed in saffron and wooden staff, abstained from
meat, fish, eggs and wine, followed only vegetarianism marked his brow with sandal paste and
wore the sacred thread across the breast as the Brahmin did7. This shows adoption of new faith
without many disturbances to the customs and tradition of Tamil society. Similarly other
missionaries left no stone unturned to eradicate those unwanted beliefs, practices and
superstitions.
Impact on Social Structure
Francois Martin who came to Pondicherry as the administrator of the French East India
Company brought the missionaries who belonged to Capuchin Order such as Father Friar
Ephrem and Xenon8. They started a friary and catered chiefly to the religious needs of the
Europeans and Eurasians. The simplicity of the Roman Catholic missionaries and the non-
ritualistic ideals attracted many local inhabitants which in turn brought to the new faith of
Christianity. Tanappa Mudaliar, a convert to the new faith was baptised with a new name Lazaro
Motta, came forward to donate a piece of land wherein the Capuchins were able to build a chapel
by giving the name St. Lazar9. From the Mudaliar community many wanted to follow the new
faith and ultimately a good number of inhabitants began to fill the chapel. Gradually the

4. 4
missionaries were able to impart the importance of the Holy Bible and the goodness present in it.
The fishing hamlet traversed to leave behind the age old practices and the structure of the society
changed. In the initial days the followers of the new faith were ostracised by their fellowmen
and then relatives were forced to leave the villages making their abode in the chapel and the
missionary monasteries. So the missionaries had the intention to construct a larger abode for the
driven away sheep and they made the shelter in the Shepherd homes (God's). The convert
Catholics also faced major challenges as results of drastic decay; decline, disarray and paralysis,
there were also open ecclesiastical warfare between other sects of Christianity. Capuchins started
running a monastery were able to see many people turning to new faith and by A.D 1787 the
Roman Catholic Christians in India were one lakh and among them 17,000 were fisher folk
dwelling on the beaches between Pondicherry and Karaikal10. The European society in
Pondicherry made the advent as cross-national society. Some soldiers of the French were able
to marry the women of the new faith. The communal structure of the society of Pondicherry
was changed because of religious conversion during the colonial period. Conversion was
insisted by Ordinance. One sixteenth of the population of the town was Christian11. An
ordinance of 12th February 1747 ordered all those, who had slaves in their houses to educate
them in Roman Catholic Religion and to make them administer the sacrament of baptism within
one year. The Tamils belonging to higher castes hated to embrace Christianity12. But, during
the occupation of the British, the population of Pondicherry became thin especially the new faith
belonging to weavers, Merchants and Washer-men left the town for their jobs in Tamilnadu.
Reconstituting Pondicherry administration the French missionaries made the inhabitants to
accept the new faith as Christian was appointed as Dubash and his name was Kanakaraya
Mudaliar13. From the diarist point of view on 30th Novermber 1745 there was an event in the

5. 5
village of Reddiarpalaiyam to the east of Ozhukarai, a church has been constructed by
Kanakaraya Mudali and he has placed some holy statues in the church also invited without
distinction all the Brahmans, Vellazhas, Komuttis, Chettis, goldsmiths, weavers, oil-mongers and
people of other sectors for the feast. All the arrangements were made according to the religious
order of each caste. Meals for Europeans and Tamils also was cooked and served with kindness
shows that integrity and secularism started prevailing in the eighteenth century. Newborns were
given name from the Old Testament or New Testament. But the child gets also a call name or
pet name which was quite indigenous and very often a Hindu name14. Pondicherry Christians
were accepted due to the Roman Catholic ideas for it had been imposed from the Synod of
Diamper15. Society had overcome hurtful customs in the name of comfort and humanity, and
opened new avenues for adding to the material welfare of the people. They have taught native
races the value of untouched resources and the waste of uneconomic habits. There has been no
boon that could be given that they have not given, and in their delivery of a religious message
they have ever counted that any gift made to the intelligence, comfort, cleanliness,
neighbourliness, earning capacity, or any other means of social welfare, was a part of their work
and an honour to their Master, who went about doing good. The missionary had gone where
cannibalism was openly practiced and has abolished it, slavery has yielded to his persuasion on a
hundred mission fields,; infanticide has become a crime wherever his hold has been established,
woman has been raised from the position of a chattel to that of a companion to man in the ratio
that his message has been adopted, and woman owes more to the missionary than to any other
active factor in the world of affairs16. Customs that have been a torture to the flesh and signs of
subservience have been abolished; worship has been turned from the insanities of mutilation and
ascetic denial to the sweet reasonableness of praise and prayer and the help of fellow-man. The

