Historical evidences of this mission are from the end of the year 1659. During this time the troops of the Mysore king besieged Trichirapalli and fought with the Nayakas of Madurai. This war was known as ‘The War of Noses’. The christians in the neighbourhood marched towards south west under the leadership of Fr. Antony De Proence, popularly known as ‘Paramananda Samaigal’ in search of refuge.

They took shelter at Vidatilampondi - a village near Manapparai and 20 miles from Tiruchirapalli. Fr. Anthony De Proence approached the Zamindar of Kumaravadi and paid his respect. Amidst great opposition from the people, with the permission of the Zamindar, he built a small chapel and a house for him at Vidathilampundi and solemnly celebrated Easter in 1660. Due to jealousy, the local villagers burnt the chapel and house one midnight.

Then, Fr. Antony De Provence met the Zamindar again and requested him to provide a safer shelter for his people. The Zamindar asked him to go to Mullipadi, a village very near the present Thomas mount. Fr. Antony De Provence moved to this village along with his people. In 1662, Fr. Emmanuel Rodriguez built a chapel at the foot of the hill and dedicated to Our Lady. He also placed a wooden cross at the top of the hill and named it after St. Thomas the Apostle This wooden cross is preserved and kept safely for veneration even now.

After nearly 50 years, Fr Antony Dias, popularly known as ‘Kartaneden’ built the Church of Our Lady of Snows and nearby a presbytery and brought the people hom Mulipady to Malayadipatti.

At the top of the Thomas mount, in 1840, a small chapel (the porton over the altar) was built. At the end of the prolonged and scandalous Goan Schism, the present walls around St Francis Xavier's Church and a thatched chapel were built over night. Then the thatches were replaced with tiles. Later in the year 1885, Fr. Benedict Burthy built the present St Francis Xavier's Church and nearby a presbytery (demolished in 2004 due to damage) for the priests.

He served in this mission for about 43 years (1853-1905). He built Churches in six villages Karungulam, Pannapatty. Perur, Chinnandipatty, Pothamettupaty and Malayadipatty.

He died at Tuticorin while traveling for a mission and was buried there. In November 1909, at the request of the people of Malayadipatti Mission, his body was transferred from Tuticorin to Malayadipatti. After a great and moving ceremony, his body was buried in front of the altar of St.Francis Xavier's Church.

Near St.Thomas Mount, there is a burial vault popularly known as ‘Veeramamunivar Kalarai" in which the other missionaries were buried. Fr. Joannes Ford was buried here in 1892. By the side, a priest from Goa had been interred. Before him, two european priests had been laid to rest in a separate partition. Outside the vault, a priest from Goa was also buried at the time of the Goan Schism.

The traditional Paschal Festival of Malayadipatty has 200 years of History. The four days celebrations start every year from the Thursday after Easter and end on Sunday.Hundreds and Thousands of people irrespective of caste and creed participate in the celebrations.

From this mission centre, the parishes Pannapatty, Palakurichi, Karungulam, Poolampatty, Manaparai and Avarampatty were formed. From these parishes, Kulithalai, Thuvararkurchi, Anakaraipitty, Periakulathupaty and K. Udiyapatty were formed. And from these parishes Perur and Muththappudaiyanpatty were formed.

With local support, during the tenure of Fr. Marianandan (1962-1973), the old Rough stairs to climb up to the mount were replaced by the new ones. He was also Instrumental in leveling the ground in front of the chapel. Fr. S. Pathinathar served two terms. During his first term (1973-1977) he made the mud road from the foot of the mount to the top and in his second term (1980-1985), he renovated St Francis Xavier's Church.

Fr.S.R. Antonysamy (1977-1980) made the concrete road to the Paschal stage. Fr. Maria Arputham (1995-1998) did some renovations inside the chapel on the mount with the financial support of the then Education Minister Honorable Ponnusamy. He made the new ‘Ther’. During the tenure of Fr. S Thinuthuvadoss, (1998-2003) with the financial assistance of Fr. I. Arockiam, a native priest in USA, he built the central extended open annexure hall and an unfinished dome behind the chapel.

Fr. T. Eugene built the present Presbytery, St. Francis Xavier's Primary School, St. Thomas Community Hall and the Grotto in 2004, and Bishop Antony Devotta dedicated them to the Parish on the 10th March 2005.

Fr Eugene implemented ‘Shrine Development Schemes’ from July 3rd 2005 with the donation of the people and of his resource. From September 1st of 2005, liturgical services were started. Bishop Antony Devotta dedicated all the development Schemes implemented for the spiritual benefits of the devotees on the 25th May 2006. The shrine development schemes still continue even today.

