The History of Andhra Pradesh and The Ad

CHAPTER TWO
THE HISTORY OF ANDHRA PRADESH, AND THE ADVENT OF CHRISTIANITY IN

ANDHRA PRADESH
INTRODUCTION
2.1. A Brief history of Andhra Pradesh
2.2. The People of Andhra Pradesh
2.3. The Mughal Invasion of Andhra Pradesh
2.3.1 The Mughal rule in Andhra Pradesh
2.4 The British Rule in Andhra Pradesh
2.5 The Advent of Christianity in Andhra Pradesh
2.5.1 Missionary Work in the Colonial Period
2.5.1.1 The Roman Catholic Missions in Andhra Pradesh
2.5.1.2 The Jesuit Missions in Andhra Pradesh
2.5.1.3 The Carnatic Missions in Andhra Pradesh
2.5.1.3.1 Fr. Maudiut Pioneer of Carnatic Mission in Andhra Pradesh
2.6 The Decline of the Roman Catholic Mission in Andhra Pradesh
2.7 The Protestant Missions in Andhra Pradesh
2.7.1 The Mission societies in Andhra Pradesh and their mission endeavors
2.7.1.1 The London Mission Society (LMS)
2.7.1.2 The Church Missionary Society (CMS)
2.7.1.3 Society for the Propagation of Gospel (SPG)
2.7.1.4 The American Baptist Church (ABM)
2.7.1.5. The Godavari Delta Mission (GDM)
2.7.1.6 The American Lutheran Mission (ALM)
SUMMARY
1
CHAPTER TWO
THE HISTORY OF ANDHRA PRADESH, AND THE ADVENT OF CHRISTIANITY IN

ANDHRA PRADESH
INTRODUCTION
This chapter discusses the history of Andhra Pradesh from the ancient era to the middle of the
19th century. It briefly narrates the formation of the state of Andhra Pradesh through the dynasties
of Satavahana Dynasty (c.4thCentury), Pallavas Dynasty (8th-10thCentury), Chalukya Dynasty
(10th- 11thCentury), Chola Dynasty, Kakaityas Dynasty and the Reddy Dynasty (1325-1448) who
ruled over Andhra Pradesh and their conflict with invading forces of the Mughals (1323) where
the state was equally benefitted and exploited by these rulers as each of them saw Andhra
Pradesh as a land of wealth and power.1
The British however brought a change into the state by making suitable conditions, which made
gospel work easy for the missionaries, who began offering the locals education and rehabilitation
to the people affected by disasters in Andhra Pradesh. People became receptive to the gospel
through their through benevolent ministries and accepted Christianity, where some of them
became evangelists and pioneers of spreading the gospel in Andhra Pradesh.
This chapter is divided into twelve sections. In order to understand this chapter, the first section
will deal with a brief background of Andhra Pradesh including the social, political, economic
context of the people during the medieval period (2.1), whereas a brief background of the people
of Andhra Pradesh is explained in (2.2). The Mughal rule in Andhra Pradesh is briefly narrated
in (2.3). The British annexing Andhra Pradesh and taking the control of administration is
acknowledged in (2.4). The advent of Christianity in Andhra Pradesh, followed by the work of
Roman Catholic Missions, the Jesuits Mission and the Carnatic mission is mentioned in (2.5).
1
http://shodhganga.inflibnet.ac.in/bitstream/10603/127133/10/10_chapter%202.pdf.Accessed on
25/10/2018.
2
The decline of Roman Catholic missions in Andhra Pradesh is analyzed within (2.6). The spread
of Christianity in Andhra Pradesh, through the Protestant missions and various mission agencies
is described in (2.7).
2.1. A Brief history of Andhra Pradesh
The state of Andhra Pradesh traces its existence from the 5th century B.C. It has mention in the
famous Indian epics Mahabharata2, Ramayana3, the Jataka Tales4 and the Puranas5. The glorious
past of Andhra Pradesh is a result of the many different dynasties 6 that have ruled the region. The
influence of the rulers on the culture and tradition of this south Indian state have been immense.
The Telugus lived in Deccan7 plateau of the Indian sub-continent lying to the South of the
Narmada River. The Deccan is usually understood to designate the South excluding Tamil Nadu
and Kerala. The Andhra’s or the Telugus lived at the mouth of the river Godavari and perhaps
further to the North. The Andhra has developed one of the greatest kingdoms in the Deccan,
2
Mahabharat's original name was Jaya/Jayam. As it revolved around the characters of Bharatavansha
descendants, it was also called Bharata. Considering the magnitude of characters, emotions and angles involved in
the epic, it became popular by the name Mahabharata. It is a Hindu sacred epic Sanskrit poem of India dealing in
many episodes with the struggle between two rival families.
https://en.oxforddictionaries.com/definition/mahabharata. . Accessed on 25/20/2018.
3
A Sanskrit epic traditionally attributed to Valmiki, that concerns the banishment of Rama from his
kingdom, the abduction of his wife Sita by a demon and her rescue, and Rama's eventual restoration to the throne.
http://www.yourdictionary.com/ramayana. Accessed on 25/20/2018.
4
Jataka Tales are the composition of short stories of Buddha, which are written in a novel form and is
preserved in all branches of Buddhism. These tales connect with how Buddha is involved in the lives of the people
and how Buddha corresponds to one another. https://www.britannica.com/topic/Jataka. Accessed on 25/20/2018.
5
Purana is a Sanskrit word that means "ancient" or "old." It is a genre of ancient Indian literature found
both in Hinduism and in Jainism. Puranas are encyclopedic texts that cover various topics such as cosmogony,
cosmology, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories,
theology and philosophy as well as the genealogies of gods, goddesses, kings, heroes, sages and demigods. It is
believed that the first puranas were composed between the 3rd and 10th centuries C.E. The most famous purana by
far is the "Bhagavata Purana," which outlines the childhood and early life of Krishna, the incarnation of the Hindu
god, Vishnu. https://www.yogapedia.com/definition/5335/purana. Accessed on 25/10/2018
6
Satavahana Dynasty (c.4thCentury), Pallavas Dynasty (8th-10thCentury), Chalukya Dynasty (10th-
th
11 Century), Chola Dynasty, Kakaityas Dynasty and the Reddy Dynasty (1325-1448). P.Raghunanda Rao, History
and culture of Andhra Pradesh: from the earliest times to the present day (New Delhi: Sterling Publishers, 1997), 12.
7
A triangular plateau in southern India, bounded by the Malabar Coast in the west, the Coromandel Coast
in the east, and by the Vindhaya mountains in the north. .https://en.oxforddictionaries.com/definition/Deccan.
Accessed on 25/20/2018.
3
which extended from the Western to the Eastern Ghats, with its capital at Srikakulam and later at
Amaravati, ruling from 220 B.C. to 226 A.D.8
It is known that during the Mauryan age, the great Greek traveler, Megasthenes visited
Chandragupta Maurya's court around 2nd century. During this time, Andhra had been in a
position of an established political power. Kingdoms belonging to the region were established in
the Godavari Valley.
Historical evidence proves that between 624 AD and 1323 AD a significant change in social,
religious and the literary fields were brought about. The identity of Andhra Pradesh as an
established region was brought during the reign of the Chalukya's, the Rashtrakutas and the
Cholas.9
About the 1st century CE the Satavahanas (or Satakarni), one of the most renowned of the
Andhra dynasties, came to power. Its members ruled over almost the entire Deccan plateau and
even established trade relations with Rome. They were patrons of diverse religions and were
great builders; their principal city, Amaravati, contained Buddhist monuments that inaugurated a
new style of architecture.
Buddhism prospered under the Andhras, and in their capital flourished the great Buddhist
university of antiquity, where Nagarjuna (c. 150–250 CE), the founder of the Mahayana10 school
of Buddhism, taught. The ruins of the university, at Nagarjunakonda, still reflect its former
glory.11
P.Raghunanda Rao, History and culture of Andhra Pradesh…, 23-27.

