Dr.R.Nagaswamy #4682B4 ANANDA RANGAM PILLAI: Ananda Rangam Pillai was born in 1709 at Ayyanavaram (Perambur), near Madras, to Thiruvengadam Pillai, a merchant of great reputation. The family came to Pondicherry in 1716, that is when Ananda Rangam Pillai was a boy of seven years. After establishing within ten years, flourishing trade at Pondicherry and gaining the favours and recognitioin of the French there, his father Thiruvengadam Pillai died in 1726 when Ananda Rangam Pillai was only 17 years old. It was then Mr. Lenoir arrived as Governor of Pondicherry. From his 17th year of age, for about 30 years till 1756, his life was very intimately connected with the history of French rule and Pondicherry. For nearly ten years from 1747 to 1756, he was the Chief Dubash (Translater)to the French Governor. His handling of men and matters as learnt from his diary shows him as an honest and at the same timeskilful and bold man. Ananda Rangam Pillai started recording the events and matters even from 1736, that is when he was a 27 years old youth. He died on 12th January 1761. His nephew Thiruvengadam Pillai continued the diary upto 1770; but it was only one hundred years later - in 1846 - his diaries were discovered. Though some attempts were made to publish some portions, only in 1889, that is almost one hundred years later Mr. Julien Winseu of the School of Living Oriental languaages at Paris published a translation of a portion. Among the sources, for studying his life and work, his diaries (9 volumes in Tamil and 12 volumes in English translations) stand foremost. Besides, the European despatches two other valuable sources are a sanskrit kavya, "Ananda Ranga Champu" by Srinivasa kavi and a Telugu work "Ananda Ranga Ratchandamu", by kavi Kasturi Rangayyan are important. Whereas Ananda Ranga Pillai starts abruptly in 1736, it is the later two works, that give details about his ancestry and childhood. The Ananda Ranga Vijaya Champu, in Sanskrit was written by Srinivasa kavi in 1751. The poet, who was patronised by Ananda Rangam Pillai composed the work when ARP was at his height of Power and influence, and is a contemporary eyewitness account of some of the events mentioned therein. The work has been critically edited by that great doyen of Sanskrit literature, Dr. V. Raghavan, with an excellent English introduction. From this work we learn Mr. Pillai belonged to the Yadava family and was in a way connected with the Vijayangara ruling family. His family was greatly devoted to Lord Venkatesvara of Thiruppati. His family lived at Ayyanapuram and by its side was Perambur-Vetrapura. Srinivasa kavi gives a graphic description of the festivities and joy that were witnessed when ARP was born. He also gives, similarly the great events of his marriage with Manga, also called Mangatayi, is obviously after the name of the Goddess-Alamelu Manga of Thiruppati. Srinivasa Kavi, frequently equates the virtures of Manga, to that of Lakshmi. Even Pillai, writing in his diary about Manga (when she passed away) says that she was the very Lakshmi on earth. This Sanskrit text and also the Telugu text-should be used for reconstructing the life and work of Mr. Pillai, fully by scholars. WHY WRITE DIARY? A question raised by scholars, often with reference to Mr. Pillai's Diaries is what prompted Mr. Pillai to maintain such an exhaustive diary of daily events? Of course, one of the answer is that he was influenced by the contemporary European tradition that prompted him to jot down the occurrences. This is to a certain extend true. However, there was already a tradition to record events in chronological order among the Hindus, a few of which may cited here. As early as 2nd-1st century BCE. Kharavela of Kalinga, in his inscriptions, records the important events of his life in a chronological order. In the Chola times, important events were recorded both at the capital and also at the village level. Several records give the date time and place, when an order was issued, when it was written down in the registers at the capital and when it reached the village etc. But for accurate recordings, such details are impossible. One may also recall the body of literature called Olugu which are narrative records of events. It is known that Vijaya Raghunatha Nayak of Tanjore, when he led his famous expedition against Jaggaraya, used to send daily despatches to his minister Govinda Dikshita at Tanjore. Further, when Col. Mackenzie, started collecting native documents from the Telugu country, he came across a body of manuscripts called Attavanai, the village accounts. These records were the writings