From 1st January 2007, the renovation of the 293 years old Church of Our Lady of Snows" was carried out by Fr.T. Eugene and the Church was blessed and rededicated to the People of God by Bishop Antony Devotta on the 28th March 2007.

Place : Malayadipatty

Date: March 28, 2007

Fr. T. Eugene, Parish Priest

FOUNDATION (1659-1669)

About the end of December 1659, the troops of Mysore, feared for their cruelty, came to besiege Trichiropoly. Informed of their approach, Fr. Antony Proenca, then Superior of the Madurai Mission, left the town of Trichinopoly, followed by a group of Christians, and in the quest of a refuge directed his steps towards the south-west. Reaching the vicinity of Manaparai, he stopped near a village called Vidattilampondi. His first shelter was one of the poorest; it consisted in a hut made of branches which his fellow-travellers built for him. ‘I remained there two months’; he wrote ‘and baptized about forty pagans catechized before my arrival’.

The region in which Fr. de Proenca settled down so hastily was 20 miles from Trichinopoly. It was poor and consequently, little exposed to soldiers forays. Besides, wooded hills surrounding it to the South and West, offered a safe refuge in case of danger. This is why Fr. De Proenca made up his mind to take up his abode there. His first step was to pay his respects to the Zamindar of Cumaravadi, a petty king of some sort, subject to the Nayakkar of Madurai.

This Zamindar, delighted with the visit of Fr. de Proenca, conceived for his as much esteem as affection, and ever since was his most reliable protector.

Not only did he authorize him to choose a spot at his own convenience, he also solemnly returned his visit and recommended him to the neighboring villages.

Heartened by this happy beginning the Christians took steps to build a chapel and house for the Father. But while work was going on, the pagans gathered and, fearing that some of themselves should be influenced by this mysterious ‘sannyassi’, they decided to oppose the completion of the Chapel.

The missionary then had recourse to the Zamindar, who advised him to win the heart of pagans either with some gifts or kind words. “That should be much better”. He said, ‘than to be protected by sheer force’. The Father following this counsel, peace was restored and the work of construction was carried through. 

The protection of the Zamindar appeared before the eyes of all in the part he took in the feast of Easter 1660, solemnly celebrated by the Christians. An Indian festival is always a big event though it entirely differs from our taste; Indians seems to measure their own importance by the splendor they give to their feasts. The Zamindar entrusted two of his officers with the direction of the feast of the Christians and he sent a huge amount of flowers. He himself came very early in the morning surrounded by people bearing torches, on horseback and richly dressed. He followed all the ceremonies of the feast and much admired the decorations of the Altar.

The splendor of this Christian feast aroused the jealousy and spite of the pagans; difficulties once more began, the usual arguments and means to stir the minds against the Christians were brought into play. At Vidattilampondi it was no longer raining, oracles remained silent, the goddess Elamen threatened to quit her temple – all this naturally because of the Christians. A girl possessed of the devil, with a determination and relentlessness which were not her own, unceasingly inveighed against the Christians and their Chapel, built on one of the cherished sites of Elamen; she foretold the worst calamities if that church was not demolished. Meanwhile it was the temple of Elamen which was demolished in a queer way during a storm; a big tree was uprooted and fell surprisingly on the side the wind was coming from and thus destroyed a part of this Elamen’s temple.

Full of confidence, the pagans presented their complaints before the Zamindar. The latter opposed excellent common sense reasons to all these accusations against the Christians. Among other things he told them that it was not much creditable for Elamen to flee before people who had them run away before the soldiers of Mysore. he re-assured them regarding their apprehension of threats and curses, but invited them to reflect on the more serious curse which could be hurled at them by this sanyassi, at first so kindly welcomed, were he now given offence and shamefully driven out. The pagans left the sanyassi and Christians in peace. 

From that time on there were conversions in Vidattilampondi and the region, since two years later, four hundred Christians belonged to that church and the missionary had great expectations. The Zamindar himself was well instructed in our religion and spoke favourably of it; he admired the Christians’s innocence. He was naturally pious and inclined to do well. ‘I spent a whole night with him in his palace discoursing on heaven’, the Father wrote. By means of a prayer written by the Father he rescued two ladies of his court tormented by the devil; with the blessed ashes he saw his sister restored to health. However, he did not become a Christian. Kept back by polygamy, false honour and bonds of caste, he contented himself with showing himself favourable to the Christians. 