8
P.Raghunanda Rao, History and culture of Andhra Pradesh…,32-36.

9
10
Mahayana Buddhism is considered one of the two major traditions of Buddhism, now practised
especially in China, Tibet, Japan, and Korea. The tradition emerged around the 1st century AD and is typically
concerned with personal spiritual practice and the ideal of the bodhisattva.
11
4
During the rule of Renati Cholas, in 5th century CE, Telugu emerged as a popular medium of
communication. In the reigning period of Vishnukundina Kings, Telugu was accredited to be the
official language of the state.
The Andhras continued to prosper over the next millennium, and in the 11th century, the eastern
Chalukya dynasty unified most of the Andhra area. Under the Chalukyas, Hinduism emerged as
the dominant religion, and the first of the Telugu poets, Nannaiah (11th century), began
translating the Sanskrit epic, Mahabharata into Telugu, marking the birth of Telugu as a literary
medium.12
By the 12th and 13th centuries CE, Chalukyan influence was undermined with the incursion of
Kakatiya dynasty who took over the administration of Andhra Pradesh. They ruled from a region
near Warangal. The ruler of Warangal by the name Rudra built the Fort of Warangal during this
time. This period in the history of Andhra Pradesh is believed to be one of the most prominent
times. Kaktiya dynasty extended Andhra power militarily and culturally, and during their regime,
the commercial expansion of the Andhras toward Southeast Asia reached its peak.13
By 11th-12th century, the followers of Islam had established themselves in the north, and their
invasion of the south led to the fall of Warangal, which was under the dominion of Kakatiya
Dynasty in 1323. After the fall of the Kakatiya dynasty in 1370 the administration of the region
was overtaken by the Vijayanagar Empire 14 led by Krishna Deva Raya15 (1509-1529), to the
12
P.Raghunanda Rao, History and culture of Andhra Pradesh…, 41.
13
14
Vijayanagara Empire, one of the greatest empires in the southern India, was founded by Harihara
(Hakka) and Bukka, who either served as Treasury officers in the administration of Kakatiya dynasty or as Hoysala
commanders. When Warangal fell in 1323, the two brothers were captured, taken to Delhi and converted to Islam.
http://bieap.gov.in/Pdf/TTPaperIYR2.pdf. Accessed on 25/10/2018.
15
Krishna Deva Raya is considered one of great leader of Andhra Pradesh. He was well known for military
glory, economic prosperity, good administration, and artistic splendor. Telugu literature, for instance, flourished
during that period. The formation of an alliance between the various neighboring Muslim principalities ultimately
led to the fall of Vijayanagar in 1565, leaving the Muslims in control of the Andhra areas.
http://bieap.gov.in/Pdf/TTPaperIYR2.pdf. Accessed on 25/10/2018.
5
southwest of Warangal, hindered the further expansion of the Muslim power for some time;
however, the Muslim attacks continued against Vijayanagar Empire.16
European traders began to involve themselves in Indian politics in the 17th century, as
successive Nizams (rulers) of Hyderabad, seeking to consolidate their kingdom against rivals,
obtained first French and later British support.
In exchange for their help, the British acquired from the Nizam the coastal Andhra districts lying
to the north of the city of Madras (now Chennai) and later the hinterland districts. Thus, the
major part of the Andhra country came under British rule, part of what then was the Madras
Presidency. The Telugu-speaking Telangana region, however, remained under the Nizam’s
dominion of Hyderabad, and the French acquired a few towns.17
Indian nationalism arose during the 19th century, and the Andhras took a place at the forefront of
the movement. Leaders such as Kandukuri Veeresalingam were pioneers in social reform. In the
struggle against British rule, Andhra leaders played decisive roles. Pride in their historical and
linguistic achievements led them to demand a separate province. Simultaneously, a movement
was organized to unite the Telugu-speaking peoples living under British rule with those under
the Nizam’s administration.18
After India gained independence in 1947, however, the region remained administratively and
linguistically divided. In 1950, the southern and eastern Andhra portion was incorporated into
Madras state, and the Telangana region became part of Hyderabad state. The Andhras’ demand
16
P.Raghunanda Rao, History and culture of Andhra Pradesh…,52.
17
Santha kumari Jetty, “A Political, Socio-Economic, Religious and Cultural Survey of 17th-19th century
Andhra”, https://www.academia.edu/4403106/A_Political_Socio-
Economic_Religious_and_Cultural_Survey_of_17th-19th_Century_Andhra. Accessed on 26/10/2018.
18
Gautam Pingle, “The Historical context of Andhra Pradesh, 1900-1956”,
https://www.academia.edu/4451488/The_Historical_Context_of_Andhra_and_Telangana_1900-1956. Accessed on
26/10/2018.
6
for separate statehood became so insistent that, when the central government refused to comply,
a local leader, Potti Sreeramulu, fasted to death in 1952 to dramatize the issue.
The government finally acceded to the people’s request by creating, on October 1, 1953, Andhra
state, which included the Telugu-speaking districts of the former Madras state to the south. That
action paved the way for the formation of linguistic states throughout India, beginning in 1956
and continuing into the 21st century.19 Through the States Reorganization Act of 1956, the state
of Hyderabad was split up, and its Telugu-speaking districts (constituting Telangana) were
joined to the Andhra state on November 1, 1956, to form the new state of Andhra Pradesh.20
2.2. The People of Andhra Pradesh
The population of Andhra Pradesh, like that of the other states of India, is highly diverse. In
general, the state’s various communities are identified more readily by a combination of
language, religion, and social class or caste than they are by specific ethnic affiliation. Telugu is
the official and most widely spoken language in the state.21
The present state of Andhra Pradesh comprises of Telegu speakers, with 97.32 percent22
according to linguistic survey, which forms the bulk of the population 94.67 percent along with
people from other states who have settled down for many generations owing to work or business
purposes.23
19
Gautam Pingle, “The Historical context of Andhra Pradesh, 1900-1956”,
https://www.academia.edu/4451488/The_Historical_Context_of_Andhra_and_Telangana_1900-1956. Accessed on
26/10/2018.
20
Chinna Yagati Rao, “Presidential Address, Andhra Pradesh History Congress, 2010”.
https://www.academia.edu/5861789/Presidential_Address_Andhra_Pradesh_History_Congress_2010. Accessed on
26/10/2018.
21
http://censusindia.gov.in/2011census/censusinfodashboard/stock/profiles/en/IND028_Andhra
%20Pradesh.pdf. Accessed on 26/10/2018
22
http://www.censusindia.gov.in/2011-documents/lsi/ling_Andhra.html. Accessed on 25/10/2018.
23
%20Pradesh.pdf. Accessed on 25/10/2018.
7
A small minority speaks Urdu24, a language primarily of northern India and Pakistan. Most of
the remaining groups speak border-area25 languages, including Hindi, Tamil, Kannada, Marathi,
and Oriya.26
The state’s Scheduled Tribes (the official designation for indigenous minority peoples who are
outside of India’s caste hierarchy) speak Lambadi (Banjari) and a number of other languages.
Members of the Scheduled Tribes and the Scheduled Castes (the official designation for those
formerly called “untouchables”) constitute more than one-fifth of Andhra Pradesh’s total
population.27The great majority of the residents of Andhra Pradesh practice Hinduism (76
percent), while smaller segments of the population follow Islam (6 percent) or Christianity (1
percent). Christians live mostly in the urban centers and coastal areas, while Muslims are
concentrated in the Rayalaseema region.28
Nearly one-third of the population lives in urban areas. Of the urban dwellers, about half live in
the state’s 10 most-populous urban areas29, notably the industrial and manufacturing regions
around Visakhapatnam and Vijayawada in the northeast regions of Andhra Pradesh. Other large
cities in Andhra Pradesh include Guntur, Kurnool, and Rajahmundry. Agriculture, dominated by
the production of food grains, is a major, although declining, sector of the state’s economy, in
terms of value. Andhra Pradesh is one of the leading rice-growing states in the country and is a
24
The Muslim community is also present in a sizeable strength throughout the state of Andhra Pradesh,
especially within the regions of Hyderabad and Telangana who speak Telegu and Urdu variably.
25
The concerned regions of Odisha which share borders with Andhra Pradesh are Palasa, Icchapuram
(Odisha), Srikakulam, Manadasa, Jeypore, Koraput, Malkangiri, Nabarangpur, Rayagada, Gajapati,
Ganjam . Similarly Nellore, Tada, Guntur share borders with Tamil Nadu.http://censusindia.gov.in/2011-prov-
results/prov_data_products_andhra.html. Accessed on 25/10/2018.
26
%20Pradesh.pdf. Accessed on 25/10/2018.
27
28
http://censusindia.gov.in/Census_Data_2001/Census_data_finder/C_Series/Population_by_religious_com
munities.htm. Accessed on 25/10/2018.
29
Vishakhapatnam, Vijayawada, Nellore, Rajahmundry, Kurnool, Tirupati, Kadapa, Kakinada, Eluru,
Vizianagaram are considered to be the most populous areas where people have resided for work or trade purposes.
8
major producer of India’s tobacco. The state’s rivers—particularly the Godavari and the Krishna,
but also the Penneru—account for its agricultural importance.30
2.3. The Mughal Invasion of Andhra Pradesh
Islam preceded the establishment of Muslim political power in India; The first Muslim fleet
appeared in the Indian waters in 636 during the Khalifate of Omar. Islam had gained hold in
some pockets on the western coast of India in the wake of Arabian invasions of Sind, led by
Mohammed bin-Qasim in 712.31
The Arab traders had been visiting the southern and western coasts of India even before the
advent of Islam, However, after the birth of Islam, "they also brought with them the message of
Islam and acted both as traders and missionaries." Later, Muslims settled down in the towns, and
accepted India as their motherland. Even though, Politically, the Arab conquest was ‘a triumph
without results', yet its commercial and cultural impact cannot be Ignored. Muslim power was
established in north India only after 1000 under the Ghaznavids.32
However, its impact, especially of the Islamic religion, on the population of the country was
quite considerable. The next Muslim invader was Mohammed Ghazni who invaded India again
and again, defeated the Hindu rulers and destroyed the Hindu temples. "He was a zealous
upholder of Islam and an ardent warrior against idolaters. - By this policy of persecution and
plunder he shattered the economic and political strength of northern India and paved the way for
final subjugation by later Muslim invaders."33
30
https://www.aponline.gov.in/apportal/Downloads/Socio%20Economical%20Survey%20%202017-
18.pdf. Accessed on 25/10/2018.
31
P.Raghunanda Rao, History and culture of Andhra Pradesh…,58-60
32
33
9
Mohammed Ghori who cherished a desire to conquer the whole of North India. Lahore was