6. 6
missioner establishes the virtue of fellow-trust in his convert and makes him a man worthy of
trust. Upon this virtue the solid fabric of a better order of society is built, and from the ranks of
the missionary’s pupils governments and commercial houses select men for their trustworthy
agents17. The growth of the Christian community in the midst of a native population strengthens
the bonds of credit and proves by degrees that honesty is the best policy. Administration in the
hands of native Christians gives the subjects of law a taste of integrity in government, and raises
the demand for the same uprightness among all officials18.
Literature
The French missionaries, took literature as an instrument of Christianisation, especially
their Christian missionaries formed a niche among the local population and nurtured their
language, culture, accustomed with the local customs, manners and traditions. They learned the
language of the native people not to fulfil their potential needs but their intellectual and made
great contributions to its development. The French literature projected its reflection in the
Tamil literature by 17th century, with the help of La Foutaine’s, acquaintance with Francois
Bernier, philosopher and scholar of the period and brought out Indian fables and tales
particularly the Jatakas stories from Mahabaratha, Panchathantra and other myths of India19.
Rev. Fr. Dominique de Valence compiled French – Tamil Dictionary at Pondicherry. This
compilation contained about 12,450 entries alphabetically which dated back to 1734. This work
happened to be the source reference for the missionaries, who wanted to learn the Tamil
language. Meanwhile Abbe Bignou, Custodian of the Manuscripts of the Royal Library in
Paris in 1718, purchased all the chief works of literature from India and Indo-China and asked

7. 7
Etienne Fourmout, a Professor of College Royal to draw up a list of work. Travellers and
Roman Catholic missionaries stationed in South India and Bengal with great interest started
purchasing books especially Fr. Calmette obtained copies of Rig Veda, Yajur Veda and Sama
Veda20. Fr. Pons who showed great interest in classical Sanskrit literature, epics, puranas,
vyakarana, nataka, alankara, Vedanta and nyaya. He was the first Sanskrit Grammarian in India,
who authored Sanskrit Grammar written in Latin based on the Samksipatasara and Latin
translation of the Amarakosa21.
By the year 1747, Pondicherry was filled with almost one-sixth of the local population as
Christians. Many missionaries were able to train themselves and gain mastery over the Tamil
language. A copy of the book entitled Grammaire pour apprendre la langue tamoule
vulgairement appelee le malabare was found in Bibiliotheque National and it was written and
brought out by P.de la Lane in 172822. Fr. De Bourges, well known French priest who
sacrificed himself in collecting the manuscripts and grammars from Paris brought out a copy of
Dictionnaire Tamoul – Francois which is still preserved at Bibliotheque Nationale Paris23.
Missionaries MM.Mousset and Dupuis brought out The Dictionnaire Tamoul-Francois in
185824. The noteworthy role is that of Fr. Beschi, who showed much interest in Tamil literature.
His own works Saduragarthi and Paramathaguru Kathaigal were published by the Catholic
Pondicherry Mission Press in 184525. His works were re-worked by Fr.Dupuis especially Kodun
Tamil Grammar of Beschi to Sen Tamil Grammar in Latin in 1843. In 1851, Pondicherry
Missionary press published a book entitled Le Rev.P.Beschi et le Tembavani and in 1863 he
published the Grammaire Francaise-Tamoule which was considered as the most remarkable

8. 8
work published in a European language by a European26. In 1827, E.Martinet published his three
volumes of Dictionnaire de prononciated Tamoule figure en francais. The Tamil pronunciation
was experienced in French phonetics27.
Education of Girls:
The background of the missionaries had consequences for the education of the converts
Not only did this difference manifest itself in the establishment and planning of primary schools
for the children of the converts but it also showed itself in the higher education for the young
converts Generally it can be said that at least in the early 19th century the Protestants were more
energetic in establishing primary schools whereas the Catholics were more energetic in
establishing centres of higher education28.
The training of the local clergy is the priority of M.E.P society. It demanded the
education of youth in general, particulars of girls who will become mothers and as such, they
have an important role and influence on priestly vocation of local boys. In the year 1843, the
Administrator of Karaikal, Mgr. Bonnand, M.E.P, the Apostolic Vicar of Cormandal Coast, with
the help of Cluny sisters set up a Needle work centre. Three schools were opened in 1844 and
three workrooms for Indians and downtrodden, one orphanage for girls was opened29.
Commitment to local Church and Adaptability:
One of the outstanding features of M.E.P was their commitment to local church. The
training of indigenous clergy has been the priority of M.E.P missionaries. They took keen
interest in all round development of the rural poor, especially in their faith formation. The