The Chapel of Vidattilampondi did not last long. The pagans secretly set fire to it during an absence of the Father and it was burnt out. without suspecting anything the Father began to rebuild it; but then the pagans sent word to the Zamindar that since he preferred the new-comers to his old faithful subjects, they would emigrate elsewhere. This time the Zamindar to settle the matter, invited the Christians to change their residence to Mullipadi, a league further to the South-west, a Chapel and a permanent residence were built in that village about the year 1661. Ever since, for the last 250 years, there have almost always been residing missionaries in Mullipadi. 

Mullipadi, right at the foot of a hill close to which the railway line runs, was transferred later 300 metres towards the East and was called Malayadipatti (village at the foot of the hill). It was not a very advantageous place, ‘it is a desert very well chosen to do penance’ wrote a missionary in 1676.  However a few fertile lands and the protection of the Zamindars, drew to it a great number of Christians. It was one of the safest refuges in the Madurai Mission; and yet wars and calamities of all sorts were not lacking. In one of those times of trouble, the residence was transferred to another Mullipadi, 12 miles to the west, where memory of it is still kept but without precisely stating the date. 

Vidattilampondi still exists and always worships Elamen, who has no longer cobblers as priests but hunters; there are two Christian families. Fr. De proenca founder of Malayadipatti died four years later, in 1666.

XVII CENTURY (1663-1698)

Fr. Emmanuel Rodriguez resided in Mullipadi from 1662 to 1674. His Christians were scattered in a vast region on a radius of three days’ march. he suffered much not to be able to take sufficient care of his neophytes. A short time after his arrival, he was appointed Visitor of the Mission. at the end of one of his rounds of visits, on his way back to his residence, he fell into a great danger in the North of the Cauvery. 

Setting out from Sattiamangalam, he went through a country overrun with soldiers during a war between the Nayakkar of Madurai and Eleanayaken, a Zamidar, his vassal. The latter short of money had given orders to kill and rob all the travelers for his own benefit. Providence snatched our traveler out of a first danger by sending him to a sick-bed. Then, he fell into a still greater danger by craving the protection of the Zamindar. He was led into a wood to be put to death. they searched his poor luggage and found nothing valuable not even his silver chalice which providentially escaped the soldiers’ attention. When by order of the Zamindar they were about to be put to death, Fr. Rodriguez and his servants fell on their knees, offering their necks to the sword. Taken aback and struck with admiration, the executioners spared them and set them free. It was 21st June 1666.

Returning to Mullipadi the Father resumed his work and at the end of that year complained that he could baptize only 140 idolaters. We do not know the number of Christians attached to that residence, to what castes and to what localities they belonged. it is however certain that most Christians were Kammalars or craftsmen. The latter by trade are the servants of Indian villages as smiths, carpenters, gold-smiths; they are scattered, hard to instruct and under the influence of pagans. Quarrels are frequent among them. An instance of that time will show this. A Christian goldsmith, on bad ters with his near relations, joined forces with pagans and endeavoured to set the Zamindaragainst the Christians. What a scandal of the neophytes; Providence punished him a first time but in vain. His wife after 12 months’ exceptionally baptized, died a short time later. Our goldsmith, though ashamed, nevertheless went on with his treacherous schemes along with pagans; but this time the Zamindar became irritated, imposed on him a heavy fine and to get it out of him, had him soundly thrashed. 

For want of documents we know nothing of the other works and conquests of Fr. Rodriguez. in 1674 Fr. Rodrigo d’Abreu replaced him for a year. in 1675, Fr. Claude Damey, a Frenchman from Burgundy, remained in Mullipadi. He was a most zealous missionary of whom the Annual Letters speak very highly. He suffered much and ran a great danger which shows how precarious personal safety was at that time. 

The father had admitted as catechumens in spite of the keen opposition from their parents, two Nayakkars and the son-in-law of a rich Lingayat merchant of Manaparai. This merchant came in person and uttered threats against Fr. Damey, which he meant to, carry into effect. For this he found an excellent opportunity in the arrival in Manaparai of the prime minster of the Nayakkar of Madurai who was a real scourge on account of his cruelty ad unfairness. it was not difficult for the merchant to turn the fury of this man towards Mullipadi.  Soldiers came very early in the morning and surrounded the residence and the church like sightseer ‘what are you after?’ the Christians asked them. ‘Nothing at all” they replied, ‘we just came to see’. They had found out the absence of the Father; he had left for Candelur to help in hearing confessions. The merchant of Manaparai declared that he had had a narrow escape. Fr Damey did not return to Mullipadi where he had baptized 207 pagans, he was sent to the Fishery coast. Fr. Rodriguez after the departure of the Prime Minister of the Nayakkar, came and settled the affairs of the catechumens who had been the cause of this storm. He afterwards made room for Fr. d’ Abreu, already mentioned. 

