GIFT OF 
 HORACE W. CARPEMTIER 
 

 
 

 
 
 
 
 
 
 
OF THE 
 
 TBANQFEBAB MISSION- 
 
 WORKED OUT FEOM THE ORIGINAL PAPERS 
 
 BY 
 
 J. FERD. FENGKER, 
 
 Licentiate of Theology, and Pastor of Liunge and Braaby near Soro. 
 
 PUBLISHED 
 
 IN DANISH AND TRANSLATED INTO ENGLISH FROM THE GERMAN 
 
 or 
 
 Emil Francke, Dr. Ph. 
 [Compared with the Danish Original."] 
 
 • 9 ♦ 
 
 * i ft i > • 
 
 * . • 
 
 TR^ISTQTJEB^K , 
 
 EVANGELICAL LUTHERAN MISSION PRESS. 
 
 1863. 
 
T7 Ft 
 
 
 • ••••• • 
 
 • • a • 
 
 .. . *.•• '. . • • • *•• • .' 
 
TRANSLATOR'S PREFACE. 
 
 J. he pleasure which every true Christian must feel in the 
 spread of his Saviour's religion is of itself a sufficient cause for 
 making known the labours of the earliest Missionaries in India; 
 for the man who has learnt from Christianity to love God with all 
 his heart and his neighbour as himself rejoices to see its inestim- 
 able blessings declared "to every creature." It is true that the pic- 
 ture has its dark shades; whe see here the almost insuperable diffi- 
 culties that impede the conversion of the Hindus, amongst which, 
 alas! the earless or profane lives of many Europeans stand promi- 
 nently forth, but though it is still " the day of small things, " any 
 one who has heard, as I have, converted natives of irreproachable 
 lives praying earnest scriptual prayers, giving extemporaneous ser- 
 mons of remarkable clearness and force, or writing such books as 
 " The Dawn in the East,"* must feel that it is a work blessed of 
 the Lord in spite of any weakness or short comings in the feeble 
 instruments He deigns to use. Pastor Fenger has shown a manly 
 honesty in his account of the failings of the Missionaries, but while 
 we grieve over the unworthy, the labours of such men as Ziegen- 
 balg and Schwartz, which are indeed beyond all praise, should fill 
 us with a noble ambition to follow them "in all virtuous and godly 
 
 *"The Dawn in the East;" Edinburgh, Johnstone and Hunter. 1854. 
 
 437027 
 
IV 
 
 living." We are not called to share their trials in the comparative 
 exile in which they lived, and in the want of sympathy shown to 
 them at home when they wished to return to repair their constitu- 
 tions shattered by the wearing deadening influence of a tropical 
 climate, but we are called on, each and all, to make some sacrifices 
 for the sake of spreading the kingdom of our blessed Saviour, if 
 only to contribute of our worldly goods towards it. 
 
 Pastor Fenger, who was President of the Danish Missionary 
 Society in 1 842 when this book was written , had very good op- 
 portunities for examining into the history of Missions, and spared 
 no pains in hunting up manuscripts and any documents that could 
 throw light on the subject, always examining them carefully and 
 impartially. He concludes his preface by a suggestion which might 
 be carried out with advantage to English as well as to Danish 
 Church History: — "This book has occupied my leisure hours dur- 
 ing the last five or six years, I now publish it with the hope that 
 many of my ministerial brethren may by it be induced to work out 
 separate pieces of our modern Church History. It is high time that 
 the Lutheran period of Denmark's Church should have found its 
 historian, but many parts of that period are so little known that it 
 is extremely desirable that careful monographs should be prepared, 
 which will ease the work for him who feels himself called upon to 
 write the Ecclesiastical History of Denmark since the Reformation. 
 I recommend this book to the kindness of my reader, as an attempt 
 of this sort towards clearing up a remarkable portion of modern 
 Church - historv of our father - land." 
 
 aiuHiiiiiw 
 
CHAPTER I. 
 
 THE DANES SETTLE IN THE EAST INDIES. TRACES OF MISSIONARY 
 ACTIVITY AMONGST THE DANES IN THE 17th CENTURY. 
 
 It was during the palmy days of King Christian IV, that 
 the Danes first turned their attention to the East Indies, in 
 order to form alliances with that distant country, and thus to 
 appropriate some of the advantages of the rich trade which other 
 seafaring countries had then enjoyed for some time. An East 
 India Company was established in the year 1616, at which time 
 circumstances were particularly favourable to the Danish designs, 
 for the power of the Portuguese was tottering, and the Dutch 
 who were always ready to come forward to drive them off the 
 Indian seas, were not powerful enough to attack them in all 
 their possessions and therefore were quite unable to oppose the 
 Danes if they should also come in to give a blow to the Portuguese 
 here and there. As there had been Danish sailors in the first 
 Dutch expedition to the East Indies, so now Dutch sai- 
 lors and merchants were quite ready to enter the Danish 
 service, for we find a number of Dutch names amongst those 
 who contributed to the establishment of the Danish East India 
 Company. Amongst these we must particularly mention Roelant 
 Crape, who was well acquainted with India and had doubtless 
 been at the Court of Tanj ore in his early youth, which induced 
 him to draw the attention of Christian IV. to that part. But the 
 
 Danes had also an inducement to turn their eyes to the Island 
 
 l 
 
* • — V — 
 
 < '< < « ' 
 
 of Ceylon. The King of Candy, generally called the Emperor 
 'of 'Ceylon, had in 'former times called in the Dutch to help him 
 against the Portuguese, and a Dutch merchant, Marcelis Bo- 
 shouwers, had rendered him such signal services that he had 
 created him Prince of Migomme and also made him an Admiral. 
 In the year 1615 when the Emperor was again in difficulties, 
 this Prince of Migomme was dispatched to seek assistance for 
 him from the Dutch, or from some other nation. Boshouwers first 
 visited the Dutch possessions in the East Indies and then Holland 
 itself, but without being able to succeed in his aim, for the Dutch 
 were not then in a position to be able to interfere with any 
 advantage in the affairs of Ceylon. There he heard of the 
 establishment of the Danish East India Company and started 
 for Denmark where he arrived in November 1617, had an 
 audience with the King at Frederiksborg and opened new pro- 
 spects for the Company. It was quite true that Boshouwers was 
 Prince of Migomme, and that the Emperor of Ceylon had sent 
 him to ask for help against the Portuguese, promising great 
 trading advantages to the nation which should give it, but he 
 had not been provided with proper credentials, and when he 
 found that they would be very useful to him, he prepared them 
 for himself; — they were considered as authentic in Denmark, 
 and a treaty for Aid and for Commerce was arranged between 
 Christian IV. and the Emperor of Ceylon in the year 1618, 
 to last for seven years. The equipment of an East Indian Fleet 
 was now carried on with all diligence. One ship, the Oeresund, 
 started first with Roelant Crape on board in August 1618: — it 
 reached Ceylon in safety and- informed the Emperor that 
 assistance would soon follow, but Crape allowed himself to be 
 persuaded by the Emperor into an imprudent declaration of 
 hostilities against the Portuguese, by whom he was attacked 
 
on the coast of Coromandel. His ship was stranded, and he 
 escaped with only thirteen men to the Naik of Tanjore, who 
 took him under his protection. The remainder of the crew were 
 killed or taken prisoner by the Portuguese and two were executed 
 as pirates. Meanwhile the Fleet, under the command of Admiral 
 Ove Gedde, had started about three months after Crape. Fleet and 
 Admiral — it sounds well, but shrinks up on closer examination, 
 for the Fleet consisted of two men -of- war, the Elephant and 
 the David, contributed by the King, and three merchant ships 
 contributed by the Company; the Admiral was but 24 years 
 old, and though he had been a short time in the Dutch service, 
 he knew as little of maritime affairs as he did of East Indian 
 trade; however what he wanted in experience, he made up in 
 zeal and ability, so that even in this case, Christian IV. 
 proved that he knew how to choose his men.* In November 
 1618 the Indian Fleet sailed from the Sound. Various rendezvous 
 were appointed on the long and dangerous voyage which lay 
 before them, but Gedde had more to contend with in the license 
 of his crew then in the elements, which he met however with 
 a firmness and severity quite surprising. Gedde has been re- 
 proached with being over-severe, and that he thus embittered 
 
 * It is true that Gedde was called Admiral, but lie called himself Commander, 
 and that he was far from pretending to be an Admiral is proved by his being satis- 
 fied in 1624 to be Captain of a Company of Infantry which he himself had levied 
 against the Emperor. Before this, immediately on his return from the East Indies, lie 
 had been appointed by the King as his Feudary (Governor) in Norway and in one of 
 his Districts (Fiefs) Numedalen, the important Kongsberg-Silvermine was discovered 
 in 1623, a discovery which the King immediately followed up with great zeal. In 1642 
 he was made Lieutenant Colonel of the Aggerhus Regiment, but still kept his fief; 
 and in the beginning of the year 1645 he was made a member of Council and 
 Admiral of the kingdom without however having any opportunity of distinguishing 
 himself, as the Peace of Brbmsebro was concluded that same year. It is remarkable 
 enough that the youthful Admiral of the little Indian fleet should finally become 
 an Imperial Admiral of Denmark. 
 
 1* 
 
his inferiors and made the service unendurable to them, but 
 those who did this, have not sufficiently considered the difficulty 
 of the position in which he found himself. The King had been 
 obliged to employ a number of Dutch, in order to secure 
 experienced people as sailors and traders ; but for commanders 
 of the ships and of the troops he had chosen Danish nobles, as 
 Ore Gedde, Niels Rosenkrands, Thyge Stygge and Erik Grubbe, 
 on whom he could depend. It is therefore easy to imagine how 
 difficult it was to keep up any unanimity between the Danish 
 nobles and the Dutch merchants, and as the good Prince of 
 Migomme wished to play a very great part and could not get 
 the upper hand over Ove Gedde, he joined his Dutch compatriots, 
 and caused the Admiral all sorts of trouble. If the whole was 
 not to fall to pieces, it was necessary to use severity against 
 those who seemed to consider the commanders appointed by 
 the King as unnecessary ballast, only fit to be thrown overboard 
 to make room for professional merchants and sailors. 
 
 ' The ships, which had met at the Cape, were separated dur- 
 ing the latter part of the voyage and the Prince of Migomme, 
 who was not with Gedde on board the Elephant but on board 
 the David, died; the Admiral arrived in Ceylon in May 1620, 
 where he assembled his ships by degrees. There he heard of 
 Crape's misfortune, of Boshouwer's death, and what was still 
 worse, he found that the Emperor of Ceylon was not the pow- 
 erful potentate they had supposed him to be in Denmark, but 
 a weak man, who of late years had been so oppressed by the 
 Portuguese that he was quite unequal to pay the heavy sum 
 for the Danish assistance to which Boshouwer's Treaty obliged 
 him, a Document however which he declared to be invalid in 
 every particular. Now it is really very remarkable to observe 
 the activity and skill which Gedde displayed in his almost 
 

 5 
 
 desperate circumstances. Zealously anxious for the advantage 
 of the King and of the Company, he did all that was possible 
 to induce the Emperor to pay the stipulated sum, which was 
 most necessary for him to enable him to buy the cargoes which 
 he wished to send home. But finding that there was nothing 
 to be obtained, he made use of the Emperor's great desire to 
 win the Danes, to draw up a Treaty in 24 Articles, quite as 
 advantageous as the Treaty of Boshouwers, and by which 
 Trincomalee, which had not fallen into the possession of the 
 Portuguese and which was in a very important position, was 
 formally ceded to the Danish crown, so that the King and his 
 successors were to govern there after their own pleasure, just as in 
 their own kingdom of Denmark. After these arrangements had 
 been made, in August 1620 Gedde bade adieu to the Emperor, 
 who presented him with some precious stones and an elephant, 
 and sailed away to the Coromandel Coast. 
 
 There Roelant Crape had been for some time maintained 
 by the Prince of Tanjore, and had exerted himself greatly to 
 the advantage of the East India Company having come into 
 the possession of Tranquebar, so that undeniably the way was 
 smoothed for Ove Gedde. The negociations very nearly made 
 shipwreck on Crape's mistrust of Gedde, who was represented 
 to him by the Dutch merchants as a hard and obstinate man, 
 from whom on accomit of his loss of the ship Oeresmid he had 
 nothing to expect but the gallows and the wheel. Crape therefore 
 received Gedde with the greatest suspicion, and when the latter 
 had come into Tanjore, and had himself opened communication 
 with the Naik, they worked for sometime against one another 
 to the detriment of their common cause; but as both were active 
 men and zealous in their work (Crape afterwards did great 
 service towards the foundation of the Danish trade in India 
 
and was raised by the King to the rank of a noble) it was not 
 difficult to them for each to give way a little and lay their 
 personnel aside for the public good. The Treaty was concluded 
 in November 1620. It was advantageous for Danish trade and 
 was lasting while the more advantageous Treaty of Ceylon was 
 never carried into execution. 
 
 Immediately on the conclusion of the Treaty Gedde began 
 to lay the foundation of the fortress of Dansborg, to the erection 
 of which the Naik had consented, though without obliging himself 
 to furnish either lime or stone. Crape received the highest ap- 
 pointment in the new Colony. Henrik Hess was made Comman- 
 dant of the Fortress, and the first Pastor of the Church in the 
 Fort (of which Gedde laid the foundation before his departure) 
 was Peder Strensen Aale y who died some years afterwards in 
 Tranquebar. Gedde went first to Ceylon, and on the last day 
 of May 1621, sailed in his ship, the Elephant, for Europe, 
 after spending above a year in India, and planting the Danish 
 flag in that place where it has since waved for more then 200 
 years. His return was much quicker than his outward voyage, 
 not only because he had learned greater experience in sea 
 matters, but because he returned with only one ship, whereas 
 he had sailed out with a fleet which he had tried to keep together. 
 The Elephant reached Copenhagen in March 1622, while the 
 other man - of- war, the David commanded by Niels Rosenkrands, 
 which with Gedde's consent had left India before him, did not 
 arrive till a month later. 
 
 A remarkable circumstance in Gedde's voyage is that he 
 kept an exact Diary of all that happened to him both at sea and 
 in India; — Schlegel says :* iC I very much doubt whether in the 
 
 . * T. H. Schlegel "Sammlungzur danischen* Geschichte, 1. Bd. 2. Stck. S.51". 
 Schlegel has not only published Gedde's manuscript Diary which he gave to the 
 
whole voluminous collection of voyages and travels published 
 in England there is a similar example of the account of the 
 first voyage of a nation to the East Indies being written by the 
 Admiral's own hand. ; 
 
 Thus far have I thought it necessary to describe the 
 foundation of the Danish Colony in Tranquebar, and I will now 
 leave the 17th Century to run out in order to come at once to a 
 point when those at home began to think of something besides 
 increasing trade and making money, when they began to take 
 steps for bringing the blessings of Christianity amongst the 
 Heathen who lived on Danish gromid in the East Indies, though 
 for a long time the idea was faint and undetermined. It is true 
 that at first there was one Pastor, and afterwards two, for the 
 Danish congregation in Tranquebar, and that most of the ships 
 had a Chaplain on board, but there is scarcely a trace that any 
 of them had turned their attention to the Natives. So much 
 the more careful must we be in following out the few traces 
 that are to be seen. I cannot therefore here pass over a Danish 
 Preacher and Poet who died about the end of the century in 
 Tranquebar, and is called in his Epitaph "the Danish Apostle 
 of India. " I mean the well - known master of Arts Jacob Worm. 
 
 He was born in Kirke - Helsinge, where his father Peder 
 Jacobsen Worm was Pastor, on the 8 th of December 1642, and 
 received his first instruction in his father's house, and afterwards 
 in the Gymnasium at Slagelse, whence he entered the University 
 
 Chancellor Friis in 1623, but has also worked out the early history of the Danish East 
 Indian trade with great care. There are many particulars of this voyage in the fu- 
 neral sermon on Ove Gedde by the Copenhagen Pastor Michael Henriksen, published 
 in the collection of his funeral sermons (Copenhagen 1706) and translated into Ger- 
 man in the Mission Reports of Halle (Th. 1. Cont. VII). If any one wishes to in- 
 quire into Malabar sources with regard to Gedde's arrival in Tranquebar, see the 
 above named Report Th. 1. Cont. XL S. 883, but the result is very unimportant. 
 
— 8 — 
 
 in 1663. He soon showed himself a clever man, wrote verses and 
 not only held Latin disputations, bnt preached in^Latin at the 
 court, where he was in great favour, and where his work on 
 the right of Kings to appoint Pastors was graciously received. 
 He received a promise of the theological lectureship at Viborg 
 as soon as it should be vacant, but was quite satisfied when 
 he was appointed Rector of the school at Slangerup;* — there 
 he remained for six years, till in 1677 he was appointed Pastor 
 of the Church of the Greyfriars in Viborg. Here he married the 
 daughter of his predecessor, Miss Abel Achton. His conduct was 
 irreproachable, his preaching earnest,but the very attention which 
 he could call forth, and the power which he had in lashing vices 
 and crimes, seems to have been ruinous to himself, as he thought 
 himself called upon to become a reformer of his country, and 
 to give counsel in affairs of state. He took up the common 
 rumours of the faults of the great in Copenhagen, and found 
 fault with them from his pulpit at Viborg, round which the poorer 
 classes gladly assembled to hear their superiors satirized. The 
 more severely he preached, the more willingly his hearers 
 listened, for they could easily bear a cutting discourse which 
 was not likely to touch themselves : but Worm proved that he 
 had no call to the office of reformer, by his want of courage 
 and honesty. What he did not dare to say from the pulpit, he 
 wrote in abusive verses in Danish, which were quietly circulated 
 from hand to hand. In these verses not only the faults of the 
 Church, especially in the choice of pastors, were denounced, 
 but the misconduct of the war in Schonen and even the highest 
 
 * Pontoppidan says Slagelse for Slangerup in the 4th Part of his Annals P. 607. 
 The same assertion is found in Nyerup History of Danish Poetry, Part 3, P. 262, 
 and in the life of Worm in the Journal of Politics for 1812; but it is incorrect. See Alb. 
 Thurrc " valvae scholarum regni Danici apertae " P. 230 (amongst the manuscripts 
 of the University Library). 
 
— 9 — 
 
 courts of law and the King's Privy Council were brought satiri- 
 cally before the public. "The complaining Student' and the 
 1 ' King's Clock" are the most notable ol his verses, which were ac- 
 companied by coarse libels in prose, as for example " Abraham's 
 Vision" and " Jeroboam's Idols," in which the King and his 
 ministers were clearly pointed out, and accused of the gravest 
 crimes. His Bishop, Dr. Soren Glud, the brother-in-law of the 
 powerful Privy Counsellor Moth, warned him often, but could 
 not effect any change, as Worm denied that these widely spread 
 satires were his work, and continued to shoot his arrows against 
 the Bishop and his highly connected family. Such lines as those 
 in "The complaining Student": 
 
 " Simon Magus, Toever, Tisper 
 Kalder Proester, Provster, Bisper" 
 
 must have struck hard indeed on Soren Glud, who had been for 
 many years the village pastor in Hoie-Taastrup, but through 
 the influence of the Moth family had been made a Doctor of 
 Divinity and Bishop of Viborg and raised to the rank of a noble. 
 But the complete rupture between the Bishop and Worm took 
 place in 1680 on the King's birthday. At the dinner given by 
 the Bishop, the health of the Royal family was drunk, and finally 
 the health of the (illegitimate) children of the King was propos- 
 ed — i n this Worm would not join, and when he was asked his 
 reason, he designated the children by a very impolite, but well 
 known name. This was naturally made known at Copenhagen, 
 together with information about his various satires. An officer 
 of justice was sent to Viborg to search Worm's house for such 
 papers as would justify a legal prosecution, for the history of the 
 toast was a ticklish affair, which no one wished to stir up. The 
 officer showed Worm the royal commands; he gave up his 
 keys with the greatest indifference, apologizing for not going 
 
— 10 — 
 
 round with him, as lie had to preach the next day and must 
 therefore remain in his chair in his study. The officer searched 
 everywhere, and was much displeased that he found nothing. 
 But it was not enough for Worm to have made a fool of the 
 officer of justice, he must let all the world know how it had been 
 done. When he preached the next day he began Ins sermon 
 with the 34th and 35th verses of the 31st Chapter of the Book 
 of Genesis, where it tells that Rachel sat upon her father's images 
 so that Laban sought them in vain. This striking text led the 
 officer of justice who was one of the congregation to leave the 
 Church immediately, go to Worm's house and search the chair 
 on which he had sat the day before; — under it he found a draw- 
 er, filled with the condemned satires. Worm was now in a sad 
 condition, for suspension and arrest were simultaneously made 
 known to him. From his prison he wrote a defence to the King, 
 and as he could no longer deny, he tried the power of excuses: — 
 he had but spoken the words of scripture ; — he could not help it if 
 people would apply to individuals what he had only said of man- 
 kind in general; — he had never meant to injure the King's 
 counsellors and servants by his hard words, but only to warn 
 and encourage them; — he had taken much from the printed 
 writings of others &c. But this helped him nothing; the com- 
 missioners took away his living and gave him up to the temporal 
 power, which pronounced that he had forfeited honour, life and 
 estates, that his libels should be burnt by the hangman, that he 
 should be punished for perjury by the loss of three fingers, and 
 finally have his head struck off by the sword. 
 
 This sentence was not, however, carried out : for the un- 
 lucky poet being in danger of death was untiring in sending 
 verses to the King , to Gryldenlove and any influential people 
 from whom he could expect intercession. Among those who 
 
— 11 — 
 
 spoke in his favour is mentioned the husband of his stepmother, 
 Dr. Thomas Kingo, who had been first vicar to his father and 
 had then succeeded him in his living. So he escaped with his 
 life, but was transported in the first ship that sailed for Tran- 
 quebar, where he acted for some time as Director of the Choir 
 in the Church. In his Adieu to his Fatherland, he says : — 
 
 " Da Lykken slog mig feil, da fcerte jeg at kjende 
 Min Gud, min Ven, mig selv ; men allermeest min Fjende. 
 Min Fjende var mig gram, min Ven mig og forlod, 
 Selv var jeg skrobelig, — Gud var alene god. " * 
 
 It is not easy to say what he did in Tranquebar for the 
 conversion of the heathen. Some declare that he translated 
 the Bible, others that he occupied himself with translating the 
 New Testament only into Tamil, others that he preached to 
 the Natives in the public street, and that on one occasion their 
 idol's car fell to pieces and could not be moved from the spot, 
 while others relate that he was preaching in the Christian 
 Church one Sunday when a large heathen procession passed 
 and his congregation wished to run out to look at it ; Worm 
 exhorted them to remain in the Church, assuring them that 
 they would be quite in time to see the ceremony after Divine 
 Service was concluded, and his words came true by the car 
 falling to pieces and remaining on the spot until his sermon 
 was over. It is said that this occurrence gave Worm great 
 influence over the Natives and that after his death (on the 17th 
 Dec. 1691) his corpse did not decay. Be that as it may, not 
 a trace remained in after years of his translation of the Bible, 
 nor of any congregation founded by him, so that he is very 
 
 * Others ascribe these lines to Griffenfeldt, and say that he wrote them on 
 a window in his prison ; Rask, Amusing Lectures for the Danish People 1841. 
 No. 9. My warrant is taken from a Manuscript collection of Worm's poems, pag. 201. 
 (Amongst the M. S. of the University Library fol. Add. No. 160.) 
 
 2* 
 
— 12 — 
 
 improperly called the Danish Apostle of India in his Epitaph. 
 This Epitaph runs thus : " The lover of truth, the enemy of 
 vice, the prophet of his fatherland, the Danish apostle of India, 
 Magister Jacob Worm, who knew not how to deceive, but 
 knew well how to punish sin and vice, who taught the erring 
 and the unbelieving both by his pen and by his mouth, rests 
 in this place for the truth's sake ; for though banished from 
 his native country, he was not burned by the heat of the sun, 
 but naturally and happily, after his sea- voyage, short stay in 
 India, and much building up amongst the Natives, he was 
 received by Christ into the heavenly kingdom." 
 
 With the exception of Jacob Worm's efforts, there is 
 
 nothing in the 17th century which resembles any Missionary 
 
 activity on the part of the Danes amongst the heathen of the 
 
 East Indies, unless the fact be taken into the account that 
 
 during the long war between the Danes in Tranquebar and 
 
 their neighbours in Bengal which was principally carried on 
 
 by privateering, it was their custom to take the crews of the 
 
 privateers as slaves, to baptize them and sell them at a price 
 
 varying from 5 to 10 piasters. This unworthy commerce is 
 
 a stain on the Danish honour in the East, which Niebuhr tries 
 
 in vain to wash out with the remark that it must be attributed 
 
 to the century and not to the persons. We long to see nobler 
 
 characters appear than those who could allow the heathen to 
 
 be baptized in order to sell them for a few piasters. I need 
 
 scarcely add that this custom did not originate with the 
 
 Danish Government, which on the contrary had considered 
 
 the spiritual welfare of its heathen subjects before the regular 
 
 beginning of any Mission, for when the New East India 
 
 Company, which was formed in' 1670, received a Charter for 
 
 40 years, dated from the 20th of November 1670, the 5th 
 
— 13 — 
 
 Paragraph runs thus: — " As it is to be hoped that many of the 
 Indians, when they shall be properly instructed will be turned 
 from their heathen errors, there shall always be Priests in the 
 ships and in the territory belonging to the Company, and the King 
 promises to promote such Priests as have been in the service 
 of the Company;" — but this royal promise had no effect in 
 promoting the conversion of the heathen. Moreover though 
 there is no trace of the Government having been aware of the 
 traffic in baptized Natives, there is also no trace of its having 
 done any thing to oppose it. 
 
CHAPTER II. 
 
 FREDERIC IV.— LUETKENS.— THE YOUTH OF ZIEGENBALG. 
 
 It is no rare occurrence in Denmark to be able to say when 
 anything good, noble, or beautiful is set on foot : " This originates 
 with the King; " and the heart of every patriot rejoices when it 
 can he said with truth. That the man who opened the road to 
 Evangelical Missionary activity in the 18th and 19th centuries 
 was a Danish King, is a fact which has been acknowledged and 
 appreciated throughout Europe. It was not the parsing impression 
 of an idle hour which induced Frederic IV. to seek for evangelical 
 messengers to send forth to the heathen of India. He had me- 
 ditated on the subject for many years; even when he was Crown 
 Prince the cause of the heathen lay very near his heart and he 
 wondered much that no one in the Evangelical Church had 
 thought of helping them. As soon as he ascended the throne of 
 Denmark and Norway these thoughts returned so often that 
 they awoke the resolution of making an attempt. The first person 
 whom he consulted in the affair was his confessor, the Norwegian 
 Dr. Peder Jespersen, whom he requested to find two suitable 
 men to make known the Grospel to the Laplanders in Finmark. 
 In the same way the King spoke to his Grerman court-preacher 
 Dr. Masiusj begging him to seek for Missionaries for another 
 heathen people. It was not till 1704, however, when Dr. Liltkens 
 came to Copenhagen as court-preacher, that Frederic IV. found 
 a man who entered earnestly into what lay so near his heart, 
 
— 15 — 
 
 and who, to use his own expression, carried wood with joy, 
 when he saw such a fire begin to blaze. 
 
 Franz Julius Lutkens was the son of a miller in the Duchy 
 of Lauenburg, had occupied posts in schools and churches 
 in various places in Germany, and was Pastor of St. Peter's 
 Church in Berlin, when Frederic IV. called him to Copenhagen 
 as preacher to the court. As soon as he had been commissioned 
 by the King to look for Missionaries to send to Tranquebar, he 
 consulted with the Bishop of Zealand, Dr. Bornemann, as to 
 whether he knew any one fit for the undertaking and finding 
 that he did not, Lutkens wrote to his former colleagues in Berlin, 
 Pastors Lysius and Campe, who in their turn consulted Prof. 
 Francke of Halle,and soon received the desired answer that he knew 
 of two men who feared Grod from their hearts, and were willing 
 to go to the heathen. This wa s the beginning of that union between 
 Copenhagen and Halle in Missionary affairs which lasted so many 
 years with much satisfaction on both sides. The King was so 
 much pleased with the first two Missionaries, that when they 
 asked for assistants, he turned to Lutkens saying : " Provide 
 people for us, Doctor. " 
 
 The two first Missionaries were Heinrich Plutschau from 
 Wesenberg in Mecklenburg, and Bartholomews Ziegenbalg from 
 Pulsnitz in Upper-Lausitz, and as the latter was not only 
 one of the founders of the Mission and worked for it with 
 undiminished zeal to his latest breath, but also a remarkable 
 man on many accounts, we must pause a little to consider the 
 history of his life, which we are acquainted with from his own 
 accounts. 
 
 He was born on St. John's Day, 24th June 1683. His 
 father, a merchant in Pulsnitz, was named like himself Bar- 
 tholomaus, his mother Catharina ; but he lost both his parents 
 
— 16 — 
 
 at such an early age, that he knew but little of them. And yet 
 one occurrence of his mother's dying hours was never for- 
 gotten by him. Wlien she felt her death approaching she gather- 
 ed her family round her bed, and said to them : " Dear children, 
 I have collected a great treasure for you ; a very great treasure 
 have I collected for you." When the eldest daughter asked: 
 " Dear Mother, where is the treasure", the dying woman 
 answered: "Seek it in the Bible, my dear children, there you 
 will find it. I have watered every page with my tears." This 
 hour, says Ziegenbalg, went to our hearts, and we pledged 
 ourselves to remind each other of it often. — His father's 
 death was remarkable also. The old Ziegenbalg lay ill, when 
 a fire broke out in the town and reached his house ; — in their 
 hurry and fright his friends did not know how to arrange to 
 save the dying man, when they thought of his own coffin, 
 which he had had for some time in readiness. He was carried 
 out in it, and died in it in the open air in the market place. 
 Young Ziegenbalg was thus left under the care of his eldest 
 sister, who kept him diligently to a regular attendance at school 
 and to reading the Bible. An extraordinary earnestness cha- 
 racterized his childhood. He meditated on Heaven and Hell, 
 felt severe reproaches from conscience whenever he had done 
 any thing wrong, and when he heard of the death of any one 
 he thought: " Where may that soul now be, and what change 
 has it experienced? " He was placed in the school at Kamenz, 
 and afterwards in the Gymnasium at Gorlitz where he was 
 exposed to temptations and passed some time idly, but the first 
 impressions of childhood were soon refreshed. He was about 
 sixteen years old when one day a pious student came to him 
 as he was amusing himself with music, and expressed his opinion 
 on music being a noble art, but added that none could under- 
 
*— 17 — 
 
 stand, or practise it, who were not in a spiritual harmony with God 
 and with themselves; — the mind of man, he said, had been en- 
 tirely disordered by the Fall and must be brought into a com- 
 pletely different condition before it can attain to real har- 
 mony. This speech struck Ziegenbalg; he took a great fancy 
 to this student, offered him his friendship, and they afterwards 
 met daily, partly for prayer and for reading God's Word, and 
 partly for walking out into the country to read the goodness of 
 God in the book of Creation. Thus Zieo-enbalo; showed his care 
 for his soul, and withdrew from all other society. When the 
 other scholars observed this, they made him such a target for their 
 ridicule that his friend proposed that they should undertake 
 a journey together: — it took place, and had such a favourable in- 
 fluence on Ziegenbalg, that he returned to Gorlitz so strengthened 
 as to bear courageously the scorn not only of his fellow students, 
 but also of many others. u My soul," said he, "had tasted such 
 sweetness and joy in God that she was willing not only to give 
 up all the pleasures of this world, but cheerfully to bear its 
 hatred and contempt." 
 
 But he soon had to endure a harder trial than the ridicule of 
 the world. We will let him speak for himself: — " When Iliad 
 been for some time in the enjoyment of the perceptible grace 
 of God, and had thereby gained many victories over the devil, 
 the world and my sinful flesh and blood — behold, the hardest 
 temptations beset me, and I felt as if abandoned by God, for I 
 could no longer feel his consolatory communion with my soul; on 
 the contrary, I saw in myself and in all mankind nothing but 
 misery, grief and heart-ache. Then my eyes were first opened 
 to behold the entire ruin of the children of men, and my astonish- 
 ment was great to see on the one side the long-suffering of God 
 who reigns with so much forbearance over a guilty world instead 
 
— 18 — 
 
 of striking it at once with the rod of his justice, and on the 
 other the great wickedness of men in remaining so proud, shame- 
 less and secure in the midst of their misery. I had no one to 
 whom I could speak on this deep-seated grief of my heart 
 (his above-mentioned friend had gone away), and could not 
 make known my condition to a single soul, for every one thought 
 that it arose simply from melancholy, which ought to be driven 
 away by amusement. I loathed all earthly things, and could not 
 find rest or pleasure in any thing. My tutors saw me wandering 
 about in great depression both of mind and body and could not 
 at all comprehend it, though they were much kinder to me than 
 I deserved. When however I had suffered this anguish of heart 
 for nine months, and God had tried and purified me by trials, 
 the joyous and healing light of the holy Gospel dawned once 
 again on my soul, and I was restored to a truly evangelical 
 cheerfulness. But now I had to combat with myself, for I could not 
 determine whether it was advisable to pursue the study of theology, 
 both on account of the heavy responsibility, and of the great 
 corruption which I now perceived had crept into the clerical 
 profession. But I soon overcame this temptation and decided 
 that it was the more necessary to study theology as the sincere 
 workers were so few. When I meditated on God's mercies to 
 my soul during the last twelve months, I acknowledged myself 
 bound to dedicate myself entirely to his service, and to seek noth- 
 ing in the world but the magnifying of his holy name; and I soon 
 perceived that this could only be done by so teaching my neigh- 
 bours that they might also be saved and brought into communion 
 with the Triune God. But here I perceived also how necessary 
 it was that I should make myself fit for performing such a service 
 to God and my neighbour. I therefore began to carry on my studies 
 with great earnestness : they all appeared easy to me, for my 
 
— 19 — 
 
 mind was quite in another condition before God from what it 
 had been before. I arranged my studies in what I considered 
 the best way for attaining my aim. For this I began a corre- 
 spondence with pious, wise and learned theologians, confided to 
 them my experiences, and asked good counsel of them, and by 
 their letters I became more and more awakened and encouraged 
 in my studies." 
 
 Amongst the men with whom Ziegenbalg thus entered 
 into correspondence we must particularly mention Prof. August 
 Hermann Francke of Halle, whose Penitential Sermons he 
 had read with so much edification, that he confided to him the 
 state of his mind, and asked for advice. Francke encouraged 
 him in the good fight, which, by God's grace, he had begun, and 
 advised him to continue his studies at Berlin, in the Frederic- 
 Gymnasium, which was then managed by Joachim Lange, who 
 was afterwards a Professor at Halle. In Lange and Spener 
 he found faithful teachers, was much assisted by Canstein, and 
 was beginning to attain thorough profoundness in his studies, 
 when sickness obliged him to return home to his sister, whose 
 care he enjoyed for a year. While at home he repeated 
 every thing which he had been learning, and tried in every 
 way to make use of his gifts for the good of his neighbours ; 
 " for", he writes, " my constant thought was that my life would 
 be very short, wherefore I hastened so much the more towards 
 my goal, and though I was often reminded both in letters and 
 by word of mouth, to spare my body, yet I thought it was better 
 to have lived a short and a good life, than a long and a bad one." 
 
 When he had regained a little strength, he visited various 
 Universities, but in no place was he better pleased than at 
 Halle with Francke. He found there students of a like mind 
 with himself, and faithful instruction from the Professors ; but 
 
— 20 — 
 
 the thought of the responsibility of the clerical profession and 
 his bodily weakness so depressed him, that he began to think 
 that it would be better to give up theology and occupy himself 
 with agriculture, in order thus to live in peace for the salva- 
 tion of his own soul, without loading himself with the guilt of 
 others. * ' I was," he writes, "something like Jonas, who wished 
 to be freed from a like heavy burden, but was at last obliged 
 to listen to the commands of God ; for though I was not 
 thrown into the sea like Jonas, yet I had to undergo severe 
 punishments from the hand of God, which obliged me at last 
 to become captive to his will." In this undecided state, he 
 turned to his academical teacher (probably Francke) who tried 
 to encourage him and to induce him to give up the idea of 
 abandoning theology, by representing to him how much both 
 churches and schools stood in need of active workers in the 
 Lord's service. In this conversation they spoke of sending 
 preachers of the Gospel into heathen countries, and Ziegenbalg 
 heard his teacher make a remark which not only struck 
 him at the time, but of which he retained a lively recollection 
 when he was in the East Indies. " If one can truly lead a soul 
 to God from amongst that people," said the worthy man, " it 
 is as much as winning a hundred in Europe, for these latter 
 have each day means and opportunity sufficient for their con- 
 version, while the former are entirely without them." Ziegen- 
 balg now determined not to give up theology, but he was 
 soon obliged to leave Halle on account of his health, and 
 occupied himself in teaching, first at Merseburg and then at 
 Erfurt, but in both places for a short time only. He then 
 spent a year with his sister in Pulsnitz, and went from thence 
 to Berlin and whilst he was there Liitkens' letter, asking for 
 Missionaries to be employed by the King of Denmark arrived. 
 
— 21 — 
 
 It was proposed to him whether he would like to take up this 
 calling. Ziegenbalg without refusing tried to excuse himself 
 at first on account of his youth and delicate health ; but the 
 men, in whom he placed the most confidence, combated his 
 scruples, and he soon felt himself bound in conscience to go 
 whithersoever the Lord should call him. It was a great 
 pleasure to him that his school - and university-friend Heinrich 
 jPliitschau, decided to go with him. The cause was taken up 
 so zealously at Copenhagen that they did not even receive 
 permission to take a personal adieu of their friends. In October 
 1705 they went from Berlin to Copenhagen, were kindly 
 received by the King and Liitkens, and were ordained by 
 Dr. JBornemann, Bishop of Zealand.* However their short 
 stay in Copenhagen was not without trials. The world in 
 general was quite indifferent to the undertaking, or else declar- 
 ed it chimerical and useless, and laughed at their zeal and 
 their hopes of blessed fruits from the Mission. The two young 
 men were considered as well meaning enthusiasts, and their 
 undertaking as adventurous and aimless. Remain in the country 
 and support yourselves honestly, was the cry. 
 
 Perhaps, my reader, though not altogether of this opinion 
 you may after what you have heard hitherto, not yet feel much 
 confidence in Ziegenbalg as a Missionary. You look to his youth 
 and inexperience, to his delicate health and low spirits, and you 
 ask : " Is it such an one who should be sent to the heathen"? 
 Delay your judgement for a while and follow him into the 
 scene of his labours. You will find him both capable and faith- 
 ful. 
 
 * The King's Instruction given to the Missionaries, we shall give to the Public in 
 an Appendix. 
 
CHAPTER III. 
 
 THE FIRST MESSENGERS ARE DESPATCHED AND ARRIVE IN INDIA— 
 THE PEOPLE OF TRANQUEBAR.— THE MISSIONARIES LEARN THE 
 LANGUAGES, MAKE PROSELYTES, BUILD A CHURCH, FOUND SCHOOLS 
 
 AND ARE PERSECUTED. 
 
 " Ontlie 2 9tli of November 1705, we, Heinricli Pliitschau 
 and 'Bartholomaus Ziegenbalg, under the good Providence of 
 God and upon the gracious command of His Royal Ma- 
 jesty of Denmark and Norway King Frederick IV. left 
 Copenhagen for the East Indies, as the first Missionaries to 
 make known the Gospel of Christ to the heathen on the Coro- 
 mandel Coast. Many gave us but small hopes for a good and 
 blessed issue to our undertaking, but faith in an all - powerful 
 God and confidence in the promises of his holy Word comforted us 
 and gave us courage under all trials, and helped us by degrees 
 to change the difficult and dangerous voyage into a blessing. r 
 
 It is thus that the Missionaries begin their communication 
 on the events of the first year. The ship in which their 
 passage was taken was the Sophia Hedeivig, and her voyage 
 was considered on the whole a good one, as she reached the 
 Cape of Good Hope in April 1706, where they made their 
 first acquaintance with heathens amongst the Hottentots. 
 They grieved much over their degraded bodily and spiritual 
 condition, and thought that by God's help it would not be 
 impossible to learn their language and form it into a written 
 

 23 
 
 tongue ; but their field of work had already been appointed in 
 another place. When the ship sailed from the Cape they 
 determined each to choose a subject for his meditations during 
 the remainder of the voyage, so as to use the time to edifica- 
 tion. Pliitschau chose Truth, and Ziegenbalg Wisdom, "for," 
 says he, " our ship was called the Sophia, which means Wisdom, 
 and our employment was of that nature that we ought to 
 know where true Wisdom was to be found. When I had 
 meditated daily on this subject for a month, and my heart had 
 rejoiced in it through the testimony of the Holy Scriptures, 
 it seemed to me useful and edifying that such good thoughts 
 should be put into writing and communicated to my dear 
 friends in my Fatherland as a standing testimony of the grace 
 of God, who by his heavenly wisdom had carried me over 
 the great Ocean in a ship which had become a school to me." 
 Thus began the tolerably detailed sketch of Ziegenbalg's 
 treatise on true Wisdom, which he finished after his arrival 
 in Tranquebar when he was ill and could not occupy himself 
 for some weeks with the regular work of the Mission. " I 
 wished, " said he, " not to let this time pass over uselessly, but 
 to occupy myself with such things as should keep me constant- 
 ly ready for death. I remembered how the meditation on 
 true wisdom had given me great peace of mind while at sea, 
 so that neither the roaring of the wind, the rushing of the 
 mighty waves, nor the cries and noise of the crew could 
 disturb my thoughts, but that by God's assistance I was able 
 to keep myself in such a condition as to feel always prepared 
 either for life or death ; — with these recollections I took up 
 my meditations again, and though very weak, I finished them 
 in a very short time." The preface to the treatise, from which 
 these remarks are taken, is dated Tranquebar July 18th 1707. 
 
— 24 — 
 
 It was dedicated to Princess Sophia Hedewig, and was printed 
 at Leipzig in 1710. 
 
 On the dth July 1706 the two first Missionaries arrived at 
 their desired haven, Tranquebar, and landed with their hearts 
 deeply moved by the sight of the crowds of pagans for whoso 
 salvation they had come to work. They found however amongst 
 the Danish Merchants and Officials not only no sympathy for 
 their undertaking, but a cold and almost inimical reception. 
 At first they would not even receive the Missionaries, though 
 they could show the King's hand and seal, but left them till 
 the evening in the burning heat, first outside the gates and 
 then in the market place, when finally the Secretary, Herr 
 Attrup, dared to take them in and secured a lodging for them 
 in the house of his father-in-law. " We must acknowledge," say 
 the Missionaries, u that Prayer was our all-important assistance 
 to begin our high and weighty employment with courage, 
 without fear of trouble and danger. For as we had no human 
 being near us of whom we could ask advice as to how this 
 or that should be begun, we went always to our dear Father 
 in Heaven and laid every thing before him in prayer, and we 
 were heard and supported by him both in advice and in deed. 
 If we asked advice of any one here in India we were even 
 more dissuaded from our undertaking than we had been in 
 Europe, for the impossibility of succeeding in our aim was 
 always held up to us. And indeed we found many and great 
 difficulties, and when we considered them could not promise 
 ourselves any entrance amongst the heathen ; yet we did not 
 let our courage sink, but read the Acts of the Apostles to 
 strengthen our faith and would not neglect any means which 
 we thought might be useful for beginning our employment 
 with a blessing." 
 
— 25 — 
 
 We will now consider the people amongst whom the Mis- 
 sionaries were to live and commence their sphere of usefulness. 
 " The inhabitants, " says Ziegenbalg, a consist partly of white 
 Europeans, partly of Half-white Portuguese, partly of yellow 
 Moors, but principally of black-brown Malabarians. I do not 
 exactly know the number of these various inhabitants, but I 
 must say that Tranquebar is a well-peopled town, swarming 
 with old and young, especially as its trade attracts men of all 
 nations both by sea and land. ' Ziegenbalg mentions here 4 
 classes in the Danish dominions in the East Indies, and amongst 
 these we will first notice the larger portion of the population, 
 " the black-brown Malabarians." This is the name by which 
 the Hindus, the heathen portion of the population, are 
 generally mentioned in the Missionary Reports. Their lan- 
 guage is Tamil, which has long been formed into a written 
 language ; — they write their books and letters with an iron 
 style on palm-leaves. They possess authors on almost all 
 sciences, and are expert in many trades and handicrafts. 
 " Most Christians in Europe," says Ziegenbalg, " suppose the 
 Malabarians to be a very barbarous people, but this arises 
 from the Europeans who have been amongst them not under- 
 standing their language, so that they have not been able to 
 read their books, but have drawn their conclusions from out- 
 ward appearances. I must acknowledge that when I first 
 came amongst them I could not imagine that their language 
 had proper rules, or that their life had the laws of civil order, 
 and took up all sorts of false ideas on their actions as if they 
 had neither a civil nor a moral law, — but as soon as I had 
 gained a little acquaintance with their language and could 
 talk to them on various subjects, I began to have a much 
 better opinion of them and when at last I was able to read 
 
— 26 — 
 
 their own books I found that the Malabarians discussed the 
 same philosophical subjects as the Savans of Europe, and that 
 they had a regular written law, wherein all theological subjects 
 were treated of and demonstrated. Thil surprised me extre- 
 mely, and I was delighted to be thoroughly instructed in their 
 heathenism from their own writings. " Ziegenbalg relates 
 that the Malabarians were well aware that there was only one 
 Supreme Being, and that he had heard a Native learned man 
 discourse so well on this highest Being that he could not 
 refrain from asking him why they worshipped many gods, 
 when they knew so well that there was but One. He received 
 the following answer: " A schoolmaster would prove himself 
 very perverted, who should begin teaching his scholars to 
 read by giving them a difficult poem ; — he must begin with 
 the ABC. So it is with the knowledge of God ; one must 
 begin with the little gods and rise up step by step, till one 
 reaches the highest Being. This Being does not trouble 
 himself about this earth, but has created other great gods, 
 who in their turn have smaller gods under them, by whom 
 everything is governed. As one has been created by the 
 gods, and received many benefits from them, it is quite right 
 and suitable to pray to them, especially as in the end the 
 whole of the honour flows to the highest God. So think the 
 wise, but the people accept the whole crowd of gods without 
 further thought, and show equal reverence to any of the 330 
 Million gods who come to their knowledge." There is no 
 unity amongst the heathen about their gods, in fact there are 
 almost as many opinions as there are heads. The gods who 
 have the most worshippers are Brahma, Vishnu and Siva. 
 
 The Malabarians are, as is well known, divided into castes, 
 of which they number 96. Every Native belongs to a caste 
 
— 27 — 
 
 from the time of his birth ; even their Kings have not the pow- 
 er to change a man's caste. If any one marries out of his own 
 caste, or does not observe its manners and customs, he is thrust 
 out, and not even his nearest relation will have any thing to 
 do with him. Of the principal castes we may mention : the 
 Brahmins , of whom consist the nobles and priests, but who 
 sometimes occupy themselves with agriculture and keeping 
 cattle; — the Sudras who form the grade of merchants and 
 peasants, and carry on many trades; -and the Pariahs, who sup- 
 port themselves with difficulty by hard daily labour, and by 
 those occupations which are considered disgraceful by other 
 castes. Whosoever is converted to Christianity loses his caste. 
 At the time of the arrival of the Missionaries there were 5 
 great Pagodas or heathen Temples in the town of Tranquebar. 
 Next to the Malabarians we will mention the Portuguese, 
 the children of European fathers and Native mothers. These 
 people have been called Portuguese, because from the Por- 
 tuguese having once possessed the dominion of the East 
 Indies, their language, half or perhaps altogether corrupted, 
 was kept up amongst those Natives who were in the closest con- 
 nection with Europeans, even when the latter were of a 
 different nation. The Portuguese language was thus the 
 medium of communication between the Europeans and the 
 Natives, for few Europeans could speak Tamil, and many 
 Natives, especially those who were born or brought up in the 
 houses of Europeans spoke Portuguese from their childhood, 
 and knew but little of their mother tongue. This class gave 
 up the Indian and adopted the European style of dress. They 
 were heathens, unless the Europeans on whom they were 
 dependant, cared to have them baptized. Before the arrival 
 of our Missionaries many hundreds had joined the Roman 
 
— 28 — 
 
 Catholic communion, but many became members of the Por- 
 tuguese congregation, which the Missionaries founded. Those 
 who were not in the service of Europeans often enlisted as soldiers 
 or sailors. Their colour varied according to their degree of dis- 
 tance from European blood. Those Natives who had adopted 
 the European dress and Portuguese language because many 
 generations before they may have descended from an European 
 were called black Portuguese. 
 
 The Missionary Reports speak of the Mohammedans as 
 Moors, because the Spanish and Portuguese called all Moham- 
 medans os Muoros. They had spread themselves from Arabia 
 over the whole of India, where they were very numerous and 
 well off in the world. Their religion was not only paramount 
 in the dominions of the Great Mogul, but was tolerated also 
 in the countries round about. The Moors filled the most 
 important political and military posts at the Courts of the 
 heathen Kings, while others devoted themselves to trade and 
 commerce and became rich merchants. Ziegenbalg declares 
 that all the Mohammedans were originally foreigners, and 
 that he did not know a single Malabar Mohammedan. Other 
 Missionaries on the contrary make a distinction, and say 
 that there are two Mohammedan sects, who both believe 
 themselves to belong to the Sunnites or Orthodox ; the one, the 
 Tuluckens, consisting of foreigners and the other, the Sonagens 
 or native Malabarians. The first understand Tamil, but make 
 use of Hindostanee in speaking, and of Persian in writing ; 
 the latter, like other Malabarians, speak Tamil and Portuguese, 
 but in their schools and mosques, they, as well as the Tuluckens, 
 use Arabic. The Moors were more favoured by nature than 
 the Malabarians, but were more inimical to the Christian 
 religion than the heathen. Ziegenbalg often visited them and they 
 
— 29 — 
 
 liiin ; but they were not very willing to listen to arguments, 
 as they rested on the fact that their religion was the most 
 widely spread and had subdued three parts of the earth, on 
 which account when they wrote a letter they cut off three 
 corners and left only one remaining, as a type of possessing 
 three parts of the world, while the Christians had but one. 
 On the arrival of the Missionaries the Moors had a large 
 mosque in Tranquebar, and several in the village of Poreiar. 
 
 In speaking at last of the Christians, we must begin with 
 the Roman Catholic Native Congregation; but unfortunately 
 there is no detailed account of its rise and progress. It was 
 probably founded in the 17th Century, but the exact year and 
 the attendant circumstances cannot be given. In 1763 when 
 the Jesuits who had left Pondichery on its being taken by 
 the English in 1761, tried to establish themselves in Tran- 
 quebar, fruitless enquiries were made on this subject; after which 
 the Evangelical Missionaries say that some time before the be- 
 ginning of the Danish Mission, the Roman Catholics had a 
 Church close to the principal gate of the Fort of Tranquebar, 
 within the town-wall. The exact time of its erection they 
 could not ascertain. A free exercise of their religion is said 
 to have been granted to the Roman Catholics by the Company 
 on account of the Portuguese having once defended the town ; 
 but the Missionaries could not gain any accurate information 
 on this point, nor learn that this privilege had ever received 
 the Royal confirmation. At the time when Attrup was the 
 Commandant (about 1726) the Roman Catholics received 
 permission to build a Chapel dedicated to St. Xavier in the 
 suburb of Sattankudi, probably because Attrup's wife was a 
 Roman Catholic. I cannot find any mention of the number 
 of the Roman Catholics at the time of Ziegenbalg's arrival, 
 
— 30 — 
 
 but only that they were governed by a Padre Vicarius, who 
 was subordinate to the Bishop of St. Thome or Mailapur, 
 whose diocese extended over the whole Coromandel Coast and 
 Bengal. The Missionaries make constant complaints of the 
 ignorance of the Roman Catholics, their opposition to the 
 Gospel, and unjustifiable methods of making proselytes. 
 
 Tranquebar, with the district thereto belonging, in which 
 Ziegenbalg mentions 15 villages, belonged originally to the 
 Kingdom of Tanjore, which, as he says, extended 24 German 
 miles in length, and 17 in breadth. The King of Tanjore, 
 who was himself tributary to the Great Mogul, received an 
 annual tribute from the Danes, but had nothing to do with the 
 Government of Tranquebar, which was entirely managed from 
 Denmark. Consequently there were some Danish Officials and 
 Employes of the Company who formed a congregation amongst 
 themselves, and had built a Church, called Zion, to which 
 two Pastors were appointed, of whom Ziegenbalg says that 
 they preached twice a week, but that they seldom remained 
 in Tranquebar more than two or three years, for as there was 
 a clergyman on board each ship that arrived, it was easy for 
 them to make an exchange. But this was not the case with 
 the Danish Pastor, Jacob Clementin, who came out the second 
 time to Tranquebar with the Missionaries in 1706, and remain- 
 ed thereto the day of his death in 1730. The Colony was 
 governed by a Commandant, at that time John Sigismund 
 Ilassius, and by a Council, chosen by the Company. 
 
 Having thus made a slight acquaintance with the people 
 amongst whom the Missionaries were to work, let us now 
 consider how they began their work. Of course the language 
 must from the beginning be an important point with them, 
 and we see them not only attacking Portuguese, which from 
 
— 31 — 
 
 its resemblance to Latin must have been easy to them, but 
 also Tamil, which was quite strange to them, and for many 
 reasons must have been extremely difficult. Six days after 
 their arrival they made a beginning with the Portuguese. 
 They learnt to speak this language as it is spoken in Portugal 
 from books, having obtained a Grammar and a New Testament, 
 printed in Batavia. They learnt the Indo-Portuguese dialect 
 by daily communication with the people about them, and used 
 it for viva voce instruction, while the European Portuguese 
 being employed as a written tongue and in the schools, the 
 congregation by degrees became accustomed to, and learned 
 to understand it. 
 
 It was much more difficult to them to make themselves 
 masters of the Tamil language, as all printed and written 
 means of assistance were wanting, and at first they could not 
 find any one who by knowing Tamil as well as some language 
 known to them, could become their teacher. They tried it in 
 all ways, but could not succeed. At last after some months 
 had passed away, they fell in with an old Malabar school- 
 master, whom they took into their service and agreed that 
 they should pay him a certain sum for bringing his school 
 into their houses. Both schoolmaster and school-children were 
 heathens, but the Missionaries wished to observe closely how 
 the Malabarians taught children, to make acquaintance with the 
 young people, to learn what they could, and were not ashamed 
 of becoming pupils of the heathen schoolmaster. The two Mis- 
 sionaries might be seen amongst the children, seated on the 
 ground and like them, tracing out first letters, then syllables 
 and finally words, in the sand. Thus they learned to read, to write 
 and to pronounce a number of words, but the meaning of words 
 was unknown to them, for the schoolmaster did not understand 
 
— 32 — 
 
 Portuguese. It became therefore an important point to find an 
 interpreter. They began with various people in various 
 ways, but without success. At last they heard that in the 
 country, not far from Tranquebar, there was a learned 
 Malabarian of the name of Aleppa, 46 years of age, who not 
 only knew different Indian languages, but also from daily 
 communication with Europeans, understood Portuguese, 
 Danish, German and Dutch. In October 1706, they per- 
 suaded him to take service with them in Tranquebar, where 
 they kept him for two years at a considerable expense. Cer- 
 tainly he could not teach them the language grammatically, 
 but he was equal to explaining the meanings of words and 
 helping them to understand books written in Tamil. So by 
 degrees they gained an insight into the Grammar. Not only 
 did they read Tamil Manuscripts every day, but they trans- 
 lated from German into Tamil and from Tamil into German, 
 and had a Native to read Tamil to them, that they might acquire 
 a correct pronunciation. "For this purpose, " says Ziegenbalg, 
 " I choose such books as I should wish to imitate both in 
 speaking and writing. I have had such authors read to me a 
 hundred times, that there might not be a word or an expres- 
 sion which I did not know and could not imitate. Indeed in 
 the three years that I have been in India, I have scarcely 
 read a German or Latin book, but have given up all my time 
 to reading Malabar books, have talked diligently with the 
 heathen, and executed all my business in their tongue, so that 
 now (1709) it is as easy to me as my mother-tongue, and in 
 the last two years I have been enabled to write several books 
 in Tamil." 
 
 One cannot but admire Ziegenbalg's zeal and diligence 
 in mastering this foreign language. Two years after his 
 
— 33 — 
 
 arrival he was able to send Liitkens his Tamil library, which is 
 still to be seen in manuscript at Halle. He describes therein a 
 number of Tamil books which he divides into four classes. The 
 first class contains a description of 14 books which he had 
 himself written in Tamil. The next treats of 21 books, written 
 by Papist* authors, that is Roman Catholic Missionaries, who 
 had been~a long time before on that coast, and had studied the 
 language. Amongst these he particularly notices one for the 
 fluency he had acquired, whose equal had not since appeared 
 amongstthe Papist Missionaries, "for now," says he, " there are 
 very a few amongst them who trouble themselves much about the 
 language, or could compose any thing in it. " The third class 
 treats of 119 books by Hindus, mostly on the subject of their 
 religion. The fourth class contains 11 books, written by Mo- 
 hammedan authors, on their religion. It would have cost 
 Ziegenbalg many hundred dollars to have all these copied out ; 
 but the greater number he had bought, for which purpose he 
 used to send his Malabar writer many days' journey into the 
 country. In this way he discovered how books were to be ob- 
 tained, and found that the widows of Brahmins would sell them 
 for a mere trifle. When Ziegenbalg first began to read Tamil books, 
 he had three persons with him; — the above-named translator, 
 Aleppa, whom he afterwards dispensed with and gave up to his 
 colleagues ; a native poet, who enlarged upon the histories which 
 they read, and explained the difficulties in poetry, and finally, 
 a Malabar writer, who was to write down all words and ex- 
 pressions which he had not met with in other books. Thus be- 
 gan Ziegenbalg's Malabar Dictionary, w r hich in the course of 
 two years contained 20,000 words and expressions; one column 
 in Tamil characters, one in Roman type written according to 
 the pronunciation, and a third with the meaning in German. 
 