of the successive accountants, who used to record the important events in the village daily and hand them over to their successors, who continued the works. It is known that there was a native tradition of recording events. Even now in some of the temples, the daily accounts and occurrences are recited in the presence of the deity, at the end of the day before the doors are closed. Being brought up in an influential merchant family, and the age old tradition and also the contemporary European life, Mr. Pillai was inspired to maintain such a dairy. However, it may be noted, that no such diary maintained by any contemporary Frenchman, from Pondicherry has come to light so far. And that certainly makes Mr. Pillai's diary all the more important. Mr. Pillai refers to many buildings that were existing during his times. He also refers to many streets, and their relative topography. In some instances he narrates the circumstances under which they were built. During the British occupation, many were pulled down, and rebuilding hs taken place. A careful, working with Mr. Pillai's diary would reveal the lay out of Pondicherry as it was during his time; which is a dessideratum. His diaries could be used to study various aspects of life like, political condition, company's trade as well as private, Valangai - Idangai groups, religious life, monetary systems etc. While Mr. Pillai's contribution to South Indian History for the first half of the 18th century is very great, there was the great man, a Britisher, Col. Colin Machenzie, whose contribution to the history of the later half of 18th century and also the first quarter of 19th century is invaluable. The voluminous collection of historical data, momentuous discoveries of monuments, his keen interest in inscriptions and manuscripts make him one of the great luminaries of his age. The two men, Mr. A.R. Pillai and Machenzie, should be remembered with gratitude by all those who are interested in the history of India. It would therefore be interesting to briefly sketch the life history of Mackenzie. COLONEL COLIN MACKENZIE: Life Sketch 1754 : Born in England 1782 : Came to India as an Engineer of the British East India Company. 1788 : Surveyed the Road from Nellore to Ongole. 1791-92 : Participates in Mysore wars. 1795 : Participated in the seige of Pondicherry. Starts collecting historical data, inscriptions, copper plates etc. through his assistance. 1798-99 : Participates in the expedition against Mysore under Wellesley,in which Tippu Sultan fell 1807 : Completed his monumental survey of Mysore territory. 1810 : Mackenzie becomes the Surveyor General. 1811 : Goes to Jawa and paves the way for its capture. Undertakes the survey of Jawa. Surveys Borobudur. 1813 : Returns and goes round Lucknow, Agra, Delhi, Tibet, etc. collecting coins, manuscripts, inscriptions, sculptures etc. 1815 : Appointed Surveyor General for the whole of India. Contributions: Surveys, maps, collection of coins, sculptures, manuscripts, kaifiyats, inscriptions, his memories, notes and Researches. It is seen that the British company directed Mackenzie to secure details about the history and customs of the people of India, when he was sent to India. It is recorded in 1810 in the following notes: "His super added enquiries into the history of the religion and the antiquities of the country, objects pointed out indeed in our general instructions to India but to which, if he hd not been prompted by his own public spirit, his other fatequeing avocations might have been placed as an excuse for not attending". It also recorded that "There has been a disposition to believe that the Hindus possess few authentic records. Lientenant Colonel Mackenzie has certainly taken the most effective way through one of excessive labour, to explore any evidences, which may yet exxist of remote eras and event by recurring to remaining monuments, inscriptions and grants preserved either on metals or on paper and his success in this regard way fara beyond what could have been expected". He had a love for monuments. It was he who surveyed the Borobudur monuments. But the most important one was "the series of reports of the Dutch Governors and Directors in the Coromandal from 1612 to 1771 one of the most materials to us" noted he) of a collection of registers, of all treaties, contracts, and grants between the Dutch Government and the native powers of India. From the Telugu country, Col. Mackenzie collected a class of records known as Danda-kavils or simply Kavils which were village registers containing information about the political, religious and economic conditions