Fr. Rodriguez was then appointed the superior of the Mission. in 1682 he was at Candelur and recorded 1169 conversions. in 1683 he was appointed Provincial of Malabar and he was Provincial of Goa for the second time at the time of his death in Goa on 28 August  1694.

Fr. Rodrigo d’ Abreu worked in Mullipadi from 1676 to 1688. His was an immense district, including the Christian communities of Madurai and Marava, Uttamapalayam and even Cayatar about the three fourths of the territory of the present mission. And we know that the number of Christians was already large; in 1681, in the whole mission they were more than 80,000. In these conditions, how to give neophytes a solid formation? The Father complained about it. ‘the lack of labourers, he wrote, is the cause why many souls grow cold in the faith and go so far as to live more like pagans than like Christians. and this, he added, is noticeable more than elsewhere in the residence of Mullipadi. 

The Christian Kammalars have from the very beginning caused the missionaries much sorrow, they resisted all afforts made to form them to the Christians life. ‘Whatever the missionaries tried’. The Annual said, ‘was as they say, like striking cold iron’. And Fr. d’Abreu wrote; ‘I find here nothing but coldness and indifference in what concerns the salvation of souls. A father and catechist should reside here or else there is remedy. there is no doubt about it, those Christians much more than today, for the sake of caste pride and with their stubbornness, kept many observances opposed to the Christians law.

Nevertheless their number increased little by little. In 1681, throughout the year the region was occupied by the troops of mysore and Fr. d’Abreu complained that on account of the persecution he had only 375 conversions in three years. This was little compared with the other residences of the Mission which gave for the eight previous years a total of 19, 372 baptisms of pagans. ‘In time of peace, wrote Father d’Abreu, we were gathering much fruit in this remote, very suitable for ministries. Was it at that time that he settled in the Mullipadi which is 12 miles to the west in the Zamindaree of Kadavoor? We might think so, from the description he gave of high mountains in the neighbourhood. 

In his immense district, if Fr. d’Abreu was, he was also sorely tried. He suffered from the calumnies spread by pagans from the Fishery Coast, who were coming inland and declaring the missionaries to be pseudo-sanyassis and real pranguis, that is to say, people of vile caste. ‘these pagans are the worst enemies of the law of God’, he wrote.

The years 1681 to 1688 were fruitful in sufferings and works; and as well in conversions; 265 in 1682; 1136 in 1683. Besides 500 catechumens ready for baptism were calling him to Uttamapalayam. He was indeed willing to go there, but he could not on account of an epidemic of fever which caused a heavy death-rate and struck him too.

After his cure he was kept back at his post by the numerous Christians and catechumens who flocked there from the four corners of the horizon, especially from the Marava where persecution was raging. In the Marava there were already more than 4,000 Christians, but on account of great dangers the Superior had forbidden the missionaries to visit them. At Mullipadi, his ministry was very consoling, for divine grace acted powerfully on souls. To attract these narrow-minded and terribly obstinate people, God multiplied the graces which could most appeal to them; riddance from the devil, cures and temporal favours granted to pagans who began to be instructed. in some localities it had become a proverb that whoever wishes to convert himself to the law of God, will be freed from the devil, and the missionaries used to say that their best catechist was the demon.

In support of these assertions we must quote a cure witnessed by Fr. d’ Abreu. A blind Nayakkar, led by his daughter and begging, came to see the Father showed him his eyes. Under his eyelids, bits of straw and gravel were taking shape causing him for many years unbearable pain. To soothe the violence of his trouble, this man, once the rich favourite of a landlord, had spent all his wealth in remedies and offerings to idols, without obtaining the least relief. A Christian pariah suggested to him as a good remedy to get himself instructed in the law of God. He had replied indignantly that he would never follow the law of Kammalars or Christians of Mullipadi. But conquered his disease, with the consent of his relations and wife, he came to make a test. Fr. d’Abreu, after a few words of encouragement, inscribed him on the list of those who were being instructed for Baptism. Scarcely had he sat near them when he was suddenly cured. He believed and was baptized his wife alone followed him in his conversion; the other relatives remained obstinate.

Besides the catechumens, some Christians showed great examples of fervor. An old Christian lady who had come from Trichinopoly distinguished herself by her exemplary fervour, her marked attention to catechumens and her zeal to baptize pagan children in danger of death.