 4 
 
— 34 — 
 
 He not only read historical, theological and philosophical writings, 
 but also medical and philological, in order to find words for his 
 Dictionary. When 4 years later this Lexicon had grown to 40,000 
 words and expressions, it was arranged according to the Tamil 
 alphabet, so that the derived and compound words might be 
 found near their source. He collected moreover a poetical 
 Dictionary of 17,000 words out of all kinds of poetical writings, 
 under the guidance of experienced Tamil poets. " This Diction- 
 ary, " says he, (i will help me but little when I read and preach 
 the word of God, but it is a key to all poetical books, and as I 
 take great trouble to understand the worship of the heathen 
 from their own books, and wish much to prove their errors 
 therefrom, necessity obliges me to venture so far into the poet's 
 domain. When, as often happens, the poets of the country visit 
 me, or I them, one hears little but verses from their mouth in 
 confirmation of their teaching. It is therefore necessary for me 
 to understand them, so as to be able to oppose them thoroughly". 
 Of the poetical language he says, that there is as much 
 difference between it and that employed in daily life, as be- 
 tween Latin and German. Ziegenbalg considered his Dictionaries 
 as great treasures not so much on account of the great care 
 and trouble that he had spent on them, as in the consideration 
 of the uses to which they might be put, uses, for which he 
 hoped that with God's blessing, they would become invaluable. 
 But though it was thus necessary for the Missionaries to 
 learn both Tamil and Portuguese, yet they did not so devote 
 themselves to their acquisition as to forget the people who spoke 
 them; neither were they of opinion that a thorough acquaintance 
 with the language must necessarily precede all Missionary work. 
 In November 1 706, they began to catechise in Portuguese, and 
 in Tamil in January of the following year. Thev taught the 
 
35 
 
 Catechumens daily for two hours in the house where they lodged; 
 using the New Testament and a Catechism printed in Portuguese 
 by the Dutch in Batavia. They altered this Catechism, and 
 were very soon able to write or translate the necessary books 
 for themselves. They first translated the five principal heads of 
 Luther's Catechism without explanation, and afterwards com- 
 pleted the whole. They also preached in the German language 
 to Europeans both in their own house, and every Wednesday 
 in Zion Church with the consent of the Commandant and the 
 Danish pastors. By their faithful preaching of the word of 
 God, a great movement arose amongst the Christians as well 
 as amongst the Mohammedans and Pagans. The house of the 
 Missionaries was always filled with listeners, but opposition 
 arose both amongst Christians and Heathens. The Missionaries 
 now divided the work, so that each should take one language; 
 Ziegenbalgtook Tamil, and Pliitschau Portuguese; yet, as a sub- 
 ordinate occupation, each was to occupy himself with the lan- 
 guage of the other. They translated many prayers and hymns in- 
 to both languages; the hymns partly arranged according to Eu- 
 ropean choral melodies, partly in such Tamil verses, that they 
 might be sung after the native manner. The first baptism took 
 place in May 1707, when five slaves who could speak Portuguese 
 were baptized in Zion Church, after undergoing an examination. 
 The Missionaries now began to feel the want of some place 
 where they could every week receive those on whom they might 
 confer the rite of Christian baptism. At first they only thought 
 of erecting a small school-house outside the town, but after- 
 wards they thought it better to build a small church, for which 
 the authorities pointed out a place to them in the town amongst 
 the heathen. But the worst was, that they had very small 
 
 means for building it, and they could not look for help to Den- 
 
 -l * ' 
 
— 36 — 
 
 mark or Germany, for a ship which arrived about this time — 
 the first after the arrival of the Missionaries — not only brought 
 them no assistance, but not even an encouraging letter, so that 
 it seemed the time for giving up what they had begun rather 
 than for building churches, and indeed many advised them to 
 do so. But Ziegenbalg was so confident in his cause, that though 
 he might appear abandoned for a time he would not give up 
 either the one or the other. " We began," he writes, " in great 
 poverty, but in firm trust and confidence in God, to build in a 
 great heathen street in the city, and though we did not know 
 how we should bring the work to a conclusion, God so strength- 
 ened our faith amidst all obstacles, that we spent upon it all 
 that we could save from our salaries" (the King had granted to 
 each a yearly salary of 200 Six - dollars) " and whatever we had 
 laid up before. Many mocked us but some were moved to pity 
 and to helping us. Thus this house of assembly was carried on 
 with all speed, 30 persons, who were all heathens, working at 
 it daily. On the 4th of August 1707 (exactly two months after 
 laying the first stone) it was consecrated in both languages, in 
 the presence of a great number of Christians, Mohammedans 
 and Heathens, and the church received the name of u New 
 Jerusalem. " They now preached there twice every Sunday on 
 the articles of faith, both in the Tamil and Portuguese tongues. 
 On Fridays and Sundays, and afterwards on Wednesdays also, 
 they catechised on Luther's Catechism, or on subjects in con- 
 nection with it. The Epistles, Gospels and Collects were also 
 brought into use, and almost at every service there were many 
 heathens present who did not regularly belong to the con- 
 gregation (which had grown to 35 persons by the end of the 
 year) but stood to listen at the doors and windows. Simultane- 
 ously with the beginning of the church, the Danish Ritual was 
 
— 37 — 
 
 translated into Tamil and Portuguese, so that as soon as the 
 church was finished, they had formularies for the sacraments 
 and ecclesiastical ordinances. On the 5th September the sacra- 
 ment of Baptism was administered for the first time in New 
 Jerusalem Church, and the Holy Supper was partaken of 
 on the same day. Before the end of the year schools were also 
 erected, one Dano-Portuguese, with a master who understood 
 Danish, German and Portuguese, under Plutschau's superin- 
 tendence, and the other a Tamil school under Ziegenbalg with 
 a baptised native teacher. In both they gave food, drink, clothes, 
 and books to the children. " Though this, like every thing else," 
 writes Ziegenbalg, "was begun with great want of funds, 
 yet God has never put our faith and confidence in Him to 
 shame; for we have never been obliged to give up any of these 
 institutions, though we were often hard pressed, and many a 
 time knew not in the evening how we should provide for the 
 next day." 
 
 At last a ship arrived from Denmark in the middle of the 
 summer of 1708. The Missionaries found that but half the pro- 
 mised 2000 Rix-dollars was on board; the other half with their 
 letters had been put on board another ship, which had been 
 wrecked, and though the money had been saved from it, it had 
 been taken back to Denmark; still the 1000 Dollars would have 
 been of the greatest use to them in their career of wide-spread 
 activity; — but in landing part of the cargo from the ship, the 
 Mission-money sunk to the bottom and was never seen again. 
 At a time when a door seemed opened for the word in all di- 
 rections, though the messengers were in great necessity and want, 
 it must have been a hard trial to see the expected help from 
 Denmark sink to the bottom of the sea; — but it seems to have 
 caused no vexation to the Commandant and his attaches, who 
 
— 38 — 
 
 pointed out to Ziegenbalg that they had always been right in 
 saying, that Heaven was very high above our heads and Copen- 
 hagen very far off. At the same time a messenger came to 
 the Missionaries from the Roman Catholic Christians in Tanjore, 
 requesting them to assist them, as they were suffering from a 
 great persecution and had now neither churches nor priests, so 
 that many of them wished to come and settle in Tranquebar: — 
 but twice was Ziegenbalg obliged to let such messengers depart, 
 without being able to arrange any thing for them. He was him- 
 self persecuted, and was glad to be able to begin the translation 
 of the New Testament by the end of the year 1708, a work, 
 which though it required the whole force of his mind, was be- 
 gun very quietly and without observation. But he had scarcely 
 reached the 23rd chapter of the Gospel according to St. Mat- 
 thew, when on the 19th November 1708, he was arrested and 
 passed four months in the Castle Prison. 
 
CHAPTER IV. 
 
 ZIEGENBALG IN PRISON.— HELP IN NEED.— ZIEGENBALG IS ATTACKED 
 AS A FALSE APOSTLE IN A GERMAN UNIVERSITY.— THE HISTORY OF 
 
 GRUENDLER'S YOUTH. 
 
 It is not quite clear what excuse the Commandant could 
 have brought forward for placing so quiet, modest and unassu- 
 ming a man as Ziegenbalg in prison. We must be satisfied with 
 some explanations of Ziegenbalg's in an unprinted Manuscript 
 which are not quite so colourless and indefinite as those that 
 were printed at Halle. " God gave his rich blessing to all that 
 we began in his name," writes he, "and yet we had a determined 
 opposition, not on]y from the heathen, but also from the 
 European Christians; even the Commandant and the whole 
 Privy Council were quite opposed to us, so that not only did 
 they not assist us in any point, but tried in every way to 
 impede the holy work. Our congregations were increased 
 weekly, and Heathens, Mohammedans and Christians were 
 constrained to acknowledge that such a work was from God, 
 but the authorities here would not acknowledge it to be so, 
 but acted in such a manner from their hatred and envy, that 
 even the heathen were vexed. The more we spoke the truth 
 the more were we persecuted, so that at last it seemed as if 
 they wished to exterminate both us and our congregations." 
 
 Ziegenbalg found himself obliged at last to apply directly 
 to the King for protection not only for himself, but also for 
 his congregation, which in the space of two years and a half 
 
— 40 — 
 
 had increased to 100 persons, beside those who were being 
 prepared for Baptism. Unassuming and modest as he was and 
 well as he had learned patiently to bear mockery and persecu- 
 tion of all kinds, he was not afraid of speaking the truth freely 
 and of defending his rights when he considered it to be his 
 duty, especially when he was called upon by the helpless 
 against the unjust decisions of men in power. Such a case 
 occurred when a poor widow, to whose complicated difficulties 
 the Commandant would not listen, begged Ziegenbalg for his 
 assistance. The Commandant was so angry with him for this, 
 that he broke out into open threats. Ziegenbalg feared the 
 worst, but waited in full confidence in God and his good cause 
 for the issue. He wrote to the Commandant offering to stand 
 by the result of a fair trial, appealed to the King as his highest 
 judge, declared himself quite willing to submit to the appointed 
 authorities, but added an earnest warning. Upon this he was 
 publicly carried off like a criminal by armed men, put in prison, 
 and so closely guarded by soldiers, that no one was allowed to 
 see him or speak to him. Before he left his room, he fell on 
 his knees and prayed aloud with such fervour that it made a 
 great impression even on his guards and their leader. Comfort- 
 ed and courageous he then accompained them, and consecrated 
 his prison with hymns and prayers. It grieved him most to re- 
 flect that even if the Mission were not altogether stopped by 
 this tyrannical manner of acting, it must be much injured, that 
 many who were in the act of joining the Evangelical congre- 
 gation would be frightened away, and that those who had an- 
 nounced themselves as candidates for Baptism, would draw 
 back. " The tyrannical hearts," says Ziegenbalg "raged and 
 roared till they had almost scattered our congregation; but 
 there were many who pitied our situation even to hot tears, 
 
— 41 — 
 
 and prayed for us without ceasing." The anger and cruelty 
 of the Commandant even went so far as to deny pen, ink, and 
 paper to the innocent prisoner, and still more a writer, by 
 whose help he most heartily desired to continue his translation 
 of the New Testament. He therefore chose a subject from the 
 word of God on which to meditate, namely, the ministry;— 
 and he found great joy and comfort in considering how all the 
 men of God both in the Old and New Testaments had been 
 persecuted for their faithfulness and veracity, and imprisoned 
 and killed as traitors and leaders of sedition. He wished much 
 to write down some of these thoughts, but as that could not be, 
 he sought by prayer and holy meditation to gather strength 
 for the future. u When I had thus spent a month in delight- 
 ful communion with God, " he writes, " I was woken in the 
 night by my guard, and asked whether I should like to have a 
 lead pencil. I looked upon this as an extraordinary direction 
 from God and said that it would be very useful to me, but 
 that I had no paper to write on. Then the person standing near 
 me gave me a black book of white paper, and told me that all 
 the inhabitants of the town, Christians as well as Heathen, felt 
 sincere sympathy with me." He accepted this fulfilment of his 
 wishes as coming from the hand of God and immediately be- 
 gan to write out his meditations on the work of the ministry. 
 The cruelty of man made him but the more anxious to write 
 pure truth, as he found it both in the word of God by the en- 
 lightening influence of the Holy Ghost, and in his own ex- 
 perience. He finished this work which is now unprinted in the 
 library at Halle, during seven weeks of his imprisonment. 
 Beside the Preface, Introduction and Biography there are 717 
 closely written Quarto pages. 
 
 Unjustly and cruelly as he was treated, Ziegenbalg show- 
 
— 42 — 
 
 ed so little bitterness towards his persecutors that he wished 
 them a happy New Year from his prison without reminding 
 them of his position. The Commandant took this in good part 
 and asked him whether he could serve him in any thing. Zie- 
 genbalg only asked for his Malabar writer to enable him to 
 continue his translation of the New Testament. Meanwhile 
 without his intervention, a third party was arranging an agree- 
 ment. On this he declared that he must send a true account 
 of all to Copenhagen, as in duty bound by his instructions, but 
 he added in a letter to the Commandant and the Council that 
 he was very far from feeling any personal hatred, and was 
 quite willing to knit together the bonds of peace and unity. 
 He continues, u I declare before the omniscient God, before 
 my most gracious King and the whole of evangelical Christ- 
 endom, that I am pure and guiltless from the blood of those 
 heathens, w T ho may have been ruined by the withdrawal of my 
 ministry. Ah, consider what you are doing, you are not fight- 
 ing against me but against God and your King." He concludes 
 thus, " From all this you may see that I harbour no ill feeling 
 against you, but also that I have no fear of you, and that I can 
 write the truth in godly joy in my prison as I used to do in 
 freedom, and I hope that I shall continue in this happy courage 
 so long as I am defending the truth, and not my own person. 
 Meanwhile though you have forbidden me many things which 
 I have requested of you, you have not been able to prevent me 
 from praying for you, neither will you be able to forbid it for 
 the future." 
 
 The natural result of so presumptuous a letter from a pri- 
 soner was that he remained where he was. He was rejoiced, 
 however, by the news that his friend and colleague Pliitschau 
 was working with great courage in the congregation, and keep- 
 
— 43 — 
 
 ing every thing up as well as he could. As soon as he had finish- 
 ed his work on the Ministry, he began another on Christianity, 
 which also lies unprinted at Halle. He had not yet finished 
 this when he was informed that his opponents were ready to go 
 to any extremes: then, thought he, I will go to extremes in love; 
 and invited the Commandant and his wife to come to see him 
 in prison, when he showed them so much friendliness and re- 
 spect, that the Commandant could no longer keep up his ill 
 feeling towards him. The first agreement was that they should 
 talk over the truth with sincerity and without bitterness. This 
 took place, they were reconciled, and separated with friendly 
 words. Not long after Ziegenbalg was publicly released from 
 confinement, and received with great joy by his congregation. 
 He closes his detailed account of these events, which were in- 
 deed very disagreeable to himself and his friends, but which 
 brought a blessing on himself and on the Mission, with an ex- 
 hortation to the reader, and with a prayer in which he thanks 
 God for all the mercy He has shown him, and vows to serve 
 Him truly during the remainder of his life. 
 
 After this the Missionaries passed five very anxious months. 
 Their school-children must be fed, their servants must be paid, 
 and they themselves must live, and yet they received no money; 
 even their salary was for some time withheld. Their only re- 
 source was to call upon God in prayer. This they did faithfully 
 and the Lord helped them faithfully. A person, from whom 
 they had least expected it, brought them 40 Rix-dollars on the 
 condition that they should repay them as soon as the ship should 
 arrive from Denmark, and some one else lent them 20 dollars 
 on the same conditions. In this way they collected 200 dollars 
 from different quarters, and did not suffer from actual want 
 though it was close to their door; — but on the 20th of July they 
 
__ 44 — 
 
 experienced how the Lord not only gives his people their daily 
 bread, but abundance also, when they are able to bear it. A 
 ship arrived from Denmark bringing them many friendly and 
 comfortable letters, and 3000 Rix-dollars of money and 3 new 
 fellow-labourers, of whom one, Johann JEmst Grilndler, be- 
 came one of the most active workers in the Tranquebar Mission 
 and Ziegenbalg's right hand. The troubles which they had un- 
 dergone, and the great assistance which thus reached them will 
 be best pictured by Ziegenbalg's Preface to his book on Christia- 
 nity, which was written on the 20th of August 1709. 
 
 u My dear Colleague and I were much comforted in our 
 troubles in this heathen land^ by learning on the arrival of a 
 ship that there were many people in Europe who rejoiced that 
 the light of the Gospel had risen upon the heathen, that they 
 prayed to God for its blessed progress, and that they had set 
 themselves with much zeal to give us a helping hand by exter- 
 nal means towards the conversion of the heathen, for which 
 aim many pious hearts both in Denmark and Germany had 
 collected a rich provision and sent it to the care of us unwor- 
 thy servants. May God be eternally praised and blessed for such 
 unspeakable mercy, by which he has refreshed and comforted 
 us in our hard trials and persecutions. It had seemed before as 
 if we were forsaken by all men, and as if not a soul in Europe 
 thought of us, for we had been expecting letters for three years 
 and had not received any. But when we found by many letters 
 that many thousand souls had thought of us, and exerted them- 
 selves for the progress of the holy Gospel amongst the heathen, 
 and had sent us such a rich provision as a mark of their hear- 
 ty love, our joy was so exuberant that we could not express it 
 in words. As David says, "Unto the upright there ariseth light 
 in the darkness: from him that is gracious, and full of compassion, 
 
— 45 — 
 
 and righteous." Things had come to such a pass with us, that it 
 appeared to the eyes of all men as if all that we had undertaken 
 must fall to the ground. For we were so hemmed in on all sides, 
 every exterior means was so cut off from us, that very often 
 we had not a farthing in the house for the support of our Mala- 
 bar and Portuguese school-children or of ourselves. Instead of 
 any pity being shown towards us, every opportunity for per- 
 secuting us was eagerly seized, until at last I was imprisoned 
 for the sake of the truth for four months. The people who ought 
 to have assisted my colleague in working in Tamil, were driven 
 out of the town. Some of our congregation were forbidden un- 
 der pain of punishment to attend our Church again. All the 
 heathens were frightened away from us, so that though they 
 perceived the injustice, and felt some pity for us, they did not 
 dare to speak to, or hold any familiar communion with us. 
 Even the greater part of the European Christians were for- 
 bidden under pain of punishment to come into our houses or 
 churches, or hold any intercourse with us. Thus our congre- 
 gation was entirel y destroyed, and it was a work of time to 
 re-assemble it. The name of Grod and Evangelical religion were 
 blasphemed amongst Heathens and Christians. In fact — our 
 sufferings and persecutions were so severe, that unless God had 
 stood by us in a supernatural way and supported us by His con- 
 solation, we could not long have held out against such troubles. 
 It would not so have cut us to the heart had we been persecut- 
 ed by Heathens and Mohammedans as witnesses to the truth, 
 but that those who laid their hands on us should have been 
 Lutherans and sworn subjects of our King, who ought to have 
 found pleasure in assisting us zealously in our work, this was 
 very painful and cost us many tears. What then befell me in 
 my zeal for the ministry, I now see to have been a beneficial 
 
— 46 — 
 
 trial from God, and have experienced, that God has turned it 
 all to my advantage, while my imprisonment in the East Indies 
 has been as a bell ringing far and wide throughout Europe to 
 awaken many thousand souls to compassionate us and our young 
 and growing Christian community. And as God allowed me to 
 prepare two books in my prison without the knowledge of my 
 enemies, namely, on the Ministry which is pleasing to God, and 
 on the Christianity which is pleasing to God, I have thought 
 it right to dedicate the first to all true Teachers and Witnesses 
 of the truth in Denmark and Germany, but particularly 
 to those highly-beloved Fathers who have contributed so much 
 to the promotion of the holy work amongst the heathens: and 
 the second to all true Christians and children of God in Den- 
 mark and Germany, but particularly to you, my beloved friends 
 and brethren, who out of your hearty love have contributed so 
 rich a sum towards the planting of the Christian religion amongst 
 the heathen. May the Lord reward you for such love and mer- 
 cy, may he bless your hearts and fill them with spiritual gifts. 
 May he increase within you his knowledge, his grace, his love, 
 and let you find mercy in the time of your need. Ah ! my Brethren 
 and Friends in the Lord; let us be closely bound together in 
 the bonds of love. Do not tire in the further promotion of this 
 work. Think of the overflowing mercy which God has shown to 
 you, that he saved your fathers from a blind heathenism, and 
 brought them to the saving knowledge of Jesus Christ, in which 
 you now stand and enjoy so many of the gracious gifts of God. 
 Think of this and consider what a suitable opportunity is now 
 offered you for proving your gratitude. When you see us so 
 happy in this work, that we are willing to suffer any troubles, 
 yea even to lose our lives for the sake of the heathen, you must 
 acknowledge that the finger of God is with us. Let your faith 
 
— 47 — 
 
 be active in love, and prove to us by your contributions that 
 you take pleasure in magnifying the name of our God 
 amongst strange nations in distant countries. Be our fellow-work- 
 ers amongst the heathen, that we may together enjoy the bless- 
 ings resulting therefrom throughout eternity. Seek with us to 
 fight the good fight of faith, till we overcome all, and gain a 
 crown of life. Your fellow-worker in Jesus Christ with much 
 
 faith and love 
 
 Bartholomaus Ziegenbalg. ' 
 
 We have now seen how much the Missionaries suffered 
 from the opposition of nominal Christians in India, but it will 
 scarcely be believed that at the same time they did not get on 
 much better in Europe. In the year 1708 when they were in 
 the greatest trouble and Ziegenbalg in prison, there was a pub- 
 lic disputation at Wittenberg de Pseudo-Apostolis under the pre- 
 sidency of Dr. Neumann, of which we will give an extract, so 
 that the reader may compare what was said there of our Tran- 
 quebar Missionaries with the true state of affairs with which he 
 has already been made acquainted. 
 
 " That the office of the Apostles ceased with the Apostles 
 is well known; hut false Apostles have not disappeared; on the 
 contrary in our times they have broken into the Church in 
 crowds. Almost all are of opinion that new Apostles are to be 
 sent out before the last days, who are to make known the Gos- 
 pel to the world, or more properly speaking shall trumpet forth 
 their fictitious blessed kingdom. It was they who, not long 
 ago, went through Belgium, England, France and Italy. Some 
 have gone to Pensylvania, Russia, some to Constantinople, some 
 to Smyrna and some to Corinth; but everywhere they 
 are far remved from the footsteps of the Apostles, as they use 
 their religion as a means of gain. Lately a pair of Brothers has 
 
— 48 — 
 
 sailed off to Malabar, whether from their own impulse, or as 
 they aver, by the order of His Majesty the King of Denmark, 
 I cannot say. But as they had opposed themselves to the Copen- 
 hagen theologians before their departure, and as they declared 
 that they would not unite with the servants of the word, who 
 had already assembled a church in Tranquebar, one cannot 
 hope that they are inclined to spread the Church of Christ. On 
 the contrary, one cannot but fear that they will rend and des- 
 troy the church which is already planted there amongst the 
 heathen. Let any one look at the writings of these Missionaries 
 which have lately been made public." 
 
 When the news of this disputation arrived in Copenhagen, 
 it was very easy for Dr. Liitkens to overthrow these false and 
 groundless accusations; but the Missionaries have only re- 
 ceived their complete acquittal from posterity which has been 
 in a position to see and judge their work. 
 
 Thus the enemies of the Mission were indeed at work, but 
 its friends were no less active, and as we have remarked before, 
 sent out most important help in the summer of 1709, one of the 
 new brethren becoming a great blessing to it. Johann Ernst 
 Griindler, who was six years older than Ziegenbalg was born 
 at Weissensee in Thuringia, where his father was a carder. 
 He was first sent to the school in his native town, then to 
 Quedlinburg, and finally to the then celebrated Gymnasium 
 at Weissenfels. At his earnest request his father allowed him 
 to pursue academical studies. He then went to the university of 
 Leipzig, then to Wittenberg, where he took the degree of Mas- 
 ter of Arts, and at last in 1701 to Halle. Here he was much 
 struck by a sermon on true and false humility, and felt that in 
 spite of all outward appearance he had never been truly hum- 
 ble but full of vanity and pride. He wrote on this subject to the 
 
— 49 — 
 
 preacher whose sermon had made so deep an impression on his 
 mind, " It is the great mercy of God, which I have never prized 
 sufficiently before, not only to have brought me to this place 
 but to have led me to true repentance and a thorough change of 
 my thoroughly corrupted heart. From the deceptions of Satan 
 it had flattered itself that it was an altar whereon an acceptable 
 sacrifice might be offered to the living God, but the words of 
 truth which proceeded from your blessed heart and eloquent 
 mouth have most fully persuaded me that the Christianity in 
 which I had lived for, alas! twenty-four years, was nothing 
 more than a decent Paganism. Ah! how clearly I felt that till 
 then I had been like a stream, the surface of which shines in- 
 deed like silver, but in the bottom of which toads and serpents 
 breed. My only anxiety is to be united to God in the com- 
 munion of the Holy Ghost through Christ, and the right way 
 and means have now been pointed out to me. I have experienced 
 the mercy of the Lord; — He has destroyed the old brood of sin 
 and driven out the unclean beasts, I mean my ruling lusts and 
 evil desires, and he has raised up a holy temple in my soul, and 
 thus, founded on Christ the corner-stone, he has made of me a 
 living stone fit for the Temple of God." 
 
 Grundler now became a teacher in the Pedagogium at 
 Halle, and worked with zeal and diligence for the improve- 
 ment both of himself and others, and the blessing on his work 
 which he perceived, encouraged him so much, that he longed to 
 become useful to a greater number. It then occurred to him to 
 go to the East Indies; he talked it over with his relations, and 
 assured them that his desire to take a share in the conversion 
 of the heathen was so great, that he would willingly go at his 
 own expense, if no other means could be found. A short time 
 after he mentioned the affair to his superiors, and begged them to 
 
 5 
 
— 50 — 
 
 think of him if any one should be required for Missionary work 
 in the East Indies. This was promised, and a year after 
 when a letter arrived from Denmark asking for a Missionary, 
 Grriindler was recommended. A student, Polycarpus Jordan, 
 followed him at his own expense, to be an unordained assistant 
 to the Mission. In Copenhagen Griindler preached before King 
 Frederick IV. taking for his text verses 1 to 6 of the 4th Chapter 
 of St. Paul's Epistle to the Ephesians, and was ordained by the 
 Bishop of Zealand, Dr. Bornemann, together with Johann 
 Georg Bovingh, on the 31st October 1708. In the following 
 month the three set sail, and arrived in Tranquebar in the sum- 
 mer of 1709. 
 
 We will let Griindler himself describe his arrival in a let- 
 ter to his relations. " Many thousand miles from my Father- 
 land and from you, my dear friends," he writes, "my heart 
 would be heavy, indeed almost unbearable, at the thought of 
 living in a country and amongst a people whom I did not know 
 before, were it not that in this my occupation amongst the hea- 
 then, God so fills me with his fatherly comfort and inward joy, 
 that I can say with truth that I have a great desire to live in 
 this country, and as an unworthy servant of God to make known 
 the Gospel to the Heathen for their salvation and happiness, 
 notwithstanding the many troubles, great opposition and bodily 
 discomforts with which we meet. But oh! may a faithful God 
 lead everything to conduce to his own glory; without his holy 
 call and will it would be grievous to me to live here for one day; 
 but with these, I am determined by his grace not merely to 
 spend many years here, but to finish my poor, yet in God hap- 
 py pilgrimage in this heathen country. For we see a great har- 
 vest before us, and the Lord of the harvest has shown us so much 
 favour, that we ought not to be frightened or fatigued by any op- 
 
— 51 — 
 
 position, but should work on with comfort, endeavouring to prove 
 ourselves faithful, as our Lord expects of us. Whether he has or- 
 dered that I should remain for a long or for a short time as a poor 
 instrument for his service amongst the heathen, may his grace 
 make me ever more fit for it, and may all go forward according 
 to his holy will and counsel. On the 20th of July, about noon, 
 we were joyful and thankful to reach the end of our voyage and 
 anchor in Tranquebar. A boat soon came off to the ship. I was 
 not able to land till the following day, and 'as I was on my way 
 to the Missionaries' house, I met them coming to fetch me. We 
 fell on each other's necks with great joy, and they took me in- 
 to their dwelling. At the door stood many of their congrega- 
 tion, both great and small, of whom they said to me, " Here 
 you see our plants from amongst the Heathen". They all made an 
 oriental salutation; when I wished to say something to them, 
 I was so deeply moved, that I could not restrain my tears, but 
 was obliged to seek for a place where I could weep; partly at 
 the thought of the troubles which these poor black sheep and 
 lambs had undergone; — but partly with joy at the sight of them. 
 Our first occupation was to fall on our knees together, and 
 praise God: then we partook of dinner. The children, who 
 are supported on what God sends from time to time to these 
 two men, amounted then to 13 in the Malabar school and 5 in 
 the Portuguese. Thus I saw a Malabar meal for the first time. 
 The children sat on the ground with their feet crossed under 
 them; (the old people sit in the same way.) Each one had an 
 earthen bowl before him, filled with rice boiled in water, and on it 
 lay a small baked fish. This was their first and last course, and is 
 the daily noon and evening meal amongst the Malabar ians. In- 
 stead of a knife or spoon, they made skilful use of their two 
 first fingers, according to the custom of their country. Their 
 
 5* 
 
— 52 — 
 
 bed takes but little preparation. They lie on a mat on the ground; 
 and require neither coverlet nor pillow. The same piece of linen 
 with which boys and men cover the lower parts of the body by 
 day (the upper part of the body and legs are quite bare) serves 
 them for a covering by night. The women and girls have also 
 a piece of linen hanging down from the head which covers the 
 upper part of the body, leaving only the face exposed. The dress 
 of these women resembles that in which Mary is usually paint- 
 ed beneath the cross of Christ, and these Malabarians do not 
 change their fashions as we do." 
 
 Griindler fell very seriously ill soon after his arrival, but 
 happily recovered. At first he applied himself to Portuguese 
 as the superintendence of the Portuguese school was confided 
 to him; but the Tamil language and intercourse with the 
 Hindus soon became his principal occupation. When help 
 arrived from Europe, the elder Missionaries gave account of 
 their housekeeping. The debts were paid, and 1000 Rix-dollars 
 were spent in the purchase of a'suitable dwelling for the four 
 Missionaries with their servants and scholars; as hitherto they 
 had been obliged to hire a house. The new dwelling was 
 consecrated with prayer and hymns. 
 
CHAPTER V. 
 
 ZIEGENBALG'S JOURNIES, CORRESPONDENCE AND CONVERSATIONS 
 WITH THE NATIVES.— CATECHUMENS. 
 
 It is a noticeable fact that in Ziegenbalg's first activity in 
 the East Indies, he did not remain stationary in one place, 
 but often undertook journies into the country in order to 
 become acquainted with the natives, and to seize on any 
 opportunity for making the Gospel known. His journies were 
 not confined to the Danish domain, but embraced a wide 
 range. In 1708 he went to Negapatam, and afterwards 
 extended his journey to Madras: but before entering on a 
 description of this long journey, it may be well here to describe 
 one of the shorter ones which he undertook soon after the 
 arrival of the new Missionaries. It is remarkable both on 
 account of the lively description which he himself gives of it, 
 and because a way was thus opened for the Mission into the 
 kingdom of Tanjore. 
 
 On the 2nd of September 1709 Ziegenbalg started from 
 Tranquebar, intending to penetrate into the domains of the King 
 of Tanjore wherever it was possible. When he informed his 
 servants after they had started, whither their journey tended, 
 they were quite startled and assured him that he was running 
 into great danger. He answered, " If God is with us, no one 
 can hurt us. If my undertaking is impossible, or if the time 
 has not yet come for making known the Gospel in this country, 
 
— 54 — 
 
 God will declare his will to us. Meanwhile, if any one of you 
 has a timid heart, let him return." Not one of his people 
 would consent to this. They journeyed on till they came to a 
 village where he exchanged his black clothes for white, put a 
 white turban on his head, a red-striped piece of linen over his 
 shoulders, and red slippers on his feet. He required of his peo- 
 ple that they should always speak the truth on their journey; 
 for example, if any one asked them, whence they came, they 
 were to say, From Tranquebar; Where are you going? To any 
 place to which we can penetrate; Who is your master? A 
 teacher from Tranquebar; What have you come for? To seek 
 out people who wish to hear the truth and to have the word of 
 God made known to them. This rule was scrupulously followed. 
 As the whole country was under water, they were obliged to 
 travel along the banks. They met many heathens who passed 
 them without speaking to them. A Mohammedan who met him 
 cried out to Ziegenbalg, "Pattani, Pattani!' " I am not a 
 Pattani" (that is, white Mohammedan) answered he and went 
 on. They travelled from six o' clock in the morning till about 
 noon without touching any villages in order that they might 
 not be at once known; — but as the people were growing tired and 
 hungry, they turned towards the little town of Perumalei, where 
 they met a number of Hindus, Brahmins, taxgatherers, writ- 
 ers, and overseers of the revenue of the province, making in all 
 a large and important assembly. Ziegenbalg would willingly 
 have passed on, but that they might not think he was afraid, 
 he went up to them courageously and asked what they were 
 doing. "We are writing down the accounts of the province, " 
 said they, and then asked whence he came, where he was go- 
 ing, who he was, and what he wanted. He answered that he 
 came from Tranquebar, that he was going to the next town and 
 
— 55 — 
 
 thence further into Tanjore, that he was a Priest and sought 
 those people who wished to be instructed in the word of God. 
 " Oh," said the people, "you must certainly be that young Priest 
 from Tranquebar who can preach in Tamil." Yes, said Ziegen- 
 balg, I am he, do you know me? Yes, answered the head-Brah- 
 min, I talked to you for a long time at Anandamangalam; and 
 I, said the overseer, was in Tranquebar 14 days ago, and heard 
 you preach. I am very glad to hear it, answered Ziegenbalg. 
 But, said the otliers, we are much surprised that you venture 
 so far into the country; such a journey may bring you into 
 great danger, and we advise you, as good friends, to return, 
 else some misfortune may befall you even this very day. Ziegen- 
 balg answered, God, in whose name I have set forth, and whose 
 Gospel I try to make known, will be able to protect me. We 
 do not doubt tl at, said the people, and we know that you preach 
 true and holy tiings; but the world is wicked, and no one cares 
 for truth. Neither justice nor oaths are of any consequence 
 amongst the Hhdiis, so that they would not scruple to do you 
 harm. Yet thej would scruple to kill a fly, said Ziegenbalg, 
 and why should hey wish to kill me, who will show them the 
 way to eternal happiness. They will not kill you, answered the 
 people, we can assure you of that, but they will certainly take 
 you prisoner at tie first place where you stop. We are servants 
 of the King of Taijore, and must not let any white man enter 
 his dominions unLss he has a pass from the King or from those 
 next in power to lim. As you have no pass, we ought to de- 
 tain you ourselves till we have sent a messenger to the King, 
 but we will not do 'hat, because we know your good intentions. 
 We let you pass, but we advise you to return. Ziegenbalg 
 thanked them, but isked them at the same time why so much 
 fuss was made aboit him. The report has been spread through- 
 
— 56 — 
 
 out the country, said the people, that you are making Christians 
 in Tranquebar, and writing Tamil books on your doctrine: — 
 moreover they say that this year you have received tuns of gold 
 from Europe; so that when the Hindus see you, they will say, 
 " Ha ha, this is the man who rejects our religion in Tranquebar, 
 and wishes to make everv one Christians, and who^receives so 
 much money. At all events he must have some thousand dollars 
 about him. We will keep him prisoner till we have got all his 
 ready money from him, and then we will send him on to the King 
 of Tanjore who will keep him prisoner till he pays a high ran- 
 som. ' We therefore advise you to return, for the report that 
 you are here will soon spread. But, said Ziegenbalg, how can 
 they know so immediately that I have left Tranquebar. If a 
 cow, answered they, strays from Tranquebar into our country, 
 no one pays any attention to it, because such cows are to be 
 seen everywhere in crowds; but if an elephant were to stray, 
 all would hasten to look at such a wonder, because elephants are 
 novelties in our country. So if a plain man, oile of our equals, 
 comes here from Tranquebar, no one asks, Where do you come 
 from? and, Whither do you go? because he is life us and belongs 
 to our people. But when you come, it is like fm elephant, be- 
 cause you are a white priest, and always tali about religion: 
 therefore you cannot remain hidden. Then Ziegenbalg said: " As 
 God has raised up such a commotion amongst you heathen on 
 account of the Gospel being made known, it cnght to be a plea- 
 sure to you to talk with me, and to be able to ask all parti- 
 culars of the truth which leads to salvation. "(Wise and inquisi- 
 tive people, said they, would consider it apleasure to talk to 
 you every day, but there are few such in thi country, and they 
 cannot save you from the hands of those wli love money. Zie- 
 genbalg then inquired in what manner he aould obtain a pass 
 
— 57 
 
 from the King, and was advised first to ask permission to build 
 a house in his territories, as when he had been there for some 
 time with his scholars, he would then be considered as an in- 
 habitant and as the King's subject, and would be free to travel 
 wherever he liked. He thanked them for their advice, and 
 especially for the sake of his congregation, determined not to 
 expose himself to the danger of the journey. He was hospitably 
 treated, returned by another road and arrived the same evening 
 in Tranquebar, where his colleagues were much surprised by 
 his hasty return, but rejoiced in the news which he brought 
 them. 
 
 Another means by which Ziegenbalg brought himself in- 
 to contact with the Natives, was by entering into correspondence 
 with them. Wherever learned and experienced men were living, 
 he sent letters and laid such questions before them as he thought 
 each one could best answer. Answers were not wanting. In 
 3 months he received 55 letters, which he put together and 
 dedicated to the Crown-Prince Christian (afterwards Christian 
 VI.) and he afterwards sent another collection of 44 letters. 
 We will give extracts from some of these, letters as samples, 
 not selecting those which treat of the political or social life of 
 the Natives, but of religion. Some defend their Heathenism, 
 others are shaking in it, and others again are evidently in the 
 act of giving themselves up to the truth. 
 
 " All that you write and say proves that you despise re- 
 ligion and worship; for you declare that all that is written in 
 our holy books is false and deceitful, and that we in reading 
 such books are confused and led away from God, indeed that 
 every thing that is written in them is contrary to the holiness 
 of Grod, and to the reason of man. The adventures which have 
 happened to our gods in various parts of this earth and in other 
 
— 58 — 
 
 worlds you hold to be poetical fables, and say that they are al- 
 together a deception of the devil. The very gods which we 
 worship and from whom we expect salvation, you consider as 
 devils, and say that under their forms we are only worshipping 
 devils. It seems absurd to you when we say that there are 14 
 worlds, 330 millions of gods, 48,000 prophets and many musi- 
 cians: — moreover that we attribute bodily forms, wives, child- 
 ren, playthings and the like to our gods, seems to you pure 
 folly. Our sacrifices, our feasts, our whole Pagoda- worship 
 seem sinful to you. You consider it sinful folly when we adorn 
 ourselves with strings of pearls" (the Rosaries of the Heathen 
 which they use when they pray, and with the use of which 
 much superstition is bound up) " when we smear ourselves with 
 ashes and cow-dung, that we honour cows so highly, reverence 
 the sun, think much of unlucky days, and carry on fortune- 
 telling: moreover our pilgrimages to holy places you consider 
 as nonsense only fit for fools. You blame our carefulness in 
 purification, our reading many prayers for the forgiveness of 
 sins and the obtaining of salvation, you even blame our mani- 
 fold penitences : our caste-regulations, our manner of eating, 
 our fasts, our manner of living, even our good works, and our 
 alms, for you declare that we are all Heathens,* standing under 
 a curse, that our hearts are not converted, that we are un- 
 pleasing to God with all our good works, and that we can never 
 be saved in spite of all our worship, because the ways in which 
 we walk are not God's w T ays but those which we have chosen 
 for ourselves." 
 
 " Now it is very true that much amongst us is to be blam- 
 ed. All sorts of sin and injustice have full sway over us, which 
 ought not to be; but at the same time you need not despise every - 
 
 *The Malabarians do not like to be called Heathens (Anyani, i. e. Unwise.) 
 
— 59 — 
 
 thing. If we were heathens and our religion were quite false, 
 you would find neither virtue nor good works amongst us; — 
 but now you meet with many virtues and people active in good 
 works; yea even some who live so holy a life that no sin can be 
 imputed to them. Is it possible then that a law which disclaims 
 all sin, and leads to good, can be a false law ? Every nation has 
 its own fashions, manners and laws which appear absurd to 
 other nations. It is the same with religions. God is manifold in 
 all his creations and in all his works, and therefore he will be 
 worshipped in different ways. Our law and our religion are 
 good in themselves, and it is our own fault that they are thus 
 blamed, partly because we do not live up to them, and partly 
 because we have not such a knowledge of them as to refute all 
 objections by true arguments and to be able to defend our pre- 
 cepts circumstantially. ' ' 
 
 "Moreover we find much to blame in the Christians who 
 have come from Europe into this country, and if religion is to be 
 judged by its fruits, we cannot think very well of your religion 
 when we see how little justice and modesty there is amongst 
 Christians. They perform very few good works, give very few 
 alms, have no penitences, willingly accept presents, drink strong 
 drinks, illtreat animals and use them for food, care very little 
 about bodily cleanliness, look down upon all others as inferiors 
 and are very avaricious, proud and passionate. Indeed our Brah- 
 mins say that the white people are descended from the giants, 
 that they do not know the difference between good and evil, 
 but sin continuously. Any one who has read and understood 
 their law, think good of their religion, though it seems to be not 
 very reasonable that they believe in a God who was tortured 
 and put to death by his own people. But who are we that we 
 should write about such things. However long we may dispute 
 
— 60 — 
 
 about religion, we may all finally say : — we are all God's crea- 
 tures, and have a like entrance into and exit from this world. 
 In so far as God shows mercy towards us we are blessed; as 
 he rules us and reigns over us, we must live under him and 
 can neither add to nor take away from any thing which he has 
 ordained concerning us." 
 
 The author of this letter was very far from Christianity, 
 we will now give another whose writer was a little nearer. * ' You 
 wish to know the reasons why the Hindus delay joining the 
 Christian religion, but particularly why we, who have read your 
 religious books and know your precepts, do not unite ourselves to 
 your Church. Now we have seen what dogmas are contained in 
 your law and we cannot say but that they are good and agree 
 with the truth: but the reasons why we do not join your Church 
 are these. We have a great many good friends, who would be 
 much displeased by it; if we did it alone, we should be persecuted to 
 death, and not find security nor protection anywhere. It is very 
 difficult for us to give up doing what our fathers and grand- 
 fathers have done, for all like to honour their ancestors, and to 
 go along the same road which all their people have gone and are 
 still going. Moreover we must seek our livelihood in the coun- 
 try where we live: we are married, we have wives and child- 
 ren who would cause us great difficulty. We are sunk too deep 
 in the vanities of this world, and look more at the present than 
 at the future, and we believe moreover that God will bless us 
 if we direct our lives according to what we acknowledge as 
 truth in your law, even if we do not give the external sign of 
 joining your Church. You know moreover that we place little 
 confidence in the outward forms of our religion. In short, the 
 fear of man has withheld us till now, and does so still, for one 
 
— 61 — 
 
 likes to remain with those people amongst whom he is born, 
 be they good or evil." 
 
 " Others delay from the following causes. They do not 
 properly understand the excellence of your law and your re- 
 ligion, but see and hear only something here and there. They 
 
 • know that there are sects amongst Christians and can see how 
 the one persecutes the other. The differences of caste are not 
 observed amongst Christians, they do not wash when they sit 
 to meals, they do not attend to cleanliness and modesty, they 
 make no difference amongst meats, but even eat great living 
 
 ' animals which are larger than a man and cry out when their 
 life is taken from them, they drink strong drinks. These are 
 the principal reasons which prevent the Hindus from joining 
 the Christians. The judgments which they pass on your religion 
 are various. Some say: this religion is well ordered; — the law 
 is open to all and contains truth; their whole law points to the 
 one true God, to whom they keep firm; no other religion has 
 such good institutions as this; their churches, schools and houses 
 are much better arranged than ours. Others say on the contra- 
 ry: the Christians have a holy law, but their life is quite differ- 
 ent from their law, and they have no advantage over us. Fi- 
 nally there are some who jest and say; these Christians are com- 
 plete Heathens, are not afraid of the greatest sins; there is no- 
 thing good either in them or their law. That this is all true 
 you will find from other quarters. May God give us all a better 
 understanding that we may acknowledge our faults and live 
 so as you live and teach every one to live." 
 
 Now follows the letter of one who seems to be very near 
 to the kingdom of God: " I send my greeting to the Priests in 
 Tranquebar, who by their holy teaching try to drive out Hea- 
 thenism and to set up truth and wisdom, and I write them this 
 letter as thev ask me to inform them in what I believe and how 
 
— G2 — 
 
 I hope to be saved. My belief is this : — I have firmly laid hold 
 on the truth that there is but one God and Lord, who has crea- 
 ted the world and all the living creatures that are therein. When 
 I see wise and holy Priests, I honour them as much as possible, 
 listen to their teachings and warnings, and pay great attention 
 to them in my heart. All other things, as Pagodas, Idols, Sacri- * 
 fices, Feasts, Ceremonies and which .are considered as belong- 
 ing to religion, I consider as some thing which may be perform- 
 ed according to the fancy and fashion of the world, without be- 
 ing of importance in themselves. My whole religious service 
 consists in this : — morning and evening I consider that there is 
 a God who has created me, 1 ponder this truth in my heart and 
 say, ''Lord! all that I do is sinful!" I meditate on this truth with 
 grief, and at last I cry out, " Lord ! remit and forgive our sins!" 
 Then I consider what learned people say and do, and consider 
 which is good and evil. The idolatrous fashion of one worship- 
 ping one god and one worshipping another and the various cere- 
 monies which are carried on in the Pagodas are fancy and con- 
 fusion, to which men are attached, because they make an ap- 
 pearance in the eyes of the world. Moreover I am quite con- 
 vinced that our learned men are not right in saying that every 
 thing must go on as it has done in the time of our fathers. This 
 is a vain fancy of the world; I consider that what you write and 
 speak and teach on the remission of sins and the practice of good 
 is the truth. The best learning amongst us is dark and incom- 
 prehensible; no one except the Brahmins knows what is in the 
 books of our law. How can we receive salvation from a law 
 which we neither know nor understand? I hold firmly to the 
 belief that one God has created every thing, and say contin- 
 ually, "Lord ! forgive me my sins, those which I know and those 
 which 1 do not know!" Then I reflect upon what it may be his 
 will for me to do. It is your books which have helped me to do 
 
— 63 
 
 this, without them I should have been like a beast. I do not 
 know what God will do with me further. I often say to my- 
 self, "you do not deserve to be saved, for you think, do, speak, 
 see and hear unnumbered bins every day." Then the thought 
 occurs to me " How is it possible that you should be saved with 
 ^so many sins." For you Missionaries indeed, this may not seem 
 so difficult, for you have given up all, excepting such things as 
 lead to salvation. It is possible that by your prayers I may be- 
 come fit for salvation. This is all that I have to tell you." 
 
 Finally we may add a letter from one who wished to join 
 the Missionaries. " I fall at the feet of the teachers of truth, 
 the Tranquebar Priests who are ready to help every one, and 
 I bring my entreaties in all humility before them. As I have 
 learned that you are endowed with wisdom, learning and holi- 
 ness, and live according to the commands of your God, daily 
 fighting the three enemies, the world, sin and the flesh, try- 
 ing to spread the truth of your law in all parts, willing to suffer 
 for the cause of truth, never tiring of doing good to all and 
 kind services to every one, so I do not doubt, but firmly be- 
 lieve that in a future world you shall receive the reward, the 
 crown and the sceptre from the throne of God. But as when 
 a beautiful flower is picked, the stalk, and even the thorns on 
 its stalk are picked with it, and become participators of its hap- 
 piness, so I, a useless stalk and thorn, hope to be raised to that 
 world with such sweet-smelling flowers as yourselves; and I 
 pray that Jesus Christ will help me to see your faces daily, to 
 serve you and ever to hear the law which God has given. That 
 is my wish and my humble request. " 
 
 We have another witness of the manner in which Ziegen- 
 balg conducted his intercourse with the Heathens and Mo- 
 hammedans and made Christ known to them, in the conversa- 
 
— 64 — 
 
 tions which he had with them and which he afterwards wrote 
 down. There are three collections of such conversations, one 
 containing 16, another 18, and a third 20. Of these I will give 
 two from the first collection, one with a Hindu, only in ab- 
 stract, the other with a Mohammedan, at full. 
 
 " On the 6th of March 1707 a Brahmin who was con-| 
 sidered very wise and learned came tome, Ziegenbalg. I asked 
 him with what intentions he came, on which he answered, " I 
 have come to have a good talk with you." I then asked him 
 to choose whether I should ask him questions, or he me, and 
 as he chose the former I asked him whether he acknowledged 
 One divine Being, to which he answered, "yes." 
 
 Ziegenbalg. " How is that possible, when you Malabarians 
 worship so many gods? " 
 
 Brahmin. i i We believe in one divine Being, in whom every- 
 thing has its origin; but we say also that from him have sprung 
 three great gods, Brahma, Vishnu and Siva, and from these 
 again have sprung many others, of whom we read in the books 
 of our law. As these three great, as well as all the smaller gods, 
 have all sprung from the Being above all beings, and are his 
 deputies over all animate and inanimate things, in them we 
 honour the Being above all beings, the highest God, who takes 
 this worship as if it were offered to himself." 
 
 Z. 6 i God has given a good understanding to you Malabarians, 
 so that you can talk very sensibly of natural things, and yet you 
 are so blind and unwise when you come to spiritual things that 
 without thought you stiffly and firmly believe what your poets 
 fabricated long ago, and which has come down to you in pretty 
 verses. For is it not a very foolish opinion that the Being of all 
 beings should have multiplied himself into many gods? This 
 error originates in your not possessing or understanding the 
 
— 65 — 
 
 # 
 revealed word of the Eternal God; for as your fathers would 
 not follow the truth unto salvation, God gave them up unto a 
 righteous judgement that they should believe a lie; and because 
 you believe such lies up to this day you talk so corruptly 
 of God and prove thereby that you do not truly honour any 
 God." 
 
 B. "Our religion is the oldest of all religions. Many pious 
 kings have reigned over us, and we have had many holy pro- 
 phets and learned men. These have all believed what we now 
 believe. If our religion were false, would there not have been one 
 amongst them who would have discovered it, and taught us a 
 better way? Would God have allowed our religion to spread so 
 Tar and to stand for so long, had it been false?" 
 
 Z. " The truth of a religion does not depend on its antiquity 
 or on the number of its adherents. The devil and sin are both 
 old, and govern a large part of the world: but it would be wrong 
 therefore to say that the devil is pious and that sin is pleasing 
 to God." He then goes on to prove that the truth or falsehood 
 of a religion must be tested by the word of God. "As the hea- 
 then have not the word of God, they cannot test their religion 
 by it; still if they would use their reason, they would see the 
 incongruity of many things in which they believe. This has 
 happened to many heathens, who have cast away their Poly- 
 theism, and seen that the tales of the gods which are related in 
 their sacred books, are lies. Yet as the greater number with- 
 stand the truth, God allows them to be ruined in their blind- 
 ness; but he has no pleasure in false religions, and is not the 
 cause of the condemnation of the heathen. Ho has sought 
 your fathers, and he seeks you now, but he compels no one." 
 
 B. " God has created both the good and the evil; he is the 
 author of virtue and vice, as well as of salvation and destruction; 
 
— CG — 
 
 without him nothing can take place in the world. If some are 
 good, pious and holy, they are so according to the will of God: 
 and again if some are wicked, sinful and unholy, they are sin- 
 ners according to the will of God. If we are mistaken in our 
 religion and our worship, it happens with the consent of God. 
 What can we do? What is to happen to us on this earth, and 
 how God has willed that we are to live and conduct ourselves, 
 is all written on our heads. How can we alter what God has 
 determined?" 
 
 Z. "It is true that God has created all, but all good and holy, 
 instead of wicked and sinful. You blaspheme God when you say 
 that he is the origin of all the sin and evil in the world. If men 
 only do good and evil according to the will of God, of what use * 
 are you Brahmins? Wherefore has God ordained teachers in the 
 world to instruct disobedient men? Wherefore has he revealed 
 his word to the world? Wherefore has he instituted kings and 
 magistrates, who are to punish the evil, and reward the good? 
 If God had willed us to sin, this would all be useless; and it 
 would be wrong to punish sinners, if God had formed them for 
 sinning and was pleased with their sins. Many incongruities 
 would follow from this, as: that God himself was a sinner and 
 that evil not being displeasing to him, he could not be that 
 righteous Judge who rewards virtue and punishes vice. This 
 opinion opens the way to all sin, and keeps you back from con- 
 version; but it arises from your not having a right knowledge 
 of the creation of man." 
 
 B. "We say that Brahma in the beginning created men, 
 that some became devils, who have increased in infinity, and 
 that others remained men, and that from them have sprung all 
 the men who are now on the earth." 
 
 Ziegenbalg now showed him that not Brahma, but the one 
 
— 67 — 
 
 true God was the creator of everything, and instructed him in 
 the creation of man, the fall as a consequence of the tempta- 
 tions of the devil, and of the evil use made by our first parents 
 of their free-will. The fault was not God's any more than it 
 would be the king's fault if nis palace on which he had expend- 
 ed great care and money were burned down. The devil and 
 man alone were guilty, but " if you will listen with attention, 
 I will show you how you can be saved from the consequences of 
 the fall." 
 
 B. u We are both men, and live upon one earth. One God 
 has created us. How then should we not listen willingly to one 
 another? each remains free to believe what he likes?" 
 
 Ziegenbalg then made Christ known to him, spoke with 
 him on the extension of the kingdom of Christ, showed him that 
 it had been announced to them before, and that it had now come 
 to him, and exhorted him to be obedient to the voice of God and 
 to believe in his only begotten. 
 
 B. u God has made himself known in your country and 
 amongst you white Christians in a different way from what he 
 has done here amongst us black Malabarians. You believe in 
 what he has declared to you and we believe in what he has de- 
 clared to us. With you in Europe Christ became a man, here 
 in India Vishnu became a man. You expect to be saved through 
 Christ, we through Vishnu. It is God's pleasure to reveal him- 
 self in different ways in different countries." 
 
 Z. u Vishnu's many changes of which you talk and write so 
 much are so absurd and incongruous that instead of considering 
 them as pleasing to the holy God, they rather appear as a delu- 
 sion of the devil. You even say that he came upon earth as a pig, 
 as a fish, as a turtle and half as a lion and half as a man. How 
 can you believe that such a monster can be your saviour and 
 
 6* 
 
— 68 — 
 
 sanctifier? And who was able to speak to this animal to know 
 that it was God who was thus transformed? Did Vishnu come 
 in these forms to save pigs, fish and turtles? If he had wished 
 to save men, he would certainly have come as a man, that he 
 might be able to talk with men. Truly you say that he also 
 came as a man upon earth under various names; but in these 
 histories I only find that he deceived others by his cunning-, and 
 by his wars and cruel blood-sheddings brought ruin rather than 
 salvation into the world. Truly I wonder that you Brahmins 
 can believe such things and teach them to others as being holy." 
 B. u Every man can be saved by his own religion if he does 
 
 that which is good and avoids that which is evil. ' 
 
 Ziegenbalg remarked that it was only through Christ that 
 
 this could be done and pointed to faith and baptism for those 
 
 who wished to do right. 
 
 B. " I do not find fault with anything you have said, yet 
 
 I think that when one believes in God and leads a quiet virtuous 
 
 and holy life, it is unnecessary to believe in Christ and to be 
 
 baptized." 
 
 Z. "I have represented the necessity of this faith to you 
 by my words; but I cannot give you that faith in Christ. Go 
 and humble yourself before the God of heaven and earth, and 
 pray to him to enlighten you by the word you have now heard, 
 and then you will acknowledge how necessary it is for a sinner 
 to believe in Christ, and to recognize him as his Saviour." 
 
 The Brahmin thanked him and departed. 
 
 " On the 5th of July 1707, a Mohammedan priest with 
 several of his followers came to see me. He was an overseer 
 over several other priests, and living in the interior had heard 
 that we were introducing a new religion into India. As he had 
 
— 69 — 
 
 never spoken with an European priest, he wished to communi- 
 cate with us and hear what we were teaching. Almost as soon 
 as we began to speak, he said "lam very much surprised that 
 you have learned Tamil so quickly, as it is generally a very diffi- 
 cult language to Europeans." 
 
 Z. " You Moors and Malabarians should take that as a sign 
 that God will cause something extraordinary to happen amongst 
 you at this time. You may guess therefrom how great is my 
 love towards you that it has led me to such diligence in 
 learning the language." 
 
 He now asked me to sjiow him the Holy Scriptures, and 
 I showed him the Old Testament in Hebrew, and the New 
 Testament in Greek. He asked me to read something out of the 
 Old Testament, on which I read to him the 3rd Chapter of the 
 1st book of Moses; but as he did not understand Hebrew, he 
 asked me to explain it in Tamil. I then began to go through 
 the Chapter verse by verse, and explained to him the creation, 
 the fall and the renewal of man. This pleased him very much, 
 he said that much of it agreed with their teaching, and asked 
 me to read and explain something from the New Testament. 
 I then read to him the 3rd Chapter of the Gospel according to 
 St. John and gave a short explanation of each verse. They all 
 listened with great attention and said often " that agrees with 
 our religion, only that we apply to Mohammed what you say of 
 Christ" 
 
 Z. "The cause that so much of the Old and New Testaments 
 agrees with your religion is that Mohammed had a Jew and a 
 Christian with him who helped him to form his precepts. The 
 Jew gave him the histories out of the Old Testament, the 
 Christian the histories and ideas of the New Testament, but 
 both debased and corrupted*. What your religion contains of 
 
— 70 — 
 
 good and true, is taken from our Holy Scriptures; but what is 
 false and wicked originates in Mohammed. " 
 
 M. "How can you judge, of Mohammed in that way when 
 you have no correct history of him?" 
 
 Z. "We Christians have far more reliable accounts of the 
 life and person of Mohammed than you have: for when the Moors 
 wished to make all men accept their religion by force, many 
 Christians escaped from their hands, who have left to us un- 
 prejudiced accounts of his person, his scandalous life, and un- 
 just manner of spreading his religion. The accounts of him on 
 the contrary, which you have, are written by people who care- 
 fully concealed his vices and invented false miracles for him, 
 either because they were in his power, or that, as adherents to 
 his religion, they chose to adorn it by writing a good account 
 of him. These histories are not unknown to us in Europe; some 
 are printed, others exist in manuscript, and they are read 
 and understood by many learned men who know your language; 
 indeed we have your Koran in Arabic, Latin, French, German, 
 and Dutch, which enables us to pass a correct judgment on it. 
 The reason that you Moors are so attached to the untruths of your 
 Mohammed is that you have never beheld the truth of our 
 Christian religion; for a man who has never seen or heard of 
 any bird but a black raven, thinks that it sings beautifully and 
 that it is the best of birds; but let him hear the lovely song of 
 a nightingale, and he becomes aware that the cry of a raven is 
 disagreeable to the ears and has nothing pleasant in it. So, as 
 long as you Mohammedans have only heard Mohammed's writ- 
 ings, you may think that no religion can be better than yours, 
 but if you would take the trouble of examining into the truth 
 of our religion, you would change' your ideas entirely." 
 