of the village. They were usually in the custody of the village Karnams, who would record them every important event that happened during his time concerning the village and pass them on to his successor. A very important work of this nature is the 'Attavanai, Vyavahara Tantra'. ANANDA RANGA PILLAI'S INTEREST IN COINAGE: ARP's diary throws valuable light on numismatic history of the period, like the coins issued, minting of coins, their purchase value, receipt of gold and silver ingots for minting coins, their relative values, those who actually minted the coins, and other such information. I understand that this source has not been fully utilized for the numismatic history of the age. It may not be possible to give a comprehensive outline of this aspect in this short article. Nevertheless an attempt is made here to draw attention to the facts found in ARP's valuable notes. As one belonging to merchant family, he took been interest in the prevelant monetary system. Even at the very beginning of his diary, he writes in detail, the reeipt of the carter authorising the coining of rupees by the French at Pondicherry. In fact, the successive Governors of Pondicherry were trying the best to secure from the Navab of Arcot, the charter authorising them to issue rupee coinage in Pondicherry. A.R. Pillai remarks later that it was Mr. Lenoir, the Governor, who did most of the spade work but two months before the arrival of the charter he left and that the same was received when Dumas came as the Governor. To obtain this charter the French gave about 80,000 rupees to Nawab Dost Ali and another 40,000 by way of presents to his subordinates. Altogether a sum of Rs.1,20,000/-, equal to 40,000 pagodas was spent to obtain this privilege. At that time I padoda equalled 3 rupees. The charter, sent from Alamparai arrived on 10th September 1736 at Pondicherry. ARP gives a graphic description of how the charter was received, indicating the importance attached to the charter. "A procession started to receive it and as soon as it was carried into fort, a salute of 21 guns was discharged from the guns which was replied by three ships lying in the roads, each of them firing a like number of canons. On the same day the document was placed in a palanquin, was borne in procession through the town with drums beatings and music playing". When the rupee duely arrived the person in charge of the mint was asked to mint 100 seers of dollar-silver into rupees and submit a detailed account. Dollar silver weighing 100 seers was equivalent to 2-3431/8 rupees; to this an alley of lead (9-3/8) was added. Thus 2 352 1/2 rupees were minted. 16 rupees was deducted towards minting expenses. However the Governor and his council fixed the rate as 2 335 rupees for every 100 seers of dollar silver. This shows that for every 100 seers, a sum of 17 1/2 rupees was the difference which was an indirect gain. For showing this favour, ARP, records, that Dumas was paid a bribe of 2,000 pagodas. Besides coining rupees from their own silver, coins were also minted from the silver received from the merchants of the company. The types of silver thus received are mentioned. One was the dollar silver and the other a coin with a double bead. ARP records the quantity of silver received from the company through the ships arriving at Pondicherry, on different dates for being minted as coins and sent to Candranagore. On 17th June 1731, 30,000 mark of silver were received. Eight days later another 25,000 marks were received. Such records are of great value to the histsory of Pondicherry mint, Kanakaraya Mudali, the Chief Dubash represented to the Governor that the mint at Pondicherry should be conducted on the same lines as at Alamparai. One Potti Pattan from Alamparai was allotted half of the goldsmiths work in the mint. Other half went to Velayuda Paramjoti and others who were already there. ARP says that Pottu Pattan of Alamparai spent 1,000 pagodas to gain employment at the mint. As a mark of obtaining this charter to issue coins at Pondicherry the Governor Dumas was conferred the order of St. Michael. The directors of the company were confident that they would be considerably profited. ARP, also gives us the information, what privileges the honour would bring to Dumas and his descendants. His sons will take rank as nobles and may marry into noble families and his daughters may be married to members of the nobility. As for Dumas, he will be treated with honour wherever the French were. He will be exempt from the royal taxes to which the Frenchmen are liable. There is another interesting information ARP