The whole Christian community showed a great example of patience and resignation in a calamity which unexpectedly befell on the eve of Epiphany 1688. Their protector the Zamindar nicknamed the ‘lame’ having gone, according to standing tradition, to pay obeisance to Nayakkar of Madurai, the latter had him apprehended, deprived of his possessions, and thrown into prison where he died. His lands were at once looted his wives put to the torture to make them disclose the hidden treasures. The Christians came to know at the same time of the Zamindar’s misfortunes and of the arrival of the Nayakkar’s soldiery. it was nightfall. At once guided by Fr. Antony de Prenca, a new omer successor of Fr. d’Abreu, all the Christians sought safety in taking to flight in a body. They walked the whole night through pathless deserts covered with thorns and under unwholesome thick dew joyfully conversing about the journey of the Magi and edifying the missionary by their patience and resignation. Did they return to Mullipadi when the storm stated? There is every reason to think so; thought the absence of any document for the twenty following years leaves us in the dark on this matter.

XVIII CENTURY (1708-1780)

In the annual letter of 1708 we find again our residence by its new name of Malayadipatti. The Christians of Mullipadi for reasons of health and also for fear of the rocking stones which were threatening their houses from the top of the hill had shifted residence to Malayadipatti. However Mullipadi still esists; one can even see there three tombs of former missionaries under a low and already ancient vault.

In the annual letter we also find again the Christian Kammalars, gold-smiths and smiths with their know character. They are thus described; ‘A ferro quidcudunt, durum nacti ingenium, missionario vel aureo optimam patientiae exercendae praebere occasionem consuvere’ (Beating out iron, they have acquired a hard nature and usually afford the best opportunity for even a golden hearted missionary to   exercise patience). Fr. Emmanuel does Reys, an energetic missionary, was in charge of them from 1708 to 1712; he also visited often the Christian community of Dindigul. The conversions he related were 236 in 1709, 200 in 1712, 120 in 1713.

Sickness unfortunately shattered the strength of this missionary who in 1713 was sent to the Fishery coast. In those times this region seems to have been very unhealthy; several Fathers successively fell sick; Frs. Ferras, Cardoso, Cappelli, as well as their servants. This unhealthiness was attributed to the very unwholesome dew during the cold season and to water causing fever. In 1714 the superior, Fr. Antony Dias (Tamil: Kartanaden) came, he changed the site of the church and of the residence which were on a lower and damp ground. He built the church which still exists, dedicated to our lady of snows and belonging to the Goans; he was its architect. It is a low church with three small naves with a transept and a façade that bears quite distinctly the monogram of the Society. This church was built solidly with stone and vaulted; it is somewhat older than the still extant church of Avoor.

In the new church Fr. Antony Riccardi worked from 1714 to 1726. he had to react against the ice-famed insalubrities of the country which prevented him from finding catechists and servants. He strove, in spite of many contradictions, to build chapels in the villages of his district; the pagans, as always, relentlessly opposed this. If the Christians may be believed, the vaulted chapel of Udeapatti to the north of Manaparai was built about that time; it was recently enlarged. The ancient chapel of Pulampatti, also with masonry, was built after 1780 by Christian Vanniars helped by the Zamindar of Virappur. Many Chapels like now a days, had clay walls and a thatched roof; they were often burnt out by pagans. The latter at times boldly attacked the father, at other times, like in Dindigul, fearfully begged his pardon, restored to him the money taken on a previous occasion, solicited his good graces and especially his blessing.

In 1718 Fr. Riccardi and his catechists were persecuted, thrown into prison and put into irons. This respected missionary was on two occasions at death’s door and received twice extreme unction. 

In 1729, Fr. Joseph Vieyra who remained only a year enjoyed more than any of his predecessors the favour of Zamindars. The Zamindar of Kadaoor, Muttinayaken, laid in his presence the first stone of a church with the solemnity usual to the country. The Zamindar of Marungapuri, Ruccinayaken, begged repeatedly for the same favour on his lands, but the war put off this ceremony. The Zamindar of Virappur, Cambeinayaken or rather his prime minister had in fact recently behaved as a persecutor threatening to burn a chapel and to cut the ears of the neophytes. He had even inflicted shameful torments on a neophyte who showed an admirable constancy. But this prime minister having come to visit the Father in company with the Zamindar of Kumaravadi, Leckanayaken, and of another Zamindar, Kamachinayaken, the father gently complained of his behavior. At once the prime minister apologized to him, saying that many things had been done without his being aware of them and he promised that henceforth the Christians would be free and respected. He kept his word, and no utterance against Christians was ever tolerated. 

That year there were 136 conversions. Besides, the Christians experienced a special protection of Our Lady against small-pox, a protection which was noticed by the pagans. 