— 71 — 
 
 M. " You Christians believe in three Gods, we believe in 
 one. Now who shoots most wide of the mark? " 
 
 Z. "We do not distinguish three Gods, but three persons 
 in one divine Being, namely, Father, Son, and Holy Spirit, so 
 that it may be truly said of each person that he is very God and 
 yet there are not three Gods but one God," 
 
 M. "How can you prove this?" 
 
 Z. "I will give you a simile. We see but one sun in hea- 
 ven, and yet we are aware of three things in it; — there is the 
 body of the sun, the lustre which it throws out, and the warmth 
 from the lustre. These three things are so connected that we 
 could not have the warmth without the light, nor the light if 
 there were no body of the sun there. Now though these three 
 things are produced by the sun, no one would say that the sun 
 is threefold; but all would agree that there is but one sun. So 
 the Divine Being is but one, yet it consists of three persons, 
 who are so united, that any one who despises the Holy Ghost, 
 cannot acknowledge the Son, and whoever does not believe in 
 and acknowledge the Son, cannot believe in or acknowledge the 
 Father. Therefore though you profess to believe in one God, 
 the Creator of heaven and earth, you cannot be saved unless 
 you also believe in his Son Jesus Christ, the Saviour of the 
 world; for without Christ is no salvation either for time or eter- 
 nity; but you cannot believe in Jesus Christ, if you will not 
 allow yourselves to be enlightened by the Holy Ghost. I could 
 explain the mystery of the Trinity to you at great length, both 
 by reasons from the Scriptures, and by similes from nature, 
 but for this time I will content myself with giving you some 
 advice : — go and reflect upon your sinful life, let it bring you 
 to true penitence, begin to doubt your security, and think of 
 the justice of God who will only accept of holy souls for eter- 
 
— 72 — 
 
 nal salvation. Then you will acknowledge how necessary a 
 Saviour is to you. Go further; consider the teaching, life, 
 sufferings and merits of Christ; oppose to this the teaching and 
 life of Mohammed from your Koran, and pray heartily to God 
 that he will teach you to know which of these two has saved 
 the human race, and through whose merits you can receive for- 
 giveness of sins and justification; if you do this with sincerity, 
 God will certainly teach you that not Mohammed, but Christ 
 alone is your Redeemer and Sanctifier. When you have reach- 
 ed this point, the Holy Ghost will give you light and under- 
 standing to comprehend the other mysteries of God; for before 
 a man has really repented and experienced a change of heart, 
 he may hear much of divine things without being able to under- 
 stand them." 
 
 M, u We have a great deal about Christ in our law, and 
 call him Isa Rabi, the Prophet Isa, and always speak well of him; 
 but we cannot consider him as the actual Son of God, nor re- 
 spect him more than Mohammed, for it seems to us very incon- 
 gruous that God should actually have a Son." 
 
 Z. "It appears so to you because you try to measure 
 these divine mysteries by your reason, and do not understand 
 the truth of God's word, and have not that care for your souls 
 which would lead you to think u What path shall we take to 
 free ourselves from the misery of sin, and to attain true justifi- 
 cation and sanctification." But if you think that what we be- 
 lieve of Christ is strange, how can you believe such much 
 stranger things of Mohammed ? You say that Mohammed is next 
 to God and his best friend; and yet you must acknowledge that 
 he was given up to polygamy and fleshly lusts, that he carried 
 on war against many nations, and that whoever would notjje- 
 ceive his religion was put to death in the most merciless manner. 
 
73 
 
 How does that agree with the holiness and justice of God. Would 
 God have chosen such an one for his most intimate friend, and for 
 the salvation of all men, one who was full of unclean lusts, who 
 allowed a plurality of wives, and shed so much innocent blood?" 
 
 M. "We know well that he had many wives, but we cannot 
 blame that, for the pious kings David and Solomon had many 
 wives, and they are considered to be men of God in your law 
 as well as ours. As for Mohammed's wars he had a command 
 from God to cleanse the world of all those who would not accept 
 his religion. " 
 
 Z. "It is true that we read that both Solomon and David 
 had many wives, but this was not by God's command, but of 
 their own wills and the customs which had crept in amongst 
 the Jews. As you agree that Christ was a great Prophet, you 
 ought in justice to reflect on what he said to the Jews in the 
 days of his flesh (Matth. 19. 4.) "Have ye not read that he 
 which made them at the bes;innino; made them male and female, 
 and said, for this cause shall a man leave father and mother 
 and shall cleave to his wife; and they twain shall be one flesh?" 
 As for what you sav of Mohammed's wars being undertaken 
 by God's command, it is quite contrary to the justice and love 
 of God; for God will that all men should be saved and brought 
 to a knowledge of the truth, yet he forces none, and leaves all 
 to the exercise of their own free will, whether they will accept it 
 to their salvation or reject it to their condemnation; it is enough 
 that God has thus offered them his grace, which they may accept 
 if they will and be. saved. Now as Mohammed used force to 
 bring men to his views we may suppose that his was a false 
 religion, because it is not one of the properties of truth to 
 constrain men to accept it." 
 
— 74 — 
 
 M. "What can I say against it? There is certainly some- 
 thing in o-nr law, against which I have doubts myself, yet wo 
 will talk of this another time ; we have said enough for this time." 
 
 Z. " If you only meditate over this little, and are really 
 anxious about the things which belong to your salvation, it 
 will do you much good. May the Lord Jesus give you wisdom 
 and a new heart, both to know him rightly and to believe firmly 
 in him so that you may participate in his merits to your salvation 
 both for time and eternity." Thereupon I said adieu to him 
 and begged him to keep up a correspondence with me. 
 
 Let us now hear Ziegenbalg' s account of what he had 
 learned in his conversations with the heathen; — he says 
 ' l Though they are in great error and thick darkness both with 
 regard to their lives and teaching, yet I must declare that my 
 conversations with them have often led me to deeper consider- 
 ation of many subjects, and that both in theology and in 
 philosophy I have learned much of which neither I nor other 
 students had thought before. I remember that many learned peo- 
 ple in Europe have written on the manner in which the heathen 
 ought to be converted : but there was no difficulty in this, as 
 there was no one but themselves to contradict them. If these 
 men were to come here, they would find that for one reason 
 which they brought forward, the heathen would have ten to 
 oppose them. It requires great wisdom to converse with such 
 people, and to bring them to a conviction that their heathen- 
 ism is false and our Christianity true. Neither Logic, nor 
 Metaphysics, but God alone can give this wisdom ; — therefore 
 those to whom wisdom is necessary in their intercourse with the 
 heathen must give their most diligent endeavours to live in 
 such a way that the Triune God may hold communion with tl^em, 
 and give them whatsoever they should speak in that hour." 
 
— 75 — 
 
 That the life of many nominal christians is a great hindrance 
 to the conversion of the heathen, has been already mentioned, 
 and will be often in future by the Missionaries. " The heathen," 
 says Ziegenbalg, " often declare that they would rather be with 
 their fathers and their own people in hell, than without them in 
 heaven. The cause of these hard words is, that they feel great 
 bitterness and ill-will against the christians, because they often 
 treat them cruelly, look upon them as a set of black dogs and 
 lead a scandalous life amongst them. When I was once talking 
 to them, and seemed to have reached their consciences, they 
 answered me : — "If you christians with your eating and 
 drinking, your fornication and adultery, your dancing and 
 music, your cursing and swearing, and your wicked lives, 
 expect to be saved, surely we with our quiet orderly lives may 
 hope for it also, even if our religion be false and altogether a 
 fabrication. " I was very much surprised at this, and asked them 
 what they really thought of us christians. They would not 
 answer till I had promised that no harm should result to them 
 from what they might say : and then they declared that they 
 considered christians to be a most stupid and ignorant people 
 who never thought of God or of eternity. I asked them how 
 they could think so when they saw that we had a church in 
 which preaching and singing were carried on three times in the 
 week at which all the Europeans were present. They answered 
 that they heard and saw us certainly, but that they believed 
 that the priests taught nothing in church but how to eat and 
 drink, to game and illtreat the Blacks. They did not under- 
 stand the Danish language in which the service was conducted, 
 but seeing the actions of the congregation immediately after it, 
 never doubted but these were the lessons they had learned. This 
 conversation was held before Jerusalem Church was built; when 
 
 7* 
 
— 76 — 
 
 they heard Christianity preached there in their mother-tongue, 
 they altered their opinion , but still they continued to be scan- 
 dalized by the lives and examples of many christians; especi- 
 ally when they found that they were too proud and haughty to 
 recognise converted and baptized heathen as brethren, that 
 generally they were ashamed to stand godfather for them, and 
 if they consented, did it with an ill-grace, and did not assist 
 them in any manner." 
 
 The good cause however made progress in spite of all ob- 
 stacles, and before we close this chapter we shall see what the 
 first Missionaries have to tell of their converts, and what they 
 think of the whole work of conversion amongst the heathen. 
 
 "We give the name of catechumens," say they, "to those 
 natives who wish to become christians, who are therefore in- 
 structed in Christianity by means of questions and answers till 
 they have come to the knowledge of the truth, who are led by 
 this truth to a God-fearing walk and to give up their heathenish 
 customs, until finally in true conversion and faith in the Lord, 
 they desire to be baptized. When they have received this rite 
 they cease to be catechumens and are called christians. We 
 also call our converts from Papacy catechumens, until their 
 knowledge and conduct fit them for the reception of the Lord's 
 Supper. — When a heathen declared that he wished to become 
 a christian, the Missionaries examined, as far as they could, 
 into the motives which led him to such a step; represented to him, 
 that he who would follow Christ must deny himself and take 
 up his cross, they pointed out to him the mocking and persecu- 
 tion which would await him on the part of his countrymen and 
 former friends. Many drew back at this; but those who remain- 
 ed firm were regularly instructed by the Missionaries. They 
 learned the Catechism, which the catechist made them repeat 
 
— 77 — 
 
 after him, explaining it from time to time. When they had 
 learned the Catechism, there was no hurry in baptizing them, 
 but they were exercised in the Scriptures. Many remained 
 catechumens for many months, others for more than a year, 
 before the Missionaries could satisfy their consciences that they 
 might not be incurring the guilt of bringing weeds into the gar- 
 den of the Lord. In this time of preparation persecution often 
 attacked them; sometimes their relations and friends, sometimes 
 those who belonged to their caste, tried to dissuade them from 
 their purpose both by fear and love, by threats and entreaties. 
 When they came and complained of this to the Missionaries, 
 they reminded them that they had warned them of it and of the 
 Lord's words in the 10th chapter of the Gospel according to 
 St. Matthew. A few stood firm, the greater number fell away. 
 It often happened that those who had come for instruction show- 
 ed themselves unworthy even after several months had elapsed. 
 Some would not go to school like little children, and others 
 showed no emotion, no fruits of conversion. The catechumens 
 were all obliged to work at their trades, whether painting cot- 
 ton, weaving, or any similar occupation, for the Missionaries 
 would only contribute that which was absolutely necessary for 
 their support. Those who remained firm and in whom the word 
 of God seemed to have found a good soil, were at last baptized, 
 after which their heathen friends gave them up entirely, so that 
 persecution almost ceased. The Missionaries testify of their 
 black congregation, that they often make the white christians 
 ashamed; still they complain, that their progress in piety was 
 in the whole but slow and yet there were some in whom God's 
 grace evidently proved its power. With special pleasure and 
 hope they looked upon the rising generation. u If one is to 
 make any lasting change amongst the heathen, " says Ziegen- 
 
— 78 — 
 
 balg, "one must turn one's attention particularly to the young; 
 for with adults, though they can learn and believe the articles 
 of faith, and even conform to the rules of our christian church, 
 yet one sees that it is very difficult for them to give up their 
 hearts to the working of the Holy Spirit; and though many are 
 very zealous in trying to bring others to Christianity, yet there 
 are many faults in their conduct, which in mature age are not 
 easily laid aside. It is very different with the young; they can 
 be brought to Christianity with much more ease and more 
 thoroughly than the old. Therefore from the very beginning we 
 have taken great trouble to work diligently with the young. I 
 and my colleague are so fond of the children, that we have de- 
 termined to bring up those children at our own expense, whose 
 parents shall join the congregation; for then we can bring them 
 up in our own way, and hope to find people amongst them who 
 will be suited to spread the christian religion." And in another 
 place, "experience has taught us, that if we wish for good 
 christians, we must work diligently with God's word on the 
 young; for though the old people who are very seldom able to 
 read and write, often make a good beginning in Christianity, 
 yet it is very difficult, as they cannot read and inquire into God's 
 word for themselves, to keep them to a lively knowledge of 
 divine truth by verbal instruction." Griindler says, "more es- 
 pecially, we have great pleasure in our children; for what a 
 benefit it is to the coming race, yea to all eternity, that so many 
 heathen childreu should grow up in the fear and discipline of 
 the Lord. It is the seed of God, will by degrees grow up, and 
 spread throughout these heathen lands." 
 
 These hopes failed, and here as in other places it was proved 
 that christian instruction at school can do little when the child- 
 
— 79 — 
 
 ren do not see a christian life in the houses of their parents. 
 If the Tranquebar Mission has been changed in our time into 
 a mere school-institution, one cannot sav but that the first 
 Missionaries contributed to it, as they raised school-teaching 
 to an undue eminence, and the free publication and preach- 
 ing of the word seem to have fallen more and more into the 
 shade. It must not be said however that the preaching of the 
 Gospel was neglected; what has been already said proves to the 
 contrary; yet it is too true that especially in later times the 
 Evangelists became school-masters, and continually waited to 
 see a strong christian race arise out of their schools, and wait- 
 ed-alas! in vain. The very first boy who was baptized by Grund- 
 ler with great expectations at Poreiar, degenerated as he grew 
 older; but neither many such sad experiences, nor a consider- 
 ation of the conduct of the Apostles could awake the later Mis- 
 sionaries out of their school-dream, and convince them that a Mis- 
 sionary should preach to the heathen, not keep school for their 
 children, and that a christian school-life will be quickly pro- 
 duced by a christian home-life. I will conclude with Grund- 
 ler's remarkable words, which will prove that this very ex- 
 cellent man did not over-rate his own usefulness, but spoke of 
 it in expressions, to which the truth-loving historian can fully 
 subscribe. "With regard to present conversions," he says, "one 
 cannot hope that we should see the blessed time when the 
 righteous God shall gather the fulness of the heathen together, 
 and cause them to enter into his fold. But it is doubtless true 
 that of our poor unworthy work God will make a small speci- 
 men of that time of grace, for which it prepares the way. 
 By the grace of God we are made harbingers of his grace, un- 
 til the Lord shall open wide the kingdom of his mercy to the 
 heathen. The witness and mark of the living God, which has 
 
— 80 — 
 
 shown itself in this work, says clearly to us, that his hand has 
 begun it and that it will support and carry it on." 
 
 The labour both amongst catechumens and christians was 
 very much increased by their being divided into two congrega- 
 tions. The Missionaries considered this to be necessary. "It is 
 true that in the whole world there is one communion in the 
 Lord, which is the Christian Church," said they, " but as in this 
 Church there are many different congregations, so on account 
 of their different languages, it has been necessary to divide even 
 the little flock which the Lord has here called into his Church, 
 into the Portuguese and Tamil congregations." 
 
CHAPTER VI. 
 
 TAMIL TRANSLATION OF THE NEW TESTAMENT. — PRINTING IN 
 
 TRANQUEBAR. — THE ENGLISH, GERMAN AND DANISH FRIENDS OF 
 
 THE MISSION.— THE MISSIONARY - COLLEGE IS FOUNDED. 
 
 It lias been already remarked that about the end of the 
 year (17. Oct.) 1708 Ziegenbalg began to translate the New 
 Testament into the Tamil language. Though this work was in- 
 terrupted (19 Nov.) by his imprisonment, he took it up again 
 as soon as he was liberated, and continued the translation of 
 book after book till on the 21st of March 1711, he was able to 
 say ''All the books of the New Testament are now translated; 
 this is a treasure in India, which surpasses all other Indian 
 treasures." He translated it from the Greek, but he had Latin, 
 German, Danish, Portuguese, and Dutch Bibles at hand, as 
 well as various Commentaries; to which he referred in the most 
 difficult places. But besides the learned apparatus which Zie- 
 genbalg thus brought to his work, he himself mentions other 
 aids, which must not be thought lightly of. 
 
 1. Hearty prayer to God; Psalm. 119. 18. "Open thou 
 mine eyes, that I may behold wondrous things out of thy 
 law." 
 
 2. A hearty obedience to the word, so that the divine 
 truths which one wishes to translate, may first become truth, 
 life and spirit to the heart. St. John 7. 17. " If any man will 
 do .his will, he shall know of the doctrine, whether it be of 
 God, or whether I speak of myself." 
 
— 82 — 
 
 3. A knowledge of the manner in which the Holy Ghost 
 speaks to us in the Scriptures. 1 Cor. 14. 11. " Therefore, if I 
 know not the meaning of the voice, I shall be unto him that 
 speaketh a barbarian; and he that speaketh shall be a barbarian 
 unto me." 
 
 4. A diligent comparison with other explanatory authors; 
 this I call " comparing spiritual things with spiritual." 1 Cor. 
 2. 13. 
 
 5. A careful attention to the context. 2 Pet. 1. 20 " No 
 prophecy of the Scripture is of any private interpretation." 
 
 6. A conscientious consideration of the Analogia fidei, so 
 that nothing may be set down which shall be contrary to those 
 articles of faith which have been clearly proved to be founded 
 on the Holy Scriptures. Rom. 12. 6. 
 
 When the translation had been carefully revised, and a 
 printing press with Tamil letters received in Tranquebar, (we 
 shall give the history of this soon) they proceeded to print it. 
 The first part which embraced the Gospels and the Acts of the 
 Apostles was printed at the Mission-press in 1714. The other 
 part, which embraced the remaining books, was printed in 
 smaller letters on account of the want of paper and was ready 
 in 1715. 
 
 The Missionaries obtained a Portuguese translation of the 
 New Testament in a much easier way, for the work had been 
 already done by a Roman Catholic priest, John Ferreira 
 d' Almeida, who had joined the evangelical church in Batavia. 
 His translation, which follows the Dutch very closejy, had been 
 twice printed by the Dutch in quarto and when the English 
 (of whose assistance to the Mission we shall so frequently have 
 iOccasion to speak) heard of this, they caused it to be reprinted 
 
— 83 — 
 
 in Octavo at Amsterdam at great expense, and sent many hun- 
 dred bound copies to the Missionaries in Tranquebar. 
 
 There was also a Portuguese translation of the books of 
 the Old Testament. A Dutch merchant at Paliacate (Pulicat) 
 lent the 5 books of Moses in Portuguese to the Missionaries, 
 who had them copied; and in a manuscript belonging to the 
 church at Negapatam, they found a translation of nearly all 
 the other books, which they also obtained permission to copy. 
 It is not known who made this translation; but it was probably 
 done in Batavia. Griindler went carefully through it and pre- 
 pared it for the press. 
 
 As soon as Ziegenbalg had finished the Tamil translation 
 of the New Testament, he began with the books of the Old 
 Testament, for which he had a sort of pattern; as in the year 
 1711 when on a journey, he had found a very old Tamil book 
 amongst some Roman Catholic Missionaries, in which the his- 
 tories of the Old Testament were given in question and answer. 
 He received permission to copy it, on the condition that he 
 would send them a copy of his translation of the New Testa- 
 ment, which was not then printed. He therefore went through 
 this old book, improved the language and meaning, cleansed it 
 from the papistical leaven which was to be found here and there, 
 and used it in the congregation and schools until a translation 
 of the complete books of the Old Testament was ready. This 
 was but a slow work, for Ziegenbalg's voyage to Europe and 
 his death interrupted the work, so that he got no further than 
 the book of Ruth. He followed the system of division into chap- 
 ters, but thought it better to give up that into verses, as, owing 
 to the different construction of the languages, what would come 
 first in Greek or Hebrew would come last in Tamil, and thus 
 cause confusion. Moreover he said that God's word might be 
 
— 84 — 
 
 translated as clearly into Tamil as into any European language, 
 and that he did not begin the translation of the Bible until he 
 felt himself at home in the language, and had acquired a clear 
 and flowing style. In the year 1740 his translation was put to 
 a severe test when a linguistic dispute broke out between the 
 Missionaries of Cuddalore and those of Tranquebar. The Tran- 
 quebar Missionaries, Pr easier, Walther and Worm, had un- 
 dertaken to revise it and had brought out the Grospel according 
 to St. Matthew in 1739; but their work was attacked by the Cud- 
 dalore Missionary Greister, and by Benjamin Schultze, who was 
 Ziegenbalg's successor in the work of translating the Old Tes- 
 tament, and who declared the revised edition to be a failure. Be- 
 cause the Roman Catholic Beschi had laughed at the language 
 of the Tranquebar Missionaries, they had now introduced poetical 
 expressions quite incomprehensible to the mass of the people: 
 but Schultze declares "that Ziegenbalg's translation is distinct 
 and clear, has been understood by Sudras and Pariahs, by high 
 and low, and that many impartial Brahmins had admired it, 
 had praised its distinctness, and added that they would not take 
 upon themselves to do it equally well." He therefore advised 
 "that the old translation of Ziegenbalg should be retained, and* 
 that no one should trouble themselves about the sneers of the 
 Roman Catholic, who would of course be better pleased if the 
 Bible were quite incomprehensible; he said that the Missionaries 
 might as well read from a Latin or German as from a high Tamil 
 Bible, as it could not be comprehended by the common people." 
 The result was that the new revised translation was given up, 
 and that the Missionary College ordered Ziegenbalg's to be re- 
 printed. His success is the more remarkable, as he carried on 
 his work without assistance from any native. In a letter writ- 
 ten in 1708 he says that he intends to be quite alone in his 
 
— 85 — 
 
 translation, merely employing a Malabar writer to put down 
 what lie shall dictate; "for I require no help from others, and 
 even if I wished for it, I could not get it. Neither amongst the 
 Christians nor the Malabarians can I find one person who could 
 translate a sentence without mistakes. It is true that our in- 
 terpreter knows several European languages, but he has only 
 been able to help me in the meaning of words, in which he has 
 also been very useful to my dear colleague: — the grammatical 
 rules I had to find out for myself by a diligent study of Tamil 
 books." Schultze's attack on the revised translation of St. 
 Matthew was answered by a sharp contradiction from the Tran- 
 quebar Missionaries: still even they agreed that he was right as 
 to the clearness of the translations by Ziegenbalg and Grund- 
 ler. 
 
 We have seen reason to admire the quickness with which 
 Ziegenbalg completed so skilful a translation of the New Tes- 
 tament, and we may also wonder to see the Missionaries so early 
 supplied with the means of printing and distributing it. But 
 the reason was that Missionary work in the East Indies had 
 .awakened the sympathy of Christians in Denmark, Germany 
 and England, so that what was perhaps not thought of in one 
 place for the furthering of the cause, was sent out by another. 
 The English were the first to send a printing-press to the Mis- 
 sion, and that leads us now to speak of the English friends of 
 the cause. 
 
 As the publication of the first letter from the Missionaries 
 had caused great excitement in Germany, it was thought well 
 to make it known in England, and the German chaplain of 
 Prince George of Denmark, A. W. Bohme, translated it into 
 English and published it in the year 1709 with a preface and 
 a dedication to the great society de propaganda fide in partibica 
 
— 86 — 
 
 transmari?iis, inviting it to assist the Tranquebar Mission. Many 
 of the members of the society, and particularly the president, 
 the Archbishop of Canterbury, were much interested in the 
 Mission, and yet they considered that the society would be go- 
 ing beyond its charter, if it interfered with the East Indies, as 
 the West Indies were so clearly pointed out as its field for work: 
 but another society took up the request most jealously, "the 
 Society for promoting christian knowledge " which has since 
 become so important to the Tranquebar Mission, supporting it 
 for many years both by actions and advice. Some members of 
 this society met several times during the week to deliberate on 
 the Mission to the Hindus, and what they determined on, was 
 then laid before the whole society. A short account of the aims 
 of the Mission was printed, and circulated not only in London, 
 but throughout England, with a request for subscriptions. This 
 request met with so favourable a reception that the society was 
 not only enabled, as has been stated before, to have the New 
 Testament printed in Portuguese, but hearing how much money 
 the Missionaries had been obliged to spend on the copying of 
 books, it despatched a printing-press with Roman letters and 
 all the necessary apparatus. But as it was of no use to send a 
 printing-press if no one in Tranquebar understood the use of it, 
 the society took a pious man of the name of Jonas Fincke (who 
 had been for some time teacher at the German school in Lon- 
 don) into its service, caused him to be taught printing, and hav- 
 ing obtained a free passage from the East India Company both 
 for press and printer, despatched both in the spring of 1711. 
 But the Hon. Company's ship was taken by the French on the 
 coast of Brazil, Fincke was plundered and made a prisoner of 
 war. The ship was afterwards released, and allowed to continue 
 her voyage; but Fincke was attacked by a violent ferer and 
 
— 87 — 
 
 died off the Cape of Good Hope. All that was in the ship's hold 
 had escaped the French plunderers, and thus the printing-press, 
 together with books and paper reached India almost unhurt in 
 August 1712. It fortunately happened that amongst the Com- 
 pany's soldiers who were in Tranquebar, there was one who un- 
 derstood printing. The Missionaries were enabled to engage 
 him, to pay him wages, and began to print Portuguese books. 
 In the year 1712 they brought out a translation of Prof. 
 Franeke's five questions on the order of grace and an A. B. 
 C. and in 1 7 1 3 they printed the small Catechism, an extract from 
 Spener's catechism, the history of the passion, a hymn-book, 
 and a report of the Tranquebar schools. 
 
 The Tamil printing-press, which quickly followed the 
 Portuguese, was duo to the German friends of the Mission. 
 They not only collected gifts for the Mission from the whole of 
 Germany at Halle, but considered over in what manner they 
 could be of use to it. The people there, though unacquainted 
 with the Tamil language, succeeded in making some Tamil let- 
 ters, which they hastily tried and sent out to Tranquebar; where 
 the first part of the New Testament, as well as other things, 
 was printed with them. This sample, the very first thing ever 
 printed in Tamil characters, was the Apostle's Creed, and the 
 friends in Halle, when they despatched it with the printing- 
 press, requested soon to be requited by a copy of the New Tes- 
 tament in Tamil. Three people went with the press, Johann 
 Berlin, Johann Gottlieb Adler and his brother aged 14 years 
 who reached India after an uncommonly quick voyage. As the 
 Missionaries had a printer already, Berlin was placed in the 
 Portuguese school. Adler was a great assistance to the Mission 
 during many years both as a letter-founder and a mechanic, for 
 as the letters sent from Europe were rather large he immedi- 
 
— 88 — 
 
 ately set to work on the preparation of smaller type; and it be- 
 ing very expensive to get paper from Europe, he set up a 
 paper-mill at Poreiar; this was afterwards given up. 
 
 While Germany and England were thus emulous in assist- 
 ino- the Mission, its founder, King Frederick IV, was by no 
 means inactive; but both he and the whole royal family were 
 anxious to prove their love to the cause. The king, who al- 
 ways had the Missionary reports read to him, rejoiced in the 
 progress of the work, but was soon grieved to hear of the oppo- 
 sition to them, then of a sad quarrel, and then of the gravest 
 accusations against the Missionaries. He often expressed him- 
 self to their advantage, and declared that he would support them 
 in the position in which he had placed them. In order to secure 
 the necessary income to the Mission in future years, the king 
 decreed in the year 1711 that 2000 Rix-dollars should be year- 
 ly set aside from the treasury for the East Indian Mission, 
 partly to pay four Missionaries, partly to keep up the schools 
 and other institutions. This arrangement is entered in the 
 Fundatsen for Postkassen of the 19th of Jul v 1712, and in 
 § 3 of the same it is said " Under pain of God's punishment no 
 change is to take place in this; but this donation shall remain 
 as a perpetual gift and alimentation for the Missionaries, and 
 those connected with the schools." Certainly one knows what 
 is generally the fate of these eternal gifts, but this one has last- 
 ed till now, and to the honour of the successors of Frederick IV 
 be it spoken, they have rather added to than decreased the sum, 
 even in the most pressing times, and when the spirit of the 
 Mission had so nearly evaporated that it was unable to keep 
 up the respect which had formerly been its due. 
 
 The Court-preacher Liitkens received the news of this 
 donation on his dvinff bed, and was filled with the most living 
 
— 89 — 
 
 joy: " now I shall die willingly " said he "after having lived 
 to feel this joy. God bless the King." A Royal Rescript was 
 sent to the Direction of the East India Company, enjoining 
 them to make known to the Commandant and Council in Tran- 
 qnebar that they were not to use force or severity towards the 
 Missionaries, but were to help them in every way in the pro- 
 secution of their work, until the differences which had arisen be- 
 tween the Commandant and the Missionaries, should be settled 
 by a Royal resolution. When the Tamil printing-press was 
 sent out, the King gave a Latin Protectorium to Berlin and 
 Adler, and two years later he gave the Missionaries permission 
 to print in Tranquebar without being 'subject to the Censor. 
 How the king supported the Mission by money, and did not 
 allow himself to be disheartened by untoward events will be best 
 seen by the following Royal letter to the Missionaries: — 
 "Venerable, Beloved, Faithful! 
 From the most gracious letter which we sent to you on the 
 19th of January you will learn our most gracious pleasure in 
 your faithfulness and activity. On the 10th of February we 
 sent on board the East Indiaman Dansborg 2000 Rix-dollars 
 which we graciously sent to assist you in your work which is so 
 pleasing to Grod, besides the yearly sum which is appointed for you 
 from our treasury. But as by the permission of Grod, the ship 
 Dansborg was wrecked not far from Skagen in Jutland, we have 
 thought fit that you should not suffer by this misfortune, but 
 have renewed our former gift, so that you will receive 2000 
 Rix-dollars by the first ship from England; and we shall fur- 
 ther take care that the sum destined for you from the treasury 
 shall leave England in May, or soon after. When we read your 
 letters to the late Dr. Liitkens, and Bishop Ocksen, especially 
 that of the 5th January 1712, we were not a little rejoiced to 
 
 8 
 
90 — 
 
 see that in spite of the opposition which contrary to our most 
 gracious will and intention, has befallen you, you have shown 
 yourselves immovable and courageous. The plague, war, and 
 other disturbances have prevented the fulfilment of your wishes 
 as to a final decision being given about these long disagree- 
 ments. But w r e have already given such orders, and even now 
 are sending such commands to the Commandant, that we have 
 no doubt of his fulfilling them with the most submissive 
 obedience. We shall in future make such arrangements that 
 our subjects shall not be any obstacle to you in the prosecution 
 of your work. More especially, that there should not be any 
 hinderance to the advantage which you expect from the Tamil 
 and Portuguese printing-press, we herewith send you a most 
 gracious privilege allowing you to print without supervision 
 from the Censor, feeling confident that you will use it with such 
 circumspection, that no one will have any reason to complain 
 of you. Go bravely forward with the work of your profession, 
 promote the conversion of the heathen to whom you have been 
 sent, and know that you may feel assured of our constant favour, 
 and that you may freely lay your just complaints before us; as 
 it is our most gracious pleasure to receive your dutiful accounts 
 of your progress in the work of conversion, and to make ar- 
 rangements for the removal of any obstacles and hinderances 
 thereto. We remain favourably disposed to you with all grace. 
 
 Frederick R. " 
 Copenhagen, 26th February 1714. 
 
 The Crown-Prince also (afterwards Christian VI.) to whom 
 the Missionaries had dedicated their correspondence with the 
 natives, w r rote to them in the following terms: — 
 
 u We have seen with much pleasure, both by your letter 
 dated January 3rd 1713, and by the correspondence dedicated 
 
— 91 — 
 
 to us, that you still Tseep up your laudable zeal, and take all 
 measures, both by speaking and writing, to destroy the king- 
 dom of Satan and to raise the kingdom of Christ in the souls 
 of men. Now we can well imagine, and we see some signs in 
 your dedication, that heavy difficulties and various oppositions 
 have met you in your christian efforts, for the enemy of the 
 human race is very ready to lay first one and then the other in 
 your way in order to hinder the progress of the Gospel amongst 
 the blind heathen, and to make your occupation useless. But 
 you are well aware that it has always been the custom of the 
 evil spirit to oppose all that is good, and to hinder the exten- 
 sion of Christ's kingdom. Therefore do not let this discourage 
 you, for if it were not so, you might doubt whether your work 
 were pleasing to the Lord: indeed you must be so far from allow- 
 ing this opposition to frighten you from your undertaking which 
 is so pleasing to God, that you must rather gain a more cheer- 
 ful courage therefrom, and continue with comfort the work 
 which you have begun, ever remembering that. he, whose 
 honour you sincerely seek to advance, and who will work in 
 you powerfully by his spirit, is far stronger and more power- 
 ful than all your adversaries. And next to God, you may ex- 
 pect particular protection and active help from the king, our 
 most gracious Sovereign and father, if you continue to show, 
 as you have hitherto done, that you have nothing so much at 
 heart as the honour of God and the eternal welfare of his wan- 
 dering sheep. Neither will we fail, so far as in us lies, to re- 
 cognize your faithfulness and earnest work with much favour, 
 and to assist the progress of this beneficial work to the utmost 
 of our power. May the Lord give you the spirit of wisdom, 
 courage, gentleness and patience, that you may walk upright- 
 ly in his eyes and in the eyes of all men, and enlarge his flock 
 
 8* 
 
— 1)2 — 
 
 by your discreet zeal and untiring diligence. Further, as we 
 are convinced of your humble obedience and gratitude by your 
 dedication and your christian wishes, we assure you that we 
 have graciously accepted both, and we remain favourably dis- 
 posed to you with all grace. 
 
 Christian. ' 
 Copenhagen, 26th January 1714. 
 
 Liitkens had retained the superintendence of the Tranque- 
 bar Mission as long as he lived, and when he died and the 
 Bishop of Zeeland would have nothing to do with it, the king 
 put it into the hands of Professors Trellund and Lodberg, but 
 towards the close of the year 1714 he founded a regular College 
 for this purpose, called Collegium de cursu evangeliipivmovendo, 
 but generally called the Mission College which consisted of the 
 following members: — Privy Counsellor J. G. von Holsten (who 
 was President for many years,) the Lord Steward to the Queen 
 W. M. von Buseck; the theological Professor Johann Steenbuch, 
 Provost and Profr. Jakob Lodberg, and the Chamberlain to the 
 Princes Chr. Wendt (Secretary.) This College received (10th 
 Dec. 1714) its instructions from the king, concluding thus: — 
 " This is our most gracious will, which we desire to be sub- 
 missively followed, as you will answer for it in time and eter- 
 nity, before us and the Lord and Judge of all. Keep yourselves 
 faithful servants to God and your king, that our zeal and care, 
 and your work may not be in vain." In January 1715 the 
 Mission- College published a Prospectus and invited others to 
 participate in the work. 
 
 The Mission now had a strong, one might almost say a 
 too-decided protection from royalty, which did not escape the 
 attention of the English. Already in December 1714 the Eng- 
 lish society wrote thus to Tranquebar: — (t It seems to us, dear 
 
— 93 — 
 
 Brethren, that in carrying on your work you place a little too 
 much hope on the help, power, and command of His Majesty the 
 King of Denmark (which however, we heartily wish you 
 should obtain) and that you nourish the thought, that all the 
 difficulties which have stood in your way hitherto will give 
 way, and that your work will go on easy if but the king will pro- 
 tect and help you. But you know that the spread of the gos- 
 pel does not depend on human power, but on the spirit of God, 
 and that the Lord alone gives blessing and prosperity. He is 
 powerful enough to carry on the work, not only without human 
 help, but even when human power is opposed to it. The Chris- 
 tian religion has always blossomed most beautifully under cross- 
 es and tribulations, and will always so blossom. Raise your 
 eyes therefore to the hills from whence cometh help, and let your 
 trust be in the Lord who has made heaven and earth." 
 
 I cannot refrain from quoting another part of the same 
 letter where English friends say: — "We do not doubt that 
 your work has been made much easier to you by the printing- 
 press which you are now arranging; but take care that you are 
 not inconsiderately led into so much translating and printing 
 that you do not find sufficient time for constant intercourse 
 with the heathen." 
 
 Such counsel must certainly be called a word at the right 
 time. 
 
 aOQOaQQOQ P ■ 
 
CHAPTER VII. 
 
 PLUETSCHAU GOES HOME.— ZIEGENBALG'S VISIT TO EUROPE AND 
 RETURN TO TRANQUEBAR. — THE NEW JERUSALEM - CHURCH IS 
 BUILT. — ZIEGENBALG'S ADDRESS WHEN THE FIRST STONE IS LAID. 
 
 In the year 1711 Plutschau went home, in order to give 
 a viva voce report of the progress of the Mission, and to make 
 active efforts for the removal of the obstacles which the Com- 
 mandant still continued to throw in the way of the Missionaries. 
 Plutschau received the highest testimonials from Ziegenbalg 
 " We are actuated by the same spirit," said he, "and are quite 
 of one mind in every thing, which has facilitated and helped 
 our employment not a little." After some years of faithful 
 work in Tranquebar he longed to return, and before his depar- 
 ture it was arranged that he should not come back, but should 
 remain in Europe to further the cause of the Mission there; 
 not a trace however remains of his having done anything there 
 for the good of Tranquebar. He became Pastor of Beyenflieth 
 in Holstein. 
 
 The Missionaries being still fettered by obstacles occupied 
 the time which remained free from the care of the congrega- 
 tions in translating the Bible and in other christian works; 
 sometimes they went on journies, and at the time of Pliitschau's 
 departure, Ziegenbalg was on the point of starting on a jour- 
 ney to Madras ■ which had very nearly cost him his life. He 
 heard in Madras that a great heathen feast was to take place 
 at Tirupadi, at which great numbers of the worshippers of 
 
— 95 — 
 
 Vishnu were accustomed to assemble; he therefore determined 
 to go there and take the opportunity of publishing the word 
 of God to the heathen. He travelled five days into the interior, 
 making known the Gospel wherever he went, to the pleasure 
 of the Hindus but to the great dissatisfaction of the Brahmins. 
 As the country was overflowed, and he was generally obliged 
 to walk bare-foot, he got swellings and boils on his feet. On 
 the fifth day he was obliged to rest till the swelling and pain 
 should pass off a little. Some Brahmins came and had a con- 
 versation with him, but went away very angry. The next mor- 
 ning before 4 o'clock, while he was still asleep, a school-boy 
 named David, (who afterwards became a Catechist) who was 
 with him, heard the Brahmins coming up very softly; " He 
 sleeps " said they, in the Telugu language, which David under- 
 stood "come let us kill him." The boy immediately awoke 
 Ziegenbalg who called up his people, and the murderers fled. 
 
 The congregation in Tranquebar increased in spite of all 
 hinderances, and in the year 1712, when Ziegenbalg and Griind- 
 ler concluded their first historical account of the Mission, it 
 consisted of more than 200 persons, while more than 50 child- 
 ren were taught in the school for the natives; these numbers 
 increased proportionably in the following years, but more slow- 
 ly than the Missionaries thought it might and ought to have 
 been. They felt themselves hindered in their usefulness in many 
 way, and thought that the Danish Government might remove 
 the obstacles by stringent rules. When no result appeared from 
 Pliitschau's return to Denmark — he seems to have been one of 
 those quiet men, who follow their path and do their work faith- 
 fully, but are unable to come forward with any power — Zie- 
 genbalg saw more and more clearly that he himself ought to 
 undertake a voyage to Europe. The Commandant and the 
 
— 96 — 
 
 Council had let Plutschau go very peaceably, being probably 
 persuaded that he would not be dangerous to them in Denmark; 
 but when, in the year 1714 Ziegenbalg prepared to return, 
 they became very uneasy and thought it best to make peace 
 with him before he started. When this peace, or amnesty, was 
 offered, he accepted it willingly, for he was far from feeling 
 any bitterness towards his enemies, and was very glad that the 
 Mission should be freed from the persecution of its opposers 
 during his absence. A regular document was therefore drawn 
 up which ran thus : — 
 
 "I Johann Sigismund Hassius, Commandant of Dansborg 
 in Tranquebar, and Chief of the states of the chartered India 
 Company, and we Missionaries Ziegenbalg and Griindler, have 
 several times consulted together, whether the differences which' 
 took place between us several years ago, might not be arranged 
 to the satisfaction of both parties and to the requirements of 
 our employments, so that the past might be forgotten and for- 
 given; but this has never come to pass, because each wished 
 to show his zeal in the exercise of his profession and was de- 
 termined to stand by his rights to the uttermost. But as we 
 learn from the letters we have lately received from Copenhagen 
 that an amnesty is much desired there, and do not doubt that 
 his Royal Majesty of Denmark and Norway w T ould confirm 
 it, we the undersigned, in the name of God and in consi- 
 deration of our christian obligations, as also for the further- 
 ance of the work of conversion amongst the heathen and for 
 the general good, have taken the christian and firm determina- 
 tion to forget and forgive for ever all those quarrels which 
 have taken place between us, by whatsoever name they may be 
 called; and on account of this christian compact they are to be 
 abrogated for all time and we give each other the assurance 
 
— 97 — 
 
 that we at all times and on all occasions will seek the advantage 
 of each other. On both sides we feel assured that when his Roy- 
 al Majesty of Denmark and Norway shall receive this amnesty 
 by the hands of Bartholomaus Ziegenbalg, the Missionary, who 
 is now about to start for Denmark, he will give his most gra- 
 cious consent thereto, and will allow both sides to continue to 
 enjoy his royal favour. For the greater security of both parties, 
 two similar copies of this have been prepared, to which correct 
 signatures have been signed, and of which each party retains 
 one. 
 
 J. S. Hassius. Bartholomaus Ziegenbalg. 
 
 Andreas Krahe, Johannes Ernestus Griindler. 
 
 C. Brun. 
 
 Jacob Panck. 
 Tranquebar, 15th October 1714." 
 
 It was a great grief to Ziegenbalg to leave his congrega- 
 tion and colleagues. The bl&ck christians came to him in tears, 
 begging him to alter his resolution; when he answered that the 
 voyage was undertaken for their advantage and that he should 
 soon return, they appeared satisfied, but when he preached his 
 farewell sermon a cry of grief arose from young and old. The 
 day before his departure all his congregation gathered round 
 him; he exhorted, comforted and blessed them, after winch they 
 accompanied him to the shore entreating him not to deceive 
 their hopes by remaining away very long. Even the heathen 
 asked him to remain, some wrote to him on the subject. Zie- 
 genbalg answered that they could not be in earnest as they 
 would not pay any attention to the gospel which had now been 
 preached amongst them for so many years: on this they remark- 
 ed that though they had not accepted the christian religion, 
 yet they liked to have persons amongst them who stood near 
 
— 08 — 
 
 to God and by whom both they and their country profited : 
 many of them accompanied him to the sea-shore and begged 
 him to return. It was a great comfort to him to be able to 
 leave Grundler in Tranquebar; — "I could", says he, " confide 
 everything with the greatest confidence to Grundler, who has 
 now been with me for seven years, and who is so completely 
 of the same opinion with myself and shows such skill, activity 
 and uprightness in the prosecution of this important work, that 
 I could not have found a better and more faithful assistant, if 
 I had thousands to choose from." Jordan went home with Zie- 
 genbalg, but Berlin remained as an assistant for the Portuguese 
 congregation, Grundler taking the superintendence of the whole. 
 On the last day of October 1714 Ziegenbalg sailed in the ship 
 Frederick IV. and undertook the occupation of chaplain on board. 
 He took with him also a^ boy from the Tamil school, in order to 
 practise the language; and during the voyage translated the 
 book of Joshua into Tamil and worked at a Tamil Grammar, 
 which was afterwards printed during his stay in Halle. The 
 ship remained for a month at the Cape of Good Hope, during 
 which time Ziegenbalg renewed his acquaintance with the 
 Hottentots. He communicated with one of their headman in 
 the Dutch language, and asked him whether he believed in a 
 God. Sir, answered he, who can avoid believing in a God? Who- 
 ever does not believe it, has only to look up or to look down, 
 and he must perceive that there is a God. Do you then serve 
 this God? asked Ziegenbalg, to which he replied that God had 
 better servants than they were. From his further conversation 
 it appeared that he had some idea of good and evil, of heaven 
 and hell, but that he knew not where he and his countrv-men 
 would go after death, the merciful God alone knew that, and 
 that they were very willing to be taught if a priest were sent 
 
— 99 — 
 
 to them. On this Ziegenbalg remarked: " If you accept the 
 christian religion, you must dress a little more like human be- 
 ings, you must learn handicrafts, and build little houses or huts 
 into which we can come to make known the word of God to 
 you and to begin something for your advantage:" — (their huts 
 are like baker's ovens, into which an European can scarcely 
 enter) to which the Hottentot answered "the Europeans are 
 to a great extent, fools. They build great houses, though their 
 bodies only occupy a small space. They require so much to fill 
 their bodies inside and to clothe them outside, that they have 
 not enough at home, but are obliged to come into this and other 
 countries to seek for food and clothing. We do not wish for 
 money or merchandise, and as we do not dress or live like 
 Europeans, so we do not need to work and plague ourselves as 
 they do." 
 
 On the 1st of June 1715 Ziegenbalg landed at Bergen in 
 Norway, whence on account of the Swedish war he went in a 
 Hamburg ship to Hamburg, and thence to Stralsund, where 
 Frederick IV. was encamped. He was very graciously received, 
 was desired to preach before the king, and to prepare a report 
 on the state of the Mission; — he then went to Copenhagen, 
 where he conferred with the Mission-college, and received most 
 favourable decisions from the Director of the Asiatic Company. 
 He then returned to Germany and spend most of his time at 
 Halle, where he married Maria Dorothea Salzmann, who had for- 
 merly been his pupil at Merseburg, where her father was Govern- 
 ment Secretary. During his stay at Halle the Danish king 
 appointed him Provost to the Tranquebar Mission, after which 
 during a very severe winter he travelled through Holland to 
 England, where he received great attention both from the so- 
 ciety for the promotion of christian knowledge, and from many 
 
— 100 — 
 
 eminent divines; he had an audience with the king and Royal 
 family, preached many times in the Savoy and royal Chapels, and 
 received many contributions for the Mission. In the month of 
 March 1716 he left England and reached Madras in August. 
 The news of his arrival was joyfully received, and everywhere 
 on his journey from Madras to Tranquebar he received marks 
 of love and confidence both from Natives and Europeans. The 
 Commandant Hassius was recalled by the Company in the year 
 that Ziegenbalg returned. His successor Brun showed great 
 good feeling towards the Missionaries, especially in their church- 
 building. 
 
 The church build in 1707 had now become too small for 
 the congregations, and they had for some years been thinking 
 of building another, but it was not until Ziegenbalg returned 
 from Europe that they set about it in earnest. On the 9th 
 February 1717 the foundation stone was laid by the new Com- 
 mandant, and Ziegenbalg preached on the 11th verse of the 
 3rd Chapter of St. Paul's first Epistle to the Corinthians. The 
 sermon is given here to give the reader an idea of his style. 
 His sermons were generally very long, according to the fashion 
 of the time, so that this one is called a short discourse : — 
 
 u As we are assembled here in the name of the tri-une God 
 to lay the first stone of a new Church, we have great cause to 
 remember these words of the Apostle:— ' ' For other foundation 
 can no man lay than that is laid, which is Jesus Christ.'' The 
 apostle does not speak here of the foundations of a Church of 
 brick or stone, but of the foundation of the Christian Church 
 itself, which is the community of the saints on earth, and he 
 proves very forcibly that Jesus Christ is alone its rudiment and 
 foundation. Both as prophet, high-priest, and king, he is the 
 
— 161 -- 
 
 foundation of the Christian Church, As prophet he is the founda- 
 tion of the Church, in that he, as the greatest of all prophets, 
 whose comino; had -been fortold lono; before, made known to us 
 for our salvation the will of his heavenly Father and the great 
 council of God and by his holy teaching pointed out the way 
 to salvation simply and clearly; on this teaching, the whole 
 Christian Church is built up as on a firm rock, the holy Prophets 
 of the Old Testament together with the holy Apostles of the 
 New, and all their followers, having contributed to raise it. As 
 high-priest he is the foundation of the Church, in that he, as 
 a true high-priest, reconciled the whole world to God, and on 
 the Cross offered himself up as a perfect sacrifice to his heaven- 
 ly Father for our sins, and by this sacrifice obtained eternal re- 
 demption for the whole human race, and sits now as a High- 
 Priest at the right hand of God, causing all spiritual benefits to 
 be richly poured out on his faithful people, interceding for them 
 daily, and giving them his priestly blessing. On this priestly 
 reconciliation, sacrifice, redemption, intercession and blessing 
 the whole Christian Church is founded, and thereby receives 
 through faith the forgiveness of sins, and God's grace, power, 
 life, redemption and salvation. Finally our Lord and Saviour Je- 
 sus Christ is the foundation of his Church in his kingly office and 
 in that he, as Lord of Lords and King of Kings, has saved us 
 men from the power of sin and the devil, has collected his Church 
 together on earth where he rules and reigns over it and is power- 
 ful in extending it amongst all people and languages, in pro- 
 tecting it against all enemies, in supporting it in all troubles, 
 yea, even in making it blessed to all eternity; and God's church 
 on earth is so firmly founded on this kingly power and domi- 
 nion of our Lord Jesus Christ that the gates of hell shall not 
 prevail against it." 
 
— l;>2 — 
 
 "This Christian Church, which is built on Jesus Christ 
 alone, and which we see spread throughout the world, requires 
 visible church buildings, in which its members may assemble 
 to unite in prayer and praise to God, to hear the doctrine of 
 Jesus for their edification and growth in grace, and to partake 
 of the holy Sacraments to their salvation; so that we see that in 
 every place where christians can excercise their religion freely, 
 such buildings rise up amongst them. It is true that God has 
 no pleasure in great temples nor magnificent churches. As the 
 Prophet says, the most high dwelleth not in temples made with 
 hands, u Heaven is my throne, and earth is my footstool: what 
 house will ye build me? saith the Lord; or what is the place of 
 my rest? Has not my hand made all?" We must not therefore 
 put a fleshly trust in temples and churches, as if we were good 
 christians and a people well-pleasing to God when we have 
 churches amongst us in which the true word of God is preached 
 and the sacraments faithfully administered, even though our 
 lives do not conform thereto; — the Prophet Jeremiah warns the 
 Jews against this, when he says " Trust ye not in lying words, 
 saying, the temple of the Lord, the temple of the Lord, the temple 
 of the Lord, are these. But thoroughly amend your ways and 
 your doings, and thoroughly execute judgment between a man 
 and his neighbour." Therefore we must not think that the pro- 
 clamation of the word of God and the power of the sacraments, 
 are in any way affected by the absence or presence of an exter- 
 nal church; for our Lord himself, the foundation of the church, 
 did not confine himself to the temple, but preached to the people 
 in the high-ways, in the market-places, in the deserts, on moun- 
 tains, from a ship and other places; and the holy Apostles follow- 
 ed his example, and generally baptized in rivers, and partook 
 of the Lord's Supper in private houses, a custom which the pri- 
 
10 
 
 9 
 
 mitive church retained for many years on 2 ccount of the per- 
 secution of heathen emperors. And yet we must acknowledge 
 that the Church was then in its best condition and that such teach- 
 ing produced much fruit." 
 
 u All faithful teachers and preachers, who labour in the 
 planting and spreading of the Christian religion, must use their 
 utmost endeavours to lead those to whom they publish the sancti- 
 fying doctrines of Jesus, to become living temple fit for the 
 habitation of the tri-une God, in which he may perfect his 
 divine image. And yet it is to be considered as one of the good 
 gifts of God when we possess such Church buildings as enable 
 us to hold regular assemblies and to be edified by the preaching 
 of the Word of God. More especially we Europeans, who are 
 dwelling in a heathen land, so far from our own christian Europe, 
 should consider that God has sent us a peculiar benefit in allow- 
 ing us to hear the Gospel of Christ preached in its full richness 
 and to have such buildings amongst us in which we may week- 
 ly assemble, and use the means of grace to the salvation of our 
 souls. As in the times of the Old Testament God often allowed 
 his people Israel, who then formed the church to dwell amongst 
 heathen nations, in order to give the latter an opportunity of be- 
 ing converted, so now, we may consider that God has allowed 
 us to come into this heathen land, that by our teaching, our 
 life and our conduct we should give these heathens an opportu- 
 nity of being converted. It was particularly wdth this intention 
 that his Royal Majesty of Denmark and Norway, our most 
 gracious king and ruler, Frederick IV. sent us Missionaries 
 into this country, that we should publish the saving gospel of 
 Christ to the heathen, and by God's pow T er work for their con- 
 version with his word. From our first arrival until this dav it 
 has been our constant effort richly to preach Jesus Christ and 
 
— 104 — 
 
 him crucified to the heathen of these eastern countries, and 
 to help them to snch faith in him that they might be freed from 
 their blindness, converted and saved. Though we grieve much 
 over the unfruitfulness of our attempts, and see that our aim 
 is gained with very few, yet we have reason to praise God 
 highly in that he has not left us quite without fruit and bless- 
 ing, but has so favoured our unworthy service that a small con- 
 gregation has been gathered to Christ Jesus from amongst the 
 heathen, which has hitherto been richly nourished with the 
 word of God. By its constant growth, this congregation has 
 become too large for our present church, and as we have a 
 lively faith that God will save more souls from year to year, 
 we have thought it right to build a new church, and are now 
 assembled to lay the first stone in the name of the tri-une God." 
 "May our Saviour Jesus Christ, who is the foundation of 
 this Church, give his grace and blessing to our undertaking, 
 and not only cause this building to be finished without hinderances, 
 but permit us to attain our desire of converting many heathen 
 souls throughout this country, till heathenism shall be driven 
 out, and true Christianity make progress. May he graciously 
 take pity on all these heathen, remove the curse which has rested 
 on this country, drive away heathen blindness by the light of 
 the Gospel, and make all here bright in the East. As his word 
 has come so near to this people, may he also give them grace 
 that it may reach their hearts, and enlighten, convert, regene- 
 rate, justify, sanctify and save them. May he bring the glory 
 of the false gods to shame and make his name great and glo- 
 rious amongst them. May he send down his help from above on 
 us, who are teachers, and give his heavenly blessing to our 
 work. Whenever we shall open our mouths in the new Church 
 to glorify his holy name, may he give divine power to his word, 
 
— 105 — 
 
 and cause it to bring forth much fruit. May he bring forward 
 none but faithful teachers, who shall be able and willing to work 
 for the conversion of the heathen. May he bring all who shall 
 assemble in this new church to a sanctifying knowledge of the 
 truth, and to the obedience of the faith. May he accept of all 
 those who shall be baptized in the tri-une God, and keep them 
 constantly in the covenant of his grace. May he strengthen 
 the love, faith and hope of those who approach his holy table, 
 and arm them with divine power to conquer the world, the 
 flesh and the devil. May he graciously listen to the prayers and 
 grant the requests of those who shall come into this house to 
 pour out their hearts before him and to ask for various gifts. 
 May he cause his word to go forth from this Jerusalem through- 
 out this heathen country, and open a wider path for the pro- 
 gress of the gospel that the fulness of the gentiles may enter. " 
 
 After the first stone had been laid, the building made ra- 
 pid progress, and on the 11th of October 1717, the new church 
 was consecrated, and named Jerusalem like the old one; Zie- 
 genbalg preached on the occasion from the 6 th chapter of Jere- 
 miah, the 19th to the 21st verses. The old church was given up 
 to the Catechists, and used also for funerals. The work of 
 church -building did not interrupt the work of conversion; in 
 the year 1717, more than thirty natives were admitted by bap- 
 tism into the christian community, and in 1718 upwards of 
 fifty. In the beginning of the year 1718, Ziegenbalg undertook 
 a journey to Cuddalore in order to make all arrangements neces- 
 sary for a school for native children, which the English wish- 
 ed to establish there, and he occupied himself with his usual 
 zeal on the way, in discoursing of the things which belong to 
 the kingdom of God, both with Hindus and Mohammedans. It 
 was after this journey that he prepared the third collection of 
 
106 — 
 
 his conversations with the natives, the last book which he sent 
 to the press, for the time drew near when this good and faith- 
 ful servant was to be called from his work amongst the heathen 
 to the rest of his Lord. 
 
CHAPTER VIII. 
 
 ZIEGENBALG'S DEATH. — THE ARRIVAL OF NEW MISSIONARIES.— 
 
 GRUENPLER'S DEATH. — LETTER OF THE ARCHBISHOP OF 
 
 CANTERBURY.— CONTROVERSIES RESPECTLNG THE 
 
 MISSION. — JENS SIVERTSEN. 
 
 Ziegenbalg was the first who preaclied in the new church; 
 he was also the first who was buried there. His health had been 
 but indifferent d,uring the last months of the year 1718, and he 
 was then seized with pains in the stomach and a severe cough. 
 He still continued to superintend nearly all his affairs, but was 
 confined for a whole month to a sick bed. About Christmas he 
 partially recovered, so that though his voice was very weak, he 
 was able to preach both on that festival and on New Year's day. 
 These sermons were his last. He began to take steel by the 
 advice of a Dutch physician, but could not keep it up. ' When he 
 became aware that his strength was failing more and more, he 
 called Gruncller to him on the 10th of February 1719, gave up 
 the superintendence of the Mission to him, handed over the 
 accounts and other documents, and placed in his hands his last 
 will and testament, both with regard to his family and to the 
 Mission. He wished much to receive the Lord's Supper the 
 next day, but when he grew worse in the night, he began to 
 long for Grrimdler, yet waited till 5 o'clock in the morning, be- 
 fore he would allow him to be called. Meanwhile his wife read 
 to him the 14th to the 17th chapters of St. # John's Gospel, the 
 8th Chapter of St. Paul's Epistle to the Romans, and the 5th 
 
 9 * 
 
— 108 — 
 
 chapter of the 2nd Epistle to the Corinthians. When Grund- 
 ler came he begged him to administer the Sacrament immedi- 
 ately, which he did with hearty prayers and many tears. In the 
 afternoon he called the whole congregation before him, exhort- 
 ed them and bade them adieu. He then seemed to rally, and 
 his family began to entertain hope, but his strength did not re- 
 turn. "On the 23rd," says his wife, "he rose in the morning, 
 and himself conducted morning prayers with me. From this I 
 did not expect that this would be the day of his death, but about 
 9 o'clock the truth became too evident, and I therefore sent 
 for Herr Grundler and his wife. As soon as he saw Grundler 
 he asked him to pray with him, which he did. After the pray- 
 er, one who was present said to him: "The apostle of the gen- 
 tiles, St. Paul, desired to depart and to be with Christ, " to 
 which he answered with a weak voice " 0, most willing! May 
 Christ cleanse me from my sins by his blood, and clothed in 
 his righteousness, allow me to leave the earth to enter into his 
 kingdom." When he was in the pains of death, and laboured 
 painfully, one said to him " This is the last contest; hold out 
 courageously by the strength of Christ, and think with Paul: — 
 I have fought a good fight, I have finished my course, I have 
 kept the faith. Now is there laid up for me a crown of righte- 
 ousness, which the Lord, even the righteous judge, shall give 
 me in that day." To this he answered "Ah yes, through Christ 
 I shall endure in this contest, that I may receive a like glorious 
 crown." Some what later he said, "I can say no more. May 
 God bless that which I have spoken." Grundler answered, 
 "The Lord will cause what you have spoken to be an eternal 
 blessing," on which Ziegenbalg said, "Christ says, Father 
 I will that where I am, there my servant may be also," 
 he then put his hand hastily to his eyes and exclaimed " How 
 
— 109 — 
 
 is it all so clear; it seems as if the sun were shining in my 
 eyes." He then asked that the hymn " Jesus, meine Zuversicht" 
 ("He in whom I put my trust") should be played on the Piano 
 and sung, which was done; the hymn was sung all through. 
 At last he asked to be lifted from his bed and placed in his arm- 
 chair, where he died almost immediately, aged 36 years. "But," 
 says his wife, "the patience, peace and complete resignation to 
 the will of God with which he bore all his sufferings and his 
 whole illness will be indelibly impressed on my heart as long as 
 I live." The next day he was buried in Jerusalem church; 
 Griindler preached the funeral sermon on the 29 and 30th verses 
 of the 3rd chapter of St. John, and showed 1st, how Ziegen- 
 balg had rejoiced in the knowledge of Christ and wished to 
 make him known to the heathen, 2nd, how he had led the mem- 
 bers of the congregation to Christ, and finally how he had given 
 his life to the cause. 
 