furnishes regarding coinage - this time on gold coins. The governor Dumas gave ARP, ingots of Malacca gold and asked him whether he would give in return 272 pagodas per ingot. ARP, politely but firmly refused and said: "I have already offered at the rate of 271 3/4 pagoda an ingot and I do not desire the gold if the price exceeds that amount even by a cash". ARP's offer was 1/4 pagoda less than what was demanded by Dumas. The Governor objected to receiving Alamparai Pagoda, for they were only 7 7/8 touches in fineness but he wanted to be paid in Pagodas 8 1/16 touches in fineness. ARP did not agree to this. He was prepared to pay what was current. Then the Governor told him that henceforth those who brought into the Town Pagoda coins, having a fineness of less than a touch, would not only render themselves to a fine of 1,000 pagodas, but would be treated with ignominy by being branded with the figure of a dog and severely dealt with in other ways. A proclamation to the effect was to be made. ARP pleaded with him that the order would bring unnecessary hardship on the merchants, for the Pagodas, already in their possession were less than 8 touches in fineness. The Governor would not listen. But within ten days the Governor was forced to make a compromise. According to the terms of agreement between the French and the Nawab, the French should furnish to the Nawab's agent, silver ingots worth 50,000 for every trading ship that reached the shores. The Nawab would pay the French, the value of the same in Pagodas at the rate of 7 Pagodas and 2 Panams a seer of silver. The Governor agreed. So, the agents of Nawab brought 50,000 Pagodas. The Governor wanted another 50,000 Pagodas, as he was expecting another ship shortly. But the agents pointed out that the Governor has condemned the Alamparai Pagodas as base ones. Then, the current Alamparai Pagodas were only about 8 touches. Some were slightly lower and some higher in fineness. The agents said they would not be able to procure another 50,000 Pagodas of the fineness the Governor wanted. Dumas then agreed to the current Pagodas. This report tells us that there was a mint at Alamparai, issuing gold Pagodas, the fineness of which slightly varied, and this slight variation meant enormous profit. The Pagodas that were under circulation then, must be available with museums and coin collectors. It would be interesting to identify the Pagodas issued at Alamparai, and examine the fineness and also recognize the silver coins issued by the Pondicherry mint. In the year 1739, the company decided to issue gold Pagodas from Pondicherry and on the 11th of May 1739 the following order was issued: "By command of the king of France, the members of the Supreme council at Pondicherry issue the following order - To obviate the loss arising to merchants and others and to trade generally in Pondicherry, owing to the currency therein of Pagoda coins of less than the prescrived degree of fineness issued at other places, it was decided in council on 6th May 1738 to issue only coins having a fineness of 8 1/16 touches and to prohibit the currency of all others of a lower standards. Not withstanding this order it has been observed that the circulation of coins of less than the prescribed degree of fineness is on increase; and the loss to traders and the public generally therefore is great. To remove this evil, from this day forward, the Pagodas issued by the Pondicherry mint shall each have a fineness of 8 touches and that a full seer of these shall weight exactly 81 1/4 Pagodas. These coins are to be legal tender in Pondicherry. It is further decided that the Pagodas of 7 3/4 touches shall also be legal tender provided that a premium of 4 Pagodas is paid on every hundred such. Be it oberved as an imperative order by all the merchants and inhabitants - European or native of Pondicherry or one who come thither from other parts of country that Pagodas of less than 7 3/4 touches are not legal tender. Those who have such coins in their possession are required to present all at the mint, the officers of which will clip them, paying the value thereof, calculated according to the degree of fineness, to the owners. Those who contravene these instructions will, on conviction be liable to pay the fine imposed". This order shows the company has now assumed powers to issue gold coins and make it as the legal tender. It is not known whether this power was assumed under the charter received from the Nawab earlier to mint silver coins. It would also be interesting to identify the gold Pagodas issued by the Pondicherry mint. Two months later, the council