From 1730 until the end of the old mission the Residences of Malayadipatti and Madurai were united under the same missionary; in 1730, Fr. Francis Homem; in 1731 Fr. John Alexander; from 1732 to 1736 Fr. Salvator dos Reys who towards the end was superior of the Mission. This father recorded 426 conversions; he noted down also a large number of temporal favours like in the past, but especially efficacious prayers to obtain rains so desired in such a torrid climate, and also numberless favours granted to pagans who desired to be converted. At times, God was manifested doing violence to some pagans. A pagan and his wife tormented by the devil could not make up their mind to be baptized; their mind fluctuated between desire and aversion; but, oddly enough, each time they stuck to their desire of being Christians their torments decreased. Thus enlightened in spite of themselves, they were converted; to their near relations who came and tried to bring them back to paganism they resolutely answered; ‘You may take away our possessions, we shall keep Christ in our hearts and for love of Him we shall beg from door to door’.

Under Fr. dos Reys horrible calamities were the result of quarrels between Zamindars. A first time the Zamindar of Kumaravadi escaped assassination an attempt to the enemy of his brother, the Zamindar of Virappur, and was the instigator of a war. This was not a regular war with clashes between two armies; it was a general and cowardly brigandage under the cover of night. Enemy villages were set on fire, pillaged men were killed and their heads were brought to Zamindars to receive a fixed financial reward. Thus all men lived hidden in the mountains, leaving in their homes the women and children in the greatest danger. Fr. Vieyra was very anxious for his new Church but God kept it safe.

Peace was hardly restored when another violent storm broke out against the Christians of Mullipadi. A pagan, one of those people who go about stark naked boasting of their chastity, came and the pagans questioned him about the cause from the failure of rains. ‘The cause’ said he ‘is the presence of Christians and of their catechist. Their cross, wherever it is, stops the rains.’ Then, just as if he was inspired, he ordered to kill the catechist. The pagans at one apprehended the catechist and with the authorization of the Zamindar, put him to the question, in order to know whether the Christians cast evil spells to prevent the rain. they were getting ready to tear his body with red-hot irons when the Zamindar’s wife asked mercy for him, saying that he was not guilty and that he suffered on account of the false testimony of an impostor. This impudent fellow was in fact, found in the house of a prostitute. He was taken round the village riding on a donkey, under an umbrella made of worn-out shoes while an executioner soundly whipped him, ‘the right remedy to recommend chastity’ says the Annual Letter. 

In 1736 new and greater calamities on account of the wars between Zamindars. The Zamindar was murdered by his younger brother who wanted to take his place and did not much profit by his crime. Besieged at once in his castle by the neighboring zamindars, he vainly tried to run away on horseback with a sword in both hands. Captured by the besiegers, he had a hand and foot cut off as a punishment for his crime; then as he horribly suffered from contraction on the nerves to cure him the physicians burnt him from head to foot and he died in these appalling torments. The succession to the Zamindari was left vacant; the Zamindar of Virappur laid claim to it; an assembly after deliberation chose a poor villager as legitimate heir by right of kinship. The Zamindar of Virappur became irritated, withdrew and waged a long and cruel war on his rival. The Christians had always found in those zamindars excellent protectors; henceforth they had to suffer from their ministers.

From now on, the details left to us on the end of the old mission of Mullipadi are composed of fights of pagans against Christians, precisely with regard to failure of rains, for this is in the whole of South India a matter of cardinal importance which surpasses all other political, religious and social questions.

In the Zamindari of Kadavoor the Christians had built a Chapel and the pagans became furious. They complained to the Zamindar that the church of the Christians was the cause why it no longer rained and that their gods had taken to flight. ‘I do not understand, the Zamindar replied’. ‘How these numberless gods flew away before that small church buildt to the only one God of the Christians. Does it rain much, where the gods fled? No, they had to get rid of these stupid importunities, he told them; ‘Ask your gods for rain; and if you get it within three days, destroy the church of the Christians’. Happily it rained only later, on the fifth day – after the Christians had prayed for rain. From that time on this Zamindar showed himself most favourable to the Christians and tactfully paid his Christian officers a little more than the others for the reason that their religion forbade them to profit by any injustice. 

Toward the year 1745, again at Kadvoor, the Christians had to suffer very much from a new Zamidar. All of a sudden and for reasons unknown, the Zamindar ordered a fervent high caste Christian to adore the idol. He refused, he was beaten. He derided those who worship stone gods; he was thrashed with whips, an awful punishment. In a rage the zamindar had two other Christians, former ministers of his predecessors, brought before him and ordered them to plunge their hand in boiling ghee to prove that they have not stolen anything. These Christians asked the boiling ghee to be brought to them, and declined to go to the pagoda. ‘You shall adore this god or else you shall be put to death’ – ‘most willingly’, replied the Christians, ‘we are ready to die for our faith’. A Pretence was made of taking them away, but in a typical turn-about, the Zamindar gave orders to bring them back. He declared to them that he would spare their lives for Rs. 12,000; after talking the matter over, their lives were spared for a few Rupees, Fr. Khrening, a German, related this fact. 