 Ziegenbalg's death caused universal grief both amongst 
 Europeans and Natives, even including heathens. But no one 
 suffered more severely than Griindler, who had been united to 
 him by the closest brotherly love, and who had now to support 
 the whole burden of the work of the Mission. But there were 
 two things in which his loss was most severely felt; viz: — the 
 intercourse with the heathen and the translation of the Bible. 
 In these he had been a master, and his loss was for the time 
 irreparable. Griindler was suffering both in mind and body, 
 but it was not the time to give way to sickness. For some 
 months he was so weak that he was obliged to sit while he was 
 preaching. On one such occasion, he, in the presence of the 
 congregation, begged God with many tears not to chastise his 
 poor flock so severely and not deprive them of both their shep- 
 herds at once, but according to his mercy and love to prolong 
 
— 110 — 
 
 his life until the arrival of the new Missionaries who were then 
 on their way, and until he should have instructed them in their 
 work. The Lord heard his prayer. 
 
 His three new colleagues arrived in September. These 
 were, Benjamin Schultze of Sonnenburg in the province of Neu- 
 mark, Nikolaus Dal from the village of Anslet in the district 
 of Hadersleben, and J. Ileinrich Kistenmacher from Burg in the 
 Duchy of Magdeburg, of whom the two first worked many 
 years for the East India Mission, but the latter was called away 
 by death in 1722. It is easy to understand that the managers 
 of the Mission in Halle and Denmark made all possible haste 
 to send off these men as soon as they had offered their services, 
 because Ziegenbalg and Griindler had repeatedly sent earnest 
 entreaties for help; but to be in such a hurry for their depar- 
 ture as not to ordain them was almost inexcusable, and had very 
 nearly caused the young congregation in Tranquebar to be left 
 without any ordained teacher. When Schultze and his compa- 
 nions arrived, they heard of Ziegenbalg's death and Griindler's 
 severe illness. It is true that Griindler was rather better, and 
 began immediately to instruct the new comers in the language, 
 to make them acquainted with the congregation and to intro- 
 duce them to the heathen; but this was only a beginning which 
 was soon interrupted by Griindler's illness and death. This faith- 
 ful servant of the Lord had for many years accustomed himself 
 to the idea of living and dying in India, as his letters to his re- 
 lations prove. In a letter dated 1712, he writes to them " Do 
 not think that I shall return to Europe. It is true that the ap- 
 pointed three years have passed, but I do not think that in spite 
 of all our wishes, we have yet begun to work properly at the 
 conversion of the heathen. In the strength of God we will make 
 a good beginning this year, and go bravely forward in years to 
 
— Ill — 
 
 come, so that the prince of darkness and his idol-worshippers 
 shall give way to Jesus, who is king over the heathen also. 
 Pray for me your son and brother, for it is God who must 
 strengthen, support and protect us. The help of man is of no 
 avail, and we have it not, but only their enmity." In another 
 letter he expresses himself thus: — " Do not entertain any hopes 
 of my return, for my dear colleague, Provost Ziegenbalg and 
 I have quite determined to show our love to Gocl and to 
 the wishes of our most gracious king by sacrificing our lives 
 to the service of the heathen here in the East Indies, and to 
 appear before the throne of the Lamb with our black brethren." 
 Ziegenbalg had now gone to his home, and Grimdler who 
 had seen the fulfilment of his wish with regard to his successors, 
 was soon to follow him. In the beginning of the year 1720 
 he was attacked with diarrhoea to which he paid little attention 
 at first, but as it lasted, he took precautions against it. He 
 was thinking on taking a journey into the dominions of the 
 great Mogul, and as an opportunity offered of going to Cuddalore 
 in an English ship, he wished to take advantage of it; but before 
 starting he ordained Schultze and appointed him as his sub- 
 stitute; Schultze preached on this occasion from 1. Cor. 9, 
 27. His friends wished much to dissuade him from the journey, 
 but he was determined, saying that this was an opportunity 
 which scarcely offered itself once a year. With five persons, 
 amongst whom were two experienced catechists, he began his 
 journey on the 10th of February, but becoming worse, he re- 
 turned to Tranquebar in a very exhausted state on the 27th of 
 the same month. " On the 15th of March, ' says Schultze, 
 "I was frightened to see him come to church, and I asked him 
 what he wished." "To read the Liturgy from the altar," said 
 he. u But," said I, "you can scarcely walk, and you suffer so 
 
— 112 — 
 
 from thirst, that you can scarcely speak; why do you wish to do 
 this?" "I must," answered he. "He sat a little time in the 
 vestry and drank some cold tea, to quiet his burning thirst. 
 This was his last walk; — he wished to pronounce the blessing 
 over the congregation he was about to leave, aud thus to say 
 his final adieu." 
 
 On the 19th of March Schultze was with him early in the 
 morning to talk over affairs connected with the Mission; he 
 was fatigued and hot, but no one thought that it would be his 
 last day. When Schultze was obliged to leave him, he wished 
 him every blessing, and lay quietly praying till in the afternoon 
 he gave up the ghost, aged 43 years. "Who can feel greater 
 grief than I," says Schultze, " whose heart can weep more than 
 mine? here lay the last support of the Mission. I was inex- 
 perienced both in the strange language and in the extensive 
 business of the Mission. For half a year my soul refused to 
 be comforted and could not submit to the severe blow which God 
 had given me, and this lasted until it pleased the Most High to 
 rejoice and comfort me by his help. Help and counsel were 
 difficult to be obtained, but I have found every thing in God. ' 
 Grundler was buried the next day in Jerusalem Church near 
 to Ziegenbalg and Schultze preached from Revelations 14, 13. 
 These two men of God lie buried, the one on the right, the 
 other on the left side of the altar, and the places are marked 
 by copper plates, with Latin inscriptions, composed by Schultze. 
 
 We will here give an encouraging letter from the Arch- 
 bishop of Canterbury to Ziegenbalg and Grundler, (which, be- 
 ing dated from the 1st January 1719, arrived in Tranquebar af- 
 ter Ziegenbalg's death) as a witness of the opinion which the 
 Primate of England entertained of the Tranquebar Mission. 
 " It is very long, Reverend Sirs, since I had the pleasure of 
 
— 113 — 
 
 receiving your letter. During this time I have often sought a 
 good opportunity for sending you my best thanks for your kind 
 feeling towards me, and as such an opportunity is now offered 
 by our common friend, Mr. Newman, I send you, my Brothers 
 and Fellow -workers in the Lord, my hearty New- Year's wishes 
 for all good, and pray that by God's grace, you may bring many 
 from darkness to light, from idolatry to the worship of the true 
 God, from the shades of death and the power of Satan to the 
 hope of eternal life and the freedom of the children of God 
 through the merits and mediation of our dear Lord and Savi- 
 our! Amen. Reverend Sirs, As often as I read your letter to 
 the Society for the propagation of the Gospel (whose chief orna- 
 ment you are,) and turn my attention to the fact of the light of 
 the Gospel now rising to the people of India, shining again up- 
 on them after the lapse of so many centuries, I can but praise 
 the unspeakable goodness of God, who has visited so many and 
 such distant nations, and esteem you very happy in that God 
 has called you to this excellent work to the honour of his name 
 and to the salvation of so many thousand souls. Let others gain 
 titles and honours, for which they have neither gone through 
 trouble or danger, but lived perhaps in idleness, or in the com- 
 mon round of their profession amongst christians, but you will 
 gain both lasting fame in time and a great reward in eternity, 
 for you have laboured in the vineyard which you yourselves 
 planted in faith, you have made known the name of Christ 
 amidst innumerable dangers and difficulties, you have assembled 
 a congregation where his name was before unknown, and you 
 have faithfully remained by it to support it. I consider that 
 your lot is far higher than all church-dignities. Let others be 
 prelates, patriarchs and popes, let them be adorned with pur- 
 ple and scarlet, let them desire bowings and genuflections; you 
 
 10 
 
— 114 — 
 
 have won a greater honour than all these, and when that day 
 comes when the great Shepherd shall reward his sheep each one 
 according to his work, a far more magnificent recompense will 
 be given to you, for you shall be taken into the holy company 
 of the Prophets, Evangelists and Apostles, and shall, with them, 
 shine like suns amongst the stars for ever. 
 
 Judging of you from all impartial accounts, such a reward 
 will certainly be given you, and as such a glorious recompense 
 awaits you in heaven for all your labours and dangers, continue 
 indefatigable in the work to which the Holy Ghost has called 
 you. God has already given you a pledge of his grace in the 
 progress you have made, which could not have been accomplish- 
 ed without his powerful aid. You have begun successfully, go 
 on courageously. He, who has conducted you in safety over so 
 many seas to those distant coasts, and who has given you such 
 favour in the eyes of those whose protection was important for 
 your work; he, who will give you rich support in that work, 
 far surpassing your expectations, leading new members into 
 your flock to their eternal salvation, he will also continue to 
 favour your efforts, and by your means bring India into his 
 service. 
 
 How happy you will be when standing before the throne 
 of Christ and presenting those heathen who have been convert- 
 ed by your preaching, you shall say " Here are we, Lord, and 
 those whom thou hast given us," and then, justified in that day, 
 you shall not only receive from your Redeemer the blessed re- 
 ward of your work but shall hear that noble praise " Well done, 
 good and faithful servants, enter ye into the joy of your Lord." 
 
 May the good and great God favour you in every part of 
 your work ! May he give you colleagues, as numerous and as 
 useful as you can desire; may he extend your church; may he 
 
— 115 — 
 
 open the hearts of those to whom you preach the Gospel of Christ, 
 that they may receive saving faith, and may he protect you and 
 yours from all evils and from all dangers. And when you have 
 finished your course, may he who has called you to, and sup- 
 ported you in this work, give you an unfading crown of glory. 
 
 So wishes and prays Venerable Men, 
 
 Your faithful fellow-labourer in Christ 
 
 William Cantuar. 
 
 At our residence of Lambeth, 1st January 1719." 
 
 I should have liked to have closed the account of Ziegen- 
 balg's and Griindler's labours with this testimony to their use- 
 fulness, but it seems right to bring those forward also who speak 
 of the Mission and the Missionaries in a very different tone J 
 more especially as the friends to the work were free in Den- 
 mark to praise that which the king and the court favoured and 
 encouraged, while its opposers expressed their feelings either 
 anonymously or under assumed names, sometimes in manu- 
 script, or by books printed abroad, in order to escape the 
 Censor.* 
 
 The contest between the stiff upholders of orthodoxy and 
 the so-called Pietists, whose head quarters were at Halle, was 
 carried on with great acrimony in Germany in the beginning of 
 the 18th century, and as the first Missionaries came from Halle, 
 this was quite enough to make them suspicious. We have al- 
 ready described that in 1708 when they were suffering from 
 great distress and poverty, they were attacked with shameful 
 accusations in a disputation held at Wittenberg. In the same 
 
 * A long note follows here giving the titles of all the writings against the Mis- 
 sion, and in an Appendix a manuscript is given at length entitled "A short and true 
 relation of the rise and progress of the Dano-Malabarian Mission; — written from 
 pure love to truth, by Christian Aletophilos A. D. 1715;" but it was thought that these 
 very rare and obscure books would be of little interest to the English reader. — Trans. 
 
 10* 
 
— 116 — 
 
 year one of the combatants, V. E. Loscher, Superintendent at 
 Dresden, began to speak of the Mission to the East Indies in his 
 periodical called "Unschuldige Nachrichten," praising the thing 
 itself and blessing king Frederick IV for his undertaking, but 
 raising doubts about the calling of Missionaries in general and 
 about the orthodoxy of the Missionaries of Halle. The same tone 
 was taken up both in Denmark and Germany, by all who were 
 opposed to the Halle school, and they received fresh strength, 
 when in 1711 J. Q. Bovingh returned to Europe, much dis- 
 contented with the other Missionaries. 
 
 This Westphalian, J. G. Bovingh, and his book have trou- 
 bled me a great deal; for on the one side, he is an eye-witness, 
 who was in the closest relation with the Missionaries, as their 
 colleague, for some years; so that his report on the East India 
 Mission of which he took quite a different view than Ziegenbalg 
 and Grimdler cannot be entirely disregarded; — on the other 
 side he shows himself to have had a personal feeling against 
 these men, by whom he felt himself left in the back - ground ; 
 he shows himself moreover to have been the instrument of a 
 secret but bitter party who wished to overthrow the Mission 
 and therefore I cannot but place his work on a level with the 
 others which proceeded from the same source. 
 
 Bovingh* did not bring out his book himself; but a friend of 
 his made use of the journal which he kept on his voyage to 
 India in 1708 — 9, of his remarks on the Hottentots during a 
 three week's stay at the Cape, of an account of Tranquebar and 
 the Malabarians, and of some letters which he wrote with a 
 great deal of warmth to a "friend in Holstein while there was a 
 disagreement between himself and his colleagues. 
 
 The anonymous compiler published these all in the lump, 
 though Bovingh himself says in one of his letters, that owing 
 
— 117 — 
 
 to sickness and his ignorance of Tamil his accounts are very 
 insufficient, adding that he should be very sorry if any one ask- 
 ed for his writings in order to print them. u It might happen" 
 adds he, "that many things might be taken in a sense entirely 
 wrong: and then one could but say relata refero." After such a 
 declaration one cannot pass a very severe judgement on Bovingh 
 for the contents of his book, but must reserve our indignation for 
 the man who printed his imperfect statements, but he being 
 anonymous, escapes likewise. 
 
 According to Bovingh, his colleagues began to overlook 
 him even before they left Copenhagen. Griindler alone took 
 charge of the money, and kept the key of the box in his pocket. 
 Disunion and quarrels arose on the voyage. The others thought 
 that his prayers and expositions of Scripture were spiritless, and 
 would not acknowledge him as a good Christian, so that, says he, 
 I advise every true Israelite not to undertake such a trouble- 
 some voyage with people from Halle. As soon as they landed, 
 Grundler and Jordan prejudiced the first Missionaries against 
 him, and as he did not approve of all that Ziegenbalg did, more 
 especially his severe letters to the Council, his situation became 
 still worse, and when he was seized with illness not long after, 
 the rest looked upon it as the judgement of God: instead of re- 
 ceiving consolation from them, Plutschau who was his Confes- 
 sor treated him very harshly. When Plutschau not long after 
 was taken with the same illness, he was treated by the others 
 in the same way.* 
 
 * However much this may be overdrawn in Bovingh's account, yet there seems 
 to have been really some disagreement between Ziegenbalg aud Plutschau, which 
 accounts for the return of the latter in 1711 and for his inactivity afterwards for the 
 Mission. In spite of this, Bovingh could not draw over Plutschau to his side, for he 
 complains of his Nicodemus-like fear, and that he would not break with the people 
 at Halle. 
 
— 113 — 
 
 Though Bovingh is obliged to allow Ziegenbalg's diligence 
 and magnificent command of languages, and though his account 
 in many respects strengthens what we have hitherto said in his 
 favour, yet he raises many complaints against the conduct of 
 the first Missionaries; some unimportant, but others important. 
 He accuses them of wasting the money belonging to the Mission, 
 The large sum which arrived in 1709, was soon gone; had they 
 followed his, Bovingh's, advice, there would have been 2000 
 Rthlr. remaining, and the interest would have been almost 
 enough for them to live on. The Commandant Hassius had 
 declared that the Missionaries were enough to consume a whole 
 kingdom. The state of the congregation was bad. It was only 
 the poorest and most miserable people who became proselytes; — 
 slaves, who came to church perhaps twice a year and who were 
 soon sold again by their masters; papists, who made fools of 
 the Missionaries, in order to gain some worldly advantage from 
 them and then went their way; — and shilling-christians, who 
 kept to the congregation as long as money was distributed week- 
 ly (which greatly encouraged idleness) but remained away as 
 soon as the supplies were stopped; so that the Roman- Catholics 
 were not wrong in saying that the Missionaries bought people. 
 Ziegenbalg had put an end to the Missionary - Conference in a 
 very arbitrary way, and had taken entire possession of the money 
 which came from Halle, keeping it in a separate chest, which 
 might be called a hellish, instead of Hallish chest, for it became 
 a regular apple of discord. He had made an evil use of the power 
 of the keys in excluding Pliitschau's writer from the congrega- 
 tion; he had also abrogated the reading of the Collect, Gospel 
 and Epistle at the early, and afternoon service, and had preach- 
 ed very little of faith and salvation, but suspiciously of works 
 and other doctrines &c. 
 
— 119 — 
 
 I have now laid Bovingh's complaints before the reader, 
 and will proceed to add some remarks. He is united in his 
 views to the bitterest enemies of the Mission, Commandant 
 Hassius and the Papists; much of what he adduces is mere 
 talk and much is clearly untrue. The sequel of the Mission has 
 fully given the lie to his prophecy of future misfortunes. His 
 often repeated wish was that an orthodox Theologian, well ver- 
 sed in dogmatic and casuistic theology should be sent to take the 
 superintendence of the Mission: if this were not done, he fear- 
 ed that the whole work would fall to the ground. Now this was 
 not done, and when some time after a Provost (Probst) was 
 appointed, it was that very Ziegenbalg whom he had calum- 
 niated, and yet the work stood and increased. But what be- 
 came of Bovingh who was so wise in his own conceit, that he 
 wished to begin to work amongst the heathen on his own ac- 
 count, and in October 1710 bought a native dress in which he in- 
 tended to preach the gospel? — In 1711 he had done, and went — 
 home to get a parish, while Ziegenbalg and Griindler sacrificed 
 their lives in the service of the Mission. Meanwhile he did great 
 harm to these far-away living men, who had by his thought- 
 less judgement to wait for their justification from a future gene- 
 ration, for the controversial writers of that day ever again re- 
 peated, that Bovingh had altered his opinion of the Tranque- 
 bar Mission. 
 
 " It is alas! but too certain, ' says the Apologia et Apolo- 
 geticum secundum pro sententia Anonymi Hauniensis^ u that the 
 Missionaries are pietists and heterodox. Any one who wishes 
 to be convinced of this need only turn to the Halle reports, 
 2 Contin. p. 85 and 101 where Millenarian hopes are express- 
 ed. Instead of relating other errors, it will be enough to say 
 that thev are saturated with the Halle theolon;v, with the ex- 
 
— 120 — 
 
 ception of one, J. G. Bovingh from Kiel. Herr Johann Sigismund 
 Hassius, Commandant of Dansborg, particularly accuses them 
 of pietistic heterodoxy in a letter which he wrote on the 20fch 
 of October 1707 to the Reverend Mr. Ivar Brinch (then after- 
 noon-preacher and provost of Holmens Church) and of which 
 I have a copy before me. In the account of the quarrel amongst 
 the Missionaries, which was printed in 1712, Bovingh, who was 
 then a Missionary, describes their heterodox notions and proves 
 that it is highly important that an orthodox theologian should 
 be sent out as their Inspector. If it is advanced that tney can- 
 not be heterodox because they were examined and approved by 
 the Bishop, who afterwards ordained them, I should answer 
 that they could very easily conceal their pietistic errors during 
 an hour's examination; but how unwillingly Bishop Bornemann 
 was to receive them, and what approbation they reaped, is 
 known to all, and need not be repeated here." 
 
 Now that suspicions had thus been thrown on the ortho- 
 doxy of the Missionaries, and that Bovingh was ready to say 
 so much against them, it will readily be believed that great dis- 
 content arose when the king continued to protect them. "When 
 a royal letter" Pontoppidan relates, "was sent through Den- 
 mark, ordering a petition for the India and Finmark Mission 
 to be introduced into the Church prayers, a spirit of distrust 
 arose which showed itself in a Latin pamphlet by an anony- 
 mous author (Dr. Joh. B.) which had a large circulation. How 
 rational this was may be judged from the fact that the princi- 
 pal reasoning was that as the law was only once given from 
 Mount Sinai, the Gospel should only once be given from Mount 
 Zion or Jerusalem &c. — but the conversion of the northern na- 
 tions in the 9th century is of itself sufficient to prove the falsity 
 of this. Another anonymous author (Wendt, a member and 
 
— 121 — 
 
 Secretary of the Missionary College) answered this very forcibly. 
 Yet he did not bring his opponent to reason, for the latter 
 brought out a rejoinder, which was as bad as his first production." 
 As Pontoppidan's decision is not quite impartial, I must 
 quote something more of the anonymous pamphlet, and then show 
 who that Dr. Joh. B. is, who is mentioned by Pontoppidan as its 
 author. Leaving out what is quite incongruous and unimportant, 
 the following train of thought may be quoted: — "The conver- 
 sion of the Jews took place in the first Christian times. The 
 fulness of the Gentiles has been gathered in. If the work of 
 conversion is to recommence, it must be with the Jews. But 
 as the solemn announcement of the law only took place once, 
 so must it be with the gospel. In any case there must be a 
 particular call to it, like that of Jonah when he was sent to 
 Nineveh. The prophets did not travel about the world, and Christ 
 blames the Pharisees who did so. After Christ's Church had 
 been founded, the Apostles commanded their successors not to 
 go forth, but rather to watch over the flocks which had already 
 been gathered together. If any one is to be sent out, he should 
 be orthodox, in possession of the gift of tongues, of learning and 
 of wisdom; but the Tranquebar Missionaries are pietists; their 
 converts are slaves, who have been attracted by the love of money 
 or freedom; they have not converted a single Mohammedan. 
 Whether we should pray for the conversion of the heathen 
 (with the exception of Jews, Turks and Heretics) without a 
 particular reason constraining us thereto, I leave to wiser peo- 
 ple to decide." It is true that remarks are to be found in this pam- 
 phlet which may be useful to Missionary work; but it is not 
 concealed that it is hatred to the Halle- School which brings them 
 forth, and it is still more clearly shown in the two Apologies 
 which followed it. The tone of these is passionate and coarse 
 
 11 
 
— 122 — 
 
 throughout^ and may be taken as a proof of the bitter feeling 
 against the Mission in one section of the Danish Church. 
 
 Pontoppiclan tells us that Dr. Joh. B. was the author of 
 the above pamphlet, and by these letters can only be meant the 
 then Professor of Theology, Johannes Bartholin, as I shall pro- 
 ceed to show. In that same year, 1715, there appeared a manu- 
 script in the German language entitled " A short and true ac- 
 count of the rise and progress of the Dano - Malabar Mission ; 
 by Christian Alethophilus." In this the theological Professor 
 Trellund is attacked, partly on account of his share in the ma- 
 nagement of the Mission, partly on account of some declarations 
 he had made about it in a disputation. That Trellund laid this 
 attack to the account of his colleague, Bartholin, is to be seen 
 from the comic dedication of his "Vindication of Truth" which 
 he put forth against this attack. He dedicates his book to the 
 Bishop and the other members of the theological faculty, Bar- 
 tholin, Steenbuch, and Lintrup, and desires them to judge be- 
 tween him and his anonymous assailant; but, he adds, " Bishop 
 Worm, having approved my disputation which is herein attack- 
 ed, has in a way made it his own, and therefore cannot judge 
 his own cause; Steenbuch, who is a member of the Missionary 
 College cannot do so either, neither indeed can Lintrup who has 
 acted as Censor to the book. Therefore I must beg you, my 
 dear colleague, Johann Bartholin, to take the office of judge 
 upon yourself, you who are fortunately left to me when I am rob- 
 bed of the others. Only give your usual care, and do what — I 
 will not say, a friend (for I do not wish to mention our friend- 
 ship here) but an impartial judge and the first theological Pro- 
 fessor of our Faculty must do. I do not desire you to give me 
 the name of my assailant, though probably it would be known 
 to you sooner than to me, but only if, as it may chance, you are 
 
— 123 — 
 
 acquainted with his obscure name, that you will speak to the 
 conscience of that man, and as a judge and a theologian, lay 
 the business of his conduct before him, that he may secretly 
 strive to do away with the wicked and public insult which he 
 has thrown on an innocent theologian, who never did him any 
 harm." 
 
 Bartholin's party, very naturally could not bear to see him 
 thus placed in the pillory, and in the year 1718 an answer ap- 
 peared at Amsterdam, entitled si Truth justifies itself" in which 
 the personal attack on Bartholin was not left unnoticed. The 
 author warns Trellund to beware of the fate of Asahel(2. Sam. 
 2.) who pursued Abner, and would not be moved by his war- 
 nings to leave him, and was in consequence struck through by 
 Abner's spear. "Trellund," it says, "calls out, strikes and hurts by 
 his pointed dedication, an old experienced and learned theologian, 
 who is also his innocent colleague, and who could not possibly know 
 anything of Alethophilus and his writings sooner than Trellund 
 himself." Thus we see that Pontoppidan's opinion of Bartholin's 
 authorship was not founded on any thing that he or his party 
 had acknowledged, but that he was pointed out as the leader of 
 the cabal against the Mission by those who defended it. 
 
 It is easy to imagine that Trellund and the cause which he 
 advocated meet with no gentle treatment in the Amsterdam pub- 
 lication. The mode of operation is the same as in the attacks 
 which had preceded it. The Mission is praised, but the ortho- 
 doxy of the Missionaries is suspected, without their having been 
 convicted of departing from sound teaching in any particular. 
 How far these personalities are carried, may be judged from the 
 account given of the noble and active Ziegenbalg, who, without 
 even a pretence at proofs, is called ' 'a Pietist and an impions Idiot , 
 who behaves in Tranquebar more like an innkeeper and a mer- 
 
— 124 — 
 
 i 
 
 chant, titan a Missionary, and who cares much less about con- 
 version than about his base gains." I think that the reader who 
 has learned to know Ziegenbalg better, will be satisfied to close 
 the whole affair with this specimen, and yet will not be sorry 
 that all these attacks have been thus brought to light. I cannot 
 but remark what a powerful light they throw on the position of 
 theological parties at that time, though this is not the place for 
 considering them at length. 
 
 Of all that was written in defence of the Mission, Hornung's 
 disputation u On the conversion of the heathen" is the largest. 
 He divides it into four chapters; the first treats of the call of 
 the heathen in general; the second of the different ways and 
 means of spreading the faith; the third of the Roman Catholic 
 Missions, and the fourth of that founded by Frederic IV. Hor- 
 nung passes in review the objections which have been brought 
 against the Mission, and speaks of the mistrust which has been 
 publicly expressed of the orthodoxy of the Missionaries, " I will 
 not mix in the new quarrels which have now lasted for some 
 years on this subject, for others have already answered these 
 complaints, The Missionaries have been accused of holding 
 Halle principles (of which it has not yet been proved that they 
 are opposed to the analogy of faith,) but no reasonable person 
 has any cause to doubt their orthodoxy. I am certain that the 
 late Liitkens and other excellent and far-sighted men would not 
 have recommended these men to the King for so great a work, 
 had they not been sound in the faith. Moreover they went 
 through a double examination before such a theologian as Bis- 
 hop Bornemann, of whose orthodoxy no one can doubt, and re- 
 ceived from him a written and most complete testimoniaL" 
 Hornung's book is dedicated to king Frederic IV. 
 
— 125 — 
 
 Before I leave the first period of the Tranquebar Mission, 
 and begin to relate how Schultze and his colleagues carried on 
 the work which Ziegenbalg and Griindler had begun, I am in- 
 duced to mention a Dane who from the first took part in the 
 work with perseverance and faithfulness, though in a subordi- 
 nate position. His name was Jens Sivertsen. In the year 1738 
 he had occasion to write to the Mission-College to introduce his 
 son, whom he was then sending to Europe. As he gives his 
 autobiography there, I will quote it: — 
 
 " I was born at Copenhagen in the year 1690 of honest and 
 Christian parents: they truly loved and feared God, and brought 
 up me and my brothers and sisters to do the same, more 
 especially my mother who had the principal care of our education, 
 as my father was very little at home, for he went as a workman 
 to Iceland. For some years before her death God visited her 
 with a severe consumption, and finally took her from this sinful 
 earth when I was but ten years old, (the eldest of her four 
 children.) She had a very christian and edifying end, and in 
 her last moments she gave me most powerful aud noble exhor- 
 tations to the fear of God and to piety, together with her ma- 
 ternal blessing, which, thanks to God, has not remained with- 
 out fruit. When I was fourteen years old I entered the service 
 of Prof. Soren Linterup, who was then Provost of the Convent, 
 and as from my very childhood I had felt an extraordinary de- 
 sire to see the East Indies (praying to God for it morning and 
 evening) I embarked in 1705 with the first Missionaries on 
 board the ship Sophia Hedwig, and arrived in the roads here 
 on the 9th of July, 1706. I remained in the service of the 
 Company for two years, and went to Bengal, Acheen, and Ma- 
 lacca. Sometimes when I was on shore, I attended the service 
 which the Missionaries performed several afternoons in the week 
 
— 12G ~ 
 
 for the edification of the Europeans, and wished that God would 
 graciously give me the opportunity of often enjoying such edi- 
 fication and leading a christian and quiet life, for a sea-life and 
 the habits of most sailors did not suit me. When I understood 
 that on the request of the Missionaries the Company was about 
 to part with one of its young men in order that he might serve 
 them, I requested to be chosen, and in 1708 I entered the ser- 
 vice of the Mission in God's name; — the agreement was that I 
 was to be satisfied with my board and clothing. Separately I 
 received 5 fano p. m. for my breakfast, and when the late Zie- 
 genbalg was out of his prison in the spring of 1709, one Rix-dol- 
 lar was given to me without my asking for it, and from the 
 October of that year I received in all 2 Rix-dollars. As mean- 
 while I had made tolerable progress in Portuguese, the Mission- 
 aries appointed me to various services in the school. I was very 
 much grieved at this, and excused myself both on account of 
 my youth and my want of knowledge; but I was obliged to con- 
 form myself to it, and set to work tearfully yet courageously, 
 teaching not only Danish, but also Portuguese children. In 
 July 1710, 1 received 4 Rix-dollars monthly, with which I cloth- 
 ed and fed myself. As I found that I was in the way of another 
 Mission - servant of the name of Otto Friedrich Radevitz*, 
 I began to think of the sea again, and that with all my experi- 
 ence I might become a rich pilot or commander; so I asked for 
 my discharge, which was favourably given, and signed by the 
 first four Missionaries, and then in September I sailed for Ben- 
 gal. As soon as I arrived there I received the appointment of 
 steersman in a Danish vessel, but after being out four months 
 I had suffered much from hunger and thirst and my life had 
 been in danger." 
 
 * Radevitz was a Dane who served the Mission for many years and died as it* 
 Portuguese school-ma3ter in Madras in 17152. 
 
— 127 — 
 
 Siverfcsen goes on to relate, how he returned to Tranquebar, 
 and finally determined in March 1711 to take service with the 
 Mission again, as the Missionaries were not pleased with Rade- 
 vitz. From that time he continued to serve the Mission, on 
 which he says, "thus for 30 years I have had my full work in 
 church, in school, and in economy, and whatever the Mission- 
 aries ordered I have carried out in singleness of heart with faith- 
 fulness and diligence. During almost all the time I have been 
 Precentor of the Portuguese cono;reo;ation, and also at those 
 times when the service was performed in German. For some 
 years I used to catechise on Sunday afternoons, and repeat the 
 Portuguese sermon which had been delivered in the morning. 
 For some years I was steward, and kept the daily accounts, 
 which is now done by the. native Canacopoly (Accountant.) Now 
 for some years I have performed the Church service, and have 
 spent weekly in the school two hours for catechising, three hours 
 for arithmetic, four hours for writing and one hour for sinking;. 
 Every month the Canacopolies give me their accounts of money 
 and rice, which I register in a book of which a duplicate is an- 
 nually sent to Copenhagen, and an abstract to Halle. More- 
 over I write a duplicate of the Missionaries* journal, and trans- 
 late and write all Dutch letters, so that I have no idle time 
 throughout the year. I have in my charge and give out every- 
 thing connected with the. foundry, with the printing-press and 
 with the book-binding, and these I am obliged to give out with 
 my own hands as I cannot trust the natives. I read through 
 the first proof-sheets of the Old Testament in Portuguese, and 
 I have written a Portuguese ciphering book for the school, which 
 is kept in the Mission-library, while a copy of it is used in the 
 school. I will not say what I have employed my leisure hours 
 in, lest I should be suspected of being one who praises himself. 
 
— 128 — 
 
 What I write is for the honour and glory of God, who has help- 
 ed me and stood by me for so many years with his Spirit and 
 grace, preserving my life longer than that of any other European 
 connected with the Mission, so that I can truly say "the Lord 
 has been my helper," and he has preserved me for the great 
 joy of seeing the Mission succeed in spite of the opposition, per- 
 secution, and obstacles with which Satan and wicked men have 
 tried to ruin it, showing it to be his work, so that it has now spread 
 far and wide to his honour; for which may his name be praised 
 to all eternity." 
 
 " I cannot deny that many situations have been offered to 
 me by the Danish and Dutch companies, as well as by private 
 individuals, which would have given me double the income 
 w T hich I derived from the Mission, and which would have led 
 me to wealth and dignity; but I thought of my proper calling, 
 and considered how vain and transitory is this world with all 
 its riches and honours, and also remembered the words of Christ: 
 " What shall it profit a man if he shall gain the whole world 
 and lose his own soul?" and therefore I have never wished that 
 God should give more than daily bread and the necessaries of 
 life to me and mine. He has given it like a gracious Father, 
 even though sparingly at times, but he as an Omniscient God, 
 knows what is best for his children. I wish thus to trust in the 
 help of the Lord. May he give me enough in this world to leave 
 an honourable name and calling to my family, but I shall leave 
 them to a gracious God and trust that he will care for them if 
 it should be his pleasure to call me away the first." Sivertsen 
 concludes his letter by apologising for his bad composition and 
 illegible writing (which however in 1838, a hundred years af- 
 ter, is very legible) "but as the writer who only has the use of 
 his right eye" (he had lost the other from small-pox when only 
 
— 129 — 
 
 five years old) "can make it out, he hopes that others who have 
 the use of two eyes, will be able to read it also." 
 
 In 1739 Jens Sivertsen hoped that after his long and faith- 
 ful service he might be recalled, but he was persuaded to re- 
 main by the wish of the College "till God shall release me, and 
 graciously call me into the heavenly Father-land, there to serve 
 him for ever." He died on the 1st of June, 1741, and the 
 Missionaries say that in all that he undertook he showed such 
 an unselfish mind. that they could perfectly rely on his fidelity. 
 His sincere fear of God was clearly shown even in his last hours; 
 when those who stood round him saw that he began to talk con- 
 fusedly, they asked him whether he was thinking of his Saviour 
 and what was his name, to which he answered "Jesus Christ; 
 he liveth." 
 
CHAPTER IX. 
 
 BENJAMIN SCHULTZE AND HIS COLLEAGUES. BRANCH MISSIONS IN 
 MADRAS AND CUDDALORE. THE MISSIONARIES IN TRANQUEBAR 
 
 UNTIL 1740. 
 
 At Grundlers death in 1720, the work of the Mission fell 
 upon Schultze. If he did not possess the depth and solidity of 
 Ziegenbalg and Griindler, he was yet a man of much power 
 to whom it was easy to learn foreign languages and who also 
 had the wish to do so. In talent he was far above his colleagues, 
 the sickly Kistenmacher and the dilatory Dal, and he therefore 
 became the head of the Mission and behaved very nobly in the 
 difficult circumstances under which he was called to indepen- 
 dent action. 
 
 The day after Griindler's death Schultze assembled his 
 colleagues in the Mission-library, and exhorted them not to al- 
 low their courage to sink, but to continue the work they had 
 begun, for which the Lord would give strength and blessing, if 
 they trusted entirely to him. When thsy had strengthened them- 
 selves by a hearty prayer, pronounced by Schultze, they vow- 
 ed to give him assistance in carrying out tho work which had 
 been begun, and gave him their hands in assurance thereof. 
 Schultze also assembled the native congregation and spoke to 
 them through an interpreter, as he was not yet at home in the 
 language. Notwithstanding this, the congregation begged him 
 to administer the sacrament of the Lord's Supper. Schultze did 
 it as well as he could, but not without difficulty and hesitation; 
 
— 131 — 
 
 when he afterwards apologized for this he was met with the as- 
 surance that no one had taken any offence, but that they were 
 much rejoiced to see how far the Lord had helped him. In that 
 very month (April, 1720) Schultze preached in Tamil for the 
 first time, and he made such progress that he was soon quite 
 familiar with it. In the summer he was seized with a severe 
 fever, which left him a swelling in the feet. As he could not 
 walk to church, he was carried there, and as he could not stand 
 in the church, he sat in a chair. 
 
 The Portuguese Congregation had for a long time had their 
 hymn-book, in which the most beautiful and powerful German 
 hvmns were collected and translated; but the natives had since 
 Ziegenbalg's time only a very small collection of hymns,, trans- 
 lated from the German, so that it was often difficult to find suitable 
 hymns on the occasion of church-festivals. If any one had said to 
 Schultze, you must, like the late Ziegenbalg, set to work to trans 
 late more hymns, he would have answered that it was impossi- 
 ble for he was quite unequal to it; but he relates in his Diary 
 for May 1722 that "one evening, when my colleagues had left 
 me, the day's business being over and I left alone, I refreshed 
 myself after the fatigues of the day by singing the beautiful 
 song from the Halle hymn-book " Liebe, diedu mich zum Bilde." 
 When I had sung it through, I felt cheerful and happy. Then 
 it occurred to me; see, you can sing that, but what can the poor 
 Malabar school-children ao? Oh, thought I, if one could but 
 make this known to them! Then I felt a desire to make the at- 
 tempt; I sat down, began to write, and went on so smoothly 
 that I had soon finished several verses. I was so delighted that 
 I could not stop till I had finished it. It was then 2 o'clock in 
 the morning. Oh, thought I, this is charming, with God's help 
 we can do much, with God nothing is impossible. He will con- 
 
— 132 — 
 
 tinue to help." The next day Schultze translated the hymns 
 "Nun bitten wir den Heil'gen Greist" "Allein Gott in der 
 Hon 1 sei Ehr" and "Nun danket alle Gott," and in the follow- 
 ing month many more.* When he had taught the native child- 
 ren how to sing them, he used to take them with him when he 
 went to preach in the country, and would stop in the road when 
 he reached a village, and begin a hymn with the children in 
 the European style. The sound of 40 voices can be heard to a 
 considerable distance; young and old, men and women hasten- 
 ed to see what was going on and in this way he often collected 
 between 2 and 3 hundred people. When the song was finished, he 
 prayed and then addressed the assemblage. After this he talk- 
 ed with individuals to see whether his speech had been under- 
 stood, and though he could not himself talk with all, his cate- 
 chists mingled with the crowd and talked to the people of what 
 they had heard. He always spent one day in the week on these 
 excursions, and sometimes preached four or five times a day. 
 
 In the vear 1723 Schultze began the continuation of Ziehen- 
 balg's translation of the Bible, which had only reached as far 
 as the book of Ruth. This little book was the first part of the 
 Bible which he translated, and he carried it out in this way. 
 He took the Hebrew Bible and read a verse through; when he 
 was certain that he understood it thoroughly, he repeated it to 
 his writer in Tamil, when he and other natives thought that it 
 was well expressed, Schultze dictated the verse for writing 
 down: then the writer read it aloud to see whether anything 
 had been left out, or whether perhaps some error had been made 
 in writing it &c. There was also a learned Brahmin present, 
 whom he had taken into his service in order to ask his advice 
 
 *Scnulf.ze's Hymnologia Tamidka containing 112 hymns was printed in 1725. 
 
— 133 — 
 
 in difficult passages: and if a verse or text were difficult in the 
 original, he had a Polyglot Bible and other good aids at hand. 
 So he continued, translating one Biblical book after another till 
 in the year 1725, he had completed the whole, including the 
 Apocrypha. The Psalms of David were printed in 1724, and 
 they made such good progress with the remaining books that 
 in 1728 the whole Bible was printed in Tamil. 
 
 As I have narrated that Schultze, as well as the first 
 Missionaries, liked to go out amongst the natives to publish 
 the word of G-od, the reader may naturally wish to know what 
 fruit was produced by their preaching. In general it may be 
 said that there were some who embraced Christianity, were 
 baptized, and showed the fruits of faith in their lives: — but if 
 they did not belong to that little band who became teachers of 
 their countrymen and of whom I shall give full particulars at 
 a future time, there is no more to be said of them than of man v 
 sincere Christians of our own times, whose lives flow on quietly 
 and unremarked by men though very precious in the sight of God: 
 and yet I am tempted to tell the history of a heathen potter of 
 Anandamangalam, who recived the name of Wedappen when 
 he was baptized. 
 
 On the 25th of April 1725 Schultze went out as usual 
 accompanied by the native school-children, teachers, catechists 
 and writers as far as Anandamangalam, a place about half a 
 (german) mile from Tranquebar, in the dominions of the king 
 of Tanjore. At a cross-road they all began to sing, so that the 
 people who had not seen them, might hear of their arrival. 
 A crowd gathered round them, he preached to them and then 
 explained to them what they had heard: in the midst of this, 
 a messenger came from one of the principal men of the place, 
 asking Schultze to visit him as he wished to hear something about 
 
— 134 — 
 
 Christianity. He therefore went into this man's garden, whither 
 the whole crowd followed him. The questions which the rich 
 man wished to ask, were these: — How can the soul be united 
 to God? and how can a man be certain of the truth of the 
 Christian religion? Schultze answered that if he accepted the 
 divine truth which was offered him, both would become clear 
 for if he opened his heart and prayed for help from God, he 
 would assuredly find that his doubts were cleared up and that 
 he would, as David says" see light in the light of the Lord." 
 (Ps. 36, 10). It now became extremely hot, and Schultze, having 
 recommended him to the mercy of God, said adieu, and was 
 going to leave the garden, when a native who had been present 
 the whole time and had paid great attention to what was said, 
 came up saying that he wished to be saved, and asking what he 
 should do: he had read the Tranquebar books and knew that 
 Jesus Christ was the Saviour of men. Schultze talked with him 
 as they walked along the road, and when they came to the last 
 house of the place, the Native stood still and said, "This is my 
 house, come in tp us! " Schultze had wished to have gone on 
 further, but thought that he ought not to refuse this man's in- 
 vitation. When he went in, they wished him to sit down, and 
 as there were neither benches, chairs nor stools, they turned 
 over a large mortar used for punching rice for him to sit upon, 
 while the rest squatted on the ground. The man then brought 
 the Tranquebar books which he declared he had received from 
 Schultze himself: the latter could not remember him, but ask- 
 ed him whether he had read them, and found that he not only 
 read with ease, but understood what he read: and he then heard 
 from him the following history : — 
 
 He was a potter, as his father and grand-father had been 
 before him, but before he settled in Anandamangalam, he had 
 
— 135 — 
 
 wandered about the country for ten years without any settled 
 occupation; his inducement was that he owed the priest 10 Rix- 
 dollars, and as he considered it a great sin not to pay him, and 
 had no chance of earning it, he determined to beg through the 
 country in which he was so successful that he returned in ten 
 years time and paid his debt. But he was now so accustomed 
 to idleness that he had lost all taste for work, and he had on his 
 wanderings become so well acquainted with the devotees who 
 willingly submit to all sorts of bodily torture and are richly sup- 
 poi'ted by alms, that he determined to choose this mode of life, 
 and for two years he wandered naked through the country as 
 a penitent; he attracted several disciples who took him as their 
 priest, and gained a certain celebrity. At the end of this time 
 he returned to his work, but built a little mud chapel close to 
 his house to the goddess Mariamme, before whose image he per- 
 formed idolatrous worship. As a large serpent appeared about 
 this time in his house, he imagined that it was the goddess her- 
 self, and set milk for it whenever it came. He became famous 
 throughout the neighbourhood, and the natives applied to him 
 to heal the sick, to drive out devils, and to foretell the future; 
 on which occasions he made use of a drum at the tones of which 
 he seemed to become beside himself, twisted his head about and 
 gave his answer. Moreover he had a pair of slippers made which 
 were set with sharp spikes, which he wore when he went as a 
 devotee from city to city and from house to house, collecting 
 alms. When he was asked how he could bear to walk with them, 
 he answered that he felt nothing, for he felt as if he were drunk 
 and stupified; that at midday he used to take his slippers off 
 and wash the blood from his feet, and that he never suffered 
 from it. So deeply was this man sunk in the darkness of hea- 
 thenism, and yet God had willed that he should be saved. Du- 
 
— 136 — 
 
 ring one of his wanderings he met with a Roman Catholic priest 
 who had praised the Christian religion as the only one which 
 could confer salvation. He had known Ziegenbalg but had no 
 conversation with him; but he seemed to feel confidence in 
 Schultze, who soon perceived that his heart was open to receive 
 the truth, which appeared to make a great impression on him; 
 he therefore exhorted him earnestly to leave the hard service of 
 the devil, and accept of faith in Christ: he taught him to pray and 
 advised him when he next saw the serpent to kill it instead of 
 giving it milk. Schultze then prepared to return, the potter 
 accompanied him part of the way, and promised that he would 
 never again walk in his penitential slippers. "Then they are of 
 no more use to you," said Schultze, "give them to me." He as- 
 sented with joy, and gave them in charge to a boy to carry 
 into Tranquebar. They were sent to Halle, where they long 
 remained at the Orphanage. 
 
 He now sent his two sons to the Mission- school, but was 
 soon persuaded by his friends to take them away again. The 
 Missionaries however did not give him up, but often visited him 
 in Anandamangalam, till in December 1726, he came with his 
 old father and three children to beg admittance into the Church 
 of Christ. His wife could not yet determine to follow him, but 
 he hoped that she would do so ere long. To escape persecution, 
 he took refuge in a neighbouring village in the Company's 
 territories; the Brahmins meanwhile threatened his wife and 
 represented to her that he had sold their children as slaves to 
 the European priests, so that the woman became anxious and 
 unhappy and would not follow her husband. He, however 
 remained firm; he learned the short Catechism, and in January 
 1727 he visited the Missionaries with his father, and gave 
 up all his heathen relics, though he evidently did it with fear. 
 
— 137 — 
 
 The Missionaries made him a proposal which sounds a little ex- 
 traordinary considering that he was still unbaptized and his 
 wife quite a heathen; viz. that his youngest child which was 
 but a few months old, should be baptized. After some scruples 
 he agreed, and desired that the ceremony should take place at 
 his own house that the Hindus might see what was said and done 
 on the occasion. For the people believed that beef (the greatest 
 abomination to them) was put into the mouth of a baptized per- 
 son, that brandy was given him to drink and that the water used 
 at Baptism was brought from Europe. In order to disabuse them of 
 this error the water was drawn from the potter's own spring; — 
 the child was baptized in a Pandel which was erected in the gar- 
 den and received the name of Eva. Besides the Christian sponsors, 
 the father of the child was present, and answered all the questions 
 particularly that of renouncing the devil; many Hindus were 
 there, the mother was absent as she disapproved of the whole 
 affair and the grandfather was persuaded to remain away by his 
 youngest son. Poor Wedappen had a most painful night after 
 this important day, tormented by cruel dreams: he hastened to 
 the Missionaries who tried to console him and he strove more 
 and more earnestly to free himself from the bonds of idolatry. 
 His wife left him and returned to Anandamangalam with their 
 youngest child; his old father was nowhere to be found but was 
 hidden somewhere in the interior of the country. Meanwhile he 
 studied diligently, comprehended christian truth thoroughly and 
 begged for baptism. A few days later his wife sent to him to 
 say that if he would come and fetch her she would return with him; 
 to which he answered that as he had not asked her to go away, 
 he should not fetch her, yet he wished her to return. She came, 
 gave up her heathen relics, and began a course of christian in- 
 struction. On the 2nd of February, Wedappen was baptized, 
 
 12 
 
— 138 — 
 
 returned to his home and his work and employed his spare 
 time in teaching his wife the Catechism. He remained steadfast 
 in the faith, would not listen to his countrymen when they of- 
 fered him money to induce him to practise his old arts, was zea- 
 lous in leading others to Christ, had the joy of seeing his father 
 and even his brother, who had been so opposed to it, open their 
 hearts to the truth, died happily on the 21st of October 1729, 
 and was buried in the Mission-yard at Poreiar. 
 
 It had long been Schultze's wish to undertake a Mission- 
 ary-journey amongst the heathen. For more than six years he 
 had been obliged to confine his zeal to Tranquebar and its imme- 
 diate neighbourhood; he had only been able to do anything at a 
 distance by means of books which were printed at the Tranque- 
 bar press, "but" says he, u viva voce preaching, the testimony of 
 a living man, has a great advantage over the private reading of 
 books everywhere, but more particularly amongst these hea- 
 then of the East Indies. Amongst thousands there may be per- 
 haps one that can read, and many of those who can read are so 
 stupid and indifferent that they will not take the trouble of un- 
 derstanding and applying to themselves what they read; which 
 proves satisfactorily, that when Grod gives an opportunity, it is 
 of the greatest importance for a Missionary to go out himself 
 amongst the heathen, and make known the gospel to them bv 
 word of mouth. The first Missionaries, Ziegenbalor and G-nind- 
 ler, have left us a good example in this. It is true that the pro- 
 verb says " vox scripta manct" and that what has been written 
 can be read again and often repeated; but this is only to be un- 
 derstood of things which have already been put before us in a 
 lively way by speech, and which we like to reconsider, in order 
 to bring back the pleasure which we felt on first hearing them. 
 The living voice always has something particularly enlivening 
 
— 139 — 
 
 and awakening, but more especially in those words which have 
 proceeded from the holy mouth of God, and which have still 
 the same power as when he first pronounced them. When our 
 Lord Jesus Christ, and after him his disciples, began to seek 
 and to save that which was lost, they spoke to the people, for 
 the Eternal Wisdom, Jesus Christ, knew well which is the near- 
 est way to the hearts of men. I would therefore dwell upon 
 this — not that I consider the distribution of books as unimpor- 
 tant and unnecessary, for I have distributed books myself and con- 
 tinue so to do — but I consider that the viva voce publication of 
 the Gospel is to be magnified above all other means. I there- 
 fore hold, that, when it is possible, it is one's duty to go forth 
 oneself, to preach the gospel by word of mouth. If from dis- 
 tance, or any other cause, one cannot reach a place, it is all 
 well enough to send books to those who wish for them. But as 
 necessary and useful the verbal preaching of the gospel is, so 
 difficult is it also." Meanwhile Schultze was obliged to remain 
 where he was; for it was only he who could keep the native con- 
 gregation together, and the completion of Ziegenbalg's transla- 
 tion of the Bible thoroughly occupied all his time. When he 
 had nearly Xnished it, three new Missionaries, Bosse, Prcssier, 
 and Wcdther arrived in Tranquebar on the 19th of June 1725, 
 and he became then very busy in helping them to learn the lan- 
 guages; but when they had made a little progress he was very 
 happy to leave them, more especially as there was not perfect 
 unanimity between him and his colleagues. 
 
 On Sexagesima Sunday, 1728 Schultze bade adieu to the 
 native congregation. The words of the gospel "A sower went 
 forth to sow" sank deep into his mind, and for many years af- 
 ter they always reminded him of the day on which he had taken 
 thein for his text in Tranquebar. The next day he went as far 
 
 12* 
 
— 140 — 
 
 as Cuddalore in a small vessel in order to escape the shameless 
 custom-house officers, who forced money from all travellers 
 journeying through the Tanjore territories; but from Cuddalore 
 he continued his journey on foot. He travelled along the coast, 
 but often turned aside to preach Christ in the dominions of the 
 great Mogul. A few years before, the officials of the Mogul had 
 been just as bad as those of the King of Tanjore, always taking 
 more than their due, and even stripping poor travellers of their 
 clothes to satisfy their extortion; — a rich Hindu in Madras was 
 moved to pity, he went to the Mogul and offered him a large 
 sum of money if he would altogether remit the tax on travel- 
 lers; — the offer was accepted and two years before Schultze's 
 journey the sea-coast as far as Madras was declared to be en- 
 tirely free. The work of love of the compassionate heathen was 
 now rewarded, for the messenger of the gospel was thus able to 
 give his message without obstacles. At Madras he received a 
 very friendly reception from an English clergyman, Mr. Leake, 
 but he went on from there to Pulicat and further into the coun- 
 try. This journey was extremely difficult and dangerous; he 
 was obliged at last to go barefoot, and sprained one foot in jum- 
 ping over a ditch. He returned to Madras in the month of 
 July, after preaching the gospel in one hundred places, and 
 having recalled the Danish Mission to the recollection of many 
 who had known it in ZiesrenbaVs time: here he was taken se- 
 riously ill, but recovered in 14 days, and determined to fix his 
 residence in Madras, having obtained the consent of the other 
 Missionaries during a hasty journey to Tranquebar. 
 
 The English Society now took Schultze into its service, 
 and determined to found a Mission in Madras; but until the 
 consent of the Society was received, he had to pass some time 
 inactive. He asked the Governor to allow him to renew a school 
 
— 141 — 
 
 for heathen children which had formerly existed in the town 
 but which had fallen into decay. He not only received permis- 
 sion but help, whereon he hired a house amongst the natives in 
 Black Town, and made known by a placard on his door that he 
 would teach any children who were brought to him. The school 
 began with twelve children, but soon increased. He moreover 
 received visits from so many adults that he had not time to speak 
 with each separately, but was obliged to fix an hour daily for 
 making known the word of God to all who wished to listen. 
 Between 9 and 10 o'clock every day he placed himself at his 
 house-door, where all passers by might see and hear him and spoke 
 to them of the things pertaining to the kingdom of God. He 
 soon perceived that in Madras it would be necessary for him 
 to learn Telugu; — this language, which is also called Gentoo, 
 is connected with Tamil, but is yet so different from it that a 
 knowledge of one does not enable a man to understand the other. 
 Schultze compares them to German and Danish, and says that 
 Telugu is not difficult to any one who is at home in Tamil. 
 With the help of a Telugu Brahmin he soon made such progress 
 in the language, that he began to translate the short Catechism, 
 and between the years 1727 and 1732, he had translated first 
 the New Testament and then the whole Bible. He afterwards 
 translated Arnd's "True Christianity" and his " Garden of 
 Paradise" and wrote a Telugu Grammar. His great opponents 
 were the Roman Catholics, who had a numerous native congre- 
 gation, and were much displeased at his settling in Madras. 
 They tried to spread suspicions about his school, assuring the 
 natives that all children who were sent there, would be baptiz- 
 ed, which so frightened them, that the school was empty for 
 three days : — they next reported that he had run away from 
 Tranquebar with the money belonging to the Mission, and then, 
 
— 142 — 
 
 that from want of funds he would soon be obliged to go some- 
 where else. Even the English became impatient when he had 
 been in Madras for two years without making a single convert, 
 and began to ask whether it was of any use to maintain him 
 there any longer: Schultze begged them to be patient, to con- 
 sider that what he had hitherto done was but a preparation, 
 that he was waiting for news from the Mission College and from 
 the Society in England to know whether they approved of his 
 settling in Madras. When he received permission in 1728, he 
 made such rapid progress that from 1728 — 30 he had collected 
 a congregation of above 200 persons. In 1730 he received a 
 fellow-labourer in Joliann Anton Sartorins, and two years later 
 in Johann Ernst Geister, which would have led us to expect 
 great results, but none followed. Schultze could not agree any 
 better with his colleagues in one place than in another. One 
 knows how great a temptation zealous and active men have to 
 become arbitrary, self-satisfied and wilful; he had his full share 
 of these temptations, and it seems but too clear that he some- 
 times forgot christian moderation, and allowed himself to be 
 carried away by his lively temperament ; in fact he was rather 
 spirited and diligent than substantial ; but in mind he was far 
 above his colleagues, who could not enter into his peculiarities 
 and were so discontented with him that there was nothing to 
 do but to part. Tin's was what happened in Tranquebar and 
 then again in Madras, and it is curious to see how much Schultze 
 was enlivened and relieved when Sartorius and Geister left him 
 in 1737 to found a new Mission at Cuddalore. In 1736 when 
 they were all together, the congregation only increased 13 per- 
 sons in the course of the year, but from the middle to the end 
 of 1737 Schultze alone baptized 117, and in the following year 
 63 adults and one child. And as if he had not enough to do 
 
— 143 — 
 
 with the charge of so large a flock to whom he already preach- 
 ed in two languages, he set earnestly to work in 1739 on the 
 third Indian language, the Hindustani, commonly called Moor- 
 ish, because it is used by the Mohammedans. Schultzo at first 
 thought that it was an Arabic or Persian dialect, but he found 
 out that he was mistaken and that it belonged to the same stock 
 as the Tamil and Telugu (!?). Though the Mohammedans of the 
 interior use this language, they write it in Persian characters. 
 He was induced to learn it by receiving visits from many peo- 
 ple who wished for Christian instruction and to whom he could 
 not give it, from being unacquainted with their mother-tongue. 
 He applied himself with his usual zeal and soon began transla- 
 ting the Bible: before he left India he had finished the New 
 Testament, the Psalms, the Prophecy of Daniel and some chap- 
 ters of Genesis; — moreover he wrote a Hindustani Grammar 
 and a refutation of the Koran, which together with a specimen 
 of his translation of the Bible were printed at Halle, under his 
 superintendence, when he returned to Europe. 
 
 Sartorius and Geister went in 1737 to Cuddalore as has been 
 mentioned above, where the English Society wished to found 
 a new Mission. Ziegenbalg had preached in that neighbourhood 
 in 1710, in 1717 Griindler had begun a Tamil and Portuguese 
 school there, which Ziegenbalg visited in 1718, preached in the 
 neighbouring villages, and appointed Johann Beck from Wiir- 
 temberg as superintendent of the school, but it did not succeed. 
 Beck died in 1734 and the English Society then determined to 
 send Sartorius and Geister to found a regular Mission there. 
 They were received in a very friendly way by the English 
 there, and began their work, but Sartorius died in 1738. Geis- 
 ter was now left alone for some years, when he received a Swe- 
 
— 144 — 
 
 dish colleague in Johann Zacharias Kiernander. The sequel of 
 the Cuddalore Mission will be given at a future time. 
 