issued another order, this time making Arcot Rupee as legal tender which reads - "That in pursuance of the commands of the king, the Supreme Council hereby directs, and gives notice to the public, that all merchants, shroffs, and cash keepers, and all tourist people shall in future use Arcot Rupees as the Currency in lending or borrowing or in buying or selling. A 100 Pagoda of 8 touches each shall be regarded as equivalent to 320 Rupees and one Rupee is equivalent to 7 1/2 panamas. Prices shall be regulated according to this standard." It is amazing to note how Ananda Rangam Pillai has noted down in great detail, the entire order as issued by the company in his diary. A.R. PILLAI ON RELIGIOUS CONDITION: A.R.P. furnishes interesting information about the religious condition of his time. It would be a fascinating account if all the information are collected and a picture given of the harmony as well as discord noticed among various faiths living then at Pondicherry. Hindus and Christians seems to have formed the bulk of the population but Muslims a very insignificant group. The St. Paul Church come in for frequent reference in A.R.P.'s record. A young boy of 12, belonging to the oil monger community was stealthily converted to christianity by christian Reddys in 1740, at St. Paul church. When the parents searched for the body, he was found standing by the church which belonged to the Jessuits. In 1737, the Bishop Claud Viselow, disagreed with the members of it, betook to himself to the Church of Capuchins which shows that all was not well with that church. However, it occupied an important place in the life of the people. There are many instances that could be cited. For example, A.R.P. gives a fine description of the funeral procession of Kanakaraya mudali, the Chief Dubash, when he died. Forty European boys studying in the mission college marched along in two lines on either side of the two cortege and the priests of St. Paul Church and the church of Capuchins went along reciting prayers according rites prescribed by their religion. A dispute arose over the properties of Kanakaraya mudali after his death. Kanakaraya's brother, Chinna mudali was claiming a diamond ear ring in his family property from Kanakaraya mudali's brother-in-law. The later was claiming that it was prsented to him. The priests of St. Paul refused permission to take an oath in the church to that effect. The Governor called the priest and enquired about and then said to the party "that the priests say that it is not usual to take oaths in a church. This is true and nobody should do it." Then the Governor asked the parties to take oath before the crucifix in the house. This was done and accepted as a solution. According to Hindu law, where a written evidence or witness is not available, swearing in the name of God was accepted as an evidence. But the Christian Church did not accept this. However, the christians of Pondicherry accepted it and the Governor was ready to honour the native custom. There this remained an amicable understanding between the customs. As against the bickerings among the two faiths there are several instances of happy get together between each respecting the other. One such instance may be recounted here. In the year 1745 Kanakaraya mudali built a church at Reddipalayam to the east of Ozukarai. A feast was arranged to celebrate the consecreation, to which people of all castes were invited. It included Brahmins, Vellalas, Komuttis, Chettis, Goldsmiths, Oil mongers and others. Food were prepared separately for each caste and a large number from all castes attended, the church. The Governor Dupleix with his wife came and partook of the banquet. These are only a few instances to show the wealth of information available in A.R.P.'s diaries, on the religious condition of the times. A.R. PILLAI'S UPRIGHTNESS: Before closing this line of study it would be interesting to note the expenses in connection with a temple. When the English retreated after the seige of Pondicherry, a Jamedar went to Villiyanur, burnt it, and also Singarikoyil was destroyed. Later, the agents and merchants were asked to rebuild the temple at their cost. It was agreed that 400 rupees should be paid annually to the temple. They were also to build 18 houses in the Sannidhi as an agraharam. The tank inside the temple was repaird at the cost of 150 Pagodas. A stone mandapa was to be built at a cost of 1,500 Pagodas. The gopura was repaired for 100 Pagodas which included the vahana mandapa and the prakara. The mandapa of the Hanuman temple was repaired for 50 porto novo Pagodas. (Obviously