9. 9
interest shown by M.E.P in fostering the indigenous culture and traditions are praise worthy.
They encouraged promoting local vocation to priesthood and religious life. Their principles
were ‘Be good to the natives, protect them by every means possible. Inspire them with the love
of God and love of Mary30.
Local Inhabitant became priest
In the French mission for instance the two first native priests were ordained from the
Pondicherry seminary in 1788 The Roman Catholic missions were particular about who they
would accept to be trained for priesthood they did not want any outcastes and were not very
interested in recruiting low-caste students for the seminary This was further example of the
policy just mentioned the missions wanted to build on already existing social and religious
patterns The young students at the seminaries who graduated as catechists came to the villages as
assistants to the Jesuit priests In the French Jesuit mission there were two groups of catechists the
cathechistes sédentaires and the cathechistes ambulans. The first group of catechists stayed more
or less permanently in the villages to which the missionary had travelled to visit his outlying
congregations They were usually recruited among the upper echelons of the village and their job
was to lead the congregation in prayer commemorate the saints days and mediate in troubles31.
Throughout the 19th century the French mission concentrated on educating high-caste pupils for
the ministry This was consequence of what we have been discussing before the Roman Catholic
mission generally felt that the high-caste priests could combine the high status of high caste with
the high status of priest thereby ensuring that the mission was considered worthy and powerful in
the local community The pupils at the Seminary in Pondicherry were educated in the subjects

10. 10
used in Europe Latin Church History and Philosophy They were trained to study the books
published by the mission in Tamil and did not study any other language not English not German
not even French32.
CONCLUSION
The French showed great interest in promoting the new faith i.e. Christianity apart from
their economic trade and commercial motives. The missionaries who have completed their
evangelical mission for over and above three centuries to bring enlighten towards mind and soul.
Their self-less service paved way for the welfare of the population of Pondicherry leaving behind
their native homes and shedding their blood and sweat to the spreading of the new faith as well
as eradicating the superstitious beliefs and rituals of the inhabitants and giving their life a
civilized meaning. Christianisation as Roman Catholics has brought forth the gradual
development of the Church throughout the Colonial areas of the French.
According to the statistics of the Catholic Directory of India, the total population of the Roman
Catholics in Pondicherry are about 3,48,864 and the priests stand at 201. There are women as
nuns numbering around 182033, projects that the inhabitants of Pondicherry accepted the new
faith of Christianity.