In 1750, under Fr. James Hartman, a persecution similar to those of kadavoor arose against some Christian Nayakkars and against the prome Minister of the zamindar, Arulappen Asari, who was dear to Pagans and Christians alike. The latter had powerful friends among pagans who asked him to dissimulate his religion in order to recover his former possessions and official charge; ‘it is forbidden to dissimulate’ he said, ‘To lose heaven for a trifle is foolish and to put God after the devil, is the greatest crime of all’. Arulappan Asari was later on raised to the great honours in another palace whilst the zamindar was killed during a hunt by the hired assassins of Amayanayaken. 

At that time the Maharattas forces too passed like a scourge through the region. Frs. Khrening and Hartman had to seek safety in a hurried flight. Fr. Khrening remained a fortnight in a place encumbered with panic-stricken fugitives where only brackish water could be drunk. 

In 1750 on Christmas day, the church of Mullipadi was invaded by the soldiers of the new zamindar. The latter, who would not have dared apprehend murderers and armed enemies in pagodas, put innocent persons in chains during the holy sacrifice of the Mass, in order to wring money from them. These poor Christians came back several days later, exhausted and almost like corpses. 

XIX CENTURY – NEW MISSION

With the new Mission in Malayadipatti like in the rest of the Mission specially painful and serious difficulties cropped up between the New Jesuits and the priests subject to the Archbishop of Goa. When Fr. Garnier visited Malayadipatti with M. Mousset of the Paris Foreign Mission, he found two parties, the small party of the Goa priests and that of their opponents. These two parties still exist in spite of all the concordats and agreements. The diocese of Mylapore has jurisdiction over twenty-eight families and counts as many followers as old Christians belonging to it before the last Concordat. Besides, the old church built by the Jesuits in 1714 is with the Goans and also a Chapel dedicated to St. Thomas, at the top of a hill, the centre of a more famous than edifying feast on the Sunday after Easter. This chapel was built after 1840.

About this long and scandalous strife, pursued with a relentlessness and deceit which we can hardly imagine in Europe, few facts deserve to be reserved. The missionary of Malayadipatti however must know that this strife is the reason why he has so little space around the Church and his residence. That space, conquered in a true battle, was enclosed in to a wall within a night. The Church was first thatched then covered with tiles; and, at last Fr. Burthey built in 1885 the fine church we have today. It can hold about two thousand Christians; it is remarkable for its steeple, its façade and also a dome topped by a golden globe, in a non-advisable imitation I think of rich pagodas. Another typical event of these parties strife must be related. 

In 1893 the small village of Malayadmpatti, clearly attached to us by the settlement between bishops which followed the concordat of 1886, was the object of keen contestation from the Goan priest. He was supported by his bishop and by the Government of Portugal which brought heavy pressure to bear on the cardinal secretary of state, as if a town or province was at stake. A letter of Mgr. Barthe, our bishop greatly surprised the negotiators when they were told that it was all about a poor hamlet of nine huts. Maleytadampatti remained ours in point of fact, against their own will, which they show on all occasions. Alas; how harmful to Christians and shocking to pagans were these quarrels. 

MISSIONARIES OF THE NEW MISSION

Three Fathers preceded Fr. Perrin but for a while only, in Malayadipatti. Fr. Victor Charrignon was there in 1843, Fr. Perrin in 1843-1845. He had to fight many enemies; first the protestants, who on account of the carelessness of Goan priests had found their way almost everywhere and had even a school at the head-quarters; then the Goan schism. He easily managed to do away with the former. The second offered more resistance. As a church he had merely a wretched shed, but strong from the holiness of his cause, he began as soon as he arrived to attack the schism in his sermons and catechisms, mentioning persons by mane and showing what a dangerous path they were following.

Shortly later, the Goan priest Sinnappen died without making his peace with the Church. The Catholics and even a fair number of schismatic leagued together to take possession of the big church and to hand it over to Fr. Perrin. The case was brought before a young English magistrate who found it fair and natural that the church belonged to the great majority of Christians. He drafted a decree to that effect; but the higher magistrate, strongly prejudiced against the Catholics, quashed the verdict and the church remained in the hands of his enemies.  

