a “Roman Brahmin, ” and last but not least he spoke to the people in their own language.

This adoption of Indian habits won many Indian friends for Nobili, but unfortunately the greatest opposition to him came from his own sect. Fernandez could not reconcile himself with Robert's new method and reported against him.

In South India “Grantham” was the language of theology, philosophy and science. Nobili quickly commenced to learn it during his leisure hours. To his great surprise, Nobili realised as his learning of Grantham progressed, that it was not as he had earlier believed along with other Europeans a name for Sanskrit but the angular script evolved by the Tamilians to write Sanskrit. Nobili soon commenced to extract from recognised commentaries of the Vedas, a collection of verses and lines best suited to serve as a basic foundation for the demonstration of Christian truths. In this difficult and distinctive work, he was able to secure the aid of Pandit Sivadarma. This in the beginning led to a mild agitation by other brahmins but after an enquiry and open argument they were quiet. This was an extra feather in Robert-de-Nobili's cap.

The close alliance between Robert-de-Nobili and Sivadarma led to the conversion of the latter who was given the name of “Diodato”. He nevertheless was permitted to retain his Kuṭumi or tuft of hair and the sacred thread. This permission is evidence of Robert's desire to reconcile Christianity with Hindu customs.

The situation in 1608 was not one of peace or tranquility in South India and Robert-de-Nobili had to safeguard himself from many surprise attacks.

Nobili gave a new flavour to Christianity in India. He altered it, without surrendering the basic truths, to cater to Indian needs. A rumour spread that Nobili was a “Muṉi” and he was called “Tattuva Pōtakar” or the “Teacher of Reality.” Nobili had written a Tamil document nailed to a large tree right in front of his house. In this he called himself a “Raja Sanyasi” and proclaimed that he was preaching “Cattiyavētam”.