seized in 1186 A.D., from the last Ghaznavide. Soon, thereafter, the whole of northern Indiawas
under his rule.
He conceded Delhi and the surrounding areas to Qutbuddin Aibak to rule 1206. Within hundred
and fifty years, this Sultanate expanded almost up to the extreme south but towards the end of the
14th century, it disintegrated into a number of provincial States.34
Babur defeated the Lodis in 1526 and established the Mughal Empire. His successors conquered
the whole country, and the Mughal rule lasted from 1526 up to 1857 except for a brief period
when the Afghan Surs had seized power from the Mughals.
In1323, the Delhi Sultan Ghiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer
the Telugu country and lay siege to Warangal. In 1347, an independent Muslim state, the
Bahmani Sultanate, was established in south India by Ala-ud-Din Bahman Shah as a revolt
against the Delhi Sultanate. By the end of the 15th century, the Bahmani 35 rule was plagued with
faction fights and there came into existence the five Shahi sultanates. Of these, it was the Qutb
Shahi36 dynasty that played a significant and notable role in the history of Telugu land.37
The Qutb Shahi dynasty held sway over the Andhra country for about two hundred years from
the early part of the 16th century to the end of the 17 th century. Sultan Quli Qutb Shah, the
founder of the dynasty, served the Bahmanis faithfully and was appointed governor of Telangana
in 1496. He declared independence after the death of his patron king, Mahmud Shah, in 1518.38
34
35
They were the descendants of Ala-ud-Din Bahman Shah and were called as Bahamanis.
36
Qutb Shahi was the ruler of Golconda (1518-1687) which came into existence with the dissolution of
Bahamani Kingdom and the Sultan Quli was the in charge. http://www.hyderabadplanet.com/qutb-shahi-
dynasty.html. Accessed on 25/10/2018.
37
38
https://www.aponline.gov.in/apportal/Downloads/Socio%20Economical%20Survey%20%202017-
18.pdf. Accessed on 25/10/2018.
10
Aurangzeb, the Mughal emperor, in 1687 invaded Golconda and annexed it to his empire. He
appointed a Nizam (governor) and thus for about a period of 35 years this region was ruled by
Mughal Nizams.39
2.3.1 The Mughal rule in Andhra Pradesh
A reference to the advent of Muslim appearance in South India would be more relevant for this
study. Muslims had settled on the Malabar Coast as traders from the 7 th century. In the eleventh
and twelfth centuries, Muslim merchants were found both on the western and eastern coasts of
India.40 Political invasions over South India commenced with Alauddin Khalji whose only desire
was to plunder the people and land reformers. However, when Mohammed bin Tughlak
commenced his rule, he launched a campaign of conquests.41
Malik Kafur,the general of Sultan Alauddin Khalji, invaded South India, within a short span he
conquered four Hindu kingdoms in the Hindu kingdoms of the Yadavas of Devagiri, the
Hoysalas of Dwarasamudrs, the Pandyas of Madurai and the Kakatiyas of Warangal were
overrun, plundered and slowly, one after the other subjugated.42 Muslim governors were
appointed even at Madurai, the ancient capital city of the Pandyas. As a practical political leader,
Alauddin never desired to annex the South with his empire. On the contrary, he tried to keep
good relations with those of the rulers of the South, who accepted his suzerainty and agreed to
pay annual tributes. He was interested only in looting, but was unwilling to accept responsibility
of administration.43 Thus, Alauddin's conquest of the South was neither complete nor permanent.
However, the Hindu rulers of the South were conscious of the danger to their sovereignty from
the north.44
39
40
A.M Zaidi, From Syed to the Emergence of Jinnah. (New Delhi: n.p, 1975), 25.
41
42
K.Nilakanta Sastry, A History South India (Madras: n.p, 1966), 439.
43
B.RGopal, History of Modern Andhra. Part-II, (Mysore,: n.p, 1988), 100.
44
B.RGopal, History of Modern Andhra…, 112.
11
During the reign of Mohammed-bin-Tughlak, the southernmost frontiers were consolidated to
form the 23rd Province of the Tughlak Empire. However, his victories were short-lived due to a
variety of reasons. As the control of the central government weakened, some of the Deccan
States declared their independence. The foundation of Vijayanagara and Bahamani kingdoms
and the Sultanates of Madurai were all manifestations of these reactions.45
The Mughals conquered all the independent kingdoms of the South in the 17th century. At last,
Aurangzeb defeated Abdul Hasan in October 1687 and annexed the Qutub Shahi kingdom. The
Subedars of different provinces tried to establish their own power. Farrukhsiyar, the new
emperor conferred the viceroyalty of the Deccan upon Chin Qilich Khan with the title Nizam-ul-
Mulk-Fateh-Jang, who established law and order in the Deccan. However, he was recalled to
Delhi in 1715 and his position was bestowed on Syed Hussain Ali Khan.46
Nizam-ul-Mulk was first asked to go to Malwa but then he was recalled and given a choice to
choose any one of the four provinces of Agra, Akbarabad, Allahabad, Multan and Berhampur.
However, he left Malwa in April, 1720, and moved towards the Deccan, Meanwhile, Syed
Hussain Ali Khan, the Subedar of the Deccan was murdered.47
This incident strengthened the hold of Nizam-ul-Mulk. He was given a place in the Imperial
Court as a Minister, but his administrative reforms were not to the liking of the Emperor.
Therefore, the Nizam decided to leave Delhi for Deccan. He defeated Mubariz Khan, the
Subedar of the Deccan at Shakar Kheda on 11th October, 1724. The emperor Mohammed Shah
acknowledged and conferred the title of Asaf Jah upon the Nizam. With this, the State of
Hyderabad came into existence.48
45
http://shodhganga.inflibnet.ac.in/bitstream/10603/66172/9/09_chapter%202.pdf. Accessed on
25/10/2018.
46
47
P.Raghunanda Rao, History and culture of Andhra Pradesh…, 107.
48
25/10/2018.
12
2.4 The British Rule in Andhra Pradesh
In 1753, a decree of Asif ad-Dawlah Mir Ali Salabat Jang49 , Subedar of Deccan granted to
General Bussy50 (1718-1785) the regions of Chicacole (Srikakulam), Ellore, Rajahmundry
(Northern Circars)51 etc. with an annual revenue Rs.200, 000 for the maintenance of the French
troops in the Subah (province) in recognition of the help of these Circars amounted up to 1
million Rupees per year. General Bussy helped Salabat Jang to be the Subedar of Deccan. The
agreement made between the French and Salabat Jang in Aurangabad bears the signature of
Sayeed Loukshur, Minister of Salabat Jang. The province of Yanam however acquired
considerable importance during the occupation of the Northern Circars by the French.52
Another important event in the history was the war between the French and the English fought at
Chandurthi (now is in Gollaprolu mandal) in East Godavari district) in 1758 in which the French
were defeated by the combined armies of British and Maharaja Ananda Gajapathi Raju- II of
49
Asif ad-Dawlah Mir Ali Salabat Jang, was the son of Chin Qilich Khan, also known as Nizam-ul-Mulk-
Fateh-Jang surrendered his throne to the French East India Company as they helped him retain the throne. He also
gave Guntur, Srikakulam, Nellore, Kondapalli and Rajahmundry to the French. However, in 1759, with the conquest
of the fortress of Macchilipatnam, the British took over the French controlled region from Gundlakamma River to
the Chilika Lake in Odisha. B.RGopal, History of Modern Andhra…,122-126.
50
Marquis de Bussy-Castelnau (1718 – 7 January 1785) or Charles Joseph Patissier de Bussy was the
Governor General of the French colony of Pondicherry from 1783 to 1785. He served with distinction under Joseph
François Dupleix in the East Indies, receiving the Order of Saint Louis. He contributed to the recovery from Britain
of Pondicherry in 1748, and was named in 1782 to lead all French military forces beyond the Cape of Good Hope.
B.RGopal, History of Modern Andhra...,129-134.
51
The term “Northern Circars” comprise of Chicacole (Srikakulam), Ellore, Rajahmundry, Kondapalli and
Guntur. This was estimated to spread over 30,000 square miles during the Nizam lost control of these provinces to
the French and later to the British.
52
The Yanam region was presented to the Marquis de Bussy, the French General by Vizianagaram King
Pusapati Peda Vijaya Rama Raju (1670–1756) as a token of gratitude for the help rendered by him in the fight
against the rulers of Bobbili. Actually, it was in 1750 when French leader de Bussy was staying with entire battalion
near Hyderabad. Many soldiers have died due to some disease (Small pox). He was running with financial crisis.
Vijayaramaraju of Vizianagaram helped him to overcome financial crisis and rebuild his battalion. B.RGopal,
History of Modern Andhra…, 137-145.
13
Vizianagram.53 Salabat Jang made a treaty with British and gave the Northern Circars under a
firman to the English.54 Later, Nizam rebelled against the English.55
A second treaty56 was the result of war and Northern Circars remained permanently under the
control of the British. After 1760, the French lost hold in South India, especially on Northern
Circars.57 In 1765, Lord Robert Clive58(29th September 1725- 22nd November 1774), the
commander in chief of British East India company, also the Chief and Council at Vizagapatam
obtained from the Mughal emperor Shah Alam a grant of the five Circars. 59 In 1792, the British
53
The British had an interest in getting administrative control of the region, which was once under the
Nizam of Hyderabad, which was later transferred to the French who helped Asif ad-Dawlah Mir Ali Salabat Jang.
British began to have political peace treaty with a warring provincial ruler Maharaja Ananda Gajapathi Raju- II of
Vizianagram, who also had some reign over Ganjam and Gajapati region of Odisha. Maharaja Ananda Gajapathi
Raju II did not favor the alliance between the Nizam and the French and he was unhappy with the annexure of
Northern Circars by the French, who were beginning to assert dominion and were interfering the political affairs of
Ananda Gajapathi Raju- II’s regions. Hence, the British allied with Ananda Gajapathi Raju- II and defeated the
French. See A.M Zaidi, From Syed to the Emergence of Jinnah. (New Delhi: n.p, 1975; K.Nilakanta Sastry, A
History South India (Madras: n.p, 1966); B.RGopal, History of Modern Andhra. Part-II, (Mysore,: n.p,
1988);P.Raghunanda Rao, History and culture of Andhra Pradesh: from the earliest times to the present day (New
Delhi: Sterling Publishers, 1997).
54
Salabat Jung who was in fear of being killed by the Nizam of Hyderabad with whom he developed
rivalry, approached British for protection with assurance of surrendering the Northern Circars to them (the records
and the right to the land revenue). He also made a firman(decree) stating that the British should give him the local
autonomy of ruling his regions without interfering in the political affairs. B.RGopal, History of Modern Andhra.
Part-II…, 134-135.
55
The Nizam declared his revolt against the British as Andhra was a Mughal empire. The Nizam declared
the British who were meddling with the governance of Nizam of Hyderabad annexed independence in Hyderabad, as
he was not pleased with some regions under his control. Hence, the Nizam revolted which the British within a short