A short time later, Fr. Perrin went to a hill village to anoint a sick person. He was stopped in the very middle of the street by some fifty men armed with sticks, abused, beaten, kept a prisoner in spite of his protests; yet he remained dignified. The matter was brought before the magistrate who condemned the chief mutineers to three months’ imprisonment and fined them Rs. 20/- The pagans were struck with terror (Fr. Saint –Cyr, life of Fr. Perrrin, pp. 68-86)

From 1849 to 1853 Fr. Richard resided at Malayadipatti.

In 1853 arrive Fr. Benedict Burthey who was to reside there and sustain the roughest and most thankless task for forty three years until November 1895. He had completely won the heart of his Christians; he died suddenly at Tuticorin on a journey but his body was transferred to Mlayadipatti with a great and moving ceremony in November 1909. His great task had been like that of his predecessors the care of his Christians dispersed on a territory as wide as a French district. He built six churches in masonry; at Karungulam about 1880, then at Panneipatti, Perur Sinnandipatti, Malayadipatti and Pottametupatti; the latter was completed just before his death. To all these churches, Fr. Burthey contributed with alms due to the generosity of one of his nieces. Karungulam, which became ungrateful, has certainly received more than the others.

Fr. Burthey made also some conversions in entirely pagan castes. Three families of Urali-kavundars remained fervent and are blessed by God. Among the Rettis one family got converted and fell back into paganism where its members live with great remorse but are kept back by the caste. There were also a few other conversions, among beggars and the outcasts. 

From 1895 to 1904 a secular priest, Fr. A. Gnanapragasam from Vadakenkulam, ministered to that immense Christian Community, which was increased by two thousand Christians handed over by the Goans. A truly crushing work, which has still more value before God than in a history book. Here are some statistics of his baptisms of Children:

In 1899 … 491; In 1900 … 526; In 1901 … 501; In 1902 … 503; In 1903 … 609; In 1904 … 603; 

In February 1908, after several attempts, Panneipatti in the North, was erected as a pangu. A missionary residing there is in charge of nearly two thousand christians. In july 1910 a new pangu was detached in the south, at Palakurichi, There a missionary cares for something over two thousand Christians. The pangu of Malayadipatti which extends to about 7 miles on both sides of the Railway line is still keeping 10,500 Christians. 

REGIONAL ZONES (1908 ~)

The pangu, in those days was divided into four rather small regions for ease of administration :

1st REGION:  

(30 Villages; Population - 4,224)

1. Malayadipatti

2. Avarampatti

3. Maleytadampatti

4. Pudupatti

5. Nalliampatti or Rayampatti

6. Kalpaleyattampatti

7. Manjampatti

8. Tirhampatti or Purasanpatti

9. Pottamettupatti

10. Manaparai

11. Selambbaratampatti

12. Vidattilampatti

13. Karuma Kavandampatti

14. Velley Pulampatti

15. Arunampatti

16. Kaleykarandampatti

17. Alatur

18. Ponneykampatti

19. Pitchemaniarampatti

20. Andjkarampatti

21. Uttupatti

22. Itchampatti

23. Aneyapuram South

24. Poygaypatti

25. Mottey Perumampatti

26. Valeyapatti

27. Kottapatti

28. Kalanivasalpatti

29. Attupatti

30. Karuppur

2nd REGION: 

(26 Villages; Population - 1,543)

1. Udeapatti

2. Mettu Alhipatti

3. Muttapudeyampatti

4. Tirukavalur

5. Senmangalam

6. Kalattupatti

7. Nariampatti

8. Sokkampatti

9. Padarapatti

10. Kadrampatti

11. Samudram

12. Sarvanampatti

13. Tennambadi

14. Plapatti

15. Purasampatti

16. Ideyapatti

17. Viralimalai

18. Madarapatti

19. Tengaydinnipatti

20. Kavarapatti

21. Rasalipatti

22. Kattikarampatti

23. Mutta Kavandam patti

24. Sattrapatti

25. Patcheyudeempatti

26. Periapatti

3rd REGION:  

(12 Villages ; Population - 2,627)

1. Karunkulam

2. Aneykareypatti

3. Malapatti or Poratakudi

4. Santiagopuram

5. Vayakattupalli

6. Mukkurethipatti

7. Sadeyampatti

8. Pudukottey

9. Rettiapatti

10. Anangorapatti

11. Kumaravadi

12. Kadavoor or Pilleymulinghi

4th REGION: 

(12 Villages ; Population - 2,164) 

1. Pulampatti

2. Toppupatti

3. Periakulathupatti

4. Kulatturampatti

5. Tadampatti

6. Mailapor

7. Kudattipatti

8. Saveriarpalayam

9. Vayaburipatti

10. Aniappur

11. Virappur

12. Talivasel