gold coins where issued from Porto Noto as well). These gives us some idea about the cost of temple renovation. When there is tension or fear complex, people tend to drop down to low level and start speaking desparagingly. One such instance brings out the feeling of A.R.P. In the year 1748, Pondicherry was besseiged by the English, almost menacingly. Every one thought that Pondicherry would fall. But providentially Pondicherry escaped. Three days after the withdrawal, a conversation took place between Dupleix and A.R.P. The Governor said, "The Tamils and Muhammadans did nothing to help us during the seige. When they were asked for paddy for the soldiers and sepoys defending the town and for the coolies, instead of offering their paddy they moved and hid it as though sure that English would conquer. Moreover they sold it secretly at a higher price. The Tamils thought that the English would take Pondicherry and hoped to be able to clear Europeans and the company." Besides the Governor, there was a Councellor Mr. Coronet, A.R.P. remarks that this man who had no sense of judgment said that the Governor's words were true. A.R.P. politely asked, "Sir, tell me what help the Europeans brought. There must have been 250 to 300 garse of paddy in the European quarter. The Tamils at all events gave some of the Paddy which they had concealed. No other people were so serviceable. In the last two months when the town was attacked by the English, and all abandoned it, the Tamils supplied five garse a day, a total of 300 garse of paddy. Moreover they allowed others at their request to come and live in their houses. Will Europeans or Muhammadans do as much?" The Councellor Mr. Coronet remarked Tamil are coward. A.R.P. retarted, "Sir that the Tamils are braver than you allege. Many kept their goods at home in confidence that the English would never take Pondicherry. But, the Europeans expecting the English to take the outer fortifications, carried their goods into the fort and even changed rupees into Pagodas at the rate of 360 the 100 Pagodas. They feared the enemy's fire, and that all the coconut trees in the town were cut down and laid and their house tops with leaves earth and cotton to make them as safe as possible. The Tamils asked what European, except the Governor ventured out.?" None would have had the boldness to speak before the Governor, when he has just emerged from the horrifying fear of English victory. Yet A.R.P. did politely but emphatically told him what he felt in the matter. One should know the conditions and circumstances existing then to appreciate A.R.P. to boldness. Any one could be arrested, then under the orders of the Governor, thrown inside the prison, publicly beaten, and even shot dead without enquiry. Yet A.R.P. told the Governor in this vein, which shows his strength of character. A.R. PILLAI AND COL MARKENZIE - A COMPARISON: It wuld be interesting to compare the work of these two men, who have contributed to South Indian historical studies in the 18th century immensely. One was a Tamilian, and the other an Englishman. Mr. Pillai started writing his diary out of his own interest, even when he was 27 years of age. Mackenzie, showed keen interest in Indian culture from the date of his arrival, that was when he was 30 years of age and started collecting materials from his 40th year. Both Mr. Pillai and Mackenzie were in the employment companies - the former in the French company while the later in the British company. In the case of the former, his writings were purely for his own understanding and use, the later's work, like his research papers were almost meant for others. Mr. Pillai wrote down on matters in which he was a participant - directly or indirectly, whereas Mackenzie's collections were for others. However, the later was motivated by the company to collect, whereas Pillai, collected mataters on his own accord. Whereas Mr. Mackenzie with his European background was deeply interested in archaeological monuments etc. and in their history, Mr. Pillai as an orientalist was deeply interested in religious faiths and practises. Mr. Pillai was bold, honest and outspoken but with remarkable courtesy and politeness. Mr. Mackenzie had innate urge for knowledge, severe and spent from his own pocket on the assistants who collected data for him. His collections especially Kaiffiats and inscriptions, were intended for the British for revenue settlements and management of the people whom they have conquered. On the whole the more one looks to the monumental service of both, it is clear that both aspired for human excellance in their profession.