span of time suppressed. B.RGopal, History of Modern Andhra. Part-II…, 137.
56
This was the direct result of Nizam’s displeasure of losing out Machilipatnam to the French and to the
British as this province was beneficial to the Nizam. The British disallowed Nizam to take Machilipatnam as the
region was strategic and the British wanted to assert the dominion from Calcutta Presidency to Madras Presidency.
B.RGopal, History of Modern Andhra. Part-II…, 139.
57
The French lost to British who were helped by the Nizam who gave them Northern Circars, which later
became a part of Rayalseema region of Andhra Pradesh on terms that the Nizam would supply for the British troops
and ensure safe passage and communication between the Calcutta Presidency and Madras Presidency. B.RGopal,
History of Modern Andhra. Part-II…, 139-142.
58
Major-General Robert Clive,(29 September 1725 – 22 November 1774), also known as Clive of India,
Commander-in-Chief of British India, was a British officer and privateer who established the military and political
supremacy of the East India Company in Bengal. He is credited with securing a large swath of South Asia
(Bangladesh, India, and Pakistan) and the wealth that followed, for the British East India Company. In the process,
he also turned himself into a multi-millionaire. Together with Warren Hastings he was one of the key early figures
setting in motion what would later become British India. P.Raghunanda Rao, History and culture of Andhra
Pradesh…, 145-149.
59
The British seized the fort of Kondapalli , and on November 12, 1766 a treaty of alliance was signed with
Nizam Ali by which the Company, in return for the grant of the Circars, undertook to maintain troops for the
Nizam's assistance. By second treaty, signed on March 1, 1768, the Nizam acknowledged the validity of Shah
Alam's grant and resigned the Circars to the Company, receiving as a mark of friendship an annuity of ₤50,000.
Guntur, as the personal estate of the Nizam's brother Basalat Jang, was accepted during his lifetime under both
treaties. He died in 1782, but it was not till 1788 that Guntur came under British administration. Finally, in 1823, the
Company bought the claims of the Nizam over the Northern Circars outright, and they became a British possession.
14
got the complete supremacy, when they defeated Maharaja Vijaya Rama Gajapathi Raju of
Vizianagaram.60
2.5 The Advent of Christianity in Andhra Pradesh
Christian tradition claims that Christianity arrived on the Indian Subcontinent in the year 52 with
St. Thomas, who landed in Kerala61 and established seven churches, appointing priests from the
high-class families.62 However, Christianity was limited to the South West Coast of India, i.e.,
within the boundaries of Kerala State only until the arrival of the Portuguese in India in 1498 and
later by East India Company from England in Seventeenth Century. The dynamic spirit of
missionary activity began in different parts of India including Andhra and other parts of the State
during these periods.63
As the tradition goes, an important event which could testify to the presence of Christians in
Andhra Pradesh from the early centuries is the Council of Nicea held in 325 C.E. It is recorded
that a delegation from “Divos” represented the Church in India in the Council. Some historians
identify “Divos” as Diviseema. It is also recorded that Arian emperor Constantius sent
Theophilus who was originally an Indian to the island called “Divus” which was inhabited by
60
The Vizagapatam district was part of the Chicacole Circar and was long known as the Kasimkota
division. After the Golkonda Sultanate took over, the chief local officer was the faujdar of Chicacole, who was in
charge of Ganjam and Vizagapatam regions. The first faujdar was Sher Muhammad Khan (1652-84), who governed
through the local chiefs or zamindars. Among these various zamindars, the Vizianagaram rajahs grew in power
gradually and started playing a significant part in the politics of the region.The English and French had several
factories in this region and struggled for commercial control of the region. The british being used to the sea routes
saw this places s an attaractive venture of business and commericial profit whilst maintaining dominion over the
Northern Circars collectively by making Viziannagaram as the "central" zone which was more powerful than
Vizagpatnam. See A.M Zaidi, From Syed to the Emergence of Jinnah(New Delhi: n.p, 1975; K.Nilakanta Sastry, A
History South India (Madras: n.p, 1966); B.RGopal, History of Modern Andhra. Part-II(Mysore,: n.p,
1988);P.Raghunanda Rao, History and culture of Andhra Pradesh: from the earliest times to the present day (New
Delhi: Sterling Publishers, 1997).
61
St. Thomas landed at Cranganore(Kodungallor) on the Periyar Bay (on the Malabar coast in Kerala). He
preached Christianity to the Jews who had settled there and to others and travelled towards the South, establishing
Christian communities at seven places (Malankara, Palayur, Parur, Gokamangalam, Niranam, Chayal and Kollam).
He ordained priests from four Brahmin families called Sanakarapuri, Pakalomattam, Kalli and Kaliankal. Then he
crossed over to the east coast and canonize further to Malacca and China. He returned to Mylapore, which is in
present Chennai and preached to the Brahmins. There some Brahmins rose against him and speared him to death
about 72 AD. Sovan Kumar Mallick, Asia Antioch Seminary, History of Christainity in India Class Notes.
62
He ordained priests from four Brahmin families called Sanakarapuri, Pakalomattam, Kalli and Kaliankal.
63
Sovan Kumar Mallick, Asia Antioch Seminary, History of Christainity in India Class Notes.
15
Indian Christians in the 4th century. This island is identified differently by various historians 64
while some feel that it could be Diveeseema.65
Among the letters given by Pope XXII around 1330 to Bishop Jordan Catalani addressed to the
Kings and the Christians in India, the historians report that there was one to be conveyed to the
faithful at “Mausolipatinam” (Machilipatnam) along with the one for the Mylapore Christians. A
Christian king named Solomon, ruled parts of Orissa and Andhra according to the Catalon Map
dated 1375. Fr. H. Colli (+1962), an Indologist and Sanskrit scholar of renown, affirms that
Christians (Nestorians or Catholics) were already present at Vijayanagar in 1442. He bases his
conjecture on some report of Abdur Razack, Persian ambassador at the Vijayanagar Court, who
mentions that the Prime Minister (Vizier) of Vijayanagar was a Christian.66
Christian presence in Andhra Pradesh seemed to have continually existed almost from the
beginning of Christianity in one form or another. In the first century, some Greek Christians
from Alexandria settled in Masula presently known as Machilipatnam, a coastal port town. It was
for long a trading post of Roman merchants. Even some Jews passed through it and made their
settlement in the nearby trading towns like Guntur where a Synagogue was built. Armenian
Christian merchants and migrants had their settlements in Macilipatnam and nearby locations.67
2.5.1 Missionary Work in the Colonial Period
Christianity upon its arrival in India during the 1 st century did not make any progression within
the Indian subcontinent and was limited within the Southern coast until the 15 th century when the
64
Fr. B.R Thomas, Fr. M. Maniackkan argue that this place is Vizianagram not Diviseema.
http://shodhganga.inflibnet.ac.in/bitstream/10603/62670/10/10_chapter%201.pdf. Accessed on 25/20/2018.
65
http://www.apbc.in/images/News.pdf. Accessed on 25/20/2018.
66
K.L Richardson, “The Church and the Native Culture: A Telegu Christian Perspective”.
https://biblicalstudies.org.uk/pdf/ijt/35-2_080.pdf. Accessed on 25/20/2018.
67
Chandra Paul Martin, "The healing Ministry of Christian Missionaries in Coastal Andhra, India – An
Appraisal" (Dissertation submitted to Acharya Nagarjuna University, N. Nagar, (Unpublished), 2009).
16
Portuguese arrived in India in 1548, followed by the German Lutheran Protestant missionaries
Ziegenbalg and Pleutschau in 1706, Moravians in 1760 and William Carrey in 1793.
2.5.1.1 The Roman Catholic Missions in Andhra Pradesh
The first recorded attempts to convert the resident Telugus and plant the Church among them
date back to the beginning of the 16th century to the period of arrival of the Portuguese in India
in 1498 and the conquest of Goa by Affonso de Albuquerque in 1510. The missionaries 68 who
arrived in 1500 in the second Portuguese expedition spanned out to the Empire of Vijayanagar
with the open support of King Krishnadeva Raya who established his kingdom in the present
Ananthapur district of Andhra Pradesh.
In this period, few Telugus were made disciples by the Franciscan pioneers though these
Christian communities did not last long. In 1598 two Jesuit Fathers 69 were received by
Venkatapathideva Rayalu, the last great prince of the Aravide dynasty, at Chandragiri near
Tirupati. This first attempt by Madurai Mission did not result in the establishment of Christian
communities though there were some individual conversions.70
2.5.1.2 The Jesuit Missions in Andhra Pradesh
The Jesuit missionaries came to India in 1542. In the beginning, they too confined to the coastal
areas but eventually they began to extend their apostolate to Bijapur and Vijayanagara empires as
68
Luis de Salvador and Antonia de Padraoe were the two Roman Catholic missionaries who were serving
as missionaries in the Vijaynagara Empire. http://shodhganga.inflibnet.ac.in/bitstream/10603/62670/13/13_chapter
%204.pdf. Accessed on 25/10/2018.
69
Luis de Salvador and Antonia de Padraoe. The main object was two fold - to win over the friendship of
Vijayanagar ruler for the advancement of the Portuguese trade in India and to obtain permission to preach the
Gospel. His approaches and discussions with Brahmins with regard to religious aspects did not bearany fruit but on
the other hand, he was even ill-treated by them. During his preaching, he could make single conversion before he
was murdered inthe capital of Vijayanagar Empire by a mission.
70
In 1606, Robert De Nobili, who replaced Fr. Henry Henriques and Fr.Criminall landed in Madurai and
began his ministry of contextualization”. Nobili imitated the methods of Matteo Ricci who attempted to live as the
local Chinese lived, Nobili adopted the way of Sanyasi and imitated the Hindu Brahmin class in hopes to disciples
them to Christ but the mission was not successful as people avoided Nobili and accused him of being an Parangi and
if they come in contact with they will lose their status and caste. Sovan Kumar Mallick, Asia Antioch Seminary,
History of Christainity in India Class Notes.
17
well. In the year 1561, the King of Bijapur requested the Archbishop of Goa, to send two
scholars. The Archbishop sent Gonsalves Rodringuiz and Superior of the Dominicans. Though
they were received well by the king, 144 soon the Bishops realized that the king of Bijapur asked
for them only out of curiosity and nothing else.
They returned to Goa, disappointed. Yet according to a Report of 1582, they made a few
conversions in Bijapur. In 1608, two Jesuit Missionaries requested the ruler of Bijapur to grant