 Schultze's health was now very much broken, and in 1743 he 
 obtained permission to return to Europe after remaining in 
 India for twenty four years, and left the Madras Mission in the 
 charge of Missionary Johann Philipp Fabricius: — the Christians 
 baptized by him in Madras, besides converted Roman Catholics 
 and christian children, amounted to 700. He went first to 
 Copenhagen and thence to Halle, where he continued his lin- 
 guistic studies with unabated energy though with failing health: — 
 there Schwarz, who afterwards became so famous as a Mission- 
 ary, and who like him came from Sonnenburg in the province 
 of Neumark, received from him his first lessons in Tamil. He 
 had his Tamil translations of Arnd's works printed during his 
 stay in Halle; and also had some Telugu type cast, with which 
 he printed his translations of the large and the small Catechisms 
 and of other small works. He died at Halle in November 1760, 
 aged 72. 
 
 We will now turn to those men in Tranquebar who were 
 working contemporaneously with Schultze. Their activity 
 amongst the ^natives will be best understood by what is said 
 in the next chapter of the Priest Aaron and the Catechist 
 Bayanaiken. We will first mention a native of Schleswig Nico- 
 laus Dal , who came to India with Schultze in 1719. He was 
 an upright, unselfish, hard-working and methodical man, but 
 somewhat slow, hot-tempered and strange. He was not ordain- 
 ed when he arrived in Tranquebar, and though at first he ap- 
 plied himself both to Tamil and Portuguese, he soon confined 
 himself almost exclusively to the latter language in which he 
 became a great proficient. He considered the revision of the 
 Portuguese translation of the Bible and of the Psalms as his 
 
145 
 
 great work, and though he was ordained in 1730 he says 
 " I undertook baptisms and marriages for Herr Bosse and 
 was therefore obliged to neglect the work on the Bible and 
 Psalms, which sometimes makes me think whether I have done 
 right in being ordained." The misunderstanding between him 
 and Schultze of which he says that it had brought him into bad 
 odour in Copenhagen, London and Halle, did not bring on 
 daily bickerings between them. " I cannot," says he, "live in 
 anger and bitterness with any one, so that it is quite wrong to 
 suppose that Schultze and I Jived in disunion with each other. 
 By a note in 1722 and verbally in 1723 I told him the truth. 
 This is the whole of our quarrel. Another thing is, to report 
 his blunders by letters to Europe, and perhaps sometimes in 
 words that sound harsh; this I did, but I very much doubt whe- 
 ther Sartorius and Geister made use of milder expressions. " 
 If Dal was too impatient with Schultze's weaknesses, and did 
 not sufficiently recognise his zeal and ability, he was severely 
 punished when the drunkard Bosse came in Schultze's place, 
 for he was his special colleague amongst the Portuguese, and 
 plagued him till the day of his death. 
 
 Dal was a Dane by birth, and knew no other but the Da- 
 nish language until he was 13, and though he afterwards studi- 
 ed in Germany, he never forgot his fatherland and its language. 
 I have been surprised to see that, though like the rest he wrote 
 his letters in German, he was able to express himself in Danish 
 so well in 1741, that it proves that a 22 years residence a- 
 mongst German Missionaries in the East Indies had in no way 
 injured his fluency in it. He was then writing for the press, 
 wishing that what he said should be attached to certain copies 
 of Pontoppidan's Explanation of the catechism which he intend- 
 ed sending to every parish in " Haderslevhuus Amt." "My 
 
— 146 — 
 
 reason," says he, "is, that though by God's will, my own dwell- 
 ing is in a strange and distant land, I cannot forget my own 
 dear country and my beloved countrymen, together with my 
 relations and connections who are more than a hundred in 
 number. I send you this beautiful Explanation of the Catechism 
 composed by Herr Erik Pontoppidan, Court -preacher to his 
 Majesty and Theological Professor and Assessor at the most 
 excellent Mission College. Two causes have moved me to, the 
 choice of this book: — the first is its very edifying nature; the 
 second is that at the end there is a notice of many good books 
 which those who have the means and the desire can buy, and 
 I wish that every Danish christian were provided with a New 
 Testament and with Jersin's "Road of Life." " I can easily 
 understand, my dear countrymen, that as God has given you a 
 King who is always thinking of advancing the spiritual and 
 temporal welfare of his people, it were heartily to be wished 
 that, according to the first question in this Catechism, you 
 should be happy on earth and finally blessed in heaven. Think 
 only how delightful it would be, if, as Moses says, you were 
 blessed in your going out and in your coming in, that the 
 blessing of the Lord might rest on all that you have, in the 
 house and in the field, that you might become a chosen people 
 to the Lord (1 Pet. II. 10), blessed of the Lord which made 
 heaven and earth (Ps. CXV. 15), and children of the living God.' 
 (Rom. IX. 26.) The letter is signed "Tranquebar in the East 
 Indies, in the 22nd year of my residence in foreign parts, 16th 
 September 1741. Your true friend and country-man from Ans- 
 let, in the parish Aller, Nicolaus Dal, Missionary and Servant 
 of the word of God in the Portuguese congregation." Dal par- 
 ticularly sought to put such books as were directed against 
 drunkenness, cursing and swearing, into the hands of his country* 
 
— 147 — 
 
 men, and exerted himself both to distribute such books in his 
 native place and to support his poor relations. Yet even in his 
 benevolence his eccentricity appears; in writing to Jens Jacob- 
 sen, who was his Almoner to his family, he says "The unkind 
 conduct of my family is becoming unbearable, and I do not feel 
 myself in any way obliged to contract debts on their account, 
 which would certainly remain unpaid were I to die this year:" — 
 he then proceeds to give a list of those relations amongst whom 
 142 Rix-dollars were to be distributed, particularizing some of 
 them thus: — "To old Jens Dal, though he has not deserved it, 
 10 Rix-dollars; to Karen, who has deserved it still less, 10 Rix- 
 dollars; to Catharine, wife of Michael Jensen, who has deserved 
 it least of all, 42 Rix-dollars; and 10 Rix-dollars to that wick- 
 ed Hans Nielsen Dal in Anslet, who does not think 50 Rix- 
 dollars worth a word." Out of his poverty he also helped to 
 support the Mission. A certain Madame van Cloon in Batavia 
 sent him a present of money for his support from time to time, 
 which he deposited in the Mission, and as he did not think it 
 proper to keep the money for himself, he presented to the Mis- 
 sion 500 dollars at once. He died in 1747, and was much be- 
 loved by the younger Missionaries. 
 
 Three young men, Bosse, Pressier and Walther, joined 
 the Mission six years after Schultze and Dal. Bosse became a 
 disgrace to the cause, for he gave himself up to drunkenness. 
 At first his colleagues did not know what was the matter with 
 him, thinking only that he was a very sleepy - headed man; 
 indeed to make some use of him they gave him the charge of 
 the money and accounts; but in 1737 their eyes were opened, 
 for his drunkenness increased to such a fearful pitch, that it 
 could not remain hidden from any one, and became a scandal both 
 to christians and pagans. As there was a considerable defi- 
 
— 148 — 
 
 ciency in his accounts at the same time, the other Missionaries 
 begged that he might be recalled, which was done; but Bosse 
 refused to return home for the following reasons: — 1) He 
 had not asked leave to go. — To this the Missionaries answered: 
 that was of little importance, as the College had recalled him 
 unconditionally; 2) That he had written about it in 1730 to 
 Conferenzrath Schroder, who had advised him not to return. 
 Answer. Because he thought better of him then. 3) He had 
 now become ten years older, and had married a person who un- 
 der the circumstances (she was a drunkard like himself) nei- 
 ther could nor would follow him to Europe. Answer. Neither 
 age nor marriage could free a vicious priest from being depo- 
 sed. 4) His sight had become very bad. Answer. If it had 
 failed in the service of the Mission it would have been a very 
 different thing, but if it had arisen, as Dal represented, from 
 drunkenness and the incessant reading of story-books at night it 
 made his recall so much the more necessary, as he was thereby 
 unfit for service. 5) That the best members of the Portuguese 
 congregation had now been much attached to him for 15 or 16 
 years. Answer. We know nothing of that. If any one who 
 knew not his conduct wished to keep him, that wish could not 
 be gratified; but if knowing his conduct, they still wish to re- 
 tain him, we can scarcely express what we think of so depraved 
 a taste. 
 
 Bosse's defence which he addressed to the College proves 
 that he had not drunk away all sense, for it is very well com- 
 posed. " The letter from the College," says he, "says that I am 
 accused of leading a disorderly life; but as no particular point 
 is mentioned except the deficiency in my cash accounts, I 
 cannot enter into particulars in my answer, more especially as 
 I willingly acknowledge myself to be the greatest sinner before 
 
— 149 — 
 
 God: — with regard to my money difficulties I must remark 
 that I do not think my colleagues did right in twice making 
 me treasurer, which has led me into such a labyrinth of debt, 
 that for 3 years more than half my income has been swallow- 
 ed up by it. When Herr Schultze went to Madras in 1725, 
 the Mission -money was given into my charge, though I was 
 the worst accountant of all. When Worm and Richtsteig arri- 
 ved in 1730, I begged to be freed from my charge, which was 
 at last made over to Worm, and I made up what was then 
 wanting, from my private property. The late Worm was a very 
 good accountant, and yet at his death in 1735 there was a 
 considerable deficiency in the chest, which was made up from 
 what he and his wife had left in their wills. At Worm's death 
 I was persuaded or rather forced by my colleagues to under- 
 take the office of treasurer again, though I excused myself 
 both on account of the little practice I had had in accounts 
 and of my weak eyesight, and represented that any of my col- 
 leagues, but more particularly Herr Dal, would be able to 
 manage it much better. I cannot account for the great deficien- 
 cy in 1738 except by supposing that there was some mistake 
 in the adding up at the bottom of it; perhaps too much has 
 been put down in the receipts and to little to the expenditure." 
 He moreover promises that his past conduct shall not be repea- 
 ted, but that he will lead an exemplary life, and begs the Col- 
 lege under any circumstances to leave him in his present posi- 
 tion, until he shall be able to find some other situation in India. 
 He was therefore allowed to remain, and seemed somewhat to 
 improve, but this did not last long. "The change,' writes 
 Missionary Kohlhoff, "which I announced in Herr Bosse two 
 years ago, was unfortunately only superficial and since then 
 he has not lived as he ought. In a short time he gave himself up 
 
— 150 — 
 
 to the old vice without intermission for several days; public and 
 private reminders and warnings have not been spared. Only two 
 days ago, three of us represented to him that he was running 
 headlong to ruin, told him that we had sent home a good report 
 two years ago, and asked what we could now write ? As usual 
 he promised to improve by degrees, and intimated that he did 
 not now commit such excesses as formerly. We answered that 
 such a way of talking was of no avail, that he must not trifle 
 with the sin, but that he must at once in the strength of Jesus 
 Christ tear himself away from it, give himself up to earnest 
 prayer and efforts, and take no rest until he had mastered his 
 vice. He made many promises, but from our former experience 
 we cannot trust to them." In the year 1747 they say "No 
 prayers, no warnings, no threatenings are of any avail; we have 
 been wrong in not acting with more severity, and it is to be 
 expected that the Mission College after reading the reports that 
 we have sent in will give us a sharp rebuke. He has to thank 
 our dear old Mr. Dal for our over-abundant kindness, for we 
 do not like to oppose him. May the Lord put an end to this 
 evil." In the year 1749 Bosse was finally discharged, and as 
 he had no fancy for remaining in Tranquebar as a discharged 
 Missionary, he left his wife in the lurch (?) and sailed in a ship 
 bound for Copenhagen, where he was received into the Orphan- 
 age, and dragged on a miserable existence for some years. I 
 have seen a petition addressed by him to the College in which 
 he begs for 24 Schillings monthly "as pocket-money for Tabac- 
 co, church-alms, clothes, shoe -and tooth-brushes, blacking, 
 matches &c" or in other words — for brandy. 
 
 Thus the Mission in Tranquebar had suffered much from 
 so unworthy a member, but the others who had come out with 
 him, Pressier and Walther, were so able and zealous, that they 
 
— 151 — 
 
 made up for his deficiencies; indeed they are to be thanked for 
 all that was done from 1725 to 1740, for though Worm and 
 Richtstcig, who came out in 1730 promised well and set to work 
 earnestly, they both died in May 1735. A longer season of labour 
 was granted to Obuch, Wiedebrock and Kohlhoff 1 who arrived 
 in 1737 and all died in Tranquebar, the two latter after many 
 years of work. These, as well as Zeglin, who came out with 
 Fabrlcius in 1740, belong to the list of faithful labourers, who, 
 without possessing any distinguished intellectual gifts, carry 
 on their work quietly and diligently. They continued what had 
 been begun, but none of them were equal to a self-sustaining and 
 individual activity. Pressier and Walther belong to a superior 
 class; the journey of the first into Tanjore will be described on 
 a future occasion; he died in 1738, about which timo Walther 
 obtained permission to return home. I have seen a letter to him 
 from Francke the younger in Halle, in which he strongly re- 
 commends him to remain in India, as the cause was likely to suf- 
 fer by his absence. " The most important reason," says he, 
 " which you have adduced for your return, is that your health 
 will be in danger if you remain longer in India : but health and 
 sickness, life and death are in God's hand, and in such a case 
 one ought rather to trust to God's providence than to any other 
 circumstances whatsoever. Moreover one does not know what 
 may happen in another place. I have ere this seen two such 
 cases. One wa3 the case of a pastor in my district (Francke 
 was the Inspector and had the spiritual charge of the Pastors 
 in the Saalkreis) who thought it very hard to have to attend to a 
 chapel besides his parish-church, sought for a change, and was fi- 
 nally appointed to one church. But as he was leaving his new re- 
 sidence to go for the first time to visit a sick man, a dog ran out and 
 bit him in the leg so severely, that he is lame to this day." We 
 
— 152 — 
 
 pass over Francke's other example. However ridiculous his moral 
 to Walther may appear, yet events actually turned out with him 
 as they had done with the man who wished for one church in- 
 stead of two. He went home, arrived in Copenhagen in May 
 1740, and was appointed German preacher at Christianshavn ; 
 but there the dog rushed out and bit him, and that dog was 
 death: he died at Dresden before he had been at home one year. 
 When Francke heard of his death, he said " I heartily wish that 
 God had given him a longer life, but before he returned from 
 India, I told him that I feared he would not live long in 
 Europe." 
 
CHAPTER X. 
 
 NATIVE TEACHERS; THE APOSTATE FREDERICK CHRISTIAN; AARON 
 THE FIRST NATIVE ORDAINED TO THE PRIESTHOOD. 
 
 Having thus taken a glance at the Missionaries who arriv- 
 ed from Europe in the interval between Ziegenbalg and Griind- 
 ler's death and the year 1740, let us now turn our attention to 
 the teachers who were forming amongst the natives themselves. 
 In Ziegenbalg' s time they had native catechists, but none of 
 them were ordained as priests; — the early times of the Mission 
 were full of difficulties, and Ziegenbalg did not think any of his 
 converts so distinguished for their zeal and ability as to make 
 him desire their ordination. I know of only one who was rais- 
 ed above the rest by his quickness and talents, and he, in time 
 of temptation, fell away. 
 
 His heathen name was Kanabadi Wathiar. He was the 
 son of the school-master from whom Ziegenbalg learned Tamil, 
 but he far surpassed his father in knowledge, had kept a school 
 from his youth and distinguished himself as a poet. He was 
 very highly thought of in Tranquebar, where he had a large 
 school for Mohammedan and Hindu children. In 1706 he com- 
 posed some Tamil verses in honour of the Danish Royal Family, 
 which were translated into German and sent to Denmark. In 
 1709, wishing for instruction, he entered the service of the 
 Mission, but the Missionaries entertained very small hopes of 
 his conversion. Meanwhile he translated the five principal 
 parts of the Catechism into Tamil verse, and taught the school- 
 
— 154 — 
 
 children to sing it. They now began to see that some change 
 was working in his soul; yet he did not say anything, but se- 
 cretly learned the Catechism by heart, and continued to write 
 hymns and songs for the use of the school. At last he avowed 
 his wish of becoming a christian, begged for thorough instruc- 
 tion and that he might be soon baptized as his parents and friends 
 with the most respectable heathens would be sure to oppose it 
 with all their power. This soon proved true; for when he spoke 
 openly of his intentions, his parents came, fell at his feet, wept 
 and howled out their prayer that he would not thus disgrace 
 them, for he was their only son to whom they looked for the 
 continuation of their race. His father wrote one letter after 
 another with his various motives for persuasion, but they were of 
 no avail ; the young man promised to assist his parents in all 
 temporal affairs if they would not hinder him from becoming 
 a Christian. They now tried another line of conduct, wished to 
 take poison, and persuaded the most eminent Hindus to oppose 
 his wishes. These surrounded him whenever he went into the 
 street, and used both promises and menaces, indeed once they 
 shut him up for two days and would not release him until he 
 took an oath not to become a christian. He worded his oath 
 that he would follow what was good and not what was bad, and 
 when he came out he declared that by the good he meant 
 Christianity, and by the bad heathenism. His father went with 
 his friends to the Commandant, to whom a petition was also 
 addressed by a great number of Hindus. Meanwhile the Mis- 
 sionaries begged him to weigh well what he was doing, and 
 represented to him what violent persecution he must expect ; 
 they also told him of the sins of which he was accused. He 
 answered by letter that he could not by any possibility remain 
 any longer in heathenism, that if they would not receive him 
 
i; 
 
 )j 
 
 into the church by baptism^ he should wander forth as a pil- 
 grim into some desert, and there serve the only true God as 
 well as he could : — it was but too true that he had committed 
 the sins of winch he was accused, with countless others; and it 
 was for this very reason that he wished to become a christian, 
 that he might receive forgiveness for his past sins and strength 
 to. avoid them in future: — he held up the example of the Apos- 
 tle Paul who would not give up his heathen converts when 
 others opposed their entrance into the churchy and reminded 
 the Missionaries of the duties which their calling laid on 
 them &c. This letter touched them to the heart, and they de- 
 termined in the name of the Lord, to baptize him on the first 
 opportunity* As the Hindus declared that they should lay vio- 
 lent hands on him as he was led to baptism, the Missionaries 
 avoided any outbreak by baptizing him in their own house, on 
 the 16th of October 1709, in the presence of sponsors. He re- 
 ceived the name of Frederick Christian, the King of Denmark 
 being considered as his god-father. On the same day he receiv- 
 ed letters from the country promising him great things if he 
 would give up his intention, but threatening him severely 
 should be persevere. He answered them with much discretion, 
 and petitioned the authorities in Tranquebar for protection. 
 He then kept himself at home for some time, occupying him- 
 self in teaching the elder Hindu school-children, "People of 
 rank," write the Missionaries, "both belonging to this place and 
 others, often come to visit him at our house; he honours them 
 with the entertainment of reading parts of the Gospels accord- 
 ing to St. Matthew and St. Mark, on which he afterwards con- 
 verses with them. Moreover he is very useful in the school." 
 "When he began to go about in public again, great outward per- 
 secutions and inward conflicts arose. He received no proper 
 
— 156 — 
 
 protection from the authorities, and fell into temptations which 
 he did not mention to the Missionaries. The Roman Catholic 
 Vicar Apostolic next attacked him, made great promises to 
 draw him over to his church, and secretly conveyed him to a 
 French settlement. At this, say the Missionaries, the enemies 
 of the work were greatly delighted, but it caused great grief 
 to us and great trouble to the soul of the man himself. The re- 
 joicings of the enemies is shown by a letter from Bovingh, da- 
 ted 22 September 1710. " Not long ago", says he, "6 of our peo- 
 ple became Romanists, amongst whom one was Christian Fre- 
 derick, his Majesty's god-son. Last year no doubt great things 
 were written of this man but experience has shown that he was 
 a godless man who joined the christian religion from worldly 
 motives." The unfortunate man, however, did not long remain 
 with his new friends, but fell back by degrees into heathenism. 
 Dal and Pressier met him at Negapatam in the year 1727, and 
 say, " Christian Frederick came to us on the 12th February, a 
 lost sheep from our Tranquebar flock. He detailed his circum- 
 stances at great length, and that he had now fallen into such 
 a labyrinth that he could not call himself either a christian or 
 a heathen. He could not deny that, with his wife and children, 
 he took part in the heathen ceremonies but he excused himself 
 by saying, that in his heart he still felt that the christian re- 
 ligion was true, and that when after the Hindu custom he 
 smeared himself with ashes of cowdung, he did not think of 
 Siva, but meditated on his being nothing but dust and ash- 
 es." Pressier represented to him that if he held Christianity to 
 be the truth unto salvation, he ought not to settle in a heathen 
 place, but in some town that was under European rule. He 
 answered that he could not make a public profession of his be- 
 lief, because his friends would persecute him and his wife would 
 
— 157 — 
 
 leave him, that God must give him sufficient grace and strength 
 to bear it. Pressier spoke an earnest word of warning to him, 
 and particularly pitied his two children who were growing up 
 in heathenism. The elder had been christened in Madras when 
 the father belonged to the Roman-Catholic communion, but the 
 younger was still unbaptized. There was something which at- 
 tracted Frederick Christian to Tranquebar, but there was still 
 more which kept him back. In 1730 he came to visit the Mis- 
 sionaries, who exhorted him to humble himself before God and 
 try to make up for his past faults; of his own accord he fell on 
 his knees and begged God to forgive him; but it was only a 
 momentary emotion. The last that we hear of him is, that Geis- 
 ter met him in the year 1740 as an idol-priest at a temple in 
 the neighbourhood of Cuddalore. 
 
 So this man was lost both to the church of Christ and to 
 the ministry amongst the Hindus, and as we have said there 
 were not many people of remarkable ability in the young con- 
 gregation. The Missionaries never lost sight of the great ob- 
 ject of forming a native class of ministers but they hoped to 
 see them arise out of their schools, a hope, which was not des- 
 tined to be fulfilled : it is true that they, produced catechists 
 and school-teachers, -but in the early times not one priest. We 
 may see the traces amongst the Missionaries of a certain an- 
 xiety to ordain natives, they were warmly encouraged to it by 
 their friends. In the year 1725 the Archbishop of Canterbury 
 writes to Schultze, "As you are so far from Europe, and there 
 must always be a long delay and many difficulties in your ob- 
 taining colleagues from hence, it were much to be desired that 
 you should select some from amongst those whom you have 
 brought to an evangelical knowledge of the truth, and should give 
 deeper and more complete instruction, in order to their teach- 
 
— 158 — 
 
 ing others in their turn and in their mother-tongue, not only 
 in the schools but throughout the country, thus preparing the 
 way amongst many who might come to you for further instruc- 
 tion and baptism. Such evangelists did much for the spread 
 of the Gospel amongst the masses on its first publication. 
 "Therefore they that were scattered abroad went everywhere 
 preaching the word." They have easier access to their country- 
 men, and will find better opportunities for uniting them to their 
 cause. When the number of disciples is thus increased, you 
 will see how many young teachers are to be found amongst 
 these proselytes, who will be suited for making known the faith 
 which they have themselves believed." The Mission College 
 also encouraged them to ordain native teachers as soon as they 
 had expressed a wish on the subject; and this wish became very 
 warm in 1727 when congregations began to form in the interior 
 of the country, which by the next year were strong and flourish- 
 ing. We shall have more to say about these congregations when 
 we give the history of the catechist Rajanaiken; it suffices here 
 to say that these country people received their first im- 
 pressions from their christianized countrymen: they then came 
 into Tranquebar, where they received regular instruction and 
 were baptized. After this they used to come into the town for 
 the three great feasts, and were sometimes visited at their own 
 homes by catechists; but as Europeans were forbidden to tra- 
 vel into the interior, the Missionaries could not visit them them- 
 selves, and they were the greater part of the year without any 
 teacher. No one will therefore be surprised to hear that the 
 Missionaries thus wrote to the Mission - College in 1728: — 
 fC Our great desire now is to provide the congregations which 
 huve risen up in the interior with the proper means for the care 
 of their souls. It is not easy to go ourselves into the countrv 
 
— 159 — 
 
 to help these people: thus they are obliged to come to us, es- 
 pecially when they wish for the holy sacraments; but there are 
 great difficulties in the way of this and in some cases it is quite 
 impossible. The best solution to all these difficulties would be 
 to ordain a minister for these people from amongst themselves, 
 if one could be found with suitable qualities. Therefore we wish 
 to ask the College how far our power would extend in such a 
 case?' 1 The College answered "The good hope which you ex- 
 press of finding natives who may in time become the teachers 
 and shepherds of their country people, has rejoiced us much; 
 for we together with our best friends consider that with God's 
 assistance this is the most certain means for extending and 
 strengthening the congregations. With the most gracious per- 
 mission of his Majesty we therefore give you power to ordain 
 in the name of the Lord any person of Indian origin who shall 
 be suitable for the work of the ministry, and to confide one or 
 more districts to his care." The College further warned them 
 to exercise great prudence, and to try any one whom they in- 
 tended to ordain, with smaller services before instructing him 
 with the care of souls. Five years elapsed before the permis- 
 sion was taken advantage of, but in the spring of 1733, the 
 Missionaries gained sufficient courage to carry it out, and de- 
 termined on ordaining that one from amongst their three town- 
 catechists, whom they and the congregation should unite in choos- 
 ing. This determination was made known to the catechists, 
 who gave their consent in writing. The eldest, Schawrimuttu, 
 answered, " As the things, which you our priests through the 
 grace of Christ the chief Shepherd have determined on for the 
 benefit of the congregation, is very necessary, it has caused me 
 great joy. I hope that the person selected may receive the call 
 of God the Father, the consent of the Lord Jesus Christ and 
 
— 160 — 
 
 the seal oi the Holy Ghost." The second catechist, Aaron, wrote 
 thus, " God be thanked, who has put this idea into the hearts 
 of the priests by his Holy Spirit. It will be of great advantage 
 and is really necessary for the country-people. May the Lord 
 bring it to pass!' "The youngest catechist, Diogo, answered, 
 "May our chief Shepherd Jesus Christ, himself select the one 
 who shall please him for carrying out this holy work; may he 
 begin, continue, and complete the work; may his holy name be 
 praised!" The affair was brought before the congregation at 
 Easter, as then many christians from the country would be 
 present: the address to them ran thus: — 
 
 6C Beloved in the Lord! After long consideration and having 
 received counsel from our superiors in Europe, we have de- 
 termined that a man from amongst you, and indeed from 
 amongst our town catechists, should be chosen by the consent 
 of ourselves and the whole congregation to be ordained a Priest, 
 that he may with us undertake the care of souls in the country- 
 congregations; for the congregations both here and in the coun- 
 try have grown to that extent that we can no longer bear the 
 burden, or perform all things as it should be. It is the country- 
 people especially who are in want of a true shepherd, who with 
 the help of a catechist, shall make known the word of God to 
 them, shall administer the holy sacraments, shall maintain 
 christian discipline and order and show a parental care towards 
 the rising generation. Hitherto God has sent priests to you from 
 Europe, and we do not doubt that he will continue to do so, 
 as long as the circumstances of the Mission shall require it; 
 but you must not look upon it as if none of your own people 
 were fit to be priests and shepherds. The principal thing which 
 enables a servant of Christ to exercise the office of a preacher, 
 is the anointing of the Holy Spirit, which God has promised to 
 
— 161 — 
 
 pour out on all flesh (Acts II. 17.) and Peter says "God is no 
 respector of persons, but in every nation he that feareth him 
 and worketh righteousness, is accepted with him." God has 
 shown favour to all other nations, by awakening shepherds and 
 teachers from amongst themselves; and why should it not be 
 possible amongst you also? You may then confidently pray for 
 this gift of God and you may do so the more earnestly as it 
 will do much to strengthen christian religion in this country 
 against the power of heathenism. Let us then in future lay this 
 matter before God in our public services in church, and as it 
 concerns you all, though more especially you who are from the 
 interior, let your prayers for it arise with true devotion both in 
 church and at home ! May the Lord govern our undertaking, 
 that for Christ's sake it may succeed to the glorifying of his 
 great name, to the spread and support of his kingdom, and to 
 the true benefit of you all. Amen." 
 
 From the beginning of the month of March, the three ca- 
 techists were instructed in pastoral theology, to which instruc- 
 tion an hour of prayer was united. At Whitsuntide they preach- 
 ed their trial sermons : — Schawrimuttu had begged to be ex- 
 cused from the post of candidate, and the Missionaries had ac- 
 cepted of his reasons. Aaron preached on Whitmonday on 
 Rom. VIII. 14 — 16: Diogoon Whittuesday on 1. Cor. III. 16, 
 17. The day after, the 27th of May, the heads of families were 
 called into the church, and after hymns and prayer each one 
 was requested to go into the vestry to give his vote; it so hap- 
 pened that there was an equal number of votes for each, and 
 when the Missionaries had weighed the reasons which each man 
 gave for his choice, they were also equally divided, three for 
 Aaron and three for Diogo. There was certainly much here 
 which spoke for the ordination of both, but to this the Mission- 
 
— 162 — 
 
 aries could not make up their mind. They deferred the thino* 
 for some months, and at last in October they came to the una- 
 nimous resolution of choosing the catechist Aaron. He was the 
 elder of the two, best acquainted with the country people, and 
 most able to converse with them. His ordination was fixed for 
 the feast of Christmas, and having been announced to the con- 
 gregations in the country and to the Mission in Madras, it took 
 place on the 28th December, 1733. Eleven clergymen were 
 present; the six Missionaries of the place, Sartorius from Mad- 
 ras, the two Danish ministers of Tranquebar and two ship-chap- 
 lains. After the ceremony Aaron preached on Galatians IV. 4, 
 5, and afterwards partook of the Lord's Supper, together with 
 the catechists who were to be under his charge. The catechist 
 Diogo was ordained at Christmas, 1741. 
 
 Aaron was born of heathen parents in Cuddalore about 
 1698. His father Soekanada-Pillei was a merchant of a very 
 respectable caste, had his son taught to read and write and kept 
 him carefully to his idol-worship. Now it happened that the 
 charity-school for native children, founded by the English in 
 1717, was exactly opposite to his father's house, so that it was 
 very easy for him to make acquaintance with the catechist 
 Schawrimuttu who then had charge of it. From him he ob- 
 tained some biblical books, read them diligently, and " I per- 
 ceived," he relates, " that God's word was working like a fire 
 within me to melt my stony heart (Jerem. XXIII, 29), but 
 this was only a small beginning. The earthly thought arose in 
 me: Thou canst not leave thy father and mother, if thou goest 
 away, who knows what evil may happen to thee?" In the pro- 
 vidence of God, his parents got into some trouble with the com- 
 pany, were obliged to leave the town, fell into poverty and 
 could not support him. Then what he had heard of Christianity 
 
— 163 — 
 
 recurred to him, and he wished much to go to Tranquebar where 
 he hoped to be taken care of both bodily and spiritually; he did 
 not know the road, but met and accompanied a Pariah, who 
 was on his way thither. On arriving there, he went to the ca- 
 techist Schawrimuttu, who received him as one who was known 
 to him and took him to Ziegenbalg, who instructed him and 
 baptized him in the year 1718. Then came his parents and wish- 
 ed to take him away again, but he stood firm. The Mis- 
 sionaries first employed him as a school - master, then as a ca- 
 techist, till in the year 1727 he began to make himself parti- 
 cularly useful amongst the country congregations. After his 
 ordination he redoubled his activity, and after a time the Mis- 
 sionaries perceived a great awakening amongst the country 
 people. Sartorius of Madras who was present at his ordination 
 says of it: " he preached with great chearfulness from Gal. IV. 
 4, and particularly exhorted the Christians from the comitry 
 (who were to be his especial charge) to be thankful for the 
 benefits that would thus be bestowed on them; while he begged 
 others to pray God to give him the gifts necessary for his office. 
 By constant journies into the country he has gained great prac- 
 tice, and according to the testimony of all who know him, has 
 hitherto proved himself very faithful. He has very dignified 
 and agreeable manners, which gifts of Nature are rare amongst 
 the Malabarians, " 
 
 In order to give the reader an idea of Aaron's activity, I will 
 give one of his accounts of his journies: — " After I had said 
 my prayers and eaten a little food, I started on the 27th of 
 March 1734, with the people who were to accompany me. 
 When I came to P. I was received by a heathen to whom I 
 read Acts XVII, 27 — 28. and then talked to him of the know- 
 ledge of God by his works, both in the support and creation of 
 
— 164 — 
 
 them, and showed him how they had left the only true God, 
 whom they might thus have known, and worshipped many false 
 gods, in whom they placed their confidence; in this indeed 
 their heathenism consisted. He was so angry at this, that he 
 showed us the door and began to abuse us, called us perverters 
 of religion and seducers of the people, and so irritated the whole 
 neighbourhood against us, that no one would allow us to enter 
 into their houses, or even give us a place where we might eat. 
 We were therefore obliged to sit on a bank near to take our 
 mid-day meal. Thence we went on to M. where the christian 
 Mutappen came to meet us with some of his friends. I said to 
 them, " as God has led me to you, so let us have a short pray- 
 er together." Then we fell on our knees and prayed, but as I 
 had to prepare my sermon for the next day, I could not then 
 remain longer with them. On the 28th I preached a Lent-Ser- 
 mon from the 26th Chapter of the Gospel according to St. 
 Matthew, verses 1 — 35. Twenty nine of our christians were 
 present, and 7 heathens. After the sermon was over, I examin- 
 ed the children in Catechism, and we then concluded with pray- 
 er. I asked our Muttappen especially, who has a very christian 
 spirit, whether he had anything to complain of: to this he an- 
 swered that his worldly affairs were going on tolerably well, 
 but that it was bad for his soul to live in such a place; that 
 was his only trouble: when I asked him what he meant, he 
 answered, " You have christian parents and churches amongst 
 you, and can hear the word of God at all times, but here we 
 have nothing of the sort and are surrounded by heathens." An old 
 woman said to me, "You see my necessities, and that I am now 
 very old; I beg you therefore to tell the under- Catechist Schawri 
 to take better care of my soul." I asked her, "When you die, 
 to whom will you commend your soul?" She answered, "To 
 
— 165 — 
 
 him who was born of Mary! I took the opportunity of explaining 
 this fully to her, and comforted her with promises from God's 
 word. Then I announced that the coming feast of Easter would 
 be celebrated in the country, for which purpose all christians 
 were to assemble at S., where the service would be held; they 
 were very much pleased at this. In N. I went into the house 
 of a heathen, for the mid-day meal; — when I spoke to him on 
 the folly of idolatry, he pointed to his stone idols and said, " You 
 mean to say that it is nonsense to believe in gods of stone and 
 metal; but it is an undoubted truth that this stone-god as he 
 stands now before our eyes, grew out of the earth in former 
 days." I tried to dissuade him from this superstition. In the 
 evening I arrived at T. Our Adi, with five of his relations who 
 were still heathens, came to me under a tree. I spoke to them 
 of the knowledge of ♦ God, that he is Lord of our bodies and 
 souls and of everything that we possess; and of the forgiveness 
 of sins which they sought in vain from their false gods. On the 
 29th these people gave up their house to me that I might use 
 it for a place of assembly. Forty - two persons came together 
 there. I first spoke to the heathen listeners, and then preached 
 to the christians on Matt. XXVI. 36 — 56. Adi's daughter and 
 son - in - law promised to join our church." 
 
 "When I went to S. on the 30th, the christian Manickam 
 came to me; I laid it to his heart to think properly of the bles- 
 sings he had gained from Christianity, not to suppose that he 
 owed them to his own wisdom or merits, but entirely to the 
 grace of God. I reminded him to read a chapter in the New 
 Testament for his edification daily, and each time to pray to God. 
 He said that he did not know how to compose a prayer for such 
 an occasion, and asked me to write one for him. I therefore 
 gave him the following prayer, written on a palm-leaf: u Dear 
 
JOG — 
 
 heavenly Father, my Lord and my Creator, as thou hast given 
 thy Son for my sins, I bring my humble prayer before thee. 
 I am of very weak understanding, and do not rely on my own 
 ability. merciful God! make me rightly to understand the 
 Gospel which I am now about to read. Lighten the eyes of 
 my understanding, that I may learn to know thee and to live 
 to thy pleasure. Give me grace to stand as immoveable as a 
 tree which is firmly rooted, and to find refuge and protection 
 in thy Son. Hear me, .0 Lord, for thy Son's sake; Amen." 
 
 u After I had sent on the under - catechist Schawri, to as- 
 semble our people at the appointed place, I arrived at P. on 
 the 31st. There I spoke to a heathen on the creation, and pre- 
 servation and on the benefits which God has given to us in 
 his Son Jesus. On the 1st of April I arrived at S. Here there 
 is a Hindu who has built a house for travellers to rest in, has 
 dug a tank in which he bathes daily, and has planted some beds 
 of flowers from which he daily picks the blossoms and strews 
 them before the idols, in' the firm belief that his sins will thus 
 be remitted. I tried to prove to him by the evidence of his own 
 countrymen that these things could not be sufficient for the 
 forgiveness of sins, for a Tamil song says, "By whatever path 
 sins come, they must go away by the same." Now it is taught 
 amongst you that sins are committed by the heart, the eyes, 
 the mouth, and the hands: — if they are to be removed, they 
 must be grieved for by the heart, wept for by the eyes, prayed 
 for by the mouth, and as a sign of true conversion the hands 
 must be used for good works. But if God will forgive us our 
 sins, such forgiveness cannot take place without a Mediator and 
 Saviour." 
 
 " On the 2nd I came to S: and held a discourse on Matt. 
 
n; 
 
 > t 
 
 XXVI. 57 — 75 in the house of Devasagayam, a christian. There 
 were thirty eight of our christians there, and 9 heathens. I parti- 
 cularly remarked to the latter that there was but one God, who 
 had created us and the whole world, but they were like child- 
 ren who did not know their own father, but united themselves 
 to strange false gods. I asked them whether the king of Tan- 
 jore, whose subjects they were, would allow them to keep back 
 their tributes from him, and give it to some foreign lords; and 
 further when death came, which of their idols would save them? 
 after which I spoke of the resurrection from the dead. Then 
 I spoke especially to each one of our christians. The relations 
 of our Devasagayam are still all heathens. He begged me to speak 
 a word of warning to them, which I did, and they promised to 
 to join our church. His mother said to me, " If you cure my 
 son's sickness I will come also." I represented to her that there 
 were two kinds of sickness, that of the body and that of the 
 soul. For our bodily sickness God had ordered certain means 
 of cure which by his blessing would remove it, but we men 
 ought to think far more about the sickness of our souls. It was 
 like a cancer consuming all around it, and was the sinful cor- 
 ruption which clave to every one: she must not think that she 
 had it not, but must examine herself and think over the sins 
 which she had committed from her youth. After this the child- 
 ren repeated the catechism. 
 
 On the 3rd I arrived at S. Here I spoke with some of our chris- 
 tians who came to see me, and sent out Schawri and Njanajudam 
 to call the people together to hear God's word. The heathen 
 brother of our Sinappen was very sick; — he sent to me several 
 times begging me to come and baptize him, or as he expressed 
 it, to reconcile him to that God, whose feet he had kissed; but I 
 
— 16$ — 
 
 Waited for a time in order to awaken a deeper reverence and a 
 more ardent desire for this holy ordinance in his soul ; he was 
 however so vehement in his prayers that I went to him in the 
 night. I asked him, "What makes you so anxious to be baptiz- 
 ed; have you no gods to help you in Mayaveram and Siarhi 
 that you send for us?" Answer. "In order to be freed from my 
 sins." Question. "What has given you these ideas?" Answer. 
 " My brother Sinappen said to me with grief, brother, if you 
 should die. how should I dare to burn you who- are a heathen? 
 you are dying in the name of the devil? Now in my days of 
 health I never took any trouble to become a child of God, and 
 my heart has become very heavy on that account : when my 
 brother prays with me, I pray with my mouth and repeat after 
 him, Jesus." Question. "Shall I baptize you at once?" Answer. 
 "Ah yes, let this blessing come to me at this time." Question. 
 " If you die in this illness, do you think that you shall die in 
 the name of Jesus your Saviour?" Answer. "Yes." Question. 
 "But if you recover from this sickness, will you then, accord- 
 ing to the covenant into which you are about to enter, remain 
 unchanged in the christian religion until the time of your death, 
 and like other christians watch carefully to the salvation of your 
 soul?" Answer. "Yes." I then went through the five brief rules 
 of the order of salvation, explained them, prayed over him 
 and baptized him. On the 4th we had a meeting at the house 
 of our assistant Njanajudam, at which 47 of our christians were 
 present. A hymn on our Saviour's Passion was first sung and 
 a prayer offered up and then an exposition given on Matt. 
 XXVII. 1 — 26, after which followed some more verses of the 
 hymn and prayer. In the afternoon I began my return journey, 
 came to K. where I talked with the christians on the sufferings 
 of Christ, and arrived at Poreiar in the evening. During this 
 
— 169 — 
 
 journey I have seen traces of much that is good and upright 
 amongst many of the christians." 
 
 This is perhaps enough for a sample. On the working of 
 Aaron's ordination the Missionaries write thus to the Court- 
 preacher Ziegenhagen in London, who had for many years been 
 a friend to the Mission. " Your Reverence will like to know 
 how our native preacher is going on, and what effect his ordi- 
 nation has had on the heathen. You will see testimonials to his 
 work in our reports showing how he preaches the word of God 
 to our congregations in the country, administers the sacraments 
 at various places, superintends the carrying out of proper dis- 
 cipline and order, manages and encourages the catechists, in 
 which things he has made great progress, and will continue to 
 make more as he gains experience in the things which belong 
 to the kingdom of God and to the ministry. May God preserve 
 his delicate health in these journies which on account of the 
 heat, the wind, the dust and the wading through water, are 
 very arduous in this country. With regard to the second point, 
 we have had many instances both in the territories of the com- 
 pany and in the country, of the good effect which his ordina- 
 tion and the exercise of his ministry have produced on the na- 
 tives, because they see that one of their own nation can be 
 found, who devotes himself to teaching a congregation in the 
 things connected with God and eternity, without seeking his 
 own advantage. From the increased consideration in which he 
 is held, the way to Christianity has been made easier to many, 
 for they have thus overcome the disgrace connected with it. 
 His house in Poreiar is constantly visited, not only by members 
 of the congregation, but also by Hindus of different grades. 
 He thus has the opportunity of making this intercourse conduce 
 to the extension of the kingdom of God, some of the fruit ri- 
 
 11 
 
— 170 — v 
 
 pening quickly, some after a time. May the Lord give to us 
 and our work many more like him, yea better and better na- 
 tive Teachers! We trust in his mercy to accomplish this." 
 
 Aaron continued year after year in the exercise of his la- 
 borious ministry, occupied almost constantly with journies into 
 the country* In order to relieve him of part of the fatigues, a 
 horse was procured for him, but yet his health suffered much. 
 He lived on the best terms with all his colleagues, but more es- 
 pecially with Diogo, and they divided the work between them. 
 Missionary Wiedebrock, who speaks of this beautiful union, 
 says that it arose from the humility of both. Aaron had once 
 • said to him of his colleague, iC I am like a child compared to 
 Diogo, with regard to knowledge and ability." And yet Diogo 
 acknowledged that Aaron could manage the natives much bet- 
 ter than he could. 
 
 In the last letter but one which Aaron wrote to the Mis- 
 sion College he says, u Though my bodily weakness is a great 
 hinderance to my journies, I wish to work as much as possible 
 for the benefit of souls. Sometimes when the Missionaries tell 
 me to go to a strange place, I set off in fear thinking, " Who 
 knows what misfortunes may happen to you?' ; But the Lord 
 has always brought me back in safety; and I have most un- 
 doubting certainty that this safety is owing to his protection. 
 Sirs, the worship and kingdom of the devil are falling into ruin: 
 the dominion of the kingdom of Christ will be spread everywhere, 
 the inhabitants of distant lands shall come to enter it in faith. 
 The Lord alone can be our helper in the sufferings which lie 
 before us. According to your advice I will patiently bear all 
 crosses and trials that may come upon me for the sake of Christ, 
 and will console myself in the thought that the rewards of a 
 future world are far more considerable than the sufferings 
 
— 171 — 
 
 of the present time; in him alone will I seek for help and con- 
 solation. I am often cast down in my mind; but when we suf- 
 fer thus the God of grace will send his Spirit to us, and come 
 to help our weakness. (Heb. IV. 15.) Our country having now 
 suffered from war and scarcity for several years, our people 
 are in great distress. The French have brought some papist 
 teachers to Carical, which is not far from, Tranquebar, and there 
 they have assembled a small congregation; they do not however 
 build in the strength of Christ, but by worldly advantages, by 
 mammon or money, by errors, by heathen ceremonies and the 
 like wood and sand. What the mind of the Lord is on this 
 point, we cannot tell." 
 
 In his last letter to the College, he and Diogo write: 
 "The Hindus wandered in many paths like sheep without a 
 shepherd, took darkness for light, Satan for God, hell for hea- 
 ven, and thus lost their souls, but God who is rich in mercy, 
 not only sent them evangelical teachers for their enlightenment, 
 but has also enlightened and selected us from amongst them 
 ordaining us to teach our coutrymen instead of leaving them 
 to the Brahmins, the Mendicants and the Exorcists, who like 
 murderers of souls misled the people by external ceremonies 
 and would finally have led them to the devil in the abyss. We 
 do not consider this as a reward of our merits, but solely as a 
 benefit which is given to us by the grace of God. ' 
 
 Aaron undertook his journies in 1745 in much suffering, 
 but of this he took no particular notice; yet thoughts of death 
 hovered over him. When he was told of the sudden death of 
 one of his acquaintances, he said, "if that strong and healthy 
 man is dead, how much ought I to think of it?" In all his lat- 
 ter journies he bade adieu to the Missionaries as if he should 
 never see them again. He undertook his last journey in the 
 
 14* 
 
— 172 — 
 
 month of June, to celebrate the feast of Whitsuntide in the 
 district of Mayaveram. He assembled the christians at Tatte- 
 irar, and according to the testimony of his assistant, preached 
 very impressively though he was suffering great pain. He 
 warned the assistants that they must not be like hirelings, and 
 exhorted them to faithfulness. To the christians he said that it 
 was the last time that he should celebrate the feast amongst 
 them, and they must therefore be on their guard that it might 
 become a blessing and not a curse to them. He returned home 
 very ill, and said to a Missionary who came to visit him in 
 Poreiar, "my country journies are ended." He however im- 
 proved a little, and on the 23rd of June he came in to Tran- 
 quebar to be present at the marriage of his daughter to the son 
 of Diogo; but the next day he lay on his dying bed in unspeak- 
 able agonies, yet with his full consciousness, and with his heart 
 turned to the Lord who alone can help. He embraced his two 
 sons-in-law, caused his youngest children to be brought and 
 gave them a farewell kiss: then he said, "My Lord and my God; 
 thou knowest that I have served thee without deception or 
 hypocrisy, and thou art a witness that I have wandered through 
 forests and fields; " his pain here became so severe that he 
 could not say anything more, but cried out, "My Jesus, my 
 Lord, draw near to me, draw near to me!" Li the afternoon he 
 received the Eucharist in the presence of the priest Diogo and 
 many christians, and showed himself truly humble, penitent 
 and believing. After 24 hours of severe suffering, he died, aged 
 47 years, and was buried in the old Jerusalem Church. 
 
 "We can in all sincerity testify of him," say the Mission- 
 aries, "that he worked with all faithfulness according to the 
 knowledge and insight, grace and gifts, which Grod had given 
 liim, and that his services to the congregations both here and 
 
— 173 — 
 
 in the country have been very useful and much blessed. His 
 
 loss (especially when -we think of the country, and how few 
 
 earnest workers are to be found there) almost affects our hearts 
 
 more nearly than if one of ourselves had left this world; for he 
 
 could go and work in places that we cannot enter. He was a 
 
 man who conducted himself in such a way, that both christians 
 
 and heathens not only felt respect for him, but also loved and 
 
 trusted him. In difficult circumstances which might occur 
 
 to the congregation he could give excellent advice both from 
 
 his upright judgement and his experience. He possessed a 
 
 peculiar ability for learning in a proper manner, even from 
 
 very simple people, in what way God had first drawn their 
 
 souls to himself. He could give a complete account of the 
 
 congregation, and could tell what was wanting to each member 
 
 of it, and how each one should be exhorted according to his 
 
 circumstances. He warned and punished evil-doers earnestly 
 
 and impressively; but the sick and suffering he treated with 
 
 love. He bore his sufferings with extraordinary courage and 
 
 firmness. Doubtless this faithful servant now enjoys the fruit 
 
 of his works. " 
 
CHAPTER XL 
 
 NATIVE TEACHERS.— THE CATECHIST RAJANAIKEN.— THE MISSION 
 SETS FOOT IN THE STATES OF THE KING OF TANJORE. — STATE OF THE 
 
 MISSION IN THE YEAR 1740. 
 
 We have already related that Ziegenbalg had turned his 
 attention to the states of the king of Tanjore and that he did 
 not succeed in entering them for the preaching of the Gospel. 
 When Schultze was at the head of the Mission, its fame reach 
 ed as far as the Court of Tanjore, and a Prince of the name 
 of Telungurasa, who was nearly related to the King, sent a 
 Brahmin to Tranquebar in the year 1721, in order to inquire 
 into its regulations. Schultze profited by this circumstance to 
 begin a correspondance with the Prince, in whom he gained a 
 friend and protector for the Mission. Schultze even received an 
 invitation to visit him, but he could not leave Tranquebar where 
 he had so much to occupy him. When Schultze went to Ma- 
 dras, the other Missionaries wrote to the Prince and renewed 
 the communication with him; but it was neither the Prince nor 
 any of the mighty of the earth who were to open the way for 
 the Gospel into the kingdom of Tanjore; — a poor outcast Pariah 
 was to be the instrument of this great work. 
 
 His name was Rajanaiken; he was an under -officer in 
 the service of the king, and generally lived in the city of Tanjore, 
 though sometimes sent into the country on different duties. 
 We will give particular attention to this remarkable man, who 
 
— 175 — 
 
 was in the service of tlie Mission for more than forty years. 
 As he was brought up -in the Roman - Cotholic church, he may 
 be taken as a representative of those natives, who left that 
 communion for the Lutheran and attached themselves to the 
 Mission. In a letter dated 1732 he relates the events of his life 
 in such a lively manner, that I will here give it at length: — 
 
 " My grandfather remained a heathen until he was 30 
 years of age, and then joined the Romish church. When my 
 Father was born he was baptized, and I also received the ho- 
 ly rite soon after my birth. We loved the holy Xavier very much, 
 and built a chapel to his honour, in which service was perform- 
 ed morning and evening. When I had reached my 22nd year, 
 and together with my younger brother Sinappen, had learned 
 to read, I took a great fancy for reading the books of the Ro- 
 mish church; my brother followed my example. All the palm- 
 leaf books which were given to me to read, contained the pa- 
 pal histories of Saints, the miracles of the Virgin Mary, and a 
 few of those of Christ. When I read of what Christ had suffer- 
 ed for us, GJ-od caused such an emotion in my heart that I be- 
 gan to meditate on what sin really is, and began to fear his 
 judgement. Then I became very anxious to know what had 
 happened before Christ, up to the time of Moses. I tried both 
 flattery and presents on the catechists to induce them to lend 
 some books descriptive of this, but they declared that they nei- 
 ther possessed nor knew of any such books. When I pressed 
 them to beg them of the priests, they answered that it was of 
 no use to apply to them, for as the books of Moses do not exist in 
 Tamil, why ask for them? But the desire of obtaiming them 
 gained the mastery over me. It happened at this time that a 
 Catholic mendicant monk, of the name of Sittananden, came to 
 Madewipatnam in the year 1725. He had a book in which the 
 
— 176 — 
 
 four Gospels and the Acts of the Apostles were bound up togeth- 
 er. (Ziegenbalg's Translation of the New Testament, 1st Part. 
 Tranquebar. 1714.) He could not read it himself and had no 
 taste for what he had heard out of it: on the suggestion of some 
 one else who could read, he had torn out the title page, on which 
 were printed the name of our king and of the town of Tran- 
 quebar. As soon as I saw the book, I showed him great respect 
 and said, "Eh, what is that? He said that he had got it in Mai- 
 lapur.* I begged him to leave the book with me for a few days; 
 
 *This was clearly untrue. He had received the book from Schultze in 1724. 
 I will give the account of the two visits of this beggar monk from the Halle reports, 
 as some light is thereby thrown on the Roman Catholic Missionaries in India. 
 Schultze writes in 1724 "A catholic mendicant monk visited me, to whom I gave a 
 short explanation of yesterday's Tamil sermon, but it seemed to be a complete mys- 
 teiy to him. After he had been some time in Tranquebar he came to say goodbye to 
 us before starting again on his journey. This man had been a heathen priest, and 
 not only joined the Papists himself, but persuaded all his hearers, whole villages and 
 hamlets, to become christians, for he represented to them that hitherto he had been 
 deceiving them, but now that he had found the true religion, they ought to follow 
 him and become what he was. He carried a great piece of linen with him, on which 
 was a short series of pictures of Scripture history. There was represented a tall na- 
 ked man in whose back, hands, feet, sides and everywhere little children were to be 
 seen : when I asked who it was meant for, he answered that it was Adam and that 
 the children seen through his skin represented how many nations had sprung from 
 him. I wished to talk to him on the Christianity of the heart, but he considered him- 
 self as a great Saint, and that nothing was wanting to him but to convert more hea- 
 then. If this had but been the case ! I gave him the four Evangelists and the Acts 
 of the Apostles in Tamil, with the One hundred Rules of life, (according to Wilken's 
 Communion-book, Tranquebar, 1721.) He asked me why I remained quiet in Tran- 
 quebar, and did not travel into the country, by which means I might gain many 
 more converts. I answered him that I was now alone, and that even if I wished, I 
 could not be away for a day. If time and opportunity came God would point out the 
 way, and also those whom I ought to help." 
 
 In October 1726, Missionary Walther writes, "The Catholic begger monk came 
 to see me. Amongst other things he showed us a picture of Christ complaining to 
 Joseph of having been struck by the Jews as a child, and another of the burial of the 
 Apostle James in Spain: I told him that these tales were not to be found in the Bi- 
 ble; then he showed us Adam and Eve standing under the forbidden tree, and oppo- 
 site to them Christ on the cross; this he explained by saying that as Eve used 
 her feet to approach the tree, the feet of Christ were nailed to the cross, and that it 
 was because *hc stretched out her hand to pluck the forbidden fruit that Christ's hands 
 were pierced: — moreover that as Eve had been made from a rib out of Adam's 
 side, so Christ must be pierced in the side. I said to him that when he show- 
 ed these pictures to the people he should particularly point out to them that thus 
 sin and death came into the world through one man, and that there was no salvation 
 but through Christ, He said that it was much more difficult to convert the people 
 
— 177 — 
 
 and as I supported him for several days andgaye him a turban, 
 he granted my request. He started off again on his begging 
 journey , left me the book and said, "You can keep it for your 
 own reading, but take care that the Priest does not see it. " When I 
 had thus obtained the book, my longing was satisfied by it. I 
 used to read it all day and then from evening till midnight by 
 a light. When I had read it through, the Lord had given me 
 great light in understanding it, I wished to begin it again, but 
 then the troublesome thought arose, "When Sittananden returns 
 and wants his book, what will you do?" I therefore determined 
 to copy it all out on Palm -leaves and make a book of them, 
 and so began to write. I copied the gospels of St. Matthew 
 and Mark and part of Luke, but being but little accustomed 
 to writing, my hand was so tired that I could do no more. 
 Moreover as Sittananden did not return to Tanjore, I left off 
 writing. I did not know that it was the Gospel which had been 
 printed at the Tranquebar Press, but supposed it to be one of 
 the books of the Romish Priests. The texts which struck me 
 most while I was reading poured like oil upon my faith and 
 caused it to burn brightly. In the year 17271 was commanded to 
 go to the villages which lie near Tranquebar; in Tirukadeiur I met 
 with a man named Schawrimuttu, a papist, who possessed a small 
 printed book in the form of a letter addressed to all Malabarians 
 
 on the coast than in the interior; that since he had last heen in Tranquebar 2000 peo- 
 ple living about Madura and towards the dominions of the Mogul had become christi- 
 ans, and that in the country the people did not lead such a godless life as on 
 the coast. He asked whether I was married, adding that he and his priests were 
 not so. I explained to him that it was very well if this gift were given by God to 
 a man, but that is was a human decree to enforce celibacy and explained to him what 
 St. Paul says to Timothy on the subject. They hold marriage as a sacrament. I. 
 asked him whether he still had the book which"Schultze gave him. He said that 
 he had and that Ziegenbalg, whom he praised highly, had once given him 26 ser- 
 mons. I gave him the Epistles, the first part of the Old Testament, and two little 
 books, because he said that he wanted something to discuss with the heathen. He 
 finally admired the efforts that were being made here for the conversion of the na- 
 tives, so much greater than in other places. 
 
— 178 
 
 (written by Zicgcnbalg, Tranquebar 1717), and though he 
 could not read, he pretended to read out of it anything that 
 came into his head, for which his ignorant (Romish) hearers gave 
 him alms. I bought the book from him for one fano, and asked 
 him how he came by it? I got it from a German priest, an- 
 swered he. A German priest, said I, what does that mean? 
 Those who do not pray to our holy mother are German priests, 
 said he, there are two kinds of priests. When I heard that, I 
 thought whether it were possible for Christianity to be divided 
 into two sects, and I began to doubt as to which of them might 
 possess the gift of salvation. Then I said, I must enquire into 
 this thoroughly; make me acquainted with these Gorman priests; 
 if you bring me another baok I will repay you. He brought 
 me another book, treating of heathenism (also written by 
 Ziegenbalg, Tranquebar 1713.) As soon as I had bought it from 
 him, I wrote a letter to the priests, and sent him off with it. 
 He brought me another book called Theology (Theology by 
 Freylinghausen, Tranquebar 1716) , but he had not given the let- 
 ter to the priests. I paid him for the book but as I saw that he 
 was a deceiver I sent him back again with a letter, and said, 
 this time you must bring me back a very large book from the 
 priests. This letter he also put aside, and came back with 
 all sorts of lies, telling me that the priests required 4 Fano be- 
 fore they would send the book: I saw that this was false, yet 
 I gave him the money togather with a letter, but I sent a man 
 after him to watch him and see where he went. When this 
 messenger returned and brought me news, I sent a letter by 
 him to the book - binder Johann. He sent me an answer and 
 the large Catechism (Abstract of Spener's Explanation of the 
 Catechism, Tranquebar 1719.) All the letters which I had writ- 
 ten before, had been kept back by my messenger. When I had 
 
— 179 — 
 
 read Johann's letter, I wrote another letter to the priests and 
 sent it by my new messenger. The priests immediately sent me 
 an answer with the books of Moses which I had so long cle'sir- 
 ed, and moreover the second part of the Old Testament. (Tran- 
 quebar, 1720 and 1726.) My wish was therefore most com- 
 fortably fulfilled. I then went myself to Tranquebar with my 
 brothers, visited the priests, and received the Epistles and Gos- 
 pels bound up together (the whole New Testament.) Moreover 
 I had the opportunity of talking with them on the difference 
 between the Romish and the Evangelical creeds. After I had 
 had about six month's intercourse with them, partly by writing, 
 partly by word of mouth, and had studied the Bible after I re- 
 turned to Tanjore, the evangelical texts which shine like stars in 
 heaven had awakened and strengthened me. I was thereby per- 
 suaded to leave the Romish church. When I returned to Tran- 
 quebar in 1728, 1 joined the Evangelical congregation, and be- 
 came a servant of the church. This is what has happened to 
 me, a poor sinner, but Grod has shown himself merciful even to 
 such an one and has made me a partaker in the salvation of 
 his most holy Son; to him and to our Lord Jesus Christ be 
 honour and praise for ever and ever." 
 