11. 11
Notes and References:
1. Clement Iswar, Pondicherry-Cuddalore ArchDiocese (A.D 1545-2000),
Pondicherry, 2003, p.170, see also JBP Moore, From Arikamedu to the foundations of Modern
Pondicherry, pp.120-124, Pondicherry, 2005, pp 59-63 also Raja & Rita Nath Kesari, Glimpses
of Pondicherry, Pondicherry, 2005, p.10-11.
2. Padmanabhan,K.K, Facets of Indian Culture,1994,pp 13-16.
3. Revised Standard Version, The Holy Bible, Gospel of St.Luke,Chapter10.versus3-11.
4. P.A Sampathkumar and Andre Carof mep, History of Pondicherry
Mission: An Outline, Chennai, 1999,pp.5-14.
5. Massey.S.,Christian Missionaries in India,Delhi,2007,p.11.
6. Ibid pp.177-182.
7. Robert de Nobili, SJ, was a missionary to India, especially known for his evangelization
strategies for proclaiming the Gospel to the people of India. De Nobili was born to an Italian
noble family. He was related to two popes and was expected to achieve great things for his
family. In the midst of his studies, de Nobili gave up on his family’s dreams and joined the
Society of Jesus. Inspired by the adventurous stories of the missionaries to Africa and Japan,
de Nobili prepared himself for the missions. He was sent to India, arriving in Goa in 1605.
Initially de Nobili lived within the Portuguese enclosures, surrounded by the benefits of
European culture. He studied Tamil, the local language. De Nobili was then challenged by his
superior to enter into the interior of India and convert those outside the walls. De Nobili
discovered that among upper class Hindus, the Portuguese were considered part of the low
caste. De Nobili adopted the garb of Brahmin scholars, gave up meat, and carried the walking
stick and water jug used by Hindu monks. He learned Sanskrit to read Hinduism’s holy books,
and translated Christian psalms and prayers into Tamil. De Nobili spent the rest of his life
living as an ascetic in the manner of the Hindu holy men. With this strategy, he had
considerable success in converting members of both the higher and the lower castes to
Christianity. He died in 1656, faithful to his Catholic faith and to the spiritual disciplines he
practiced in the Hindu environment. - See more at:
http://www.ignatianspirituality.com/ignatian-voices/16th-and-17th-century-ignatian-
voices/robert-de-nobili.
8. JBP Moore, From Arikamedu to the foundation of Modern Pondicherry, Pondicherry,
2005,p.111.See also Paul Kaeppelin,Les Origines de l'Inde Francais, La Compagnie des
Indes Orientales et Francois Martin,Paris,1908,p.537.
9. A.Launay,Histoire de la Societe des Missions Etrangeres,vols.3. and Le Missions
Etrangeres, p.135 also Louise Creighton, Missions their rise and development, pp.32-38.

12. 12
10. Jean Lafrenez mep, Precis d’histoire de la mission de Pondichery, Pondicherry,1950, p.3.See
also. P.A Sampathkumar and Andre Carof mep, History of Pondicherr Mission: An Outline,
Chennai, 1999,p.5.
11. JBP Moore,Opcit.,pp.47-49.
12. Ibid,p.105.
13. The Private Diary of Ananda Ranga Pillai, 1904, Volume I, Introduction, p. ix
14. Ibid, p. 292-293.
15. The Synod of Diamper was a diocesan synod or council which laid down rules and
regulations for uniting the ancient Saint Thomas Christians of the Malabar Coast with the
Roman Catholic Church. It was formed and convened on 20th June 1599 under the
leadership of Aleixo de Menezes, Archbishop of Goa. The Synod issued 200 decrees
condemned a multitude of Hindu beliefs, especially those related to Transmigration, Fate and
Astrology etc.,
16. Massey. S., Christian Missionaries in India, Delhi,2007,p177.
17. M.P. Sridharan,Papers on French Colonial Rule in India,Calicut,1997,pp.2-4.
18. Cyril Antony,Gazetter of Pondicherry,Vol.II,Pondicherry,1982,p.1191.
19. P. Raja & Rita Nath Keshari, Glimpses of Pondicherry, Pondicherry, 2005.
20. K.S. Mathew, ed., French in India and Indian Nationalism, Vol. II, Delhi,1999
21. Rita Nath Kesari, The Post Colonial Encounter India: India in the British
Imagination, Pondicherry, 2005.
22. Cyril Antony, Opcit.,Vol.I,pp.1122-1232.
23. Ibid.1246.
24. Ibid.1298.
25. Michael Augustine,S.(Archbishop of Pondicherry),Puduvai Kristhavamum Athan Illakkiya
Thondum,Pondicherry,2011.pp.98-104.
26. Ibid., p.117.

13. 13
27. Ibid., p.120.
28. Published article on The Social Impact of Missionary Higher Education 1 by Robert
Woodberry, Baylor University, 2007.
29. Ibid, p.15.
30. P.A Sampathkumar and Andre Carof mep, History of Pondicherry Mission: An Outline,
Chennai, 1999,p.5. See also. A.Launary, Histoire des Missions de l'Inde - Pondichery,
Maissour, Coimbatore, Paris,1898.
31. Bugge Henriette. Christianity and Caste in XIXth Century South India. The Different Social
Policies of British and Non-BritishChristian Missions / Christianisme et caste dans l'Inde du
sud du XIXe siècle. Les politiques sociales des missions chrétiennes britanniques et non-
britanniques. In: Archives de sciences sociales des religions, n°103, 1998. L'indigénisation du
christianisme en inde pendant la période coloniale (1498-1947) pp. 87-97.
32. Ibid., p.12.
33. Catholic Directory of India, 2015,General Statistics,Delhi,pp.39-117.