permission for a Christian settlement and to construct a Church in Bijapur. The King favoured
their request on one condition that the Portuguese should allow for a construction of a Mosque in
Goa. Portuguese did not like this condition and hence the whole idea was abandoned.71
However, their third attempt in 1662 was successful. The king gave them permission to build a
house to a Christian missionary. This act has resulted in immigration of Christians from
Portuguese territory to Bijapur. Franscesco Manco, the Jesuit Missionary explored the kingdom
of Golkonda in 1641. He travelled across the kingdom from one end to the other and ultimately
started his apostolate at Masulipatnam. His travel and gospel preaching has resulted in the
establishment of two Christian Mission stations, one at Golkonda and the other at
Masulipatnam.72
The Jesuit Mission constructed a Church at Masulipatnam in 1652 to facilitate 300 Catholic
converts. In due course Franscesco Manco expanded his activities and as a result of which
several churches were established at Narsapur, Bimilipatnam, Chicacol (Srikakulam) etc. A
Church was built at Hyderabad in 1652 with a congregation of 100 145 Christians. Another
71
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Church, built 6 miles away from Hyderabad in course of time was dedicated to our Lady of the
Rosary, with a following of 300 Christians.73
2.5.1.3 The Carnatic Missions in Andhra Pradesh
Carnatic mission was one of the most flourishing missions of the Jesuits founded in the southern
peninsula in the 18th century. The usage of the term Carnatic Mission was a loose one and it
meant people of the South. When the Muslim rulers of the North started conquering South India
including Tamil and Telugu areas, they applied this term to all the territories conquered by them
in the Indian Peninsula.74 Thus, even the Catholic Christian Missions for convenience applied the
same term.75
2.5.1.3.1 Fr. Maudiut Pioneer of Carnatic Mission in Andhra Pradesh
Fr. Maudiut who was considered as the founder of the Carnatic Mission started Telugu Mission
in June 1700. The two other missionaries who joined Fr. Maudiut in the new mission stations
were Fr. Bouchet at Tarkolam in Tamil Country and Fr. De la Fontaine in Punganur in Chittoor
district of Andhra country.76 The most commendable thing in their mission was their efforts to
implement the proven methods of De Nobili of Madurai77 such as his adaptation of food, clothing
73
74
The French King Louis XIV, wanted to share similar political control gained by Portugal through the
evangelistic activities in some of the pagan countries in the East.14 This dream of Louis XIV to establish new
Catholic Mission Stations in India could not be realized without the approval of the King of Portugal as per the
Papal Bull of May 4, 1493, given by Pope Alexander VI. The continuous persuasion of the Jesuit missionaries
ultimately led for a formal separation from the Madura Mission15 in 1701, but technically, they continued tobe
under the Portuguese ruler. http://shodhganga.inflibnet.ac.in/bitstream/10603/71401/11/11_chapter%204.pdf.
Accessed on 25/10/2018
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77
Robert Nobili was aghast to see the immoral life of the Indians replicating the mannerisms and customs
of the parangi (Franks), and this close association of faith with abhorrent customs made it impossible for anyone of
respectable character to become a Christian. Nobili attempted to re start the mission methods used by his
contemporary Matteo Ricci in China, Nobili studied the Brahman custom and prejudice and discarded everything
that could offend, such as eating of meat and wearing shoes. He wore the robe of the holy man and converted into a
sanyasi guru, renouncing any attachment to the world. He mastered Tamil, Telugu and Sanskrit. In order to avoid
contamination, he moved away from the church. He held public discussions on religious subjects, such as unity of
19
and living habits. Besides these, they also adopted qualities such as the acquisition of the
vernaculars, distribution of Christian literature, efficient organization, and condemnation of
polygamy, opposition to idolatry, personal courage and endurance of suffering.78
The Carnatic mission was successful within these regions of Andhra Pradesh 79 but the conversion
of Reddy community of Andhra Pradesh marks the important period within the Telegu
Christians.
Their earlier converts were certain Kapus of Maddigubba.80 In 1715, the Headman of that village,
who suffered for two years from a disease, which was cured by Fr. Le Gac, the Jesuit missionary
at Krishnapuram in Mysore. This led to his conversion with a new name, Rayappa Reddi and
also with his immediate relations. It is estimated that around 50 people embraced Christianity
when the priest, Fr. Le Gac, visited the village. All the Reddis who were converted so far
belonged to the Thumma family of Maddigubba.81
The conversion of Thumma Reddis of Madigubba had influenced the Gopu Reddi family which
was under the influence of Sanjivinandha swamulu (LeGac). Both Gopus and Thummas were not
only neighbors but also relatives and were exchanging brides for several generations and shared
the same exploits on the battlefield. Rayappa Reddi‟s embracing Christianity was a signal to his
God and doctrine of creation. His scholastic method of argument, learned as a theological student, reshaped in the
Indian context with fitting illustrations from Indian classics. Sovan Kumar Mallick, Asia Antioch Seminary, History
of Christainity in India Class Notes.
78
79
Karuveippampundi is considered as a landmark in the spread of the Carnatic Mission. It was the place
where the first church of the Carnatic Mission was erected. Though it was ruled by a Nawab, the Brahmins were in
greater control over the town and hence they persecuted the missionaries.Punganur was one of the flourishing
Catholic Centers of Carnatic Mission. Fr. De La Fontaine won the friendship of the ruler of Punganur and baptized
the first batch of five Velama caste people in 1701 into Christianity – a widow and her four children. In the course of
time, he converted hundred adults and nine Brahmins. Fr. De La Fontaine was joined by another zealous missionary
Fr. Le Gac and by 1705, the new mission had weathered its first stormy beginnings, and gathered its first harvest.
The number of conversions then was put at 1600.
http://shodhganga.inflibnet.ac.in/bitstream/10603/71401/11/11_chapter%204.pdf. Accessed on 25/10/2018
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fellow Gopu Reddis and other Reddis like the Endrella Reddis, the Pentas, the Daggulas, the
Mudas, the Udamallas, the Kommas, the Aduris, the Gades, the Boyas, theYerravs and others to
follow his example.82
Prasanappa Naidu (1696-1720) a Prince of Maddigubba was sympathetic towards missionaries
and his help to the church was something unique. He not only gave the missionaries permission
to preach and propagate their religion but also was also very helpful in the construction of
churches. However, the Prince could not become a Christian because he did not want to lose his
caste identity, which was an important aspect of social hierarchy in those days.83
2.6 The Decline of the Roman Catholic Mission in Andhra Pradesh
The decline of Roman Catholics who flourished all over Andhra Pradesh in the first 35 years of
the 18th century began to decline steadily. The major causes were the famines and the invasion
of the Marathas and Muslims (17th-18th century), the Carnatic wars84 and the suppression85 of the
Society of Jesus. To these, political and economic causes, the death of these two zealous and
82
83
84
The First Carnatic War (1746-1748), The Second Carnatic War (1749-1754) and the Third Carnatic War
(1756-1763). The Carnatic Wars (also spelled Karnatic Wars) were a series of military conflicts in the middle of the
18th century in India. The conflicts involved numerous nominally independent rulers and their vassals, struggles for
succession and territory, and included a diplomatic and military struggle between the French East India Company
and the British East India Company. They were mainly fought on the territories in India, which were dominated by
the Nizam of Hyderabad up to the Godavari delta. Because of these military contests, the British East India
Company established its dominance among the European trading companies within India. The French company was
pushed to a corner and was confined primarily to Pondichéry. The East India company's dominance eventually led to
control by the British Company over most of India and eventually to the establishment of the British Raj.
85
The suppression of the Society of Jesus in 1773AD by Pope Clement XV was indeed a great adversity
for the Christianity in India, especially in the South. The Portuguese were not any more interested in the mission as
earlier. The Jesuits in India were also expelled. The priests from Goa could not continue their work very effectively.
There was a scarcity of ministers. The catechists (laymen who taught religion and helped in church work were
looking after the local communities).Later due to lack of ministers and the invasion of Tippu Sultan in 1789AD,
many Christians returned to Hinduism or were forced to accept Islam. The Paris Foreign Mission (MEP) was
entrusted with the ministry in the Madurai mission as well as in Mysore and Karnataka. Having their headquarters at
Pondicherry, the members of MEP continued with great difficulty the work of the Jesuits in those regions. Their
main concern was to form indigenous clergy in which they succeeded. Many Indians joined them to carry on their
work.
21
exemplary missionaries Fr. Calmette in 1738 and Fr. Le Gac in 1739 was also responsible as
there was no leadership left to educate and organize the young church.86
The French Revolution87 was another major cause for the stoppage of priests coming from
France to India. Once the revolution started in 1789, only two priests came to India in 1791 and
from 1791 to 1819, nobody turned up. Under these circumstances, there was not much mission
work done, as the personnel were over-burdened with the needs of the existing Christians,
together with shortage of men and the lack of funds. Finally, the non-arrival of missionaries due
to the French Revolution became detrimental to the Catholic Missions in India.88
To sum up, the 18th and 19th centuries saw the rise, growth and decline of the great Carnatic
Mission founded by the Jesuit Missionaries from France. Guy Tachard, Leon Mauduit, De La
Fontaine and others, founded it in 1700.
Though the response of the people was not that enthusiastic in the beginning, by 1730 the
missionaries were able to break through all social barriers and converted thousands of people
from all castes to their fold. Finally, some of these Christians reverted to their original religion
due to lack of pastoral care and the remaining ones began to migrate to other parts of Andhra
Pradesh.
The people from Gandikota-seema migrated to Kondavidu area of Guntur district while people
from Oleru migrated to Chingelput district. By the last quarter of the 18th century, many of the
86
87
The French Revolution was a watershed event in modern European history that began in 1789 and ended