 As soon as Ravanaiken had thus received enlightenment in 
 the christian faith, he was- anxious to communicate it to others, 
 and even before he had formally joined the Evangelical Church 
 he came to Tranquebar in the summer with three of his sol- 
 diers, whom he had taught himsef as well as he could, and who 
 having given up the worship of idols wished to be baptized. 
 The Missionaries told him that these men must*be better in- 
 structed first, and learn the most important parts of the small 
 Catechism: he therefore determined to leave them in Tranque- 
 bar for some days, and see whether he could not answer for 
 
— 180 — 
 
 their absence to his superiors; if they were not satisfied he would 
 send a messenger for them, but he begged that the Missionaries 
 worfld do their utmost to finish their instruction in a week, and 
 then to let him know when they were to be baptized. All pos- 
 sible diligence was given to teaching these catechumens, who 
 made use of the time to the best advantage, asked questions 
 when they did not understand, and in ten days had learned the 
 commandments, the articles of belief, the Lord's Prayer and the 
 explanation of Baptism in the short Catechism, one of them also 
 what is said there on the Lord's Supper, and this when they could 
 not read for themselves but were obliged to learn it as it was re- 
 peated to them. They sent a messenger to Rayanaiken, who 
 speedily came. The Missionaries pointed out the 10th Chapter 
 of the Acts of the Apostles to him, where mention is made of 
 the Centurion Cornelius, and his God-fearing soldiers, and as 
 the word centurion was rendered " Serwcikaren " in the Tamil 
 translation, which was his own rank in the army, he was very 
 much pleased and exhorted his soldiers earnestly. These latter 
 professed their faith openly before the congregation, were. bap- 
 tized, and returned the next day to their duties. 
 
 In the same year, 1727, the catechist Aaron was sent forth 
 to inquire into the state of things in Tanjore, and to make the 
 way easier to him, he had a letter and some small presents for 
 Prince Telungurasa, who received him very kindly, and invi- 
 ted the Missionaries to come to see him at Pulliruckumwolur 
 ( Vyteesurenkoil) , a town which lies about one day's journey 
 north-west frGm Tranquebar, and to which he was going in the 
 course of the next year to a heathen festival. Before the end 
 of the year, the Missionaries baptized fifteen heathens from 
 Tanjore who were brought to them by Sattianaden, a son of the 
 
— 181 — 
 
 Romish catechist Surappen. This Sattianaden was placed as 
 catecliist over tliis vouno; and small flock. 
 
 Iii Marcli 1728, Missionary Pressier started to moot Te- 
 lungurasa according to his invitation. He was very kindly re- 
 ceived by him, and had an opportunity of speaking of the prin- 
 cipal points of christian faith before him and a number of Ma- 
 labar learned men. Telungurasa cared for his entertain- 
 ment; and invited him to visit him in Tanjore during the en- 
 suing summer when the marriage of his son was to be celebrat- 
 ed. Pressier accepted the invitation with pleasure, as it would 
 be the first occasion on which the gates of the heathen capital 
 had opened to a Missionary of ours. Telungurasa sent a carriage for 
 him which brought him safely to Tanjore just at the time when 
 the newly - married Prince was making his entry. Pressier's 
 coachman advised him to cover himself that the guard at the 
 gate might not perceive that he was an European, but he ha- 
 ving made known who and what he was, during his whole jour- 
 ney, determined to do so here, and advanced into the town 
 without difficulty, where the Prince received him into his house 
 and showed him all the friendship he could desire. Pressier 
 had an opportunity of speaking to him in the presence of a 
 great many others, and declared to him the intentions of the 
 Tranquebar Mission, and afterwards when he spoke to the prince 
 alone ho told him freely that though he was seeking for salva- 
 tion, his idol-worship was not the true path to it; that he must 
 advise him to leave the service of idols and of sin, and to turn 
 to the true God and the only Mediator Jesus Christ, for whose 
 sake God had promised that all who should believe in him and 
 be baptized, should be saved; but that all men who had not this 
 faith should be given up to eternal condemnation. His calling 
 
— 182 — 
 
 would not allow him to be silent on this point, lest he should 
 feel guilty when they should meet before the judgement-seat of 
 Grod. Telungurasa did not say much to this, indeed he was al- 
 ways a man who spoke but little, but he continued to show 
 great friendship to Pressier, permitted him to go into the town 
 and to speak to any one in his house. It was a great delight to 
 the evangelical christians in the suburb of Tanj ore to see Pressier, 
 for the catholics had reproached them, saying, that their priest sat 
 in a corner and never came near them. As he always made known 
 the word of Grod whenever a suitable opportunity offered as he 
 was passing through the town, he was very near being forced 
 out of it in a hurry, for the Mohammedans who formed the 
 town -garrison, and who were perhaps urged on by the Roman 
 Catholics took his free speaking in very ill part; and one day as he 
 was passing by the principal guard and saluted the Mohamme- 
 dan soldiers, one of them called out to him, " You live on 
 the fat of the Mohammedan religion, and are come to 
 throw sand in the eyes of the heathen," by which they meant 
 that whatever the christians might advance against heathenism 
 was borrowed from Mohammed and that they were strutting 
 about in borrowed feathers. Immediately after this he was stop- 
 ped by the Mohammedan Cutwal or Town-bailiff who spoke to 
 him very sharply, and sent to the Commandant to know what 
 was to be done with him. Towards evening an order came to 
 take him out of the town, and the Cutwal and his soldiers wish- 
 ed to carry out this order immediately; but meanwhile the af- 
 fair had come to the ears of Telungurasa who immediately sent 
 some soldiers to release Pressier: he was close to the gates when 
 they stopped him, and after some altercation with the people of the 
 Cutwal, they led him back to the Prince, who arranged the af- 
 fair with the Commandant and warned Pressier not to speak 
 
183 
 
 • > 
 
 on religion when he went out in future: though he grave him 
 full leave to speak to those who should come to visit him in his 
 house, and visiters were not wanting. When he wished to re- 
 turn home, Telungurasa had some difficulty in getting the ne- 
 cessary pass from the Commandant, but it was finally obtain- 
 ed and he left Tanjore in the same carriage which had brought 
 him there. On his way he began to speak with the heathens 
 one day on the text, " And this is life eternal, that they might 
 know thee the only true God and Jesus Christ whom thou 
 hast sent, " but Telungurasa's people interrupted him hastily , being 
 fearful of the consequences. Pressier remarks on this, "The help 
 and protection which one enjoys from man, may bo a great assis- 
 tance, but on the other side, it is also an obstacle. May God 
 therefore cause the labourers in his work to be ever less and 
 less in need of outward help, and particularly cause faithful and 
 enlightened men to arise from amongst the people, who, armed 
 with the gospel of Christ and freed from those difficulties which 
 beset the path of Europeans, may turn their country-men to 
 the Lord." This wish was partly fulfilled that very year when 
 Rayanaiken began his service in the Mission. He could no long- 
 er support himself amongst the Roman Catholics, who, unable 
 to oppose him in argument or to silence him by fair promises, 
 took refuge in threats and maledictions. Rayanaiken therefore 
 went with some of his friends to Tranquebar and having given 
 up his military position, was employed by the Mission as a cate- 
 chist in the Tanjore territory; his brother Sinnappen being assign- 
 ed to him as an assistant. After he had partaken of the Lord's 
 Supper for the first time, he left the Missionaries who exhort- 
 ed him to steadfastness, and promised to pray for him as there 
 was no knowing what his opponents might do. "I shall repre- 
 sent to thorn,'' said lie, " that it is very unwise to throw stones 
 
— 184 — 
 
 at one who has a very important and powerful man as his pro- 
 tector, for it is very likely that the powerful man himself may 
 come out to meet them. Thus I have taken refuge in Jesus." 
 
 Thus he went forth to his work in Tanjore, and if he had 
 before been a thorn in the eyes of the Roman Catholics, he now 
 became doubly so. "To what church do you belong?" he was 
 one day asked scoffingly before his last journey to Tranquebar. 
 "Ah, how many churches are there?" asked he. " Two," said 
 the mockers, "the romish and the heretic." "I belong to neither 
 of these," said Rayanaiken, "but to the one holy church which 
 is mentioned in the catechism." Even then he understood how 
 to answer thus intelligently, but he asked and received from the 
 Missionaries further instruction in Church - History before re- 
 turning amongst his angry opponents, whose conduct may be 
 imagined from a letter which he wrote soon after his return. 
 "After I had said goodbye to you," he writes, "I returned to Tan- 
 jore; but even before I left Tranquebar the catechist at Tanjore 
 had written to the Priest at Elakuridschi (Father Beschi, an 
 European) to tell him that Rayanaiken, his brother, Schawri- 
 muttu and Sandiar (a sub-officer and a soldier who accompanied 
 them) had all four joined the heretical priest at Tranquebar. 
 Thereupon the priest called his catechists together, and 
 sent them into Tanjore with orders to call together the elders 
 and principal people of eighteen villages and to bring them to 
 his house. If any one hesitated about coming, they were to give 
 him some food. The catechists assembled the people and led them 
 to Elakuridschi. The priest said to them, "Rayanaiken hasjoined 
 the heretics, do you think that right?" They asked him what they 
 ought to do. The priest answered, "If Rayanaiken were to come 
 to me, I would make him know my mind but he does not 
 come: you can do what you like." Then one said, " I will kill 
 
— 185 — 
 
 him;" but the priest answered, "If you were to kill him it would 
 give us a bad name, so we must go to work in another way, 
 and we will gain our end as certainly as if you were to kill 
 him." Then they returned to Tanjore, and the catechist as- 
 sembled the people of 18 villages. They went to my native 
 place, Sinneianpaleiam, troubled my parents very much and 
 wished to pull my house down: but the inhabitants of all castes 
 interfered to prevent this outrage. This happened on the very 
 day that I started from Tranquebar. As they could not succeed 
 in pulling my house down, they declared that I had lost my 
 caste, and forbid my relations to hold any intercourse with me. 
 Now that I have arrived in Tanjore many despise me and be- 
 have towards me as enemies. They threaten the heathen tell- 
 ing them not to speak to me, which distresses my parents very 
 much. I wished to let you know this and to beg you to send 
 me some good advice." 
 
 The Missionaries wrote to Father Beschi on the subject, 
 and exhorted Rayanaiken to show patience, to keep quiet for a 
 time, and meet his opponents with gentleness and humility, but 
 though he followed this advice, and would not dispute with the 
 Roman Catholics, his persecutions continued with great bitter- 
 ness for many years. It would take too much space to particu- 
 larize all that he had to suffer; we can only find room for some 
 of the more prominent features. His parents and some of his 
 relations joined the Evangelical Church in 1728 and partook of 
 the Lord's Supper in Tranquebar. This step cost his father his 
 life, for in 1731 a number of armed papists attacked him and 
 his relations under pretext of a quarrel about some property, 
 and while the old man was trying to defend his youngest son 
 from the murderers, he was himself overpowered and sank un- 
 
 15 
 
— 18G — 
 
 tier their blows: — two hours afterwards he expired, crying out, 
 1 l My Father! " His sons exposed the corpse at the gates of the town, 
 hoping thus to attract the attention of the authorities, but as 
 they had no money to give, they could not get justice. Raya- 
 naiken himself was in constant danger of his life, for his ene- 
 mies did not satisfy themselves with branding his name, but in 
 the year 1732 sent assassins to his house by night, who how- 
 ever failed in their aim. The year after, he and his compa- 
 nions were attacked by papists on the road to Tranquebar; a sword 
 was drawn against him, when his wife threw herself between 
 him and it, and he escaped from his enemies with rough treat- 
 ment only. It happened thus almost every year: and he tried 
 to take all these troubles as useful exercises for patience. "As 
 I have to bear so much contempt, abuse and threatening, ' he 
 writes in 1735, "I will tell you how I console myself. The Lord 
 means well towards me both for time and for eternity: the suf- 
 ferings which he sends me will w r ork for me a far more exceed- 
 ing weight of glory, for which I look with anxious trust. I have* 
 not been able to hide these thoughts from my people. God has 
 graciously granted me this relief, and without his will nothing 
 can happen to me." His patience and long-suffering were 
 blessed, for he won many souls, and amongst them some of his 
 most violent enemies. He possessed a thorough acquaintance 
 with the Bible, and an excellent delivery. He even ventured 
 on a connected discourse, for I find it remarked that in 1736 
 when one of the Missionaries was ill, he took his place in Je- 
 rusalem Church, and preached on Matt. XVI. 18, showing that 
 the church is built on the rock of Christ and that the gates of 
 hell shall not prevail against it. He was not however ordained, 
 because his caste was so contemptible, that people of conse- 
 quence would not pay any attention to his words. As this re- 
 
— 187 — 
 
 markable man lived long after the year 1740, we shall return 
 to his activity and development in the latter part of his life. 
 
 If we cast a glance at the condition of the Mission in the 
 year 1740, we find that it had reached its highest point about 
 that time, from which it did not sink down suddenly, for it re- 
 mained in full activity for some years after, and spread so to 
 speak, though it did not develop itself further. In 1740 it had 
 spread northwards to the English settlements on the coast, Cud- 
 dalore and Madras, and in the interior it ha'd spread into the 
 kingdom of Tanjore. Ten European Missionaries were in full 
 activity, with about 30 natives under them. One native, Aaron, 
 was already ordained, and another, Diogo, was soon to be. The 
 number of those who had been converted since the foundation 
 of the Mission was above 5600. The entire Bible had been printed 
 in the Tamil language, and translations of it into other Indian 
 tongues were in the course of preparation. Before we begin to 
 .consider the time from 1740 to 1840 in which we shall see how 
 the Mission stood for a time, then became sickly and almost 
 died, we will devote the next Chapter to seeing how it was ma- 
 naged in Europe. 
 
 -=»!-«e«E=3==»B=4: 
 
 
CHAPTER XII. 
 
 THE MISSION IS SUPERINTENDED AT HALLE.— NO DESIRE FOR 
 DANISH MISSIONARIES. — SILENCE IN THE PRINTED REPORTS. 
 
 It has been already remarked that the Tranquebar Mis- 
 sion was a result of the cooperation of the Danes, the English and 
 the Germans, and this cooperation lasted throughout the time that 
 we have been considering. The original gift of King Frederick IV 
 of 2000 Rix-dollars yearly, had been increased 1000 R. D. by 
 King Christian VI. The English did not merely show sympa- 
 thy and give their manifold assistance to the Mission in Tran- 
 quebar, but they undertook the support of any mission-stations 
 which should be established in their settlements along the coast. 
 Much assistance was sent yearly from Germany, and it was 
 there that everything was arranged, for though a cursory ob- 
 server might suppose that the Mission was directed by the 
 Mission -College in Copenhagen, and that Francke, father and 
 son, were only sympathetic advisers, a more careful inquiry 
 convinces us that the real spring of the complicated machine 
 was at Halle. The counsel of the counseller had become so 
 indispensable in many respects, that he might fairly be consi- 
 dered as a law -giver. 
 
 I will point out one important arrangement in which Halle 
 gained the mastery over Denmark; — that the Missionaries were 
 chosen almost exclusively from that city or the adherents of the 
 Halle school, and this notwithstanding the wish that was expres- 
 sed in many quarters that they should be Danes, or at least 
 
— 189 — 
 
 German subjects of the King of Denmark. This question was 
 often agitated, but it was rarely of any use. It is true that the 
 Court - preacher Masius recommended two Danes as Mission- 
 aries, Johann Wilhelm Petersen, who was afterwards Pastor 
 near Randsburg, and Peter Claussen of Tondern, who was after- 
 wards Preacher at Rodenas in the provostship of Tondern, but 
 that was before the establishment of the Mission and we can- 
 not but remark that about 1711, when Professors Trellund and 
 Lodberg were made Inspectors of the Mission and recommended 
 two Danish candidates, they were not chosen, though they had 
 already applied themselves to learning Tamil. We have no pre- 
 cise account of the reason for this, but it is certain, that it was 
 the general opinion in Denmark that no Dane could enter the 
 mission owing to the influence of Halle, and on the other hand 
 the people of Halle did not hesitate to ascribe this discontent 
 to the national vanity of the Danes. Dal was a Dane by birth, 
 and was sent to India in 1719, but then he had studied at Halle 
 and was thoroughly imbued with the opinions taught there: in 
 fact he himself was against Danes being sent out to Tra*- 
 quebar. U I should speak against myself," says he, "were I 
 to advance anything against Danes being fit for the East 
 India Mission, for I am not only a Danish subject of his Majesty 
 by birth, but I scarcely knew any other than my Danish langu- 
 age till I was thirteen years old. " He then goes on to show, 
 that many men in Denmark are really converted to God, that 
 they have good opportunities for applying themselves to theo- 
 logy and that learning a foreign language is not difficult to them, 
 but yet he adds, " On the other hand the Missionaries have been 
 nearly all Germans from the very beginning, and no one can 
 deny that this has been the means of procuring us much assist- 
 ance both from Germany and England. All our affairs are 
 
— 190 — 
 
 managed in German, the conferences are carried on in that Ian- 
 guage, it is used in the Collegiis biblicis and in the prayer-meet- 
 ings; everyone reads German books, writes in German to the 
 other Missionaries, to England, to Denmark, and to our supe- 
 riors, and receives German letters from them in return. If the 
 Missionary is a Dane he is the more likely to be attracted into 
 wordly society, and therefore we may declare this paradox: that 
 in English places a Missionary should not be an Englishman, 
 in Dutch places not a Dutchman, and in Danish places not a 
 Dane. If a single Dane is to be taken, he ought to understand 
 the German language and to be acquainted with Halle and with 
 England. This is the decision of several Danes here on the spot 
 who have the welfare of the Mission at heart. This only applies 
 to Danish-born subjects; but if we look for Danish subjects in 
 general, the Duchy of Schleswig or Southern - Jutland where 
 I was born, the Duchy of Holstein and the country of Olden- 
 burg might be taken into consideration. Danish subjects might 
 therefore be sought for in Halle, as it happened in 1717, when 
 the Mission - College wrote expressly on this point to 
 Profr. Francke, saying that it had heard that there were two 
 Danes, Hammerich and Dal, then studying there." 
 
 The Mission - College was very earnest on this point, and in 
 the year 1740, when Missionary Walther returned home, it en- 
 gaged him to teach Tamil to two Danish candidates, Ole Made- 
 rup and Elias Naur Fabricius, and this teaching was to lead to 
 the foundation of a Seminary for the Tranquebar Mission; 
 Francke took this very ill, and according to him the news of it 
 occasioned much apprehension to the Missionaries in Tranque- 
 bar, even to Dal, from whom he had least expected it. When 
 one of these Danes, Maderup, was ordained in the year 1741 
 and sent to India, Francke expressed his disapprobation in a 
 
— 191 — 
 
 letter to the Mission- Secretary Finkenhagen, and he thus ex- 
 presses himself in a later letter, " I am very much pleased to 
 hear that the Mission-College agrees with me that it would have 
 been far better if Maderup had not been sent out." Finkenhagen 
 writes on the margin of this, "This was not written to Francke 
 concerning the College but concerning me privately, in order to 
 content the good man, who had been much troubled by this affair." 
 Francke goes on to express that it would be much better to leave 
 the choice of the Missionaries to him, instancing how well the 
 last five Missionaries turned out, and how unitedly they lived to- 
 gether and with Mr. Dal, and representing what a good oppor- 
 tunity he had atHalle for knowing a man before he recommended 
 him. With regard to Bosse and Schultze ( whom he calls " not 
 altogether well-advised Missionaries") he does not consider them 
 as resident in Halle, for both had been away for some time, and 
 both were accepted because they offered themselves and there was 
 nothing to be adduced against them, and Schultze more espe- 
 cially on account of his command of languages. When he was 
 accepted, the rule had been followed of allowing the Mission- 
 aries to offer themselves, to which Francke the elder encoura- 
 ged them in his Collegiis pdraeneticis; but in 1724 by the advice 
 of Francke the younger, they followed the different plan of 
 looking round for suitable people, because they thought that the 
 most sincere minds would be unwilling to forestal the work 
 of God by coming forward themselves, while the unsuitable 
 were ready enough to offer themselves. Thus Francke had chosen 
 Press ier and Walther, by whom the Mission had been so much 
 invigorated, while Bosse, the drunkard, had come forward of his 
 own accord. Francke says that he cannot see any divine 
 guidance in the sending forth of Maderup, and that he does not 
 think that any one chosen at Halle would have been in such a hurry 
 
— 192 — 
 
 to marry before going out; they could not say that there was 
 no opportunity for marriage in a country where Herr Dal said 
 that there were twenty Danish young ladies who could not get 
 husbands. He adds that he had good reason for supposing that 
 some one had proposed the idea of a Seminary to the King out 
 of ill-will towards him (Francke) and that Maderup was wishing 
 to return home, which would be the best thing he could do as 
 he was unsuited to his place. 
 
 These opinions of Francke's received the most complete re- 
 futation; for Maderup remained in Tranquebar till his death in 
 1776, and was on excellent terms with the other Missionaries. One 
 year after Francke had thus confidently expressed himself, he re- 
 ceived a severe humiliation : — he had recommended two men, 
 Klein and Goring, who had just been ordained at Copenhagen, 
 when a letter came into Francke's hands which Goring had writ- 
 ten that year to a girl who lodged in the house at Zeiz at which he 
 had been teacher, and which contained the most tender expres- 
 sions, ending with the postscript, "Adieu, my dear heart: " — he 
 had confided this letter to the care of one of his former scholars at 
 the Pedagogium, who kept it back and opened it and thus the 
 news reached Francke. When Goring returned, he was called to 
 account, but as he involved himself in contradictions the result 
 was that his appointment was cancelled. Francke writes soon 
 after this, "I must say that this event, taking place in spite of 
 all my discreet care and usual forethought, has hurt me very 
 much and has been a great humiliation to me." But this humi- 
 liation had no lasting influence on his turn of mind, for ten years 
 afterwards when Maderup fell ill and wished to return, and the 
 College was thinking of choosing another Dane in his place, 
 Francke, when his opinion was asked, sent a long answer advi- 
 sing that body to spare itself the trouble, as he could choose 
 
193 
 
 best: forgetting what had happened, he says, " I am sure that 
 all who have been recommended by me in the last 27 years, 
 have devoted themselves entirely to the Mission, and that 
 none of them have left Europe with the idea of ever forsaking 
 it." The end was that though Maderup remained, Francke chose 
 another Missionary from amongst the German-Danish subjects, 
 Peter Dame of Flensburg, who was not yet 24 years of age, and 
 whose father was very much opposed to his going; but at last, 
 after much trouble, he gave his consent. 
 
 There was another cause which contributed to the manage- 
 ment of the Mission being conducted at Halle, and this was that 
 all its reports were published there; the Mission - College 
 in Copenhagen published nothing, but was satisfied to receive 
 all the accounts from Halle, which were read also with great 
 avidity, not only in Germany, but in all Evangelical countries. 
 These (i Detailed Reports from the East Indies" as they were 
 called will always be a principal source of information for 
 those who wish to inquire into the history of the Tranquebar 
 Mission, and I can with truth testify to their reliability, if a re- 
 port is to be called reliable because all that it contains is true: 
 but if on the other hand a reliable report is considered to be one 
 in which nothing essential is omitted, I cannot recommend these, 
 because -all that might hurt the christian public or bring the 
 work into discredit, is evaded. I can easily believe that Francke 
 was very slow to receive the less agreeable news, such as the 
 quarrels amongst the Missionaries, some scandal in the life of 
 one or other of them, and their misunderstandings with the tem- 
 poral authorities, because he might hope that these things would 
 smoothe down with time, and he would not wish to hurt any one 
 by an unfavourable public mention of his name; I can easily im- 
 agine further that the inclination of representing those who are 
 
— 194 — 
 
 engaged in a work which depends on public charity in the most 
 favourable light, has had the influence on the Halle reports of 
 filling them with that which is agreeable and encouraging, ra- 
 ther than with that wich is disagreeable and saddening. But 
 with every desire to judge fairly, I must declare my conviction 
 that any one who should write an account of the Tranquebar 
 Mission from the Halle reports alone, would not give a true pic- 
 ture of it as it was, ^because many important particulars are 
 carefully left out. With all my respect for the Franckes, father 
 and son, I must declare that any one who compares their pub- 
 lic reports with their private letters, cannot resist the unplea- 
 sant impression of a sort of clandestine caution ; — I have no- 
 ticed this more particularly in the younger Francke, with whose 
 private letters I have the more complete acquaintance, but there 
 is no reason for thinking that he did not imitate his father in 
 this; indeed when one considers that there is nothing to be 
 found about Bovingh's quarrel in the Halle reports, it seems 
 that it was the custom already g in the time of Francke the elder 
 to suppress what ought to have been mentioned. 
 
 In order to put the reader somewhat in a position to judge 
 in this matter, I will give a letter from Francke to Hojer, the 
 Secretary of the Mission - College, which is remarkable also in 
 another particular: — " I cannot blame you for wishing for many 
 improvements in the management of the Mission. Much would 
 be far better if the spirit and remarkable zeal of Ziegenbalg 
 showed themselves amongst the Missionaries; but you will your- 
 self acknowledge that these gifts are not the same in all, as 
 God distributes them according to his good pleasure, and one 
 must take people as one finds them ; — we cannot get them as 
 we would wish to have them, for God from the beginning has 
 carried on our work amidst many trials, thus using feeble in- 
 
— 195 — 
 
 struments, as he often does, to show that the honour is all due 
 to him. When my late father asked me about 15 years ago to 
 take charge of the affairs of the Mission, it appeared as if the 
 sad quarrels between Herr Schultze and Herr Dal had brought 
 it to its last gasp, if one was to judge from their sentiments 
 and from the complicated state of external affairs. I can truly 
 say that I was like Peter (Acts X, 10) when my father gave me 
 the letters from which the 19th Report was to be abstracted. 
 When I said so to him, he answered me that I must not lose 
 heart under such circumstances, but must accustom myself to 
 such trials, as God could awaken his work even from a death 
 sleep. I did not venture to answer, but could not enter into it, 
 especially when for several years we sought for Missionaries at 
 the request of the College, but could not find any. But now 
 God led my thoughts to the late Herr Pressier, whose remark- 
 able sincerity, faith and ability I had long remarked at the Pe- 
 dagogium. He and another, who now has a living in Branden- 
 burg, determined to accept the call, but as the latter drew back, 
 we looked to Herr Walther by whom I knew that the Mission 
 would be far better served than it would have been by the other, 
 though he was also a good man. Herr Bosse was then added 
 to the number whom we certainly recognized as far the weakest 
 in the gifts both of nature and grace, but as he wished to go 
 and we were in want of help, we would not repulse him. On 
 the arrival of these three in Tranquebar, we heard much more 
 on the state of the Mission, by which, as well as by his subse- 
 quent conduct, Dal appeared in a far more favourable light. 
 The Mission then took a turn for the better, and though Schultze's 
 quarrels with the new Missionaries again hindered the improve- 
 ment and finally obliged him to leave Tranquebar, the result 
 proved that it had not been injured thereby, but on the con- 
 
— 196 — 
 
 trary a blessing was clearly seen when the remaining three were 
 thns enabled to act freely and began the work in the country. 
 Though Schultze could not agree with his colleagues in Ma- 
 dras, but brought on the same confusion there that he had done 
 in Tranquebar, God made use of the two others and so ordered 
 it, that they commenced the Cuddalore Mission at the desire of 
 the English Society. I expect a great blessing of it, for I know 
 them to be two good men. Poor Schultze on the contrary has 
 shown his character so unfavourably, that both I and the Court- 
 preacher Ziegenhagen lose our confidence in him more and more. 
 I still firmly hope in faith in God that he will take care of the 
 Mission in Madras as he has done of that in Tranquebar, though 
 I do not see how it is to be done." 
 
 So far Francke. Now I must request the reader to turn 
 his attention to this 19th Report, which was printed at a time 
 when, according to his own account, the Mission appeared to be 
 at its last gasp: — any one who reads, sees nothing of this, there 
 is no sign of its being in the last extremity, or of any unusual 
 obstacles being in the way; indeed Francke tries in the Pre- 
 face to contradict any unfavourable rumours, and does not say 
 one word on the confused state of affairs, though he promises on 
 the title-page to describe the state of the Mission consistently 
 with truth. I would further ask any one to go through the 
 many Reports which were published during the period of 
 Schultze's long services, and ask whether he could point to a 
 single place in which mention is made of any disagreement 
 between him and his colleagues. It may be said that the fault 
 of this should not be laid on Francke alone, but also on the 
 Missionaries, whose original letters and journals are published 
 in the Halle Reports, but all that was printed passed through 
 
— 197 — 
 
 Francke's scissors, who expressly says in a letter to Finken- 
 hagen, "It has been my custom to omit odiosa from all journals 
 when they were published." But this kind of report of course 
 gives but an one-sided view. 
 
 To give one more proof of Francke's suppressions, I will 
 add that, when the fallen Missionary Bosse at his return from 
 India wished to come to Germany, Francke writes that it can- 
 not be allowed, as his offence, which until this date is unknown in 
 Germany, must be noticed on his arrival; it would thus become 
 known, and scandal would arise to the work, as many would 
 take occasion to scoff, and many springs of benevolence might 
 be choked. Here we have Francke's own acknowledgement of 
 what must strike every reader of the Halle Reports, and see that 
 Bosse's vicious conduct, which caused so much trouble for so 
 many years, was not touched upon with one word in the Halle 
 publications, and we also see that the reason of this silence was 
 the dread of diminishing the contributions which flowed into 
 the Mission. 
 #■ 
 
 It would be very easy to increase examples of this, but 
 what has been already adduced sufficiently proves that the 
 Halle Reports must be used with caution, and that they are by 
 no means sufficient for any one who wishes to give a true 
 (full) history of the Mission. 
 
 Having shown Francke's failings we must remark that he 
 showed a warm zeal, an untiring diligence and a remarkable 
 unselfishness which greatly redound to his honour, indeed he 
 gave up his time and strength to the cause till his very latest 
 breath. It is true that there were many friends to assist him,- 
 
— 198 — 
 
 but there were also many enemies, and the powerful support 
 given by the Halle theologians to the founding and continuance 
 of the Mission, led all those who were not favourable to the one 
 to oppose themselves to the other. Besides that, we have seen 
 how the Roman Catholics attacked the budding evangelical 
 Church in India and they did not fail to do the same in 
 Europe. 
 
CHAPTER XIII. 
 C. F. SCHWARTZ IN TRANQUEBAR, TRICHINOPOLY AND TANJORE. 
 
 We have seen how the Tranquebar Mission was first con- 
 ducted by Ziegenbalg and Griindler and then by Schultze and 
 his colleagues ; amongst the latter there was not one who so 
 raised himself above the rest that the history of the work could 
 be miited to his name- The first name of consequence that we 
 meet with, between 1740 and 1840, is Christian Frederick 
 Schwartz *, who worked in the East Indies for nearly half a 
 century, not so as to become the centre of the whole, but so that 
 all eyes were turned towards him. He did not lead the Mission 
 one step further in its development, but many steps in its ex- 
 tent, and therefore we think it right to devote this Chapter to 
 his history, even though it will lead our attention from Tran- 
 quebar into the interior of the country. 
 
 Schwartz was born at Sonnenburg in Neumark on the 26th 
 of October 1726. His father's name was George; his mother 
 who was one of the Gruner family, died during his early child- 
 hood, but on her dying bed she told both her husband and her 
 Confessor, that she had dedicated her son to the service of the 
 Lord, and begged them to promise that at all events they should 
 not hinder the boy if he wished to study theology. He was first 
 
 *Life and Acts of the Evangelical Missionary Schwartz, in Schmidt's concise 
 Biographies of remarkable Evangelical Missionaries, Leipzig. 1886. Dr. Pearson's de- 
 tailed Life of Schwartz which has been translated from English into German I have 
 not seen; but it wat made use of by Schmidt. 
 
— 200 — 
 
 sent to the school in his native town and then to that at Kus- 
 trin, and the good impression which he had received in his child- 
 hood, though darkened at times, was never entirely extinguish- 
 ed. A. H. Francke's book entitled, "Footsteps of the living and 
 all-ruling Grod," made a powerful impression on him, and gave 
 him the desire of visiting Halle, where he arrived in 1746, and 
 met his countryman Benjamin Schultze, who had just returned 
 from India and who advised him to give up his intention of join- 
 ing the Latin school and to enter the University, as he already 
 possessed the knowledge necessary for such a step. He now at- 
 tended theological lectures, became teacher at the Orphan-house, 
 and received instruction from Schultze in Tamil, in order to be 
 useful in the correction of the Tamil Bible which they were then 
 preparing to print in Halle. Francke the younger then made 
 his acquaintance, and offered to send him as a Missionary to 
 Tranquebar, an offer which he accepted and to which he kept 
 firm, though a few days after he was offered a good living in 
 the neighbourhood of Halle. Great hopes were entertained of 
 him from the hour that he was called to the work. Francke 
 writes to Finkenhagen, the Secretary of the Mission-College: — 
 " With regard to new labourers, I have not only taken much 
 pains to find suitable men, but have the pleasure of informing 
 you that the Lord has so far given us his blessing that we have 
 already found one, of whom I nourish the hope that he will be 
 approved by the Honourable College, not only on account of 
 his ability and great talents, but also for his other good qualities, 
 and that he will work as a blessing to the Mission. This is C. F. 
 Schwartz of Sonnenburg in the Mark, one of the two students 
 who have begun to learn Tamil in order to make themselves 
 useful in the printing of the Bible, and this, though a small 
 beginning, is yet some preparation. When I firsj made him the 
 
— 201 — 
 
 offer, there were some difficulties in the way, but by God's as- 
 sistance they have a]l been removed, so that he feels the more 
 certain of the will of God, and has undertaken the work in full 
 confidence in his name and with the complete approbation 
 of his father." In another letter he says that Schwartz had gain- 
 ed such freedom in Tamil, that he could expound the Gospel 
 according to St. John fluently, and also that he made himself 
 a great favourite by his cheerfulness and remarkable purity 
 {candor), and being at the same time very diligent in study, 
 it was to be hoped that, with. God's blessing, he would become 
 very useful to the work. 
 
 In August 1749, Schwartz was ordained at Copenhagen 
 together with the Missionaries Poltzenhagen and Huttemann, 
 and started for Tranquebar via England, arriving in July 1750, 
 and preaching his first Tamil sermon before the end of the year. 
 By his gentle and modest manners as well as by his zeal and abi- 
 lity he won the love and respect of his colleagues, but during the 
 first ten years of his stay in India, there was nothing to dis- 
 tinguish him particularly from the rest. He was, like the others, 
 diligent in the church and in the schools, taught the cate- 
 chumens and undertook several jour nies into the interior. "Oh 
 that the Lord would bless my work!" he writes in 1757 to a 
 friend in Europe. " It is certain, and I learn it more thoroughly 
 every day that neither he that planteth nor he that watereth are 
 of any consequence, but God, who giveth the increase. He who 
 does not lean on himself or his own strength, but undertakes 
 the Mission-work in all humility, going forth with prayers and 
 tears to seek the lost, and waiting on the Lord for the early 
 and the latter rain, shall receive a blessing from God, and be 
 preserved from many needless cares. And even if the blessing 
 is not shown immediately, God enlivens the heart and in the 
 
 16 
 
— 202 — 
 
 mean while we can say " Nevertheless at thy word I will let down 
 the net — and when they had done this they enclosed a great mul- 
 titude of fishes" This sentence often comes into my mind, more 
 especially as it was the text of my first sermon, and God has 
 wrought humility and a childlike confidence in his word by it. 
 Oh may he ever impress it more and more on my heart by his 
 Spirit," 
 
 I must however relate one trait of Schwartz at this time, 
 which does honour to his heart. That he was a great friend to 
 children, though he was never married, is well known, and 
 though far removed from his father's house, he yet remember- 
 ed his filial duty, of which we have a beautiful little example 
 in the following letter to Justizrath Finkenhagen: — 
 
 "I have this year received the sad news of my native town 
 having suffered from a severe fire, by which my father's house 
 has been reduced to ashes, and I have been thinking of some 
 means of performing my duty as a son in sending him some lit- 
 tle assistance. I have a watch which w T as given to me in Eng- 
 land, and as I make little or no use of it, I have taken the li- 
 berty of sending it to you by Herr Bram, Chaplain of H. M. 
 Ship Bornholm, with the humble request that you will sell it to 
 some watchmaker, and send the proceeds, together with the en- 
 closed letter, to my parents, who live at Sonnenburg in Neu- 
 mark. 
 
 Most respectfully 
 Tranquebar, 6th. Octr. 1753. C. F. Schwartz." 
 
 Finkenhagen remarks on this letter "the watch mention- 
 ed herein was sold for 14 Rix- dollars 3 Schllg. at the auction 
 held at the Orphan-house, January 27, 1755." 
 
 In the year 1760, Schwartz went by invitation to Ceylon, 
 to strengthen the Lutherans who were employed there in the 
 
— 203 — 
 
 Dutch service and to administer the Lord's Supper to them. • 
 The journey was quite successful, but when he arrived at Nega- 
 patam in September, he heard the extremely surprising news 
 that a wife had arrived for him from Copenhagen. I will relate 
 the whole history of this extraordinary event, as it throws some 
 light on part of the daily life of the Missionaries. It has made 
 an unpleasant impression on my own feelings, but that would 
 not justify me in concealing it. Schwartz's sincerity and ener- 
 gy are remarkably shown from amidst the infirmity and anxiety 
 which surrounded him. 
 
 Missionary Kohlhoff was a widower and very delicate. 
 It was with great difficulty that he could take care of his child- 
 ren, though Zeglin's wife was of great use to him. As none of 
 the ladies in Tranquebar seemed suitable for him, he thought 
 that he should like to procure a pious wife from Europe, and 
 Madame Zeglin directed his attention to some of her relations 
 in Colding and Sonderburg. It was then desired, that two of 
 these relations should come out: one was to become Kohlhoff* s 
 wife, and the other was to live with the Zeglin s who promised 
 to provide for her if she feared God and conducted herself well* 
 And the Ship-Chaplain Bohme, who. left Tranquebar in 1754, was 
 requested to arrange this; but he seems at first to have given him- 
 self no trouble in the matter.' The relations of Madame Zeglin de- 
 clined the offer, and Kohlhoff was willing to forget the whole affair, 
 though Zeglin was constantly reminding him to make another 
 effort. In the year 1758 Bohme put himself in communication 
 with the Mission - College, and represented that he had receiv- 
 ed a commission from the Missionaries (indefinitely) to procure 
 wives for them, and that they reminded him of it every year: 
 in consequence of his remarks, two girls, Pernille Thors and 
 
 16* 
 
— 204 — 
 
 • Anne Sophie Pap started for Tranquebar, under the care of the 
 Mission-Assistant Bliesner and his wife. Bohme had in his own 
 mind assigned Pernille Thors to Kohlhoff and Anne Pap to 
 Schwartz, though there is not a trace to be found in any of his 
 letters of a desire to be married. Bohme had certainly overstep- 
 ped his commission and led the College to do what it never 
 ought to have done without a more complete written expres- 
 sion of what the Missionaries wished. As soon as Kohlhoff heard 
 from Copenhagen that Bohme was selecting a wife for him, he 
 wrote to forbid it, but his letter probably arrived after the girls 
 had started. Bliesner wrote even from Helsingor complaining 
 of the improper conduct of Anne Pap, and again from the Cape 
 a still stronger account enclosing a lampoon on her, apparently 
 written by one of the sailors. When the ship arrived in Tran- 
 quebar, the first thing that Bliesner did was to write to the 
 Missionaries and tell them that one of the girls was quite un- 
 worthy of entering the house of an honest man. The Mission- 
 aries were in great consternation. The bride intended for 
 Kohlhoff, to whom Bliesner gave a good character, was receiv- 
 ed by the Zeglins into their house; but no one would have any- 
 thing to say to Anne Pap, except the Dane Maderup, to whom 
 she declared with bitter tears that all that Bliesner had said 
 was false and calumnious, that his wife had taken a dislike to 
 her from the beginning of the voyage and had scolded her in 
 the most frightful way. Anne Pap had not been in any way be- 
 hind hand with abusive words, so that Maderup considered 
 them as much about equal in that respect, but Bliesner's grave 
 accusations against her could not be proved, though it was 
 clear that she had been thoughtless to the highest degree. What 
 would be the end of it all? The bridegroom, Schwartz, was in 
 Ceylon and had not the slightest idea of what was awaiting him 
 
— 205 — 
 
 on his return. As soon as he heard the news he wrotG the fol- 
 lowing energetic declaration: — 
 
 "I, Christian Frederick Schwartz, testify in the presence 
 of God, to whom all things are kown and who will bring all to 
 judgment, that I never, either by word or by writing, either 
 lately or in times past, have given to Herr Justizrath Finken- 
 hagen or Herr Bohme a commission to choose any woman as 
 a companion for me and to send her here from Copenhagen. 
 Thus I declare before God that what has taken place in this 
 affair, is without my knowledge and without my having given 
 my j)ermission by a single word, so that it is not binding upon 
 me either before God or man. I wish that this declaration 
 should be considered as the strongest oath which can reason- 
 ably be required of me, for I could not answer otherwise if I 
 were asked on the bed of death itself. I add moreover, 1) that 
 in the beginning I knew nothing of the commission which the 
 dear Brothers Kohlhoff and* Zeglin gave to Herr Bohme and 
 Justizrath Finkenhagen, but only heard of it a long time after; 
 2) that if I had said a word on this subject to Herr Bohme, 
 my name must have appeared; and yet during the seven years 
 correspondence on the subject, my name has not once been men- 
 tioned. 3) Justizrath Finkenhagen has not one single line 
 in my handwriting to prove that I have given power to any one 
 to advance any thing from my pay to such a person; neither 
 can Herr Bohme produce such a document. 4) Had I har- 
 boured any such intention I should have acted in a most deceitful 
 way not to make it known to one amongst my dear Brothers. 
 5) If this young girl Anne Sophie had conducted herself pro- 
 perly on board ship so that not a word could be said against 
 her, I yet could not determine to marry her. I am open to con- 
 
— 206 — 
 
 viction as to what happened on board ship, or what is said 
 to have happened, but even if she could prove in a trial 
 that she had conducted herself well, I yet declare that I will 
 not marry her. 6) As I am perfectly innocent in-ihis affair, 
 and have not had anything to^lo with^her being sent out, ei- 
 ther by word of mouth or by writing, I will not pay one far- 
 thing towards the expenses which may have been incurred there- 
 by. The shame and scoffing which I, even though guiltless, 
 must bear, I forgive from my heart. 
 
 May the God of peace tread down Satan, the disturber of 
 peace, under our feet. Written at Negapatam, 9th September, 
 1760." 
 
 Things thus looked very dismal, but when the confusion 
 was at its height, better days appeared, and the history ended 
 with marriage, for not only did Kohlhoff decide on marrying 
 Pernille Thors, but Anne Pap was also provided for. She had 
 been untiring in intruding upon Governor Forch, who seems to 
 have been a right minded man, till at last the happy thought struck 
 him of inquiring privately amongst the Company's servants 
 whether any of them were inclined to marry Miss Pap, as in 
 such a case he should provide for the wedding, the bridal pre- 
 sents &c. Behold, an old Lieutenant, Haldager, appeared as 
 wooer. Naturally enough he was not refused, and the marriage 
 was solemnized with great pomp at the Castle. Maderup was 
 particularly glad that the Governor had thus saved the girl's 
 reputation, and that the mouth of Bliesner's wife should be stop- 
 ped. The Missionaries thanked God that the affair took this 
 turn; but none of them would pay for the expense of her voyage 
 out. She died the year after in child-birth. 
 
 We now return to Schwartz's missionary - work. The time 
 had now arrived when he, who for ten years had lived quietly 
 
— 207 — 
 
 in Tranquebar, was to become the instrument for strengthening 
 and spreading the branches of the Mission in the interior of the 
 eountr j. It has already been related how native catechists were 
 placed over the different congregations which were formed in 
 Tanjore, how they were visited by native priests, and how. one 
 Missionary had been so fortunate as to conquer the difficulties 
 which opposed themselves to a journey into the interior. The 
 next who undertook it, after Pressier's journey in 1728, was 
 Wiedebrock, who accompanied the suite of Captain Sivers as 
 interpreter in 1753, when he had an audience with the King 
 of Tanjore' as a Danish Royal Commissioner and Chief of two 
 men-of-war. Wiedebrock made use of this opportunity for 
 communicating with the Christians in Tanjore, preached before 
 the heathens, and recommended the Mission and its congrega- 
 tions to the King. The recommendation was graciously received, 
 the King saying, "They are my people". From the year 1755 
 we may suppose that the way into Tanjore was open to the Mis- 
 sionaries, for in the same year Johann Wilhelm Berg, a native 
 of Hamburg, who was a Captain in the service of the King of 
 Tanjore, obtained permission for one of the Missionaries to come 
 to the capital to administer the Lord's Supper to himself and 
 others of the Evangelical Church who were residing there; a 
 permission which was often repeated in following years. Thus 
 in the year 1762 the Missionaries Klein and Schwartz went to 
 Tanjore on Captain Berg's invitation and afterwards to Trichi- 
 nopoly. This town belonged to a Mohammedan Nabob, to whom 
 the King of Tanjore was in some measure tributary, but there was 
 an English garrison there, and many of the officers were so 
 rejoiced at the arrival of the Missionaries and so willing to help 
 them, that Schwartz determined on remaining there. This visit 
 was the origin of a complete change in his position, for Trichi- 
 
— 208 
 
 nopoly and Tanjore became the centres of his activity during 
 his long and useful life. 
 
 A letter from Schwartz to the Mission -College, dated the 
 10th of July 1766, gives an account of his first year in the in- 
 terior. "I have now been absent a considerable time from 
 Tranquebar," he writes, "and have lived here in Trichinopoly, 
 and now and then in Tanjore. It would have been right to inform 
 the College of all that I was doing, and I have often thought of it, 
 but the uncertainty of my position and the hope of soon having 
 some thing certain to say, has delayed me so long that I must now 
 with shame ask forgiveness for my negligence, and promise in 
 future to be more careful in my duty." 
 
 "My dear brethren have made known by their letters that 
 I have remained in the country, with their consent thereto. At 
 the beginning of my residence here (in Trichinopoly) I preach- 
 ed before a small Native and Portuguese congregation; on 
 week days I tried to instruct Hindoos, Mohammedans and Ro- 
 man Catholics in the Gospel and thought that I should very soon 
 return to Tranquebar. Not long after, the English Commandant 
 requested me to conduct public worship for the English on Sun- 
 days. I asked counsel of the brethren, and they advised me to 
 do it in gratitude for the protection which I enjoyed here, but 
 to take care that the Portuguese and Tamil congregations were 
 not neglected. A few months after, a sorrowful event led to the 
 erection of an English school. The powder-manufactory here 
 blew up, robbing many soldiers of their lives, and many child- 
 ren of their fathers. The Commandant, Major Preston, set a 
 collection on foot for the orphans, which amounted to 300 Pa- 
 godas; this he gave into my hands, asking me to select a school- 
 master from amongst the old soldiers. I found one who had 
 ability but not sufficient perseverance, and I therefore deter- 
 
— 209 — 
 
 mined to send the money and the children to Fabricius in Mad- 
 ras. The English army now marched upon Madura, to take the 
 place from the rebels. The siege lasted long, the number of sick 
 and wounded increased, and Major Preston often begged me to 
 come to him for a time for the sake of the sick. All the breth- 
 ren gave their consent; and I therefore went to the camp, and 
 remained there for two months.* When Madura was given up 
 to the English, the Nabob made a present to the army, of which 
 (without any request on my part) 600 Pagodas were given to 
 me, which I dedicated to the Tamil congregation and school. 
 A pious soldier had been wounded in the hand before Madura, 
 which made him unfit for service. When I had left the army, 
 and returned here to Trichinopoly, this man whom I did not 
 know before, was brought to me and recommended as a school- 
 master. I engaged him. Not long after, the Nabob gave 300 
 Pagodas for the orphans, so that I now had 600 Pagodas for 
 them, with which I supported the school-master and four child- 
 ren. The other children only received instruction, books and 
 paper. After ihe taking of Madura, the army returned, and re- 
 mained for some weeks in Trichinopoly. Some of the officers 
 
 *T,his was in the summer of 1764. On his arrival in the camp Schwartz found 
 500 sick and wounded in two hospitals. The smell was most repulsive, 
 but the entrance which he found for the Word, made him forget everything else. 
 He sat beside the straw beds of the soldiers, showed to them the way of repentance 
 and faith, reminded them of their father's house which most of them had left, and to 
 which taey now wished to return with shame and grief. Many were humbled, lis- 
 tened willingly and promised improvement. Schwartz visited the hospitals in the 
 morning, and the sick officers in their tents in the afternoon. Madura was stormed on 
 the 26thof June. Major Preston led the attack and mounted the wall, but he was wound- 
 ed and carried back into the camp covered with dust and blood. "My friend," said he to 
 Schwartz, " I am now punished for my sins." He died of his wounds a few weeks after- 
 wards. "When I came into the hospital after the assault," says Schwartz, "I saw such a 
 scene a( I had never witnessed before in my life. Oh, war is a terrible punishment from 
 God! I went from one to the other, talked with them; and prayed with them but at 
 times l felt dumb, for the misery was too great. Some prayed, some cursed their ene- 
 mies, some moaned, the instigators of the war were not forgotten. Schwartz re- 
 mained in the camp till he fell ill himself and was unable to visit the hospital. 
 
— 210 — 
 
 remarked, that the place where Divine Worship was performed 
 for the English was most unsuitable : this awoke the desire of 
 building a church here and a subscription was opened, which 
 soon amounted to 2000 Pagodas : the church was also to be 
 used for the Tamil and Portuguese congregations. The Gover- 
 nor in Madras helped both by advice and deed. The Nabob 
 when his permission was asked, declared that he had nothing 
 to say against the building of the church, but only wished that 
 it should be outside the fort, in which case he would give a 
 good stone - bungalow for it; but the Commandant feeling that 
 such a plan would make it almost useless to the garrison, de- 
 termined on building it within the fort. The foundation was 
 laid on the 13th of March last year, and on the 13th of March 
 this year, the upper vaulting which forms the roof, was com- 
 pleted. The present Commandant, Colonel Wood, superintend- 
 ed the building, whilst I had charge of the materials and the 
 accounts. It was finished in May, and consecrated at Whitsun- 
 tide. The school-house, in which I live, is to be enlarged and 
 improved by the consent of the Nabob. The service is cDnduct- 
 ed in this way : — on Sunday morning from 8 to 10 the Tamil 
 christians assemble; at 10 o'clock the English, and at 4 the 
 Portuguese. In the evening there is another prayer-meeting. 
 I have as yet taken no pay for the slight service that I perform 
 for the English, and do not intend to do so, as it leaves me the 
 more free.* On week-days I work in the congregation, and 
 try to awaken the heathen by constant conversations; both a- 
 mongst them and the Roman Catholics traces of conviction are 
 beginning to appear, which I trust that God will strengthen by 
 his Holy Spirit into a real conversion. This year I have prepar-. 
 
 * He afterwards received a salary from the English as Garrison - Chaplain, all 
 of which he gave up to the good of the congregation. 
 
— 211 — 
 
 ed two little bands of heathen for baptism, and have instruct- 
 ed two Portuguese women who voluntarily left the Romish 
 church to join ours. In this way I have occupied myself here 
 as a Royal Danish Missionary, and rejoicing as I do in having 
 received a regular appointment from the King of Denmark, I 
 should feel much grieved if any change were to take place; and 
 to do anything which would lead to such a change would be a- 
 gainst my conscience." 
 
 " Further, as there is now a spacious Church here in Tri- 
 chinopoly, and a Missionary has full freedom in publishing the 
 gospel; as there is both a Tamil and a Portuguese congregation 
 and school, and as the English, at least in all that belongs to 
 the Fort, have full power here and will keep it unless a more 
 powerful enemy should drive them away, my poor opinion is, that 
 Trichinopoly is a very convenient place from which to make 
 known the Gospel to the country - people ; added to which, a 
 Missionary stationed here might visit the congregation in Tan- 
 jore at least once a year. I wait now for orders as to whether 
 I should remain here or return to Tranquebar ; but if the Col- 
 lege should decide that a Danish Missionary ought to remain 
 here, I should think it an advantage if an exchange could take 
 place from time to time." 
 
 The Dane Maderup was the only one amongst the Tran- 
 quebar Missionaries who was anxious for Schwartz to be recall- 
 ed, and who murmured at his remaining away so long. The 
 others declared that his cheerfulness, sincerity, intelligence and 
 experience were extremely useful to them, and that therefore 
 they had often wished to recall him, more particularly since 
 their numbers had been diminished by the deaths of Dame and 
 Wiedebrock, but that they could not decide on calling him away 
 from the great harvest which appeared to await him in Trichi- 
 
— 212 — 
 
 nopoly. Even Francke gave it as his opinion that Schwartz had 
 better remain where he was, as he was a great favourite with 
 the English, the Nabob, the Christians and even with the Hea- 
 thens, and that therefore he was likely to work more effectually 
 than any one who could be put in his place. Schwartz then 
 wrote to the College as follows: — u Your Excellency and the 
 honourable gentlemen wish me to say whether I will return to 
 Tranquebar, or remain in Trichinopoly on the appointment of 
 the Society in London. In my last letter I expressed that if I 
 looked to my own feelings, and particularly to the delightful 
 intercourse with my brethren in Tranquebar, I should certain- 
 ly wish to return there, or at least to be able to make an ex- 
 change sometimes. But as all the brethren there say that they 
 do not feel sufficiently at home in the English language to be 
 able to change with me, and fear that the work might be there- 
 by obstructed, I will follow whithersoever God shall call me, and 
 trust that he will in his mercy remain with me and near me in this 
 desert.* But I would rather be passive than active in this change. 
 I have written to the Society that I am not entirely disinclin- 
 ed to take up a regular appointment if God should will it, but 
 that it would be quite against my conscience to cooperate there- 
 unto, as I consider your Excellency and the honourable Coun- 
 cil as my appointed superiors, and could not undertake any- 
 thing against or without your consent. If I am to be given up 
 to the Society, it is my humble request that I should not be 
 considered as separated from the Tranquebar brethren, but as 
 being still in union with them." Attention was paid to this re- 
 quest, and the Missionaries wrote, "The wise resolution adopt- 
 ed by the College with regard to our honoured brother Herr 
 
 * Schwartz often grieves at being alone in Trichinopoly, and says that ex- 
 perience lias taught him why our Lord sent out his Apostles by two and two. 
 
;) 1 9 
 Z LO 
 
 Schwartz, may set him at rest. He can thus retire to us at any 
 time, if it should please God to alter the state of affairs in the 
 country." The letter-books of the Mission- College show the great- 
 est good feeling in all connected with Schwartz. In a letter to 
 the Missionaries dated 1768, the College says, " With regard to 
 Herr Schwartz, we are so convinced of his zeal, his unselfish- 
 ness and his other merits, that we have determined not to cut 
 off anything from his pay, but to grant him his full allowance 
 together with the 100 £ sterling given to him by the English 
 Government in Madras, until he shall think fit to enter the Eng- 
 lish Mission-service." In Schwartz's own letter to the College 
 from which we have quoted above, he says, " I have hitherto 
 received my pay from Tranquebar; but as the Society has this 
 year sent an annual salary for a Missionary in Trichinopoly, 
 whoever he might be, my brethren in Tranquebar have, since 
 the beginning of August, received that which was otherwise in- 
 tended for me. All that the Company has spontaneously given 
 to me has been devoted to building the Church and the Mission - 
 house." Thus we have the pleasing sight of a threefold reward 
 pouring in from different sides on a worthy and active Mission- 
 ary, and that he, wanting but little for himself, gave up liis 
 abundance for the good of the Mission. 
 
 Yes, Schwartz was contented with very little. On this we 
 will take the testimony of a trustworthy and excellent man, the 
 Englishman William Chambers, who was then living in Ben- 
 gal, but who knew Schwartz well and thus describes his life 
 and activity in writing to a friend: — "Before I went to Trichi- 
 nopoly I had often heard Schwartz spoken of as a man who 
 united great piety and zeal with a thorough acquaintance with 
 the native languages. But as accounts of this kind were gene- 
 rallv given to me by those who looked at the features of a reli- 
 
 
— 214 — 
 
 gious character through the dark glass of their ruling preju* 
 dices, my ideas of him were very imperfect, and having no 
 better guide for my judgment, I mixed up what I heard in his 
 praise with an idea of gloomy melancholy and extravagant se- 
 verity. But the first sight of this man made me give up my 
 preconceived ideas. Certainly his dress was worn and of a very 
 old-fashioned make, but in his whole appearance there was 
 something exactly the reverse of what one could call dismal or 
 repelling. Picture to yourself a well-grown man somewhat ab- 
 ove middle height, holding himself naturally yet erect, of ra- 
 ther dark yet healthy complexion, with black curly hair and a 
 powerful manly glance expressing unaffected modesty, upright- 
 ness and benevolence, and then you have an idea of the impres- 
 sion which the first sight of Schwartz makes on a stranger. A 
 plate-full of rice, boiled after the fashion of the country, with 
 few vegetables (curry) formed the daily meal to which he 
 sat down with a cheerful countenance: and a piece of native 
 cloth, dyed black, formed the material of his dress for a 
 year. Thus raised above all earthly cares, his whole attention 
 is turned towards spreading the Gospel. He was untiring in 
 making it known both to the natives in town and in the out- 
 lying villages, and before long a congregation of converted Hin- 
 dus was assembled round him. Amongst these were three or 
 four who soon became assistants to him in his work. These he 
 fed daily at his table, and did all that he could for their sup- 
 port out of his own income." 
 
