Persecution again started. While passing through, Britto was captured but subsequent events forced his release. He was warned not to preach again in the Marava country. But this warning fell on deaf ears. Britto attempted to preach again only to be tragically killed in 1693. It was only after 1700, that this antagonistic feeling towards the Christians in the Marava country changed.

“While Christianity was having a chequered career in the Ramnad country, it enjoyed a large measure of freedom in Madura. Mangammal showed great tolerance towards Christian preachers and her Christian subjects.²³ Managammal ruled from 1689 to1706. Like her predecessors, she was also threatened by the advancing forces of the Moghuls. But she was a clever and shrewd woman. “By accepting the Moghuḷ supremacy she conserved her energy and resources to direct them against the less powerful enemies of the kingdom.”²⁴ “She was famous for the roads that were laid during her rule and for the various donations to temples and for the public rest-houses that she had built.”

Vaduganathan Teva, the eldest son of the Sethupathy was friendly towards the Christians. Emboldened, the Christians in the first decade of the 18th century re-entered the Marava country and recruits to Christianity gradually increased. Christianity was in a flourishing condition in the Marava country in 1714-15.

Meenakshi, unlike Mangammal was unable to hold her position in the face of mounting difficulties. While Madura was again torn by rivals, the Muslim ruler-the Nawab of Acrot-thought it fit to enhance his position. His son Safdar Ali and son-in-law Chanda Sahib were deputed to reduce Madura and Tanjore in 1734. Meenakshi succumbed to Chanda Sahib, who broke his promise and imprisoned her, the Muhammadan army was once again masters of Madura. With the tragic suicide of Meenakshi in prison in 1736, the reign of the Nayaks in Madura draws to

23. Ibid. P. 217.

24. Ibid. P. 219.