in the late 1790s with the ascent of Napoleon Bonaparte. During this period, French citizens razed and redesigned
their country’s political landscape, uprooting centuries-old institutions such as absolute monarchy and the feudal
system. The upheaval was caused by widespread discontent with the French monarchy and the poor economic
policies of King Louis XVI, who met his death by guillotine, as did his wife Marie Antoinette. Although it failed to
achieve all of its goals and at times degenerated into a chaotic bloodbath, the French Revolution played a critical
role in shaping modern nations by showing the world the power inherent in the will of the people.
https://www.history.com/topics/france/french-revolution. Accessed on 25/10/2018
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22
original Catholic Centers were deserted. It could be said rightly that all these adverse situations
only eclipsed and not extinguished the Mission.89
2.7 The Protestant Missions in Andhra Pradesh
Bartholomeus Ziegenbalg was the first Protestant Lutheran Missionary to visit the Andhra
Pradesh. He was sent by King Frederick IV of Denmark in 1706 on behalf of the Royal Danish
Mission to work among the Tamils. During his course of work at Tranquebar, he made a short
visit to Tirupati in 1716.
However, it was his successor, Benjamin Schultz, who started work among the Telugu people
shortly after his coming to Madras in 1726. He learnt Telugu and translated the Catechism and
New Testament into Telugu language. As to point of conversion and the early reports of Schultz
do not distinguish between Tamil and Telugu converts. Shultz’s successor John Philip Fabricius
continued to work among the Telugu people in Madras.
He founded Boarding Homes for the schoolchildren and had moved to Dutch settlement in
Pulicat because the mission buildings were destroyed by French in 1746.90
2.7.1 The Mission societies in Andhra Pradesh and their mission endeavors
This section will briefly analyze some of the missionary agencies who shared the gospel within
the state of Andhra Pradesh. The focus of this thesis is on the Canadian Baptist Mission and their
work in Araku valley. So, this section will trace the mission work of various mission agencies
which lead to the coming of Canadian Baptist Mission in Andhra Pradesh.
2.7.1.1 The London Mission Society (LMS):
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The London Mission Society, which was established in England in 1795 and sent its first
missionaries, Augustus Des Granges and George Gram to India in 1804. Originally, they were
intending to work in Tamil Nadu, but were led by their friends to Visakhapatnam to do
evangelistic work. The Collector of Visakhapatnam received them cordially and arranged for
them the study of Telugu language and offer services to the English residents there.
Anandarayar, a Brahman who was disciple by the LMS Missionaries worked along with the
missionaries to translate the four Gospels in to Telugu in 1810 that were printed at Serampore
and the translation of the New Testament was completed in 1818 with the help of Mr. Edward
Pritchard and John Gordon who came as replacements of Gram and Des Granges to
Visakhapatnam. Gordon also started work on Old Testament translation, which was later
completed by these missionaries. Thus, the missionaries of LMS paved way for the growth of
Telugu Christian Literature and preached Gospel to the natives.
These missionaries opened the first Anglo-Telugu school in 1844 and this was the first Anglo-
Vernacular school in Andhra Pradesh.91 In 1853 Mrs. Hay opened a school for caste girls where
the girls were given education as well as basic training to become teachers.In 1847 Pulipaka
Jagannadham, a Brahmin, was converted to Christianity and became an outstanding lyricist along
with the illustrious Purushotham Chowdhary and William Dawson. Thus Visakhapatnam,
Vijayanagaram and Chicacole became the three main Centers of LMS in coastal Andhra
Pradesh.92
The Missionaries also maintained a Printing Press at Vishakapatnam for many years and printed
portions of Telugu Scriptures, books and tracts for distribution. Rev. John Hay who joined the
Mission in 1840 distinguished himself in educational work and had a strong command over the
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Telugu language. He was considered as the most influential Telugu scholar among the
missionaries. He revised the Telugu New Testament of Pritchard and Gordon and in 1890 and
revised both the Old Testament and New Testament in celebration of the 50th anniversary of his
arrival in India.93
2.7.1.2 The Church Missionary Society (CMS):
In 1837, Mr. Goldingham, the Collector of the Krishna District, gathered around him a few pious
friends in Masulipatnam to work and pray for the evangelization of the country. They first
applied to the Society for the Propagation of Gospel (SPG) for arranging Missionaries for gospel
work. However, SPG finding itself unable at that time to undertake a fresh field, requested the
Church Missionary Society (CMS).94
When the C.M.S also refused their request on the ground of lack of funds, they themselves
offered to give or guaranteed the necessary money. The request of Mr. Goldingham and his
friends had its reward when the first two C.M.S missionaries H.W. Fox and Robert Tirlingron
Nob were sent to the Telugu country in the latter half of 1841. For some time, these Missionaries
met with negative response from the Telugu people for evangelistic work. In the course of time,
Noble founded the great educational institution known as the Noble School on 20th Nov. 1843,
which later became Noble College which contributed greatly to the academic progress of the
area. 95
The first disciples were two young men viz., Manchala Ratnam, a Brahmin and Inala Bhushanam
a Velama from the school, who were baptized a few months later. Mr. Fox was the founder of
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the district works and was an earnest preacher of the Gospel and spent his time touring
throughout the country. The Mass Movement of the CMS96 began with a person named Pagolu
Venkayya of an outcaste community, and he and his relatives were baptized. When Venkayya
was baptized the converts of the CMS Telugu Mission were numbered at 200, and at the time of
his death in 1891, largely due to his efforts the membership had risen to 10,000.97
The CMS established its mission work through the Noble School in Machilipatnam. Many
converts were won from the Mala caste and a few disciples were from the upper castes turned
out to be the leaders of the Church. By 1878, Noble School became a High School. Mr. J. E.
Padfield started a Vernacular Training Institution, which supplied catechists and school teachers
to various districts. Mrs. Padfield opened the Girls Boarding School. The Mission established
centers at Vijayawada, Eluru, Raghavapuram and Dummugudem.98
The Telugu Native Church Council held its first meeting in 1876. There were reports in the
Missionary Annals of harmony and fellowship among converts from upper castes and
outcastes60 .The outstation established by the CMS at Dummagudem was meant to reach the
Koyas(indigenous People) which was done at the instances of Sir Arthur Cotton who took up the
work on the Dhowleshwaram barrage.99
The first missionaries sent to the Koyas were W. G. Edmonds and W. Ellington. The Rev. V. S.
Azariah of Dornakal visited England in 1910 and was present at the Edinburgh conference. He
96
The CMS experienced a Mass Movement in the conversion of the Malas and Madigas in the early part of
20th century (1916) and consequently there were 9,200 baptisms and 28,000 members and 700 catechumens.
Besides the Noble College at Machilipatnam there were also High Schools in Vijayawada and Eluru as well as other
schools of various kinds run by the CMS Telugu Mission. Khammammet in the Dornakal diocese was opened in
1888 and witnessed a phenomenal success by the turn of the century. That is to say, that there was 115 lay teachers
working in 75 villages, 4,271 baptized persons, 2372 catechumens and 7 Pastors. K.L Richardson, “The Church and
the Native Culture: A Telegu Christian Perspective”. https://biblicalstudies.org.uk/pdf/ijt/35-2_080.pdf. Accessed
on 25/20/2018.
97
98
99
26
was consecrated as the first Indian Bishop of the CMS on December 29, 1912, which was
historic moment in the history of Indian Christianity.100
The Telugu Mission of the CMS was under the Madras Diocese and Bishop Azariah served as its
Bishop. Bishop V. S. Azariah had the credit of being the Architect and driving force behind the
famous Epiphany Cathedral in Dornakal. The style of architecture chosen for this monumental
edifice was a blend of Saracen and modern Dravidian temple architecture blended into a
Christian Church – the imposing Minarets giving the appearance of a Muslim structure, the
Mantapam giving the appearance of a Hindu Temple and the Cross-at the top of the pinnacle
symbolic of the Christian faith.101
This is the only Church structure in India, which represents an architectural combination of all
the three major religions of the country. It was also noteworthy that the Nizam of Hyderabad
gave a donation of Rs.1, 000 toward this structure. The CMS joined the Church of South India
(CSI) in 1947.102
2.7.1.3 Society for the Propagation of Gospel (SPG)
The SPG was founded in England in 1701 by Thomas Bray (1656- 1730) of the Church of
England. who already started the SPCK (Society for Promoting Christian Knowledge) in 1698,
of which the SPG became, as its missionary arm . The first Missionary of the SPG, John Henry-
Side, reached Madras in 1826. The SPG reached the Telugu speaking country in the person of
William Howell, and Anglo-Indian missionary, who arrived in Cuddapah in 1852.103
100
101
102
103
27
Later other missionaries joined and they evangelized in Cuddapah, Giddalur, Nandyal,
Jammalamadugu and Kalasapadu village and started churches. By 1898 there were around 1000
members in the Jammalamaduju church. In Nandyal the SPG High School was established in
1885 and the Holy Cross Cathedral was also built in the same place in 1905. Besides these, the
SPG Missionaries also established a Higher Elementary Training School, a Boarding Home, and
a School For Girls as well as a Hospital in Nandyal. Thus, Nandyal became an important center
of SPG.104
In 1904, Giddalur became another important SPG center for evangelism. Rev. Britton started a
vocational training center at Giddaluru in 1929 for which the government had given him 30 acres
of land. In 1930, Bishop Azariah inaugurated the St. Raphel Hospital. One outstanding leader
who emerged from the Giddalur center was the late Bishop Bunyan Joseph.
The SPG work in Secunderabad-Hyderabad twin cities started in 1841 by Rev. Witford. He
labored in the Trimulgherry, Bolaram areas. The St. Thomas SPG Church near Secunderabad
railway station was built in 1854 at a cost of Rs. 7000-0069. Most of the SPG Churches in
Cuddapah, Kurnool and Secunderabad have joined Church of South India in 1947.105
2.7.1.4 The American Baptist Church (ABM)
Rev. Samuel Day and his wife from the United States of America were the pioneers of this
Mission in India under the aegis of the American Baptist Missionary Union. They landed in