 Now we shall see how this plain and simple but sincere 
 and earnest man had the good fortune of preaching the Gospel 
 to the very heathen King of Tanjore himself. He relates it in a 
 letter to Francke of the 3rd of June 1769. " After the Eng- 
 lish," says he, "had concluded a pence with Hyder Ali, I went 
 
— 2 1 5 — 
 
 to Tanjore. I left this on the 17th of April, and returned on the 
 6th of May. I preached three times almost every day that I 
 was there, and had many conferences with the heathens. The 
 King sent word that he wished to speak to me. On the 30th of 
 April after I had preached to the Tamil congregation on pray- 
 er, I was summoned to the fort. From 11 o'clock in the mor- 
 ning till 5 o'clock in the afternoon I was at the castle talking 
 to all sorts of people, till I was quite tired. A Brahmin asked 
 me how we could overcome our fleshly lusts? I pointed out the 
 Saviour of the world to him, to his sufferings and death, and to 
 the power of the Holy Ghost which he had thereby won for us. 
 To others I preached on the deep-seated corruption of man, on 
 the gracious deliverer from sin, death, and hell, and on the life 
 of godliness. When I arrived at the castle there were many 
 hundred writers, accountants, and servants, who were very 
 friendly to me and wished that I might preach in such a way 
 that unjust and godless manners might be annihilated. Till 5 
 o'clock I remained in a place where the King sometimes shows 
 himself in public. Then I was led through many dark passages 
 to the King, who sat in a four-cornered space on a bed, which 
 was made fast at the top, so that he could rock himself. His 
 servants were ranged at his feet on both sides. Opposite to him, 
 at a distance of 10 or 12 feet, a chair was placed for me. The 
 Persian interpreter said that the King had heard me very well 
 spoken of, and that he had sent for me on that account. I thank- 
 ed tne King for his good will, and wished that God might 
 richly bless him with all blessings. The Persian interpreter 
 would not say that I had blessed the King, but one who stood 
 near him, said, "he blesses you." The King kindly answered, 
 "He is a priest." I was then asked whether I was married, to 
 which I answered, No. The King asked why some Europeans 
 
— 216 — 
 
 refused to worship images, while others, as the French and Por- 
 tuguese, worshipped them. I begged permission to speak in 
 Tamil so that those who were near me might understand, 
 and said, "The worship of images is expressly forbidden in the 
 word of God ; and it is because the word of God is not given 
 into the hands of the people that they fall into idolatry, and go 
 wrong." To the question how man could attain to a knowledge 
 of God, I answered, " God has in his great mercy revealed 
 himself to men in two ways; first, by the great works which 
 he has created, heaven, earth, sun and moon, by which he 
 shows his power, goodness and wisdom, and thus these great 
 works are given for our teaching; yes, God manifests himself 
 daily by his daily care of us. All that we eat and drink re- 
 quires us to acknowledge God and to worship him gratefully. 
 The second means which God has mercifully given us is his 
 word, which he caused to be written for us by certain holy men 
 whom he had prepared and called to the work. From this we 
 can learn with certainty what is necessary for our salvation, 
 and what we could not have understood by meditating on the 
 creation. If the King will permit, I will give a short acccount 
 of its principal doctrines." 
 
 "The King answered that he permitted it, and wished me 
 to mention some of the principal doctrines, on which I said, 
 "The main doctrine concerns the only true God and his glory. 
 The word or law teaches us that God is a Spirit, who possesses 
 infinite wisdom, but no form or mortal body like ours. There- 
 fore it is contrary to his glory when men represent him by any 
 image : by this they mock him instead of doing him honour as 
 they think. The word says further that God is omniscient, holy 
 and just, kind, benevolent and omnipresent. (These qualities 
 were explained at full, and one of the King's most distinguished 
 
— 217 — 
 
 attendants always repeated the explanation) . The true God then 
 being a Spirit, omniscient, holy, just, omnipotent and omnipre- 
 sent, judge for yourselves whether it is possible to make an im- 
 age like him. Is a figure of stone or a block of wood, which 
 has neither sense nor holiness, nor power to do anything, a suit- 
 able representation of an all-powerful, holy and omniscient God? 
 Is not the true God dishonoured thereby, and the knowledge of 
 him obstructed? We Europeans used in former days to make ima- 
 ges of gold, silver, stone, and wood, we used to bow down before 
 these idols, and rambled about in error; (this expression seemed 
 to appear too lively to the King, for he smiled, but said, Go on!) 
 but God took pity on us, sent us teachers of the truth, and brought 
 us to the knowledge of Himself. Here I introduced the first tea- 
 chers of Christianity in Europe as interlocutors, made them bring 
 forward their arguments against heathenism with very strong 
 expressions, warning the Europeans most earnestly to forsake 
 their idols, and turn to the living God; for this I thought would be 
 the least obnoxious way of laying the truth before them. — We 
 then turned to the great doctrine of the corruption which is to be 
 found in the heart of every natural man. I said: a soul which fears 
 God above everything, which loves and trusts him, whose 
 thoughts, desires, and inclinations are all turned towards God to 
 honour and to praise him, such a soul is healthy. But let us 
 look into ourselves, and examine ourselves, and we shall find 
 that our inclinations and desires are all set upon earthly, carnal 
 things. We may feel sure from this, that our souls are not in a 
 right state, that they are not pleasing to God, but altogether 
 corrupt. God's word teaches us this also, it agrees with our 
 own sad experience. — We then came to the third great doctrine, 
 of our being freed from grief and misery by our Saviour. I 
 said that if he would permit me I would "first lay before him a 
 
— 218 — 
 
 beautiful simile which is contained in the word of God. The King 
 said, " yes, let us hear it." It was the parable of the prodigal son * 
 which I first related and then applied. I showed how we had 
 fallen away from God, and had thus ruined ourselves in under- 
 standing and will, in body and soul, that husks were the best 
 reward one could expect in the service of sin and the devil, and 
 that the consideration of the good gifts which our gracious Father 
 will give us, and of the misery which we reap in the service of 
 sin, ourdit to induce us to arise and return to him: finallv I 
 showed how God in his unspeakable love is always ready to 
 receive us. Here I was interrupted, for pastry was brought in, 
 of which I was required to partake. I ate a little, and said that 
 we Christians, when we enjoy bodily comforts or meat and drink, 
 thank God for his goodness towards us, and beg him to give 
 us grace to use to his service those powers which we receive by 
 the enjoyment of his gifts. At the King's request, I then said a 
 prayer. Then he wished to hear a hymn, as he had been informed 
 that it was our custom to sing. As I had expected such a request, 
 I had the hymn " Mein Gott, das Herze bring ich dir, " translated 
 by our brother Fabricius, with me, of which I then sang the 
 three first verses. The remainder I read to him, adding some 
 explanations. The last verse was the 15th "z-u^jsljr/Ej&err <2uir& 
 Q& /§ir ^ptfl^jslQjjiJc" &g. The King expressed himself much 
 pleased, and said that he had never heard such things from an 
 European before, adding that I must not take it ill that he had 
 kept me waiting all day. I answered that I wished him all good 
 things and all blessings from my heart, and then took my leave. 
 Then Captain Berg and I were conducted to another part of the 
 palace, where supper was prepared for us. " 
 
 * The 15th Chapter of St. Luke was Schwartz's favourite portion of the Bible 
 which lie used constantly bofrh in teaching and preaching. 
 
— 219 — 
 
 Shortly after this Captain Berg had an audience with the 
 King, and informed him that Schwartz had left (he had returned 
 in haste to Trichinopoly on account of the approach of Whitsun- 
 tide,) to which the King answered, "I expected, that he would 
 always remain here." When the Captain remarked, "he would 
 not venture to do that without your permission," the King said> 
 "It is my decided will that he should remain near me, that I 
 may have the benefit of his advice. ' The Captain immediately 
 wrote an account of this to Schwartz, who felt very uncertain 
 as to whether it were not therefore Ins duty to go to Tanjore; 
 he asked the advice of the other Missionaries, who thought that 
 he ought at least to go to the King for a short time. Schwartz 
 went therefore, but though he visited and preached before the 
 Minister, so many difficulties were put in the way of his seeing 
 the King, that he had but one audience, yet when Schwartz left 
 Tanjore, the King sent word to him, saying: " Remember that 
 you are my Padre. ' 
 
 It was by the gracious Providence of God that Schwartz 
 did not settle in Tanjore, for the relation between the King, the 
 Nabob and the English became less and less friendly, till finally 
 war broke out. The capital was twice besieged, first in the year 
 1771, when the King begged for peace after a breach had been 
 made in the walls; this he ratified by giving up one of his most 
 important forts, and paying a considerable sum of money, by 
 which the country was frightfully drained. In the year 1772 
 Schwartz went to Tanjore, and united Captain Berg's daughter 
 to another European Captain at the castle, in the King's presence. 
 It was easy to see that the King wished to keep Schwartz, for 
 he talked with him five times; but it was still more clear that 
 he wished him to be his advocate with the English, for he said, 
 " Padre, I trust vou, because vou do nol? care for monev. " " I 
 
— 220 — 
 
 told him," says Schwartz, "that there would be no sin in trying 
 to cement a friendship between him and the English, but it was 
 a dangerous thing to have anything to do with his people in 
 such affairs because they were so full of lies. ' The servants of 
 the King feared any interference from Schwartz, expecting that 
 it would bring to light their unjust practices, so the affair fell 
 to the ground, and Schwartz departed after having faithfully 
 witnessed to the truth in that corrupt court. " Looking at this 
 people from a distance," says he, "one thinks that their con- 
 version cannot be very far off, and one is strengthened in this 
 idea when one sees them so often willing to hear the Word of 
 God; but when you learn to know them better, you see that the 
 enemy holds them prisoner in so many nets and traps, that you 
 are thoroughly frightened. But the Lord's arm is not shortened. 
 I seek for his grace to publish the Gospel to high and low, and 
 hope for the blessing of him who has said, ' i I am with you alway . ' ' 
 One day, when he was earnestly exhorting the King to give his 
 heart to God, he answered, " Padre, that is not so easy as you 
 think; " Schwartz showed him that by the grace of God it might 
 become both possible and easy, but he was unable to convince 
 the weak King, who was unnerved by luxurious living and quite 
 dependant on heathen associations. 
 
 In the year 1773 Tanjore was stormed and taken by the 
 Nabob and the English and the King himself fell into their hands . 
 "Thus," writes Schwartz, "fellTolossi Easa in the 10th year 
 of his .reign, and by his own fault, for he had allowed the Brah- 
 mins and Mohammedans to persuade him to such a dissolute 
 course of life, that he had forfeited the love of his subjects, and 
 thus lost his great earthly power. The imprisoned King sent 
 for me. As soon as he saw me he was very much affected, as 
 indeed was I. At las*t he said to me "Do you not know me, 
 
— 221 — 
 
 Padre? " I answered that I knew him well and was much grieved 
 at what had happened to him, and that I could only wish that 
 God would give him grace to bear his misfortunes with patience." 
 The Nabob kept him in prison for about two years and a half, 
 and would willingly have got rid of him in order to bring the 
 whole country under his own dominion; but that was contrary 
 to the policy of the English, who at last determined to free the 
 King and replace him; the Nabob, after a long delay, gave a 
 reluctant consent. Schwartz followed the English regiment, 
 which was to relieve the Nabob's guard in Tanjore, and announce 
 freedom to the imprisoned king. He had allowed his beard to 
 grow and neglected his appearance altogether. i ' Padre, ' ' said 
 he as soon as he saw Schwartz, " how often I have thought of you 
 when I laid down to rest at night. I have repented on my couch 
 that I did not follow you and take the advice which you gave 
 me. ' a Very well, " " said Schwartz, " suffer yourself to be led 
 to the Lord by the humiliation which his hand has laid upon 
 you, and by the unexpected help which he now offers you; — 
 pray to him and free yourself from the worship of idols. ' His 
 answer, says Schwartz, was like a dagger through my heart: 
 he said, that he was a man of the world and that he acknowled- 
 ged that there was but one true and highest God, but yet that 
 mythology had originated with very great men. a Not great, 
 but very foolish men," answered Schwartz. He translated the 
 King's letter of thanks from Tamil into English, but he stopped 
 almost at the beginning when he found that the happy change 
 in the King's circumstances was to be attributed to the idol Rama. 
 " What, " said Schwartz, " has Rama done this? he who is unable 
 to do anything for himself. " " Write that the true God has 
 done it, " answered the King. Another time he declared that 
 the Brahmins had been the cause of all his misfortunes, or as he 
 
— 222 — 
 
 expressed it, that they had drowned him. Another time when 
 Schwartz related to him the history of Joseph, he remarked that 
 it had some similarity to that of Jesus. " I cannot say what is 
 passing in his heart," Schwartz remarks, "but there are no 
 external signs that his sufferings have done him any good. ' Im- 
 mediately after his restoration some heathen festivals were cele- 
 brated with great pomp. 
 
 And such as Tolossi Easa then was, he continued to be. 
 He had seen the power of Christianity, and felt the greatest 
 respect for Schwartz, who took up his constant residence in 
 Tanjore from about the year 1778 (the care of the congregation 
 in Trichinopoly was confided to Missionary Pohle, who had 
 arrived the year before, and who conducted the Mission at Trichi- 
 nopoly for 40 years), but he not only did not join the Church 
 of Christ, but he kept up his old life of idolatry and vice. He was 
 very kind towards Christians, indeed he even told general Munro 
 that he was sure that Christianitv was a thousand times better 
 than idolatry, but — he yet lived and died a heathen. When his 
 end approached he determined on adopting a child of nine years 
 of age to be his successor. He then sent for Schwartz, showed 
 him the child and said, "this is not my son but yours; you must 
 be his guardian and protector, I lay his hand in yours.' 
 Schwartz represented to him that this arrangement was unwise, 
 and advised him to confide the guardianship of the child to his 
 brother Amer Sing. This advice was followed and all the parties 
 at the Court were satisfied. Tolossi Rasa died in January 1787 , 
 and his brother succeeded him. Amer Sing, though an idolater 
 like his predecessor, was favourable to the Mission, and soon after 
 his accession presented to its school a village in the neighbour- 
 hood of the Tranquebar district, which brought in 1000 Rupees 
 yearly. This gift was to be for ever, and a formal deed to that 
 
— 223 — 
 
 e fleet was made out, and signed by the King and his ministers. 
 As Amer Sing behaved in a very suspicious way to his pupil 
 after this, and Schwartz even thought that his life was in danger, 
 he did not forget the request of the deceased King, but persuaded 
 the English to send the Prince in security to Madras, where 
 he received a good education under the superintendence of 
 Missionary Gericke (1793 — 97.) This was the Prince Serfogee 
 who ascended the throne in 1798 in the room of the deposed 
 Amer Sing, and who could never forget Schwartz, whom he 
 called his father and his benefactor. 
 
 It is in truth a very remarkable fact that a man in such a 
 humble position as Schwartz, who had neither time nor wish 
 to mix in politics, was yet so well thought of by the rulers of 
 the country, both English and Native, on account of his upright- 
 ness, unselfishness and ability, that he was often able to render 
 them considerable service. I cannot stop here to describe his 
 embassies to Hyder Ali and Tippoo Saib, nor to relate how by 
 the power of love he was often enabled to help those who were 
 much above him in station, but must refer to the accounts printed 
 in England and at Halle, and particularly to one of his letters 
 which he felt it necessary to write in answer to a general attack 
 on the usefulness of the Missionaries, which had been publicly 
 made by Mr. Campbell, formerly Private Secretary to the 
 Governor of India, who however had expressed a very high 
 opinion of Schwartz's private character. Schwartz therefore 
 wrote a letter* to prove that the facts adduced by Campbell 
 were distorted, and pointed out the fruits which the labours of 
 the Missionaries had already borne to the blessing of the coun- 
 try. As he was thus obliged to bring forward some of the events 
 
 * Abstract of the annual Reports and Correspondence of the Society for Promo- 
 ting Christian Knowledge. London 1814. 8, P. 739. 
 
— 224 — 
 
 of His own life, lie said in conclusion, "I feel that some may 
 accuse me of self-glorying and am quite willing to agree that 
 there is an appearance of it, but the fault lies at the door of him 
 who has forced me into this vanity. I stand on the brink of 
 eternity, and declare at this moment, that I do not repent ha- 
 ving spent 43 years here in the service of my divine Master. ' 
 
 It has been already related, that from the year 1778 
 Schwartz's principalresidencewasinTanjore, where he worked 
 in conjunction with Kohlhoff, a son of the Tranquebar Missionary 
 who had been with Schwartz from his childhood and been edu- 
 cated by him for the Mission -work; he was ordained at Tran- 
 quebar in 1787, and trod closely in the footsteps of his teacher. 
 With them Tanjore took the place of Tranquebar, and became 
 the head quarters of the East India Mission, whence it spread 
 to distant places. Schwartz, in 1778, was the first Missionary 
 who visited Palamcotta, and he never lost sight of it and its 
 neighbourhood. He appointed a visitor to the congregation 
 there in Sattianaden, who was a Catechist at that time, but was 
 afterwards ordained a preacher, and laboured diligently in that 
 neighbourhood, where also Missionary Janicke laboured, who ar- 
 rived in India in 1788 and died in 1800. I shall have much to 
 say of the great awakening in that neighbourhood in 1802, when 
 I speak of Missionary Gericke. 
 
 With regard to the Mission - congregations formed by 
 Schwartz, almost every arrangement was the same as it had been 
 in Tranquebar. As we have before said, his Mission was, pro- 
 perly speaking, an extension and not a development of the parent 
 one, and yet his personal character is so amiable that we like to 
 linger awhile over his labours. He was always simple in his inter- 
 course with Heathens, Mohammedans and Christians, though he 
 well understood how to bring in striking remarks and to make 
 
— 225 — 
 
 suitable answers. I will adduce a few examples. One day he met 
 some Mohammedans who asked him to what caste he belonged. — 
 " I am a sinner, " answered Schwartz, " like yourselves; — your 
 question should rather be how we may free ourselves from sin." 
 Once on a journey from Trichinopoly to Tanjore, he met sever- 
 al Brahmins; one of them asked him why he was going to Tanjore? 
 "To admonish the Christians," answered he. "Do they not know 
 their Christianity then?" asked the Brahmin. Schwartz answer- 
 ed, "Why do you water a tree when you have planted it?" to 
 which the Brahmin replied, "That is enough, I understand you 
 .now". — He was preaching one day before some Hindus on the 
 parable of the prodigal son, and exhorted them to return to 
 their Father. One of them said, " We also worship God ; the 
 images are our interpreters who make known our requests, and 
 enable us to speak with the Lord." "You speak truly," said 
 Schwartz, "they are like the thievish interpreters of this coun- 
 try and deceive you." — In the year 1773 a Hindu aged 18 
 came to Trichinopoly. Schwartz's catechists began to talk with 
 him; he was very passionate and said, " If a priest talks to me a- 
 bout heathenism, and advises me to leave it, I can bear it with 
 patience, but if you mention such things to me, I will strike 
 you over the nose and mouth." Schwartz called him and said, 
 " I hear that you are very passionate and violent. But I do 
 not despise you on that account. I can assure you that I have 
 better hopes of you than of those who are ready to consent to 
 everything that is said. Now here are many heathens, both of 
 high and low castes who are about to receive instruction; I 
 dare say your pride will not allow you to sit down amongst them ? 
 but go to a distance of 20 steps and listen attentively. When 
 you have heard everything in this way, you will be better able 
 to pass judgment on what is taught; and you can then receive 
 
— 226 — 
 
 or reject it according to your own convictions. And you ca- 
 techists, let a day or two pass over till his violence shall be a 
 little abated." He listened to this advice half-pleased and half- 
 angry, first went away, then came nearer, and finally placed 
 himself at Schwartz's feet, who sat in the midst. He soon be- 
 gan to read a little, and was a most attentive listener. When 
 three months had expired, Schwartz asked him what his inten- 
 tions were, whether he would put on Christ by holy baptism, or 
 return to his former ways? "I wish now to be baptized," said he. 
 He was therefore publicly baptized and chose the name of 
 Samuel. " He is," adds Schwartz, " a very serious young man, 
 and keeps steadily to daily prayers. May the Lord confirm, 
 support and strengthen him more and more." — One morning 
 he met a Brahmin in the palace of the King of Tanjore who 
 asked him, "Do you think it wrong to touch a Pariah?" "It is 
 certainly very wrong," answered Schwartz. The Brahmin who 
 had not expected this answer, said further, "And what do you 
 understand by a Pariah?'' "A thief, a liar, a calumniator, a 
 drunkard, a fornicator, a proud man," answered Schwartz. 
 "Alas," interrupted the Brahmin, "then we are all Pariahs." 
 
 As Schwartz's life had been the means of edification and 
 blessing to many, so were his last days, his illness and his death. 
 I cannot find space for all the interesting particulars that have 
 come down to us, but I will give Gericke's letter describing the 
 close of his life. "I returned to Tanjore," says he, "on the 17th 
 February 1798 from a journey to Trichinopoly, and found that 
 Schwartz's foot had become very bad and was full of black spots 
 which were constantly increasing. The Surgeon had began to 
 use fomentations of Peruvian bark. As we might expect the 
 death of our dear brother at any hour, the other brethren beg- 
 ged me to remain with them, to help them to bear the burden. 
 
— 227 
 
 It was a great benefit to me also, for our dying friend present- 
 ed a most encouraging example of faith, patience and hope. 
 Whenever he spoke of spiritual and heavenly things, when he 
 prayed, exhorted, consoled, or talked of the rest and peace of 
 the soul, he was always in the most happy frame of mind. He 
 often quoted texts of Scripture and verses of hymns, and al- 
 ways in the language of those that were round him. On the 
 Friday evening he said that he did not consider himself to be 
 so very near his end, but that it would probably be accompani- 
 ed by great sufferings; later he said several times, " I think I 
 shall now soon depart and go to my heavenly Father." When 
 he was asked if he hoped that God's kingdom would be much 
 spread in this country after his death, he answered, " Yes; but 
 it will be accomplished through sufferings and trouble." Again 
 when he was asked whether he had any wishes with regard to 
 the converts, he answered, u Help them all to go to heaven. ' 
 Another time he said, " Many have made a good beginning in 
 Christianity, and if any one is surprised that the work has not 
 been brought to perfection, let him examine himself." When 
 some one showed pleasure at his patience and content, he an- 
 swered, " Human misery is universal and indeed I suffer very 
 little." He often repeated, " Our faithful God helps us and pu- 
 nishes us with moderation. How should we be able to bear it 
 if he punished us according to our sins. But on the other side 
 of the grave there will be no more grief, for which may the 
 Lord Jesus be thanked." He was very grateful to his Native 
 Assistants who served him gratefully, and often said to us, "for 
 the sake of these poor people, who certainly do all that they can, 
 one must not complain too much, lest their duties should grow 
 burdensome to them." 
 
 "On the morning of the 10th his tongue was quite dry 
 
— 228 — 
 
 and blackish and his breathing very much oppressed; at his re- 
 quest we prayed, and thought that it would be the last time 
 that lie would join with us; but towards evening he rallied and the 
 fever abated. The next day the Doctor (Samuel) said, "The Lord 
 has done wonders; the signs which predicted speedy dissolution 
 are all gone." The English Surgeon also .said when he looked 
 at the foot, that he was quite astonished at the unexpected im- 
 provement, that he now no longer feared that the sick man 
 would die from external causes, but that his recovery was not 
 possible. On the 12th I wished to depart in the afternoon. 
 Schwartz bade me adieu and said, "So you are going away to- 
 day. Salute all the brethren from me, and tell them all to look 
 to the one thing needful. I am now going to my Lord Jesus: 
 if he accepts me, forgives me my sins and does not enter into 
 judgment with me, but treats me according to his mercy, all 
 w T ill go well with me and I shall praise him. He might reject 
 us on account of our works, for sin hangs to all of them." He 
 thanked God that he had the companionship of dear brethren 
 in his last hours, and that it had been ordered that I should be 
 with him in his great weakness to praise Jesus as the Saviour, 
 the Resurrection and the Life. Now, he added, pray once more. 
 I knelt down with Kohlhoff, who had come in meanwhile, and 
 formed my prayer on the hymn, " Allein zu dir, Herr Jem 
 Christ. " 
 
 "When he had had some fresh fomentations applied to his 
 foot, and we had moved into another room, we saw for the first 
 time how weak he was, and his last hour seemed nearer than 
 ever. I therefore" determined to remain. In the afternoon he 
 talked long with Janicke. In the evening I went to him with 
 the Surgeon; he knew him very well, and said, "let us all take 
 care lest any of us remain behind ! ' ' He expressed great gratitude 
 
— 229 — 
 
 » 
 
 to the Surgeon, to his brother Missionaries and to his Native 
 Assistants. These latter did all that they could with the greatest 
 willingness, love for their father and teacher made everything 
 easy to them, they eagerly received every instructive word which 
 he addressed to them and always wished to be with him. The 
 Surgeon was much moved, and said as he went away, that he 
 hoped that I would not leave the invalid now that he was so 
 weak. He suffered more this evening than before, for the con- 
 stant moving of the foot (which was necessary on accoimt of 
 the repeated fomentations) and even sitting and lying in bed 
 were painful to him; but his patience and contentedness remain- 
 ed the same, it was only by an occasional sigh that we knew how 
 much he suffered. I said, "May God give us such peace and 
 happy resignation in the approach of our last hours, as we now 
 rejoice to see granted to you." "Yes," he said, "may he give 
 it to you in a measure which passeth utterance." Our hearts 
 were much moved by the love and earnestness with which he 
 expressed this wish. In the night of the 13th he had a lit- 
 tle sleep, but in the morning of the following day he was op- 
 pressed with torpor and his pulse was very weak. When he was 
 awake, he spoke certainly, but we could scarcely understand 
 what he said, yet he seemed to understand all that was said to 
 him. We thought that he would thus probably sink into the 
 sleep of death, but towards mid-day he became more cheerful. 
 We sang the hymn " Jesu, meines Lebens Leben" and he be- 
 gan to sing with us, spoke very humbly of himself and affec- 
 tionately of our Saviour, and wished to be allowed then to de- 
 part and to be with Christ. " If it had pleased him, " said he, 
 "to support me a little longer it would have been very pleasant 
 to me; I might then have said a word to the sick and poor, but 
 may his will he done! May he only in his grace receive me. In- 
 
— 230 — 
 
 to thy hands I command my spirit, thou hast redeemed me, 
 thou faithful God . ' ' The Native Assistants then sang the last verse 
 of the hymn u Haupt roll Blut und Wunden." He often join- 
 ed, rested a little, wished to sit up, opened his mouth from which 
 for 72 years so much doctrine and consolation and so much 
 hearty prayer had poured forth and died in the arms of his 
 faithful and grateful Native Assistants at 4 o'clock in the after- 
 noon. The weeping and sobbing of the people in the two Chris- 
 tian pillages was most touching; they were close to his garden 
 and we could hear it all through the night. The grief was uni- 
 versal at the loss of their teacher, comforter, instructor, bene- 
 factor, counsellor, pastor. It was not only we, the congrega- 
 tions, the schools and the Missions who had lost a father, but 
 the whole country. Wherever he was known, tears were fall- 
 ing. The following afternoon his body was lowered into the 
 grave which had been prepared in the garden near the church. 
 Serfogee, his pupil and Prince of Tanjore, came to look at him 
 once again before the coffin was closed, wetted him with tears 
 and followed him to his grave. The Native Assistants wished to 
 carry the coffin, but as that duty had been assigned to Euro- 
 peans the day before, no change was made. They wished to 
 sing a hymn on the way, but the grief of the people made it 
 impossible. A hymn was sung in the church both before and 
 after the burying, and when the English had gone, the Natives 
 sang a hymn and expected a discourse from me, but I could 
 scarcely speak more than a few words and needed all my strength 
 for reading the prayers. The servant of the departed stood near 
 me and said in a low voice " Now is our beloved gone ! ' This 
 went to my heart; for this was not the saying of one, but of 
 many, old and young, high and low, friends and strangers, Chris- 
 tians and Heathens, all spoke alike. When I had dressed again, 
 
— 231 — 
 
 I went to the Prince who stifl. remained near and tried to con- 
 sole him. The principal servant of the widowed Qneen begged 
 me to go to her to console her, but she lived too far away. The 
 next morning we all went to the Surgeon and thanked him for 
 the kindness that he had shown to the departed in his last ill- 
 ness. I looked through the papers that were left, in order to 
 fulfill the will and found that the Tanjore Mission with the poor 
 and the institutions belonging to it, had been left his heirs. In 
 the afternoon I talked and prayed with the Assistants. Towards 
 evening the native congregation assembled in the church and 
 wished to hear a discourse. I took the words of the dying Jacob, 
 "I die, but God is with you." I mentioned much what the de- 
 parted Schwartz had said about the congregation and about 
 his hopes that the kingdom of Christ would come; I sought to 
 awaken them to show the same spirit as ho had done, whose 
 grave was now before us. The next day I prayed with the bre- 
 thren and departed." 
 
 So far Gericke. Two monuments were erected to Schwartz; 
 one in Madras at the expence of the English Society which he 
 served, with a Latin inscription: — it was placed in the Fort 
 Church, and consecrated by Dr. Kerr in 1807 with a sermon 
 on 1 Sam. II. 30. " Them that honour me I will honour." The 
 other monument was erected by the King of Tanjore in the 
 church in his capital. Tie wrote a letter on this occasion to the 
 English Society, which ran thus : — 
 "Gentlemen! 
 
 I have asked your Missionaries to write to you, their lead- 
 ers and friends, to ask you in my name to procure a marble 
 monument which may be erected in their church in my prin- 
 cipal city and residence, to keep up the remembrance of the de- 
 parted revered Father Schwartz, and to testify the extreme 
 
— 232 — 
 
 respect with which I regard the character of that great and good 
 man, and the gratitude which I owe to my father, my friend, 
 the protector and guardian of my youth. I therefore take the 
 liberty of addressing you and begging you to procure such a 
 monument at my expence and to send it to me, that it may be 
 fastened to the pillar which is nearest to the pulpit where he 
 used to preach. The pillar is about two yards broad. Gentle- 
 men! that you were but able to send Missionaries here who 
 should resemble the departed Schwartz. 
 
 Serfogee Rajah." 
 Tanjore, 28th May 1801. 
 
 The monument was the work of the . celebrated Flaxman. 
 It is a bas-relief, on which the King of Tanjore is represented 
 paying his last visit to Schwartz: some of his ministers and 
 three boys from the school which Schwartz had superintended • 
 for so many years, follow him. The inscription is in English. 
 
 I must confess that not one of those, whose acquaintance 
 I have made in studying the history of the Tranquebar Mission, 
 is so dear to my heart as Schwartz. I have followed him through 
 the long space of 50 years, have read many of his letters and 
 many accounts of him, and from beginning to end he is always 
 the same, upright, humble and untiring in his Master's service. 
 It has often struck me as remarkable that all agree in speaking 
 of him with respect, love and admiration. His employers, his 
 colleagues, his scholars, his congregation, Germans and Danes, 
 Englishmen and Hindus, Christians and Heathens, high and 
 low, are unanimous in honouring him. Amongst the many 
 opinions that have been passed on him during his many years of 
 usefulness, not one voice has said, u Schwartz is not fitted for 
 his position." The servants of Christ cannot generally rejoice 
 
— 233 — 
 
 in such universal approbation; indeed it is not promised to them, 
 for our Lord has said to his people, "if the world has hated me, 
 it will hate you also." Neither Ziegenbalg nor Griindler won 
 such general love as Schwartz and the question naturally sug- 
 gests itself: did he belong to those weak characters who will 
 not speak the truth, and who therefore repel less than those who 
 call everything by its right name? To the best of my belief I 
 must answer, No. He did not belong to those timid characters 
 who anxiously turn their cloaks towards the wind, and always 
 ask what people will say and what they may gain or lose by 
 their approbation. His history, even the short account of it 
 which has been given here, abundantly proves, that he never 
 feared to give his testimony to the truth, even where it might 
 prove offensive; but he did not give his testimony only in words, 
 but in his whole conduct, which was so remarkable for purity 
 and love that it could not fail to win respect. We often think 
 that we are suffering for the sake of truth, when, if we examine 
 closely, we shall find that we are suffering for our sins, which 
 contradict the very Gospel we are preaching. If we walked 
 more in the lio;ht, our amiable conduct in the Lord would win 
 souls without preaching, and this was the case with Schwartz. 
 It is not said only of our Lord and Saviour that he grew as in 
 stature so in favour with God and man, but it is also said 
 of Samuel (1 Sam. II. 26) that he was pleasing to both, and 
 therefore I think that though Christians should not of course 
 be anxious for the approbation of man, they should not make 
 themselves uneasy if the world praises them, only they must 
 not build their content on these praises, but remember that the 
 world really loves her own servants only, so that its applause 
 and approbation may change as easily as the wind. But Schwartz 
 belonged to the few amongst earnest Christians and witnesses 
 
 18 
 
— 234 — 
 
 to the truth, who escape the calumny and blame of the world, 
 and truly I think because he knew how to bear praise, and could 
 preserve the blossom of humility unfaded. 
 
 In another respect it is much more difficult for me to defend 
 Schwartz. He died a rich man. There is an old proverb which 
 says, "The niggard has money," or more mildly, "The careful 
 man has money," and I should be very unwilling that Schwartz 
 should lie in his grave with the reputation of one who was too 
 careful to use the money which he had, but rather laid it out 
 to interest; for he was supported by the benevolence of Europe- 
 an friends to the Mission, and certainly had opportunity enough 
 for spending all the money that he might receive for the public 
 good in India. I cannot deny that after so often taking pleasure 
 in Schwartz's contentedness aud unselfishness, and in seeing 
 how all parties hastened to assist him, I was very much sur- 
 prised when I learned that he had left a considerable property 
 behind him, which he had not brought with him to India or 
 gained by inheritance, but had accumulated by degrees; and I 
 was not at all satisfied with his having left his property to the 
 Mission and to the poor, because why should he have had it at 
 all? I cannot answer this quite satisfactorily, but will not keep 
 back what may be adduced. We must remember that the close 
 of Schwartz's fife embraces a period when the zeal for Missions 
 was growing cold in consequence of increasing infidelity, and 
 that the subscribers were diminishing every year: this would 
 suggest the idea that the Missions in India might be entirely 
 given up by their European friends, and Schwartz might pro- 
 bably wish therefore to collect a fund from what he could spare 
 from time to time. He gave up the care of his money affairs to 
 his friends in Madras, and once lost all that he possessed (as we 
 shall describe when wc come to speak of Missionary Fabricius) , 
 
— 235 — 
 
 but lie found such skilful managers in Gericke and Breithaupt 
 (sl son of the Missionary) that his, or rather the Mission 
 property, increased to a considerable capital, which is easily 
 explained by the high rate of interest in India. There are many 
 proofs that Schwartz really considered his property as belonging 
 to the Mission; he says expressly in his will, " Though my rela- 
 tions have no claim on what I leave and which is dedicated to the 
 use of the Mission, yet I 'leave them as a mark of my love, 
 500 star - pagodas, to be divided in equal portions amongst the 
 children of my brothers and sisters. ' 
 
 I will conclude with an extract from a speech, made by an 
 English clergyman, Dr. Vincent, in the name of the Society to 
 Missionary Janicke when he entered their service in the year 
 1788, and was about to leave for India. "Whatever may have 
 been wanting in our advice and exhortation, it is the express wish 
 of the Society that you should order your conduct according to 
 the example of Mr. Schwartz. This excellent Missionary, this 
 worthy man and labourer in Jesus Christ has won for himself 
 such fame for sincerity, uprightness and unselfishness both a- 
 mongst Europeans and Natives, that the cause of Christianity 
 is recommended to all classes who hear his name. We are sure 
 of this, not only from various incidents for which we have the 
 best authority, but from the unanimous testimony of all those 
 who have returned from India. We are assured by a soldier* 
 that "the intelligence and uprightness of this blameless Mis- 
 sionary have rescued the European character from the imputation 
 of universal corruption. ' ' This testimony from the pen of a warrior, 
 under circumstances which preclude all partiality and precon- 
 ceived opinions is higher praise than all that we could give him. 
 
 ♦Colonel Fullarton's "View of English interests in India;"— Ed. 2. P. 183. 
 
 18* 
 
— 236 — 
 
 The conduct of this worthy Missionary has cleared the way for 
 all who are to follow him; while he disarmed the prejudices of 
 the Natives, he won respect and veneration for his profession; 
 and respect and veneration are necessary for any one who wish- 
 es to win one soul to the new doctrine which he teaches," 
 
CHAPTER XIV. 
 
 €. W. GERICKE. — THE SUBSEQUENT HISTORY OF THE MISSION IN 
 CUDDALORE, (KIERNANDER IN CALCUTTA) AND MADRAS.— 
 
 PALAMCOTTA. 
 
 Next to Schwartz I know no name in the latter part of the 
 last century which adorns the Mission-history so much as that 
 of Christian Wilhelm Gericke, and as Cuddalore as well as 
 Madras was the scene of his labours, we may unite the history 
 of these two Missions to his name. Gericke was born at Colberg 
 in Pomerania in the year 1742; in 1760 he went to the Univer- 
 sity of Hallo, where he became a teacher at the Orphan-house 
 and inspector of the girl's school. In the year 1765 he became 
 a Missionary in the service of the English society, was examined 
 and ordained at Wernigerode and went immediately after to 
 his home at Colberg to say adieu to his family and friends- 
 Agreeable as it was to him to be once more with them he was 
 much grieved that the greater part of his friends were quite 
 opposed to his journey and reproached his father severely for 
 having given his consent to it. His father answered nothing, 
 for, said he, these people mean well, and only judge thus because 
 they know no better. But after Gericke had preached three 
 times and explained the objects of his journey, all reproaches 
 ceased, and his farewells were eased by universal sympathy. 
 His friends all said as ho was going that they should pray God 
 to bring him back again, but his father did not join in this. 
 
— 238 — 
 
 Gericke begged them to make themselves quite easy on his 
 account, and simply to pray to God to conduct him to his des- 
 tination, to keep him there in health, and to give him a heart 
 full of love to Jesus and of wisdom so that he might not work 
 m vain, to which his father answered, " Yes, that is right, we 
 will do that." He then went through Hamburg to England, 
 where he remained till the early part of the next year, and then 
 began his voyage to India, a voyage such as few have made. 
 The ship experienced fearful weather from July till November 
 1766, and just as she had cast anchor in Madras she was ob- 
 liged by a fresh gale to slip her cable, and only escaped ship- ' 
 wreck with the greatest difficulty. She now sought the open 
 sea, but the further she went the fiercer was the raging of the 
 storm, which lasted for 32 hours with a roaring like the loud- 
 est thunder. The sails were torn to pieces at the very beginning; 
 then the mainmast went over the side and next the foremast, 
 while water was streaming in everywhere. One of the pumps 
 broke to pieces, the other five were choked, while the water was 
 rising so high that a man might have been drowned in the hold. 
 Soldiers and sailors then gave way. All came on to the upper 
 deck, expecting the ship to go to pieces and thus to escape 
 a more horrible death below; but when their troubles were thus 
 at their height, help was near. The clouds were suddenly rent, 
 like the tearing of a garment, and there was a calm. The light 
 of the mid-day sun, says Gericke, had an effect on us all equal 
 to that of the word " Pardon" on a culprit condemned to die 
 and already standing on the place of execution. Cheerfulness 
 reigned throughout the ship, the pumps were put in order and 
 water pumped out, but the storm began anew and the ship drift- 
 ed a helpless wreck at the mercy of the winds and currents. 
 They could not get back to the Coromandel coast, but thought 
 
— 239 — 
 
 themselves very fortunate in reaching the Dutch fort of Galle 
 in the south-west of Ceylon. Gerickc landed there, remained 
 some time in Ceylon, passed through Negapatam and Tranquebar 
 and arrived at Cuddalore in June 1767. 
 
 There is not much to tell of the history of the Cuddalore 
 Mission since its first foundation, which we have already related. 
 It had often appeared as if it were going to flourish, but external 
 obstacles were added to internal, for the French and English 
 were fighting for supremacy in India, and Cuddalore shared in 
 the uncertainties of war. When the town was threatened with 
 an attack from the French in 1746, Missionary Geister* left it, 
 went first to Batavia and thence started for Europe, but died on 
 his passage home. Missionary Kiernander remained in Cudda- 
 lore, which successfully resisted three French attacks in the 
 two following years, and received Huttemann as an assistant in 
 
 1750. 
 
 I will here relate an incident of Kiernander's ministry in 
 
 Cuddalore, which is characteristic in several ways and proves 
 what many have cast a doubt on, that for those who have any- 
 thing to lose, conversion to Christianity is attended with tem- 
 poral losses. In 1745 a young man of a respectable caste, 20 
 years of age, came to Kiernander who instructed and baptized him. 
 His heathen name was Tripulli, but he was christened Isaac. 
 He then wished to go to Tranquebar, partly to escape from the 
 
 *This Missionary had also left Cuddalore in September 1743 in obedience to 
 the directions of the English Society, and had gone to Madras to assist Fabricius 
 who was alone there. I here meet the first trace of the disagreements between Ger- 
 man and English in the East India Missions which have broken out in our own times. 
 In 1746 the Tranquebar Missionaries in writing to Finkenhagen, add this postscript: 
 "Fabricius writes to us from Madras, four days ago Geister introduced the English 
 catechism. The next day I began to take my meals alone, as I had been obliged to 
 keep away from the conference for several weeks." Francke in his letters expresses 
 himself much grieved at this disagreement between English and German which seems 
 to have been broken off by the bombardment of Madras, and Geister's journies to Cud- 
 dalore, Batavia and Europe, fur one hears nothing of it for many years. 
 
— 240 ~ 
 
 anger of his heathen brother, partly to be able to receive further 
 Christian instruction in peace, for which Kiernander gave him 
 a letter of recommendation to the Missionaries there. But now 
 a tumult arose. His heathen brother, Rangen by name, made a 
 complaint against Kiernander with the Governor declaring that 
 he had enticed his brother and sent him away. Not satisfied there- 
 with he got together 300 of his relations and friends who assembled 
 round the Mission house, crying out that Rangen's brother 
 must be restored and his baptism taken away, else they would 
 do something that neither the Governor nor the Missionaries 
 would like. Kiernander was not at all alarmed, but went out 
 to them and assured them that he was very much pleased to 
 see so many of them together as it gave him the opportunity 
 of preaching the Christan religion to them, and he only hoped 
 that they would receive his instruction. On this some cried 
 out that they had not come there to be instructed, but to carry 
 out their intentions which they had already announced to him: 
 on this Kiernander represented how unreasonable they were 
 as they must know that Isaac was not his brother's slave, but 
 that according to their own customs he might leave his brother 
 and require his own portion of their patrimony whenever he 
 pleased : that his journey to Tranquebar had been undertaken 
 entirely of his own free will and that he certainly would not wish 
 to have his baptism taken from him as he held it in the high- 
 est honour. . Some were convinced by these representations and 
 went away, but others said that unless they had what they want- 
 ed, they would lie down by the Mission house till they died. 
 Kiernander told them that he should be very glad if they would 
 remain and listen to his instructions. Soon after they all went 
 away, but laid the complaint before the Governor the next day, 
 who, finding that Isaac had acted entirely on his own free-will 
 
— 241 — 
 
 would not interfere. The storm then abated, Isaac became an 
 able catechist, and was an active member of the congregation 
 for many years, while the bitterness of his heathen relations so 
 far abated that he was allowed to divide in equal shares with his 
 brother the inheritance which their father had left them, consist- 
 ing of a house and a piece of land. Isaac however did not wish 
 it to be divided but left the use of the property to his brother, even 
 contributing his share towards the repairs of the house. But when 
 his brother died in 1768, the heathen relations refused to give 
 Isaac his share, saying that he could not hold property as he 
 was a Christian and had lost his caste. The Missionaries tried 
 in vain to get any redress for him from the English authorities; 
 even a Member of Council, who was very much in their favour, 
 thought that there was nothing to be done. "In this case the 
 laws of the Natives must be followed; and if they had a law that 
 any who had lost his caste could not inherit, so the English had 
 a similar one that any one joining the Romish Church could 
 not inherit. One must be impartial, and the Natives who be- 
 come Christians, must be prepared to give up everything." 
 Isaac therefore did not receive any portion of his inheritance, 
 but he was just as well satisfied as if he had done so. 
 
 In May 1758 Cuddalore was at last taken by the French. 
 Missionaries Huttemann and Kiernander received permission to 
 leave the town with their own property and that belonging to 
 the Mission, and a great part of the congregation followed them 
 to Tranquebar, where Huttemann remained for two years until 
 he was able to return. Kiernander on the contrary carried 
 out a long-talked-of plan of founding a Mission in Calcutta, 
 whither he went in 1759, but though it seemed to begin well, 
 there were many obstacles and it was never firmly established. 
 I must stop here for a few minutes to describe Kiernander's 
 
— 242 — 
 
 personal and public character, and think it best first to give the 
 account which was published at Halle after his death. 
 
 Kiernander was born in East-Gothland in 1710; he first 
 studied at Upsal and went to Halle in 1735, to complete his 
 theological studies. Here he was made Inspector of the German 
 and afterwards of the Latin school at the Orphan-house, and in 
 1739 he accepted the calling of a Missionary to Cuddalore, where 
 he was soon rewarded by flourishing Hindu and Portuguese 
 conoreo-ations. When he was driven out from Cuddalore on its 
 being taken by the French, he went to Calcutta, and soon suc- 
 ceeded in attracting a congregation, which increased year by 
 year. All went on as well as could be wished; he was a blessing 
 to his congregation, and from his uprightness, unselfishness and 
 humility won universal love and respect. In the year 1774 
 Missionary Diemer was sent to assist him, and in 1778 Gerlach 
 joined him from Tranquebar; but by his (second) marriage he 
 became a man of so much property that he was considered one 
 of the richest capitalists in Bengal. The Mission had until then 
 struggled against great poverty, and he proved his earnest de- 
 sire to make good use of his temporal gifts by building at his 
 own expense a Church, a large school - house, and a residence 
 for two Missionaries; indeed it was calculated that he had de- 
 voted 100,000 Rupees to the Mission. But by degrees his wealth 
 brought him in contact with many rich and fashionable people 
 who did him much harm. His mind seemed to be more and 
 more set on earthly things, while his grandeur and extrava- 
 gance exhausted his property. To put a stop to this, he built a 
 great many houses though he was obliged to borrow money for 
 the purpose, hoping thus to retrieve his fortunes, as house-rent 
 was very high in Bengal. But this undertaking, by which 
 many of the English had enriched themselves, failed in his 
 
— 243 — 
 
 case; he was completely ruined and was obliged, at the age of 
 78, to leave Calcutta, and take refuge in the Dutch settlement 
 of Chinsura. Here he spent the remainder of his days in pover- 
 ty and useful activity, and recognised it as a great mercy from 
 God that he had been humbled and saved from the snares which 
 had held him captive, and here he died in the year 1799 in con- 
 sequence of breaking a leg. 
 
 So far the Halle Report as given after his death; but if we 
 turn to the opposite side and follow both English and German 
 accounts during a series of years we find a most encouraging 
 account of the progress of the Mission, an excellent report of 
 Kiernander's activity and benevolence, and of his success in 
 converting a Roman - catholic priest, Pater Bento, who finally 
 became his assistant; the English Report of 1786 speaks of the 
 increase of the congregation amongst Bengalees, Malays &c, and 
 that of 1787 of his conversations with Bengalees and Moham- 
 medans. After reading all this how surprised are we then in 1788 
 to find it mentioned (p. 278) that from age and weakness he 
 has been obliged to give up the service of the Mission and has 
 sold the church and church-yard with the school to the Revd. 
 Mr. Brown and Messrs. Chambers and Grant, who have taken 
 the charge of the congregation upon themselves until the Society 
 shall send another Missionary. The above-mentioned Brown 
 writes immediately after, that according to all that he can learn 
 of the other Missionaries of the Society, they are faithful men, 
 full of zeal and good works; but his remarks on the Mission in 
 Calcutta are not flattering. The English and German accounts 
 agree as to the cause of the breaking up of everything in Cal- 
 cutta. A Mr. Owen,* who had formerly been a Chaplain, says 
 
 *He is said to have returned to England after a 10 years' residence in India 
 with 2J lakhs of Rupees. 
 
— 244 — 
 
 on a later occasion, "Some, who formerly took an active part in 
 these things, were seized with an unfortunate desire to grow rich, 
 and fell into temptations and snares. I knew two Missionaries 
 with noble talents and of excellent character in other respects, 
 who allowed themselves to be led into such earthly troubles by 
 the avaricious Natives, that they only ended with their lives. 
 In the East, as everywhere else, there are lawful gains for every 
 one in their different positions; but in truth, those Missionaries 
 ought to have known that when a Priest has food and clothing 
 he should not require any further gains." 
 
 Owen's words no doubt allude to Kiernander as one of the 
 Missionaries, but I do not know who the other can be; perhaps 
 Diemer, or Pater Bento, or if Owen was acquainted with Ma- 
 dras, it may have been the old Missionary Fabricius (!?), of 
 whom we shall have more to say hereafter. A strange ill-fortune 
 pursued the Calcutta Mission, which would seem to prove, that 
 there must have been something unsound in the bud. Diemer 
 left Calcutta in 1785, visited Tranquebar and returned to Eng- 
 land. The Tranquebar Missionaries say of this, "Herr Diemer 
 came here on the 12th of January with Captain Clemens, and 
 went away on the 31st to England with his little son, in order 
 to lay the state of the Bengal Mission before the Society in 
 England, and to make some new arrangements. Such a repre- 
 sentation ought to be very useful from one who has had so many 
 years experience of the real wants of the Mission and who has 
 devoted himself so entirely to it, but yet we doubt whether the 
 right aim will be attained, as Diemer, from ignorance of the 
 language, could not take part in the care of the Portuguese con- 
 gregation, and not one (?) of the Missionaries there has studi- 
 ed the native language." 
 
 Such was Diemer : and the sad fate of Pater Bento and 
 
— 245 — 
 
 Gerlach is best shown by a little note (dated 26. Dec. 1788) 
 from the latter to the Secretary of the Mission-College, "lean- 
 not unfortunately give you any more agreeable accounts from 
 here. The Mission is in the most pitiable state, and appears to 
 have been quite abandoned by the English Society for the last 
 six years. No money has been received during that time. Pater 
 Bento died in great poverty and in miserable circumstances. 
 Kiernander has been obliged to leave Calcutta on account of his 
 debts, and has taken refuge at Chinsura. I have been obliged 
 to support myself by making almanacs." One year later Ger- 
 lach died; he had come out originally to assist Missionary John 
 in his schools at Tranquebar, but as he did not give satisfaction 
 he went to Bengal. John says of him that he might have been 
 a great school - man in Europe, but that he had not the small- 
 est talent for teaching Indo-european children. The English 
 Society now determined to send an Englishman to Calcutta, and 
 sent out a clergyman of the name of Clarke, but he had scarcely 
 reached his destination before he gave up the service of the 
 Society. They then had recourse to the Germans again, and 
 sent Bingeltaube to Calcutta in 1796; but he was soon tired of 
 it and returned to England in 1799. This is the more surpris- 
 ing as he was a clever man, and was afterwards very active 
 in the service of the London Missionary Society. At the close 
 of the century the Calcutta Mission was empty and deserted. 
 
 We will now return to Cuddalore, where Huttemann was 
 alone from 1760 to 1767, when Gericke who afterwards became 
 his son-in-law, joined him. Gericke worked diligently for ten 
 years, but just as the Mission was beginning to prosper, war 
 broke out again; indeed a double war both with Hyder Ali and 
 with the French. A very trying time followed both for the 
 Missionaries in Cuddalore and for their congregations. Ther« 
 
— 246 — 
 
 were wars and rumours of war, famine, sickness, and all those 
 calamities which are sure to follow wherever war rages. Hiitte- 
 mann died in the midst of these troubles in 1781, and one year 
 after the town fell into the hands of the French. Gericke was 
 attacked with a very dangerous illness, and his native assistants 
 were in such a state of fear that he received very little assis- 
 tance from them. We will let him speak for himself in one of 
 his letters. "An English prisoner of war is about to be sent to 
 France and therefore I have an opportunity of informing you 
 in a hurry, that Cuddalore has been in the hands of the French 
 since the 3rd of April. Since then it has pleased God to reduce 
 us even lower than we were before. Only two of the native 
 school-children remain; the rest are all dead. An epidemic fever 
 has carried off one third of our congregation, while I was my- 
 self lying on what was supposed to be my dying bed from the same 
 disease. Tirusiluwei left me last year in our troubles. Isaac, 
 who loses his presence of mind in danger and cannot keep up 
 under difficulties, is gone to Tranquebar. Rayappen is in weak 
 health, and suffers much from the wretched food with which he 
 has had to support himself for the last year and a half. Manuel 
 visits the few remaining Christians with great diligence, and 
 talks much with the heathen, but gets no encouragement. The 
 English schoolmaster is always sickly, but perseveres. Our 
 Church was changed into a powder-magazine directly the town 
 was taken, and the poor assistants who live near the Church 
 have not been able to have any fire in their houses since then, 
 nor even dared to light a lamp and yet they cannot get any 
 other house. We hold the Tamil service in the school, and the 
 Portuguese in my house, where we also continue to have the 
 English; for besides my own family there are many English pri- 
 soners of war here who attend Divine Worship. The garden, 
 
— 247 — 
 
 which we thought would have produced well, is laid quite waste, 
 and now the trees that remain will probably be all cut down, as 
 a battery is to be built on this side. The houses in which the 
 late Herr Huttemann lived have been taken possession of by the 
 French: — in other respects the officers have behaved very well 
 towards me. General Duchemin received me in a very friendly 
 way, when I went out to him in the camp, before the place was 
 given up. Hyder's troops wished for Cuddalore as much as the 
 French did, and our not falling into the hands of that tyrant 
 has been attributed to my intercession with the General. The 
 French have always listened kindly to my requests for others, 
 particularly for the English prisoners and have assisted me when- 
 ever it was possible. Admiral S unrein has written a very kind 
 answer to a letter I addressed to him, and the Governor in 
 Cuddalore always seems pleased to be able to fulfil my wishes. 
 Yet we are in a very unpleasant position. The scarcity is in- 
 creasing, and the whole country has become a desert. At least 
 three quarters of the inhabitants have fallen by the sword, hunger 
 or disease. I have heard nothing from my brethren and friends 
 in Madras, and very little from Tranquebar, and the misery is 
 so great everywhere that on the whole it seems best that I should 
 continue my work here. God has hitherto protected us wonder- 
 fully, and he will continue to do so. It is a time of suffering." 
 Gericke did not however keep his resolution of remaining 
 in Cuddalore through all difficulties, but lived a wandering life 
 until 1788, when he settled in Madras; he was sometimes at 
 Madras, sometimes at Cuddalore, but principally at Negapatam, 
 whence he could superintend the Cuddalore Mission, which was 
 first conducted by Natives, and afterwards by Horst who was 
 there at first as a Reader, was ordained in 1806, but died in 1810. 
 His successor was Holzberg, a clever but immoral man, who died 
 
— 248 — 
 
 in 1824. After him came David Rosen who is still living in Den- 
 mark as Pastor in Lille Lyndby in the Bishopric of Seeland; 
 and at the present time (1842) the Cuddalore Mission is for the 
 first time nnder the charge of an Englishman; his name is Jones. 
 Having thus taken a brief view of its history and with the re- 
 mark that it never displayed great activity, we will return to 
 Gericke, and relate the history of the Madras Mission (of which 
 he undertook the charge in 1788) from the time when its found- 
 er, Benjamin Schultze, left it to return to Europe. 
 
 This time, from 1742 to 1788, is occupied by one man, 
 Joliann Philipp Fabricius^ who, though originally intended for 
 the Danish Mission in Tranquebar, received permission after he 
 had been a few years in India, to enter the service of the Eng- 
 lish Society; he went to Madras, thus enabling Schultze to return 
 to Europe, and during the long series of years that he remain- 
 ed there was principally assisted by Missionary Breithaupt y 
 from 1749 to 1782. 
 
 Fabricius was a skilful and learned manager for the Ma- 
 dras Mission as long as he retained his youthful vigour. His 
 thorough acquaintance with the native languages was acknow- 
 ledged, and his lexicographical labours deserve praise, but his 
 particular gift lay in translating hymns into Tamil. His trans- 
 lations were used in all the congregations and are still famed 
 as being really excellent. But the Madras Mission shared the 
 same fate as that in Cuddalore in suffering much from the war 
 between the French and English. In the year 1746 Madras was 
 taken by the French. The Mission-house was pulled down, and 
 Fabricius with the catechists and school - children took refuge 
 at Paleacatta (Pulicat) which belonged to the Dutch, and where 
 they met with a very kind reception. In 1749 they were able 
 to return to Madras, where everything was in a state of de- 
 
— 249 — 
 
 solation, and tliey hastily erected a hut for the school in the 
 church-yard which was the only possession remaining to them. 
 The congregation assembled under some large trees for Divine 
 Service, and the servants of the Mission were received into pri- 
 vate houses. Thus they managed as well as they could and 
 waited for better times. 
 
 In the year 1752 the English Government gave up to 
 Fabricius a new and handsome Roman Catholic Church with 
 all its adjoining buildings; it had been built by an Armenian 
 Romanist a few years before in Vepery, close to Madras, but, 
 on account of treachery committed, it had been taken from the 
 Romanists. Their still more magnificent Church in the Fort 
 was pulled down. Whoever knows anything of the Roman 
 Catholic persecutions of the Madras Mission, will recognize 
 a judgment in what thus happened to the persecutors, but one does 
 not like to see our Mission in the possession of the property of 
 others, neither is it surprising that the possession of the gift was 
 much embittered in later times. In the year 1 7 5 8 when war again 
 broke out, the Church and Mission-house were so entirely plun- 
 dered that even the clothes were taken from an infant of Breit- 
 haupt's, and he had to turn his pockets inside out several times to 
 prove that there was nothing in them. Both Missionaries again 
 took refuge in Pulicat, while the French besieged Madras, which 
 happily they did not succeed in taking: on the contrary they lost 
 the advantages they had already gained and were obliged to give 
 up Pondichery .to the English, who took a printing-press on this 
 occasion which they presented to the Mission. Scarcity and fa- 
 mine succeeded the war, and the town had scarcely begun to 
 recover when it was troubled by Hyder Ali, by the Mahrattas, 
 and again by the French, so that the difficulties of the Mission 
 were unceasing. It was blessed with conversions both amongst 
 
 19 
 
— 250 — 
 
 Natives and Roman Catholics, but it wanted rest. Breitliaupt 
 died in 1782 in the midst of their greatest trials, and Fabricius 
 had become weak from old age and fatigues. This weakness 
 in an otherwise upright and unselfish man had shown itself sad- 
 ly before Breithaupt's death in great disorder in his accounts. 
 
 In the year 1778 Schwartz and Gfericke had both gone to 
 Tranquebar to assist the Missionaries there in the ordination of 
 the Native priest Rayappen; but immediately after the ordination 
 Schwartz was obliged to go to Madras for a very sad reason, for Fa- 
 bricius had been induced by a native Canacapoly to lend large 
 sums of money which had been intrusted to his care to the son- 
 in-law of the Nabob and other natives of high rank without suf- 
 ficient security. No Missionary, not even his colleague Breit- 
 liaupt, had been informed of his proceedings. Schwartz found that 
 he was quite unable to repay anything on his own account, and 
 that the money which had been confided to him must be con- 
 sidered as completely lost. The Tranquebar Mission lost 2000 
 Pagodas, the Trichinopoly Mission all that it possessed, which 
 Schwartz had entrusted to Fabricius. An angry letter to Fa- 
 bricius from the Missionaries followed, but he had only empty 
 promises to offer. This loss caused much offence along the 
 whole coast. 
 