Calcutta in early 1836 and proceeded to Srikakulam and there they met Purushotham
Chowdhary, the famous Andhra Christian lyricist, who welcomed and helped them in their initial
missionary efforts.106
104
https://www.academia.edu/3990723/History_of_Christian_Missionaries_in_Colonial_Andhra. Accessed
on 25/10/2018.
105
106
https://www.academia.edu/3990723/History_of_Christian_Missionaries_in_Colonial_Andhra. Accessed
on 25/10/2018.
28
After two years, the Rev. Day couple went to Madras and tried to evangelize the Tamils, but
finding the work very discouraging, they returned to the Telugu country and settled in Nellore in
February 26, 1840. Day went on furlough in 1846 due to ill health and returned in 1848 along
with another missionary couple, Mr. and Mrs. Lymon Jewett.107
The labors of these missionary couples however did not bring the desired results. The small
Telugu Mission Station in Nellore was for this reason called the Lone Star Mission. The
Missionaries were greatly discouraged because of the poor results among the Telugus and for
some time they seriously debated whether they should wind-up the mission in India and go to
Burma. But in 1853 the Headquarters in America decided that the Telugu mission should
continue and sent another couple, Rev and Mrs. Douglas to help the other missionaries.108
In 1876, they started a school for girls and laid the foundation for the Lone Star Church. There
was also a hospital built in 1893 under the initiative of Dr. Mrs. Idapaye Levering. In 1854, Rev.
and Mrs. Lymon Jewett started the work in Ongole and John E. Clough joined the Jewetts in
1866. Thereafter, it appears, there was such a sudden growth in discipling and the growth of the
church. Yarraguntla Pariah’s name figures prominently as the pioneer for the outcaste Madiga
community, who was already a Christian through some Anglican Missionaries, but now, along
with 200 others he came to be baptized by Rev. John Clough. This was the beginning of the
Mass Movement, which according to Bishop Stephen Neil, was the first of its kind in the Indian
Church History.109
The most significant event occurred in the context of the great famine of South India between
1876 and 1878 when the American Baptist Missionaries concentrated their efforts into famine
107
108
109
Stephen Neill, The Story of Christian Church in India and Pakistan (CLS: Madras, 1972), 117.
29
relief activities not only by providing free food grains to the poor but also by providing them
thousands of jobs in the digging of a portion of the Buckingham Canal for which Rev. Clough
took the franchise from the Government.110
By virtue of these social and humanitarian gestures, the Missionaries won many thousands of
converts to Christianity. Toward the end of the famine on July 3, 1878, Clough baptized 2,222
people in the Gundlakamma River.
The efforts of Rev and Mrs. Clough in Ongole, especially in the area of education were very
laudable. The school that Mrs. Harriet Clough started with six girls in 1867 became a Girls High
School in 1960. Rev. and Mrs. Baker succeeded the Cloughs in Ongole and served ABM till
1929. The bakers built a hostel for students. In 1904 they also built the Jewett Memorial Church
at a cost of Rs. 21,000 and in 1916 a hospital in memory of John E. Clough at a cost of Rs.
22,000 at Ongole. In 1870, the Rev. A. T. Timpany started work in Ramapatnam on the sea
coast. The Mission possessed an area of 108 acres and started what later became the
Ramapatnam Baptist Theological Seminary.111
2.7.1.5. The Godavari Delta Mission (GDM):
The origins of the Godavari Delta Mission (GDM) are traceable to the Open Brethren Movement
of England83 under the leadership of men like George Muller, Robert Chapman and A. N.
Groves84. Two young men, William Bowden and George Beer, the pioneers of the GDM, were
members of the Ebenezer Chapel in Barnstabple, who had Mr. Robert Champan as their
preacher/pastor.112
110
Stephen Neill, The Story of Christian Church in India…, 132.
111
David Downie, The Love Star – A History of the Telugu Mission of the American Baptist Foreign
Mission Society (Philadelphia: n: p, 1924), 234 – 237.
112
John Craig, Forty Years among Telugus (New York: n: p, 1908), 112-115.
30
A. N. Groves, the architect of the GDM, visited this chapel in 1835 in search of missionaries for
India. Groves himself was a missionary to Baghdad, but through the instrumentality of Sir Arthur
Cotton who was a British Missionary Engineer in India, he was persuaded to turn his missionary
gaze upon the ripened fields of India. Arriving in Bombay in July 183385 Groves then surveyed
the need in the country, returned to Europe and UK looking for missionaries, went to Barnstaple
and found Bowden and Beer willing, and prepared for the task. William Bowden and George
Beer, together with their families arrived in Madras on July 8, 1836 and then moved to
Narasapur in April of 1837.113
Bowden and Beer families represented the first ever Brethren overseas missionaries anywhere in
the world. The primary mission of the GDM was unquestionably evangelistic. Every GDM
missionary carried out evangelization. Until a few years ago no foreign Missionary left India
withdrawing themselves from the missionary work. Consequently today there are more than 300
GDM churches with a membership of anywhere in between 40 to 50 thousand.114
Among the accomplishments of the GDM, the Mission High School at Narsapur was an
outstanding example. Hardly three years after the arrival of the GDM pioneers, George Beer
established the Narsapur School in 1839. The motto of the school was “Bear the Cross – Wear
the Crown”. Beer himself managed the affairs of the School until his sudden death in 1853. Mrs.
Beer took over charge, ran the school until 1861, and handed it to her son John William Beer
who was barely 18 years old at that time.
John Beer developed the School into an Anglo-vernacular school with an enrollment of 200
pupils. He mastered Telugu language and managed the school until 1894. Then his brother
Charles Beer held the reigns until 1903 and passed on the management to E. B. Bromley who
113
Olive Rogers, Origins of the Godavari Delta Mission and its Distinctive Tenets (Narsapur: n: p 1986),
135- 141.
114
John Craig, Forty Years among Telugus…,120.
31
developed it to the level of a middle school by 1921. Bromley, besides administrating the
Narsapur School, was also taking care of 60 smaller schools in the villages.115
2.7.1.6 The American Lutheran Mission (ALM):
The John Christian Friederick Heyer of the USA established the present Andhra Evangelical
Lutheran Church (AELC) in 1842. Heyer arrived in India on October 1841, and after a brief stay
at Nellore with the Baptist Pioneer Missionary, Mr. Day, he reached Guntur on July 1842.116
Guntur is the Headquarters of AELC and from there Heyer reached out to Prathipadu, Nallapadu
and Kothapeta and disciple and baptizing a few people. Rev. Heyer coupled his evangelistic
activities with educational efforts and started his first school in 1844 AT Guntur and later at
Prathipadu, Nallapadu and Kothapeta. In 1855 Robert J. Wolf started a College and provided
higher education facilities in the Guntur area. In 1881 Miss Kate Boggs came to Guntur and did
much towards the welfare of women. Then in 1883 Dr. Aannah Sarah Kugler came and started
her medical work and laid the foundation for the now famous Kugler Hospital.117
She died in 1930 in Guntur after 47 years of medical service to the people of Guntur. John
Aberley started a Bible Training School in Guntur for the training of pastors for the Lutheran
Churches.
In 1920, the Andhra Christian College was founded. J. Roy Strock102 was the first Principal. In
1950 the first Indian Christian disciple, T. S Paulus was appointed as the Principal and he
distinguished himself as an outstanding educationalist and disciplinarian shaping the College to
prominenece, that it became the alma mater for many of the outstanding leaders in Andhra
Pradesh today.118
115
Olive Rogers, Origins of the Godavari Delta Mission and its Distinctive Tenets…, 144-148.
116
P.A, Muthaiah, History of Medak Diocese (Hyderabad: n:p ,1946), 32-48.
117
Ch Swaveley., (ed) One Hundred Years in Andhra Country (Madras n:p, 1942),3 – 5.
118
Ch Swaveley., (ed) One Hundred Years in Andhra Country…, 35-45.
32
The AELC opened centers at Chirala, Sathenapalli, Bapatla, Bhimavaram, Dhawaleswaram,
Rajole, Tarlupadu, Korukonda, Kovvuru, Polavaram, Markapuram, Cumbum, Narasaraopet,
Vinukonda, Palnadu, Rentachintala, Repalli, Tenali, Tanuku, Parvathipuram and Rajahmundry.
In all these places, the missionaries built schools as well as churches.
Besides the wellknown Kugler Hospital in Guntur AELC opened similar hospitals at
Rajahmundry, Chirala, Tarlupadu, Bhimavaram, and Rentachintala and Ankalaandem103. They
also built hostels in Kovvuru, Narasaraopet, Tenali and Rajahmundry and a Higher Grade
Training School at Narasaraopet, which was opened in 1946. 119 In Rentachintala the Missionaries
started a Special School for the Blind in 1911104 and taught Braille to many Christian as well as
non- Christian youth, both boys and girls. The North German Missionary Society has established
a mission at Rajahmundry in 1845 under missionary vallett.
It transferred its properties to American Rutheran Church in 1851 because of the financial
problems it faced. A Teacher Training School was opened. Rajahmundry also was the home of
Luthergiri a Theological Training School for men – from 1850 to 1971, which in 1972 merged
with the B.D section of the Ramapatnam Baptist Theological Seminary to form the Andhra
Christian Theological Seminary and then relocated to Secunderabad as the Andhra Christian
theological College.120
SUMMARY
The missionaries who came to Andhra Pradesh exhibited an exemplary life of godly living
among the local people. They braved hardships for the gospel and toiled to bring the betterment
of the lives of the people. They brought reforms through their education and teachings. Through
their lives and mission works, many men and women from Andhra Pradesh became Christians
who brought many souls to Christ. They forsook their own and faced difficulties in witnessing
119
G. Drach and D. Kruder, The Telugu Mission (Philadelphia:n:p, 1914), 24.
120
Ch Swaveley., (ed) One Hundred Years in Andhra Country…, 46-55.
33
for Christ. Their faiths laid the foundations of Christianity in Andhra Pradesh. Through the
efforts of local Christians, many schools and colleges came into existence, which brought new
stimulus of thinking into the lives of Telegu people.
The missionaries brought the Bible into Telegu language thus evangelizing people to the saving
knowledge of Jesus, which became a way of life for many and who in turn, became great leaders,
preachers, and missionaries in Andhra Pradesh and assisted the missionaries in their endeavors.
These local people became a source point to reach out to others and shared the good news and
through their efforts and preaching, the gospel advanced.
The efforts of missionaries still bears a mark on many schools and universities, which they
formed to bring an impact to society, is a reminder for many for their selfless act towards the
people of Andhra Pradesh and their commitment to the cause of the gospel.
34

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CHAPTER TWO

THE HISTORY OF ANDHRA PRADESH, AND THE ADVENT OF CHRISTIANITY IN

2.1. A Brief history of Andhra Pradesh

2.2. The People of Andhra Pradesh

2.3. The Mughal Invasion of Andhra Pradesh

2.3.1 The Mughal rule in Andhra Pradesh

2.4 The British Rule in Andhra Pradesh

2.5 The Advent of Christianity in Andhra Pradesh

2.5.1 Missionary Work in the Colonial Period

2.5.1.1 The Roman Catholic Missions in Andhra Pradesh

2.5.1.2 The Jesuit Missions in Andhra Pradesh

2.5.1.3 The Carnatic Missions in Andhra Pradesh

2.5.1.3.1 Fr. Maudiut Pioneer of Carnatic Mission in Andhra Pradesh

2.6 The Decline of the Roman Catholic Mission in Andhra Pradesh

2.7 The Protestant Missions in Andhra Pradesh

2.7.1.1 The London Mission Society (LMS)

2.7.1.2 The Church Missionary Society (CMS)

2.7.1.3 Society for the Propagation of Gospel (SPG)

2.7.1.4 The American Baptist Church (ABM)

2.7.1.5. The Godavari Delta Mission (GDM)

2.7.1.6 The American Lutheran Mission (ALM)

THE HISTORY OF ANDHRA PRADESH, AND THE ADVENT OF CHRISTIANITY IN

of Satavahana Dynasty (c.4thCentury), Pallavas Dynasty (8th-10thCentury), Chalukya Dynasty

Pradesh as a land of wealth and power.1

became evangelists and pioneers of spreading the gospel in Andhra Pradesh.

2.1. A Brief history of Andhra Pradesh

Amaravati, ruling from 220 B.C. to 226 A.D.8

the Godavari Valley.

new style of architecture.

P.Raghunanda Rao, History and culture of Andhra Pradesh…, 23-27.

P.Raghunanda Rao, History and culture of Andhra Pradesh…,32-36.

official language of the state.

however, the Muslim attacks continued against Vijayanagar Empire.16

obtained first French and later British support.

dominion of Hyderabad, and the French acquired a few towns.17

linguistic achievements led them to demand a separate province. Simultaneously, a movement

the Nizam’s administration.18

2.2. The People of Andhra Pradesh

the official and most widely spoken language in the state.21

concentrated in the Rayalaseema region.28

but also the Penneru—account for its agricultural importance.30

2.3. The Mughal Invasion of Andhra Pradesh

Mohammed bin-Qasim in 712.31

established in north India only after 1000 under the Ghaznavids.32

final subjugation by later Muslim invaders."33

under his rule.

14th century, it disintegrated into a number of provincial States.34

2.3.1 The Mughal rule in Andhra Pradesh

commenced his rule, he launched a campaign of conquests.41

and the Sultanates of Madurai were all manifestations of these reactions.45

Hussain Ali Khan, the Subedar of the Deccan was murdered.47

Hyderabad came into existence.48

General Bussy50 (1718-1785) the regions of Chicacole (Srikakulam), Ellore, Rajahmundry

firman to the English.54 Later, Nizam rebelled against the English.55

2.5 The Advent of Christianity in Andhra Pradesh

during these periods.63

while some feel that it could be Diveeseema.65