 Under these circumstances it was most fortunate that 
 Gericke was at hand that he could first assist the Madras Mis- 
 sion, and in 1788 take the management of it, for wherever he 
 was, no confusion was allowed. In the year 1795 Missionary 
 John says of him, " He is not merely a real blessing to the Mis- 
 sion in Madras, but is the teacher, father, and counsellor of 
 many children and grown people in Vellore, Negapatam, Cud- 
 dalore and other places. T am astonished and delighted when 
 I behold the labour, sufferings, patience, gentleness and earnest 
 
— 251 — 
 
 piety of this man." Schwartz said of him, "He works so hard 
 and in so many places that one cannot but wonder that he is 
 able to go through it." John admires his patience which was 
 put to many proofs, not only by outward obstacles which im- 
 peded his career of usefulness for many years, but by internal 
 dissensions in the congregation which caused him great un- 
 easiness. It is touching to see his much-enduring patience re- 
 warded at last: — he had longed from his earliest youth to win 
 souls of heathens to Christ, and for a long course of years he 
 worked in many places with untiring zeal, though the impedi- 
 ments that were raised against him prevented his gathering in 
 much fruit; the storms which had beaten against his ship on his 
 voyage out seemed to bo emblems of those which were to rage 
 against himself when he commenced labouring in his Master's 
 service, but in the latter part of his life (1802) when it seem- 
 ed as if he had laboured in vain and spent his strength to no 
 purpose, he was blessed with winning hundreds of souls to the 
 Church of Christ. 
 
 The southern point of India from Palamcotta and Mana- 
 paar down to Cape Comorin had been formerly visited by native 
 catechists and priests from Tranquebar; but we have heard that 
 Schwartz was the first European Missionary who visited this dis- 
 trict, that Janickc worked amongst the congregations who were 
 there assembled, and that the native priest Sattianaden was one 
 of the most useful instruments in spreading the Grospel. The na- 
 tive priests and catechists had often written to Tranquebar de- 
 scribing the ever-increasing readiness with which the Grospel was 
 received, and the great effects which might be expected if a Mis- 
 sionary would go there and settle for a time amongst the country- 
 people; but these accounts were considered as over-drawn, the 
 journey was expensive and the Missionaries fully occupied with 
 
 19* 
 
— 252 — 
 
 their congregations. Gcricke however devoted the evening; of 
 his life to preaching the Gospel to the poor in the southern- 
 most point of India. It is well known that the Lutheran Mis- 
 sionaries were accustomed to be very careful and circumspect 
 in administering the rite of baptism, themselves instructing those 
 who desired it. Gericke had acted thus hitherto, but in the extra- 
 ordinary and far-spread awakening in the South it was not pos- 
 sible to continue the same plan of operations. We see him go- 
 ing from place to place to visit those who had formerly been 
 instructed by the native priests and catechists, who had deter- 
 mined on being baptized and who had built churches or had 
 changed their Pagodas into Churches. He examined them, ex- 
 horted and then baptized them, placed elders over them, and 
 journeyed on. Some pages from his Diary for 1802 will give 
 the reader the best idea of what he was doing. 
 
 a lst October. We started after morning-prayers, and ar- 
 rived at Naduwakuritschi, where some Christians came to meet 
 us, amongst whom were some of those who were baptized yes- 
 terday at Mudelur. We exhorted them as well as the heathen 
 inhabitants, who came out, and prayed with them. After this 
 we went to Bethlehem, a new village, where there is a Church 
 built by the Catechumens who have settled here, in which bap- 
 tism was to be solemnized. They assembled directly, and I 
 preached on the man with the palsy, pointing out to them that 
 if they truly accepted Christ, he would give them forgiveness 
 of sins and power to lead a holy life: I told them that they 
 should now by faith in Jesus Christ receive grace and become 
 children of God. Their heathen names were then written down 
 according to their families, and the new Christian names placed 
 beside them. Towards evening they assembled again; I then 
 preached on the history of Cornelius, and baptized 203Persoj 
 
— 253 — 
 
 wlio belonged to 48 families. We did it in this way. The native 
 priest read the Formulary; after I had asked them whether 
 they gave up heathenism from their hearts, believed in the 
 Christian truths and would live according to the same, one family 
 after another were called up by their heathen names. When 
 the whole family was collected they knelt down and I baptized 
 them in the order in which the catechist repeated their Christian 
 names. It sometimes occurred that the head of the family ad- 
 dressed a few awakening words to some member of it about to 
 be baptized, which was very affecting. The service altogether 
 lasted from 6 o'clock in the evening until midnight. The native 
 priests and catechists said "We have received new life; such a 
 thing as this has never happened in this country before." 
 
 "October. 2nd. The congregation assembled again this 
 morning for prayers, and the four elders whom they had them- 
 selves chosen, were presented to them. We visited several 
 Hindus of rank, who though they could not exactly determine 
 on becoming Christians, showed much pleasure in what they 
 had seen and heard. After this we went on to Nageladi. All 
 was here very much as in the last place: there was no Church 
 here, but when the inhabitants determined on embracing Chris- 
 tianity, they had themselves prepared their idol-temple for the 
 service of God. Here too they have been taught by the native 
 priests and catechists. I brought the example of Lydia before 
 them, and then baptized all the inhabitants of the place, amount- 
 ing to 220 persons in 53 families. It was 11 o'clock at night, 
 before the elders were determined on. We then went on to 
 Kundali, where we rested till morning." 
 
 " October. 3rd. The whole village was waiting to hear 
 God's word, and to be admitted by baptism into communion 
 with the Christian Church. The idol temple had been for 
 
— 254 — 
 
 some time converted into a house of prayer. I brought the 
 example of the jailor before them in my address, and after- 
 wards baptized 62 families, consisting of 248 persons. The 
 whole service lasted from 8 o'clock in the morninff until 2 
 o'clock in the afternoon. We then went on to Karikowil, where 
 in the same way all were awaiting us, and had already written 
 down their names together with the christian names they wished 
 to be called by. The Catechist had proposed the latter to them, 
 and they were, as much as possible, similar in sound to their former 
 names. .After an address I baptized 46 families, consisting of 
 204 persons. The service lasted from 7 o'clock till midnight. 
 The village consists of one long street, at the southern end of 
 which stands the temple, now converted into a house of prayer. 
 It looked very noble when the people with their children stream- 
 ed towards the temple of God from all the houses in the vil- 
 lage; the Catechists and Christians from other places who had 
 followed us here, said when they saw it, "They never used to 
 come in this way, when it was an idol-temple. God has brought 
 them to the true Vedas and to baptism." 
 
 " October. 4th. The congregation assembled again in the 
 morning, and I prayed to God for their elders, catechists, and 
 assistants, whom I left in this and the neighbouring villages, to- 
 gether with a young man educated in Vepery. We then went 
 on to another village, Uwari. These 4 villages are on the 
 sea-coast between Manapaar and Cape Comorin, and the piece 
 of land on which they are built is called Karei-Suttu. The 
 inhabitants of Uwari had began only the day before to purify 
 their idol -temple and to convert it into a house of prayer. 
 They had erected a covered room before the temple and ex- 
 pected an assemblage of 500 persons. But as they had not ar- 
 rived by the afternoon, I represented to them how short my 
 
— 255 — 
 
 time was, and advised them to be baptized by the native priest, 
 or else to go to Mudelur and there receive baptism; on this some 
 of them came forward and begged me to do hero what I had 
 done in the other villages. In the afternoon we heard that a 
 wicked heathen who had already caused great troubles, and had 
 tried by severe persecution to force the Mudelur Christians back 
 to their idol- worship, had taken great pains to keep these poor 
 people away. Those who were not influenced either by his 
 threats or his promises begged me to remain till morning. I ad- 
 dressed them in the evening on the parable of the four differ- 
 ent kinds of ground, and had cause to rejoice in the attention 
 of the people." 
 
 "October 5th we occupied with instruction, and the names 
 of the inhabitants together with their new Christian names were 
 .written down. One man came to speak to me guarded by two 
 native soldiers. He had been accustomed to listen to the teach- 
 ing of one of the Catechists, but on account of being present at 
 the plundering of a village three years before he had been 
 thrown into prison. He wished to be baptized as he had gain- 
 ed much knowledge of our religion by reading our books whilst 
 in prison. I preached on the tares amongst the wheat, and then 
 23 families, consisting of 102 persons, were baptized. I did not 
 go to rest till 2 o'clock in the morning. 1 ' 
 
 Thus Gericke, in spite of bodily weakness, travelled about 
 * sowing the seed of the Gospel. After he had left the district many 
 more heathens came forward to be received into the church of 
 Christ, but almost immediately on his return to Madras he re- 
 ceived letters from these very places, some complaining of the 
 conduct of the native priests, the catechists and the christians, 
 and others from the christians sighing under the severe perse- 
 cutions to which they were subjected. " In the midst of my 
 
— 256 — 
 
 bodily weakness," Gericke writes on the 24th December, " I 
 receive most grievous letters almost every day from one or other 
 of the suffering Christians in the South, and I cannot help them 
 with letters, nor by returning to them. The heathens have treated 
 them with all the rigour due to those who have lost their caste 
 from misconduct. They have forcibly smeared their foreheads 
 with ashes, they have broken in armed into their houses of pray- 
 er on Sundays, have seized men, women and children, beaten 
 and imprisoned them, plundered their houses &c. We must 
 wait in patience and humility to see how and through whom 
 God will help them. I hope that he will not permit the enemy 
 to disturb the work which is begun; this unexpected and severe 
 persecution will purify our people and their firmness will 
 cause others to reflect. I trust, that God will give them cour- 
 age rather to suffer everything than to assist themselves by 
 unlawful means." 
 
 The Tranquebar Missionaries write as follows on this per- 
 secution: — u Soon after the joy which Gericke spread amongst 
 us on his return by his account of the thousands who had em- 
 braced the Gospel in the south, events took place which might 
 have been expected, for they had accompanied the first founda- 
 tion and spread of the Christian Church and were therefore 
 nothing uncommon or surprising, yet they struck and grieved 
 us. The enemy sowed his tares amongst the wheat, the heathens 
 began to rage and to fear that a still greater number of heathen 
 temples would be converted into Christian houses of prayer. 
 Universal complaints were brought forward against the new 
 Christians, that they neither worked nor brought in their taxes 
 regularly as before. Many were forcibly dragged away from 
 Divine Service, were beaten, plundered and thrown into prison, 
 and a new Christian Church was set on fire and burned to the 
 
— 257 — 
 
 ground. A Hindu of consequence who had not been able to re- 
 press his inimical feelings even while Gericke was present, 
 showed the greatest zeal in persecution directly he was absent; 
 and amongst the new converts, there was an overseer, who hav- 
 ing embraced Christianity with Jewish ideas of the kingdom of 
 God, and having promised great worldly advantages to all who 
 followed him, no sooner found himself disappointed, than, like 
 a second Julian, he joined the opposing party and distinguish- 
 ed himself in it. A few examples of bad Christians spread their 
 ill -fame over all, and heathen Dubashes represented to the 
 English Resident that the spread of Christianity was very bad 
 for the revenue and for all civil arrangements, so that the na- 
 tive priests received orders not to accept or baptize any one 
 who should announce himself to be converted. The most sor- 
 rowful letters and reports came in, accompanied by earnest re- 
 quests that we would assist the oppressed Christians and send 
 them a Missionary to strengthen and console them. Meanwhile 
 a pious-minded Englishman had undertaken to see justice done 
 in their case, and a new and noble-minded Collector who was 
 appointed followed his example, instituted rigorous inquiries, 
 suppressed the riots and punished the guilty without respect of 
 persons. Some of those who had burned the Church, were con- 
 demned to several years imprisonment by the English Judge. 
 The greater part of the inquiry took place while Herr Kohlhoff 
 was there, for he undertook a journey to visit these congrega- 
 tions in 1803, and was kindly received by the good Collector and 
 other English Gentlemen. He inquired into and brought for- 
 ward the real state of affairs, found much attention and assis- 
 tance, reconciled opponents, recommended the Christians to be 
 very careful in their conduct, exhorted them by faithfulness, 
 courage and patience to imitate their Saviour who through the 
 
— 258 — 
 
 cross had entered into his glory and encouraged them with the 
 hope that those, who cheerfully bear his cross, will also be ad- 
 mitted to share in his glory !" 
 
 Gericke died at a distance from the work which had been 
 begun in the southern regions, but before giving an account of 
 his death, I must remark that it was in the very district in 
 which Gericke preached a year before his death that Rhenius 
 afterwards laboured in the service of the English Church Mis- 
 sionary Society. Any one who has been interested in the pro- 
 gress of Missions in our century will of course have heard of 
 the name of Rhenius,* and of the thousands won by him to the 
 Church of Christ in Southern India; but very few know that it 
 was the Tranquebar Missionary John who caused Rhenius to 
 be sent out to India, and that Palamcotta and its neighbourhood 
 had been well ploughed up by the old Lutheran Missionaries, 
 even though neglected after their death. 
 
 Immediately on his return home from his remarkable jour- 
 nay to the South, Gericke was attacked with fever, from which 
 he recovered indeed, but his increasing and ceaseless labours 
 did not allow him that repose which his weak health and age 
 (he was then 61) called for. His malady preyed on him inward- 
 ly, and hoping that a change of air might be beneficial, he went 
 to Rayacotta at the repeated invitation of some English friends. 
 On his return he came to Vellore, where there was a small con- 
 gregation of his, and while staying there in the house of Colonel 
 Cammel, took advantage of the opportunity of having the ad- 
 vice of an English Surgeon. He saw that he could scarcely 
 hope to go on, and yet wished to be at home, and by the ad- 
 
 *Karl Gottlieb Ewald Rhenius was born at Graudenz in 1790, went to India 
 in 1814, to Palamcotta in 1820 and died in 1838. See the "Life of Missionary 
 Rhenius" in Schmidt's "Biographies of celebrated Evangelical Missionaries; 1 ' Leipzig, 
 1842. 
 
— 259 — 
 
 vice of the Doctor took a bath, but it only seemed to increase 
 his weakness. He baptized Colonel Cammers child, though so 
 weak that he could only sit up in bed to administer the sacra- 
 ment. When the baptism was given he said, "Now I must start 
 at once, for I long to see my catechists, my children (these 
 were the children of a school founded by Lady Campbell for 
 European orphans, called "the Female Asylum" which Gericke 
 superintended) and all the members of the congregation." 
 When he found that the Colonel, the Doctor and all the other 
 gentlemen opposed his going, he was much distressed. Towards 
 evening he ordered his palanquin to be prepared, and said to the 
 Catechists, " Go to the authorities and bring me the necessary 
 passport for my journey," but when it was brought to him he said, 
 "I shall not require it, keep it, I am going! " A boy, who was 
 standing near, asked, "0 Sir, where are you going?" "Be con- 
 tented, my son," answered he, "I am going." He then drank 
 a little rice-water and said, " Now let no one disturb me," and 
 laid down. About 12 o'clock he cried out, "My God, my Jesus, 
 my Jesus," and lay quiet as if asleep. No one liked to wake 
 him as he had asked not to be disturbed, but when the Cate- 
 chist at last spoke to him he found that he was dead. 
 
 When the corpse was brought into Vepery on the 6th of 
 October 1803, the bell was tolled and great numbers of people of 
 all classes assembled; it was calculated that there were between 
 4 and 5000 people at his funeral. " Rest softly," say his collea- 
 gues in Tranquebar, "thou amiable, faithful, ever memorable 
 brother! after thy long and severe sufferings, after shining here 
 as a christian and a teacher amongst thy brethren and the 
 servants of the Gospel, enjoy the reward of thy faith and patience 
 in the home of the blessed. Christ was thy life, and death was 
 gain to thee, now art thou with Him whom thou hast served 
 
— 260 — 
 
 and followed so truly, and with whom {hou didst often long to be. 
 Thy example in humility, disinterestedness and untiring labour 
 in the cause to which thou didst devote thyself, should be ever 
 present to us and encourage us to a like zeal." 
 
 He was everywhere loved and respected, so that his company 
 was much sought after by people of distinction. This was very 
 useful to him when he had any request to make, and he was 
 very seldom refused, as every one felt sure that ho would not 
 ask what was unsuitable or unreasonable. He would not refuse 
 to assist any one, even if it cost him time, trouble and expense, 
 nor even if it led him into danger. He gave remarkable example 
 of this in 1782 at Cuddalore, when he hid in his house seven 
 of those English officers who were given up by Admiral Suffrein 
 to Hyder Ali, and fed them till they could fly to a place of 
 greater safety, thus saving them from the imprisonment and 
 misery which the others suffered for the two years during which 
 they were at the mercy of that tyrant. In his housekeeping ho 
 was frugal, spending little on himself, but much on his fellow - 
 creatures who were in need. The more disinterested he was, 
 the more presents flowed in upon him, which he distributed 
 generously on all sides. If he could do some good or turn away 
 some evil, he did not hesitate to give away hundreds of dollars.* 
 He lived most simply himself, and when on a journey was always 
 satisfied with a curry of dried fish with rice, which he called 
 his pilgrim's curry. Though many poor people, widows and 
 orphans shared his property during his life, he left his family 
 
 *The Tranquebar Missionaries received a proof of this in 1801 when a most 
 unworthy and vicious Missionary, Friichtenicht, had been sent by them to Madras to 
 go home from thence: he spent all his money and would certainly have returned to 
 Tranquebar, had not Gericke come forward, paid his debts and taken a passage for 
 him in a ship bound to the Cape for 200 starpagodas, declaring moreover that he did 
 not wish to be repaid, for he had given it freely, wishing to remove such a scandal 
 from the Mission. The Mission-College ordered him to be repaid and sent him also 
 a complimentary letter, but Gericke was dead before it arrived. 
 
— 261 — 
 
 properly provided for, and had also remembered the Mission- 
 establishment in Vepery. f He spent and ended his valuable life 
 in activity for mankind. He died without a long and painful 
 illness, like a pilgrim on a journey. 
 
 t Gericke says in his will, "My greatest troubles have occurred during the last 
 seven years. My daughter Dorothea Sophia Hunter died aged 20, and my son Captain 
 George Frederick aged 30." 
 
CHAPTER XV. 
 
 THE MISSION IN TRANQUEBAR AFTER THE YEAR 1740. — MISSION 
 EXPERIMENT AT THE NICOBAR ISLANDS. — MORAVIANS IN 
 TRANQUEBAR.— JESUITS IN TRANQUEBAR.— BETHLEHEM- 
 CHURCH.— NATIVE TEACHERS. 
 
 It has been already shown how the Mission spread along 
 the coast from Tranquebar to Madras, from Madras to Cuddalore, 
 from Cuddalore to Calcutta, and in the interior from Tranquebar 
 to Trichinopoly and Tanjore, and from Tanjore to Palamcotta. 
 We w r ill now retnrn to Tranquebar, and see what has been going 
 on there since 1740. We will first notice an attempt to spread 
 still further, over the sea and salt-water to the Nicobar Islands , 
 to which the Danes laid claim, and which they had often tried 
 to colonize, but unsuccessfully as sickness and death amongst 
 the colonists had always stifled the undertaking in its birth. 
 It is not my intention to describe these expeditions, but I must 
 mention that at least in one of them some one thought that the 
 conversion of the Nicobarese should be attempted, for in Fe- 
 bruary 1756 the Government requested the Missionaries to 
 send one of their number in the Company's ship that was 
 about to start for those islands, to try whether the heathen in- 
 habitants could be persuaded to embrace the truth, and also to 
 take the spiritual care over those white and black Christians 
 who were already there, or who might go hereafter. This re- 
 quest was at first refused, but when it was repeated in the same 
 year shortly before the departure of the ship, it was thought 
 
26 
 
 o 
 
 better to take it into more serious consideration, and they se- 
 lected by vote Missionary Poltzenhagen who was also willing 
 to go. He was born at Wollin in Pomerania in 1726, had studi- 
 ed at Halle, and given instruction in the school of the Orphan- 
 house there. In 1750 he went to India with Schwartz and 
 Huttemann and attached himself particularly to the Portuguese 
 congregation. He was a quiet pious man, whose turn of mind 
 may be seen in the following letter written the year before he 
 started for the Nicobars. " So far as my insignificant person is 
 concerned, through the mercy of God my Saviour I have been 
 kept tolerably fresh at my post. He also works in my soul by 
 his Spirit, preparing me both for my employment and for a 
 blessed eternity. My constant prayer therefore is, " Lord Jesus! 
 drive out everything, take everything away which might sepa- 
 rate me from thee and which might hinder me from belonging to 
 thee." Both inwardly and outwardly I have great cause for 
 praying thus with a daily-renewed zeal. If the faithful Saviour 
 will help me through unto salvation, this will suffice me." As we 
 have said he was quite ready to undertake the voyage, and when 
 some difficulties occurred and he was again asked whether he re- 
 mained firm to his intention, he answered, "No difficulties shall 
 be made on my part, but in God's name I will go in the ship to 
 the Nicobars, as an explorer, and may God give, a good one, 
 of the country." On the 1st of September 1756 he started in 
 the ship " Copenhagen" and arrived at his destination after a 
 voyage of eight days. He employed his time admirably in try- 
 ing to become well acquainted with the natives, in visiting the 
 many sick and dying (as we see by his journals) but fell ill him- 
 self and died on the 28th of November, at the early age of 30- 
 In two of the following expeditions Danish priests were at the 
 head of affairs, Engelhardt in 1790, and liosen in 1831, but 
 
— 264 — 
 
 as their primary object was not the conversion of the natives, 
 and as they did not belong to the Mission though they sailed 
 from Tranquebar, I cannot stop to relate their fate. The attempt 
 of the Moravians at colonizing the Nicobars will be spoken of 
 directly. 
 
 While the Tranquebar Mission was thus trying to spread, 
 it was exposed to some immigrations which caused the Mission- 
 aries much more disturbance and trouble than was desirable. 
 The first of these arrivals was that of the Moravians, as I glean 
 from some of Francke's letters of the year 1759; writing to 
 Finkenhagen, he says, "Another piece of news which I have re- 
 ceived has struck me very much, and troubled me not a little, 
 namely that the Moravians are trying to establish themselves 
 in Tranquebar. Whoever knows the intrigues with which that 
 sect is always connected, will feel sure that not only the advan- 
 tages which they will have promised to the King or the Com- 
 pany will consist in empty words, as experience in Silesia and 
 other places would prove, but it is also to be feared that they 
 will spare no pains to distract the congregations gathered, which 
 has ever been the consequence of their making their way into 
 a place and trying to spread their cause under cover of the Sa- 
 viour's name; for they seek out the least steady and most pli- 
 able of the congregation, and take great pains to draw them 
 over to their party, by which they are torn away from simple 
 Christianity. I could bring forward innumerable examples of 
 the damp they have thus thrown on all that is good." Thus 
 Francke continues, and from his other letters it is easy to see 
 how violent he was against the Moravians, especially on ac- 
 count of their duplicity. He relates examples of Count Zinzen- 
 dorf s untrustworthiness, and declares that the Moravians had 
 
— 265 — 
 
 boasted, especially in Switzerland, that the management of the 
 Danish Mission had been confided to them. 
 
 But if Francke took the idea of their going so ill, how- 
 startled were the Missionaries at the place itself, when, in the 
 year 1760, 14 Moravians arrived in the same ship which brought 
 out Governor Forch, made preparations for settling there, bought 
 a garden near the town for 1100 dollars, began to learn Tamil 
 and Portuguese, received encouragement from Herr Husum, the 
 Pastor at Zion-Church, who was considered by the Missionaries 
 to be a thorough Moravian, and were not discouraged by the 
 new Governor. The Missionaries were very unfriendly towards 
 these strangers and would have nothing whatsoever to do with 
 them. As they feared that a Mission would thus be established 
 within the Mission, they wrote to the Governor and asked for 
 an explanation as to whether the Moravians had received per- 
 mission to act thus from the King or the Company. They re- 
 ceived*the unconsolatory answer, that so far as he knew these 
 colonists had been invited by the Royal Danish Court to settle 
 in the Nicobar Islands; that they had received privileges* and 
 permission to settle in Tranquebar or its territory and to enjoy 
 those advantages which had been promised to them in the Ki- 
 cobars; that it was the King's will that they should have liber- 
 ty of worship according to their custom, and that it would be 
 pleasing to the King if they could assist in the conversion of 
 the blind heathens; that they would have free permission for 
 preaching the Gospel to the natives, for forming into Moravian 
 
 *The Missionaries received further information on this point from the Govern- 
 ment Secretary Falck. The Moravians had received permission to settle in the ISTicobars, 
 and to be free there from all taxes for 20 years; they might enjoy the same freedom for 
 12 years in Tranquebar or indeed in any of the Danish possessions in India. All 
 Christians or Heathens who would join them were to enjoy the same freedom, Go- 
 vernment promised to assist them, to assign land to them, to give them introductions 
 when they went to other places &c. 
 
 20 
 
— 266 — 
 
 congregations those, whom they should bring into the commu- 
 nion of the universal christian Church by baptism. The Gover- 
 nor concluded by saying, that, as it was his duty to see that the 
 Evangelical brethren avoided all causes of disagreement with 
 the justly-famed Lutheran Missionaries, he hoped that these 
 would in their turn also act in the same spirit. 
 
 It is difficult to understand how the Moravians had obtained 
 these privileges; yet I think I can resolve the difficulty. Know- 
 ing that the Mission - College would be opposed to them, they 
 applied to the King through another channel, viz the Direction 
 of the Asiatic Company and Count Moltke. They would natu- 
 rally represent at first what an advantage it would be to the 
 Company to have them as colonists, and as soon as the Com- 
 pany showed its wish to secure them, they required privileges 
 which were drawn up as if one of themselves had written them; 
 but I have seen it asserted that it was done with the help of the 
 book-keeper of the Company, Bornovsky, and these privileges 
 were then confirmed by the King, who, never suspecting that 
 there were any obstacles in the way, did not communicate with 
 the Mission-College. When the College now heard of the arri- 
 val of these unexpected guests,it sent in most earnest represen- 
 tations of the consequences of such a step, and a Royal Rescript 
 of the 16th of November 1762 ordered, that the Moravians 
 must go to the Nicobars within a twelve month, or else return 
 to Europe. This order was harsh and unjust, for it contradict- 
 ed their privileges, which they had not forfeited by overstep- 
 ping them in any particular. But it was not carried out, for 
 they remained for six years in Tranquebar without troubling 
 themselves about the Nicobars, and during the whole of that 
 time were very attentive to their own interests: yet they were 
 partly restricted as the Direction of the Asiatic Company in- 
 
— 267 — 
 
 formed the Mission-College in 1764, that Government had re- 
 peated an order to the Moravians not to meddle in the slightest 
 degree with the conversion of the heathen, mnch less encour- 
 age any one to leave the Lutheran congregation to join theirs. 
 Amongst the Moravians were two well-educated men, Butt- 
 ler and Volkel, who applied themselves to the study of the na- 
 tive languages, and began to translate Zinzendorf s sermons 
 into Tamil and Portuguese. The Missionaries relate that they 
 tried to become acquainted with the members of their congre- 
 gation, and to imbue them with a bad opinion of the instruction 
 they had heretofore received and with a good one of what they 
 could give, that they never attended Divine Service when it 
 was performed in German, but only the Tamil and Portuguese 
 services in order to perfect themselves in those languages. At 
 last they report that, in addition to the fourteen Moravians who 
 came out in 1760, 9 men and 4 women had arrived from Europe 
 on tlfe 22nd Aug. 1761, and that it was rumoured that a large 
 party of them was coming out in every ship that should leave 
 Denmark, "from which," say the Missionaries, a may God pre- 
 serve us!' They made themselves such general favourites in 
 Tranquebar that Wiedebrock relates that the arrival of the Roy- 
 al Rescript had made a very unfavourable impression on the 
 public, who looked upon them as useful colonists. Even their 
 opponents bear testimony to their irreproachable lives. Made- 
 rup expresses himself still more strongly on the general favour 
 in which they were held. "I cannot describe," says he, "how 
 the Moravians have insinuated themselves in so short a time 
 into the good will of Danes, French and even Hindus by their 
 voluntary humility and angel-like conduct as they consider it; 
 in a place where there are so few who can try the spirits, it is 
 no wonder if the shell is preferred to the kernel. If they were 
 
 20* 
 
— 268 — 
 
 as pure in their doctrine and teaching as their life is outwardly 
 to the eyes of the world, there would not be a sect or race to 
 equal them in the whole of Asia. The Natives therefore call 
 them the " Saints" or the "Nyanigol" which means "the wise 
 men," that being the name which they gave here to some of 
 their own holy men." The two elder Catechists, Rayanaiken and 
 Schawriappen, often went to visit them, even after the Mission- 
 aries had told them that they did not approve of it; — they show- 
 ed a great liking for them and one even took up their peculiar 
 modes of speech, so that it was much feared that he would join 
 them altogether, which however did not take place. The Mora- 
 vians next gained the favour of Captain Berg in Tanjore, the great 
 patron of the Mission, for Wiedebrock says of him that he had 
 asked and obtained permission from the King of Tanjore to al- 
 low twelve of them to settle in his dominions. Wiedebrock 
 spoke to the Captain, warning him of the errors of the Mora- 
 vians which he explained to him, but without effect, for 1 the 
 Captain was quite taken in by them. It is difficult to say why, 
 under such favourable circumstances, they remained in Tran- 
 quebar instead of going to Tanjore. Perhaps they wished first 
 to be on a better footing with the Missionaries, for which pur- 
 pose they made several attempts. In the Archives of the Mis- 
 sion-College I have seen an account of a conversation between 
 an Assistant of Francke's, Inspector Fabricius of Halle, and 
 the Syndic Koeber, who had been sent there by the Directors 
 of the Moravian brethren to persuade the Halle party not to 
 work against them. I have also seen the representation of the 
 Moravian Stahlmann to the Government in Tranquebar and the 
 counter-representation of the Missionaries. Finally there is a 
 document in the writing of Frederick, Baron von Watteville, 
 who addresses the Mission-College in the name of the Directory 
 
' — 2G9 — 
 
 of the United Brethren to complain of the quarrelsome disposition 
 of the Lutheran teachers towards the Brethren and to beg the 
 College to write to the Missionaries and to try to remove their 
 suspicions; the whole is instructive in many respects, but be- 
 ing too lengthy to be inserted here, I must be satisfied with 
 saying that it did not produce any favourable results. In 1766 
 the Missionaries relate that two of the Moravians had gone to 
 Colombo in Ceylon and one of them had died there, wherefore 
 one of their Missionaries, Buttler, had left Tranquebar to join 
 him; and that the Moravians were more and more known and 
 loved on the coast. " Some," say they, "are very much sur- 
 prised at their going on so mysteriously, but many become very 
 anxious in consequence to know what their secrets are." In 
 1767 it is said of them that they keep within bounds, that the 
 Missionaries have no communication with them, neither do 
 they talk of them to others, so that they can scarcely complain, 
 but that real unity is not to be hoped for, because the Mission- 
 aries felt perfectly convinced of the unfair dealings of this par- 
 ty. At last on the 7th of August 1768, six of the Moravians, 
 including one of their Missionaries, Mr. Yolkel, embarked on 
 board a sloop belonging to the Company, and sailed for the 
 Nicobar Islands, with the understanding that more were to fol- 
 low, if they gave favourable reports. The news soon arrived 
 that two of the six were dead. The remaining four extolled 
 the fruitfulness of the country, and thought that they should 
 do very well when they had got over the fever. They did in- 
 deed remain there, and the colony lasted for nearly twenty 
 years., but in 1787 it was given up. They remained much long- 
 er in Tranquebar. In 1772 the Halle Reports say, that the 
 newspapers relate that the Moravians have taken advantage 
 of the state of affairs to obtain new privileges and ask whether 
 
— 270 — 
 
 anything that has been done will be prejudicial to the Mission? 
 The Missionaries say in 1773, that more Moravians have ar- 
 rived, and that the Danish priests had made known an edict in 
 their favour from the pulpit. In 1774 it is told, that they are not 
 making public attempts to spread their doctrines, but that one of 
 their elders, Woltersdorf, who had come out the year before, 
 had, in an Indian dress, baptized one of their heathen servants, 
 that this had often occurred with persons in their service, but 
 had never been known before. Freylinghausen, who had taken 
 Francke's place at Halle, especially requested the College to 
 keep a watchful eye on the Moravians, as he had reason to be- 
 lieve that their minds were bent on mischief, and that they were 
 doing all in their power to obtain a share in the Danish Mis- 
 sion-work. " As the Moravian party," says he some years la- 
 ter, "have suddenly taken a more refined appearance, and 
 seem to find more entrance every where amongst well - mean- 
 ing people, it requires great care that none of their adherents 
 should be selected as Missionary, for it is quite clear that their 
 intention is to get the Mission entirely into their hands." After 
 this time we hear very little of the Moravians. They are only 
 spoken of in a cursory way, and in 1803 it is said, " The two 
 who still remain here, Weber and Ramsch, have given up their 
 establishment, sold their garden and fields, and intend to re- 
 turn to Europe by the first opportunity." 
 
 About a year after the immigration of the Moravians, we 
 hear for the first time of Jesuits in Tranquebar. When Pondi- 
 chery was taken by the English in 1761, eight or ten Jesuits 
 with other Frenchmen fled to Tranquebar, where the Franciscans 
 have long had a Church. At first they only erected an altar 
 in their own house and performed their worship privately, but 
 afterwards they had a piece of ground in Poreiar allotted to 
 
— 271 — 
 
 them as a churchyard by Governor Forch, where they built a 
 little hut and collected stone, in order to build at some future 
 opportunity; they even rented a house in Poreiar and requested 
 the Government to allow them to perform Divine Worship 
 publicly. On the representation of the Missionaries this was 
 denied them, at least they were told that they could only obtain 
 such a permission from the King of Denmark. They then rented 
 a large house in Tranquebar and began a school. The Mission- 
 aries made a representation against this also, and begged the 
 College to do everything to prevent the Jesuits who had fled 
 with many native Catholics from Pondichery, from building 
 their nest in Tranquebar: and then they go on to speak of the 
 change which the English victories had produced. "Three 
 years ago the Jesuits boasted publicly in their church at Pon- 
 dichery that they made such progress in persuading our Chris- 
 tians to embrace their errors, that the heretical Missions in 
 Madras, Cuddalore and Tranquebar would soon fall to the 
 ground. They began skilfully enough; for as the French were 
 then conquering whole kingdoms, they could bring in Christians 
 every where, and give them all sorts of emoluments and 
 employments, by which means they could of course easily 
 attract the worldly-minded. Their strength lay in General 
 Lally having arrived from Europe with 3000 men, who sought 
 to bring everything into their power by violent means. When 
 our brethren in Cuddalore fled for refuge to us, and those in 
 Madras to Pulicat, our prospect was dark and dreary certainly; 
 but how suddenly it has all altered! Where is the great and 
 terrible army? has it not melted away? Where is Pondichery, 
 the great Babel? Have not the English, or rather has not God, 
 the Holy and the Just, thrown it down to the ground and made 
 it desolate? Where are now the numerous and proud false teachers? 
 
— 272 — 
 
 Have they not been obliged to take refuge in Tranquebar? And 
 our Mission-establishments are still standing. Let us not there- 
 fore be highminded, but rather let us fear, for we know that 
 if we do not turn his goodness and the ^blessings of his grace to 
 better advantage, still greater trials may fall upon us. We ac- 
 knowledge with thorough humiliation before God that among 
 our Native assistants, in our congregations, and in our schools, 
 there is so much indolence, such earthly and carnal customs, 
 and such a disgraceful want of faith, as cannot be pleasing 
 to a holy God. Yes, we ourselves are not pure before him! 
 He has good reason to cast us off, and to make us desolate, and 
 who can say what he has determined in his holy counsel?" 
 
 The Missionaries complain again of the Jesuits in the fol- 
 lowing year, and call the attention of the College to the fact 
 that, in spite of the Danish prohibition, they have now been in 
 Tranquebar for two years. A Jesuit school-master, who had 
 gone out for a walk with his children, had entered into a dis- 
 pute in the public street with the children, and teachers of the 
 Mission-school, and had said amongst other things, " You do 
 not know the truth; none of you can be saved, only we know 
 the way to salvation. All who do not pray to the Mother of God , 
 but say that she was a sinner, will certainly go to Hell." "Be 
 also spoke contemptuously of Luther. This conversation went 
 on till they were close to the gates of the town, so that two of 
 the Missionaries, who were just passing by, heard it. Mean- 
 while the Romanists increased the pomp of their religious ser- 
 vices, to which the number of refugees from Pondichery, con- 
 tributed; some of the native Romanists in Tranquebar were 
 very rich, and had plays acted in Poreiar at their own expense; 
 probably on scripture subjects as is often the case in Roman 
 Catholic countries. This storm however passed away sooner 
 
— 273 — 
 
 than had been expected: as early as 1765 the Missionaries an- 
 nounced that since Pondichery and Carical had again fallen 
 into the possession of the French, both they and the Jesuits 
 had left Tranquebar. 
 
 We will now turn our attention to the state of the con- 
 gregation in Tranquebar since 1740, and remark that it had 
 increased so much that it became necessary to build a new 
 Church. It was in the year 1717 that Ziegenbalg had conse- 
 crated the one which was called New-Jerusalem. This had 
 soon become too small, and the Missionaries had to consider 
 how to make room for the people, who on festival days when 
 many came in from the country, and even on Sundays, were 
 obliged to sit outside the door. They thought at first of adding 
 to the Church, but there were difficulties in the way of this and 
 it would not be a sufficient change. With the consent of the 
 Government they therefore determined on building a new 
 Church in the Mission-garden at Poreiar amongst the villages 
 of the Company, so that the Christians there might have the 
 Church close to them, and the foundation was laid in October 
 1743. The building went on but slowly, on account of a want 
 of materials, but it was finished in 1746. It was in the form of 
 a cross, and received the name of Bethlehem, because, as it is 
 said in the consecration-sermon, " it lay not far from Jerusalem- 
 Church in the town, just as the ancient Bethlehem was not far 
 from Jerusalem. Bethlehem was a little village and yet the 
 Son of God did not despise being born there. Also the little 
 insignificant Bethlehem Church will be thought worthy of the 
 gracious presence of Jesus, and as the Redeemer was born in 
 the flesh in Bethlehem, we may hope that he will be spiritually 
 born in the souls of many believers if the Gospel is properly 
 published and accepted here. Bethlehem means a house of bread, 
 
— 274 — 
 
 and deserves its name as Jesus who is the bread of life (John 
 vi, 35) was born there, and our Bethlehem Church may be a 
 spiritual house of bread, wherein Jesus will communicate him- 
 self to hungry souls by the preaching of the Gospel and the 
 receiving of the Lard's Supper." These words of David's were 
 placed over the principal entrance, " come let us worship and 
 bow down, let us kneel before the Lord our Maker" (Psalm 
 xcv, 6). Over the pulpit was written with reference to the 
 preacher, ""We preach Christ Jesus the Lord" (2. Cor. IV, 
 5), and opposite to the pulpit with reference to the hearers, 
 " Hear the word of the Lord" (Isaiah lxvi, 5). Over the 
 font, " The washing of regeneration" (Tit. in, 5), and over the 
 altar, "The table of the Lord" (1 Cor. x, 21). The consecra- 
 tion took place on Wednesday after Whitsuntide, the 1st of 
 June 1746. Besides the town-congregation 400 Christians from 
 the country were present, also the Danish priest of Zion Church, 
 Herr Schionnebolle, the Commandant, the Council and other 
 people of distinction. The text for the Tamil sermon was, " Mine 
 house shall be called a house of prayer for all people" (Is. lvi, 
 7) , and the service was concluded by a Tamil hymn sung by 
 the school- children, which had been composed for the occasion 
 by the native priest Diogo. The Church received many presents 
 for its further adornment, and the Missionaries determined to 
 preach alternately there on Sundays and Festivals. 
 
 But it is not enough for us to know that the actual members 
 of the Church were increasing, we wish to know something also 
 of their spiritual life and growth. It would be of little use to 
 extract examples from the Mission Reports of those converted 
 heathens who were now leading a godly life, bearing opposition 
 with patience, or bidding adieu to the world in the hour of 
 death with a noble and Christian resignation; for such examples, 
 
— 275 — 
 
 though they are very numerous, only tell us of the state of in- 
 dividuals, and give no idea of the general state of feeling in the 
 congregation. Therefore we seek for more general signs ot 
 Christian feeling and development, and come at once to the 
 question, whether with the advance of time the natives had 
 shown themselves better able to teach, and whether the more 
 talented amongst them were fit for collecting and managing a 
 congregation; or whether at least the Missionaries had worked 
 on steadily towards this aim, and with what success? It has been 
 remarked before that the Archbishop of Canterbury amongst 
 others zealously exhorted them to turn their attention to the 
 education of native teachers; neither were such exhortations 
 wanting afterwards. An anonymous letter was sent in to the 
 Mission- College with the superscription of " Immanuel" intend- 
 ed for the consideration both of Francke and the Missionaries. 
 " According to my humble opinion," says the anonymous writer, 
 " the main design of the Mission from the beginning has been, not so 
 much to enlighten a confused crowd of Asiatic heathens by means 
 of European Missionaries, as to obtain and to instruct a sufficient 
 number of inquiring Indians who might be educated in an Evan- 
 gelical Seminary at Tranquebar for the Ministry am on? 
 their countrymen; and until this design is more effectually car- 
 ried out than hitherto, even much sowing will produce but very 
 little fruit. Thanks be to God we have had an Aaron,* and we 
 have a Diogo still, and it is through their means that most of 
 what can properly be called a conversion of the heathen has 
 taken place; but according to my ideas, we ought to have twenty 
 such, and our God to whom the cause belongs will grant them 
 to us though he does not give them immediately. I am willing 
 to believe, that our good Missionaries of whom there are now 7 
 
 * See Chapter 10. 
 
— 276 — 
 
 or 8 besides the Catechist Hutter, faithfully endeavour to follow 
 out the plan which is laid down to them by the Instructions 
 of the King, but if by the blessing of God the plan is to be carried 
 out in right earnest, then that what now seems to be their prin- 
 cipal aim should be but secondary, (namely to give a general 
 instruction to the children, and now and then to journey about) 
 and that what they now treat as secondary should be their 
 great and principal object, namely, by God's grace to select 
 and prepare a much greater number of teachers from amongst 
 the natives; and for this purpose their greatest strength must 
 be given to establishing a seminary in which 10, 20 or 30 young 
 Indians should be constantly instructed. It may be asked, how 
 are they to be obtained? and to this I answer, that all the trouble 
 that is now given to collecting a confused crowd of Catechumens 
 might well be devoted to searching out such young men as these. 
 It is true that for some years this would not make so good an 
 appearance, but it would be in this way that the seed of the 
 Gospel would take firm root in those countries, and spread about 
 to all around. Perhaps I think and speak like a fool, because I 
 seem to speak of wishing to force a crop, to which as St. Paul 
 says, God alone can give the increase. I answer: — surely, if 
 Paul plants and Apollo waters in the very best way that they 
 can devise, and remove as far as possible all hinderances, this 
 cannot be called forcing the thing, but trying whether the talents 
 entrusted to us would not produce more by applying them other- 
 wise." The anonymous author concludes by requesting that 
 the opinions ofFrancke and Benjamin Schultze should be taken 
 on this affair. 
 
 Francke answered this with a detailed explanation. He 
 goes through all the remarks, brings for ward. 14 heads, convicts 
 the unknown author of several errors, and remarks truly enough 
 
— 277 — 
 
 that money cannot do everything as he seems to expect when 
 he sees so little fruit from much seed: that the Missionaries 
 would most willingly have formed such a Seminary for natives, 
 indeed that they had done so, but that sometimes they could 
 not get the right sort of people and that sometimes they dege- 
 nerated. This explanation was sent to the Missionaries in Tran- 
 quebar, who agree in their remarks with nearly all that Francke 
 says, but add a few particulars. In order to point out the original 
 intention of the Mission, they give the words of the commission 
 given to Ziegenbalg, which they say is to the same effect as 
 what they have received. "We, Frederick the 4th &c. having 
 graciously accepted and constituted, do hereby accept and con- 
 stitute Bartholomiius Ziegenbalg to go as a Missionary to the 
 East Indies, that he may apply himself with all diligence to 
 instruct the heathen who are living in our dominions there or 
 on its borders, in all holy doctrine as it is contained in the Word 
 of God, and to bring them to a knowledge of salvation according 
 to the further information contained in the Instruction &c. &c." 
 but add they, u there is not one part of the Royal Instruction 
 which says that a Seminary shall be formed, indeed we are not 
 even told to take the trouble to establish schools; but the work 
 amongst the heathen, and other duties incumbent on us, are 
 principally insisted on." They go on to say that they have no- 
 thing to object against the work being carried on by natives. 
 u If it should please the Lord to cause a great awakening amongst 
 the natives of this country, and to kindle a greater light amongst 
 them, for the appearance of which we long anxiously, we, who 
 are so often oppressed, yea tortured, by the burden and heat of 
 the day, are most heartily ready to return to Europe if it be 
 God's will, and to leave the conversion of other heathens, and 
 the future management of the congregations to native labourers." 
 
— 278 — 
 
 So the Missionaries say; but no full confidence in the 
 power of the Word of God amongst their converts is visible 
 in them and much sad experience amongst their native Assis- 
 tants discourages them; as when they say, " Some of the Natives 
 are making good use of the pound with which the Lord God 
 has entrusted them and try with faith and diligence to bring their 
 brothers according to the flesh into the kingdom of Christ; but 
 the greater number seek their own; indeed some by their open 
 unfaithfulness have made themselves quite unfit for any further 
 care of souls. Many of those who have been brought up in our 
 seminary have not allowed the Holy Spirit to effect a real change 
 of heart in them." They agree that it would be better if natives 
 could do the Mission -work, but fear that it cannot be done, at 
 least not at first. When Missionary John in 1784 puts the ques- 
 tion," How can the heathen be more certainly brought to con- 
 viction and to the doctrine which alone can make them wise to 
 salvation?" he answers without hesitations, "by skilful native 
 labourers rather than by Europeans, though the latter will still 
 be necessary for educating and guiding the native priests. Long 
 experience teaches us that far fewer are gathered into the fold by 
 the Missionaries than by their native assistants; and as there 
 is such a want of suitable people amongst them, our zealous 
 efforts should be in future directed to repairing it." John relates 
 that he had often wished himself in the skin and dress of a 
 native, that he might awaken less curiosity and more confi- 
 dence: for in his conversations with the heathen, he found them 
 either slippery, reserved or rude. Many of the obstacles which 
 opposed Europeans would vanish before natives: they would 
 not be occupied as unfortunately the Missionaries must be 
 with the externals of the congregations^ the schools and 
 the correspondence; they would cause no sensation by their 
 
— 279 — 
 
 colour or dress, they could be on more confidential terms with 
 the natives, they could speak their native tongue more fluently, 
 and could som etimes sing something to their listeners from 
 their native books, on which they place great value but which 
 is unmanageable to the tongue and disagreable to the ear of an 
 European. These native teachers might moreover live on a 
 third of what an European requires, and wnile their number 
 would be increased, the latter might be diminished." Thus 
 we see that Missionary John knew very well how it ought 
 to be; but the plan of making the natives help in Mission- 
 ary - work always failed, most probably from a little , fault 
 on both sides. The same John whom we have already heard 
 speak in 1784, expresses himself thus in 1800 when he touches 
 on this subject in the Report drawn up by himself and his col- 
 leagues on the state of the Mission: " People in Europe commit a 
 great mistake when they are surprised that more native priests 
 are not ordained, and that christian congregations cannot be 
 managed like those in the early days of Christianity, so as to 
 support themselves and spread without external aid. This will 
 scarcely be the case during the century which has now begun, 
 nor until the whole nation has been raised to the same scale on 
 which the Greeks and Romans stood when the Gospel was preach- 
 ed to them. For the following reasons we must expect that 
 it will be a long time ere pious and able European Missionaries 
 can be dispensed with. Donum regendi, or the gift of managing 
 a congregation, not merely preaching to them, but also keeping 
 them in order, is rarely possessed by a native. Even those native 
 priests, catechists, and schoolmasters who are really pious and 
 skilful men require constant attention, guidance and encourage- 
 ment, for the national character is timid and vacillating; their 
 enthusiastic fire soon changes into coldness, indolence and weak- 
 
— 280 — 
 
 ness. From this weakness in their character they cannot be so 
 much respected as a sincere and clever European, for the dif- 
 ference must strike every one. Experience has shown that a 
 very good and useful catechist becomes a less good and less 
 useful priest so that doubts have been raised as to ordaining more 
 and we prefer to be satisfied with catechists. Even the bringing 
 up of Catechists has its difficulties, for as soon as they have 
 received a superior education, they leave the Mission in order 
 to obtain more profitable situations, to which they are encour- 
 aged in every way by their families, who wish to be supported 
 by them."* 
 
 We are already acquainted with Rayanaiken (see Chap. XI) 
 He continued to show himself untiringly diligent, and was 
 especially useful in spreading the knowledge of Christianity in 
 the dominions of the King of Tanjore, particularly at the time 
 when the Missionaries themselves could not obtain permission 
 to go into the interior. When Tanjore was besieged by the French 
 in 1749, he could not fly, because it did not seem suitable 
 to him that a shepherd should leave his flock, and God gave 
 him courage to remain and to bear the hardships of the siege. 
 He left the suburbs and took refuge in the fortress, and as his 
 house, with many others, was pulled down by the King's com- 
 mand, he lost everything that he had, even his books, and was 
 obliged for some weeks to preach without a Bible. During the 
 siege he remained near the town ditches, and did not allow a 
 
 * I have found the following opinion given by Schwartz on the subject of na- 
 tive ministers:— "They are useful," says he, "and skilful enough to deliver a clear 
 and edifying discourse. But they require some one to point out to them how they 
 should manage this and that, who can receive a report of their work, and point out 
 to them how they might have done better. If they were left to themselves, much 
 confusion would ensue. The catechists would not be so obedient to them, especially 
 if they were to see them make mistakes. Now on the contrary subordination is very 
 easy, for the catechists know to whom to apply if the native priest has done wrong. 
 I could prove all this to you by undeniable proofs." Halle Reports. 
 
— 281 — 
 
 * 
 
 day to pass, without exhorting both Christians and Heathens. 
 He performed Divine Service every Sunday and prayed for the 
 King and for the citadel, which was saved. When the danger 
 was over, nine Pariah suburbs of Tanjore chose him as their 
 umpire in all their disagreements, and gave him full permis- 
 sion to publish the Gospel amongst them. He gave great joy 
 to the Missionaries in Tranquebar by his zeal and talents, but 
 there are traces of this joy not being unalloyed. Shortly after 
 being chosen as umpire, he allowed himself to be appointed by 
 the King of Tanjore as head-man of the people that burn the dead. 
 As this brought him into close contact with heathen ceremo- 
 nies, the Missionaries were displeased, and kept back his sala- 
 ry. When the Moravians came to Tranquebar, he became very 
 intimate with them, though the Missionaries told him that they 
 did not approve of it. These are the causes of the discontent 
 which prevailed against him, but it is difficult to form any judg- 
 ment on the affair from the slight notices we have. In 1766 he 
 was severely ill for eight weeks, and he informed the Mission- 
 aries that "during this illness the Holy Ghost had wrought on 
 his soul powerfully, and had shown him how much insincerity 
 existed in him, that he had therefore determined to free him- 
 self from everything, and be sincere for the future." By 
 Schwartz's advice he was removed from Tanjore to Arentangi, 
 where he lived for some years in full activity, and died on the 
 29th September 1771, aged 71. Plis death took place on Sun- 
 day, after he had performed the service and visited a sick man. 
 In the afternoon he was attacked by severe pain, which though 
 it seemed at first to give way to the remedies that were appli- 
 ed, returned with increased force. He died with these words 
 on his lips, " Lord Jesus, receive my spirit," after serving the 
 Mission for more than 40 years. He possessed a clear under- 
 
 21 
 
— 282 — 
 
 standing, an excellent memory, a pleasant manner of speaking, 
 and was well read in the Bible and well acquainted with the 
 principal events of Church history. His zeal in the spread of 
 Christianity was richly blessed by God. 
 
 I will now turn to a short account of the Native Priests 
 ordained after Aaron. The first of them was Diogo. In the 
 year 1713 when he was but eight years old, his mother, him- 
 self and his brothers and sisters were received into the Luther- 
 an from the ' Roman-Catholic Church ; he made good progress 
 in the Mission-school, was appointed a catechist in the town of 
 Tranquebar, and in 1741 was ordained a priest. His duty lay 
 at a distance from the town, and he was most diligent in visit- 
 ing his remote district, till prevented by bodily weakness du- 
 ring the last 10 years of his life; he died in October 1781. — 
 Ambrose was also received in 1713 while still a child into the 
 Lutheran from the Roman-Catholic Church, and brought up in 
 the Mission-school. He first learnt weaving, and then went to 
 sea, but as he had no inclination for either of these modes of 
 life, and found that a school-master was wanted at the Mission, 
 he offered himself and was accepted for his ability and good 
 temper. This was in 1733; in 1740 he was sent as Catechist 
 to the Mission in Cuddalore, where he remained till 1748, in 
 which year he returned to Tranquebar, and was ordained a 
 priest in the following year, in which office he remained for 
 28 years exhibiting much cheerfulness and sincerity. During 
 the last two years of his life he was not strong enough to un- 
 dertake journies, but he continued to labour, as well as he could, 
 on the spot. On the 8th of February 1777 he entered into his 
 eternal rest. — Philip was born of heathen parents in the year 
 1731 in the neighbourhood of Negapatam. After the death of 
 his father, he was deceitfully enticed away by a slave - dealer, 
 
— 283 — 
 
 who brought him to Tranquebar, whence he was to be shipped 
 off to Acheen; but he found an opportunity of making his situa- 
 tion -known to his friends. His mother came immediately to 
 Tranquebar, but could not find him anywhere. She happened 
 to be passing Jerusalem- Church one Sunday when the congre- 
 gation was leaving it. She asked one of the passers by what 
 building it was. " It is a Church of God," was the answer. The 
 troubled mother turned towards the Church and prayed thus: 
 " If thou, God, who art worshipped in this Church, art the 
 true God, show me my child." She then went on to the castle 
 and there met her son, who was coming out with the other 
 slaves. She flew to him and embraced him, and applied to the 
 proper authorities to restore him. She was told that she could 
 not get him back again, unless another were supplied in his 
 place, and the affair seemed to progress very slowly. The poor 
 woman thought that she could not do better than to return to 
 the Mission -Church, lift up her hands and say, " Lord who 
 art worshipped in this place, if thou wilt make my child 
 free in ten days, I and my children will come to thy Church 
 and be thy servants." The boy was indeed free in ten days, 
 but the woman forgot her^row, went into the country and sa- 
 crificed to the idols. Then one night she had a dream. It seem- 
 ed to her that a man dressed like the Priest whom she had seen 
 come out of the Church in Tranquebar, appeared to her and 
 said, " You vowed that you and your children would come to 
 our Church; why then have you not come?" She now overcame 
 her fear of going to Tranquebar, was instructed there, and was 
 baptized with Philip and his sister in 1741. The remainder of 
 Philip's life is best described by a letter from Missionary Klein, 
 which was written directly after Philip's death on the Gth of 
 February 1788. "Our faithful assistant Philip," says he, "was 
 
 21* 
 
— 284 — 
 
 taken ill the beginning of this year, and it pleased the Al- 
 mighty, who is the only true God and the Lord of the vine- 
 yard, to call away this his true servant on the 4th of this month. 
 I was very much affected when I preached his funeral sermon 
 from John XII, 26. I have preached the funeral sermons of 
 three native priests, of Ambrose in Bethlehem - Church, of 
 Diogo in the old Jerusalem Church, and now in the same of 
 Philip. Our dear Philip came here at the age of 10 years in 
 1741. I took him into my service and I thus gained an oppor- 
 tunity of grounding him better in knowledge, and of encourag- 
 ing him to a pious life. He was afterwards made schoolmaster, 
 then town-catechist, and finally priest in 1772. Herr Kohlhoff 
 baptized and ordained him, and therefore he, like myself, feels 
 his death very much. Oh how willing and unwearied was Philip 
 in visiting the sick and the healthy of his congegation! We 
 have certainly lost a great deal in him, and have no one whom 
 we can put in his place with equal confidence. Oh how great 
 is the want of faithful native labourers! " — Rayappen was 
 born of Christian parents in 1742. His grandfather who was 
 of high caste and had been a zealous worshipper of idols, was 
 converted to Christianity with all his* family, received the name 
 of Mark at his baptism, and became a very useful catechist: 
 he, fortunately for Rayappen, undertook the care of him, for 
 his father, Andreas, was a very different kind of man. He made 
 good use of his time at school and was taught the art of print- 
 ing. He afterwards became teacher in the school at Tranque- 
 bar and was then sent as catechist to Tanjore, where Schwartz 
 gave him a very good character. In 1778 he was ordained a 
 priest, and was a very earnest worker. It has been already 
 remarked that he introduced the Gospel into the South of 
 India in 1789; but the Missionaries were not always pleased 
 
— 285 — 
 
 with him. Yet they remark that several domestic troubles, 
 particularly the lingering illness of his wife, produced so favour- 
 able an effect on him that he won their confidence again, made 
 progress in. Christianity, and applied himself diligently to the 
 duties of his calling. On the 25th of March 1797 he died 
 suddenly, and was buried in the church -yard of Bethlehem 
 Church. — Schawrirayen distinguished himself as a town- 
 catechist in Tranquebar. Missionary John says of him in 1792 
 that he far surpassed Rayappen both in ability and activity, 
 and besides this understood German; but that they would not 
 ordain him for fear of displeasing Rayappen, and also because 
 the hope of being some day ordained incited him to greater use- 
 fulness. Rayappen died and still Schawrirayen was not ordained, 
 because he was too useful as head-catechist to be spared. The 
 ordination of this excellent catechist was still delayed in 1809, 
 though it had been approved of by the Mission-College for ten 
 years, but he was sent round to the Christians in the country 
 with permission to baptize and to marry. So far as I know he 
 was ordained in the year 1813, but died in September 1817. 
 After him I do not think that any Native was ordained in 
 Tranquebar. * 
 
 After this they began to ordain natives at the other Mis- 
 sionary-stations, but the universal experience was that they did 
 not display any independent activity, but always wanted to be 
 led by the Missionaries. The first Native who was ordained at 
 the English Mission stations was Sattianaden, who was ordained 
 by Schwartz on the 26th of December 1790 in the presence of 
 Kohlhoff and Janike. He was destined for the south of India, 
 where he had already made himself very useful as a catechist, 
 and where he continued very useful as a priest until his death 
 in 1815. In 1811 Pohle and Kohlhoff ordained 4 native cate- 
 
— 286 — 
 
 chists *, and as two of them died soon after, three f more 
 were ordained in 1817 to fill their and Sattianaden's places. 
 I do not know anything of these native priests, nor of their 
 usefulness, but it cannot have been anything remarkable. 
 
 *Njanapragasam, Adeikkalam, Vedanaigan and Abraham, 
 f Nallathambi, Abraham and Pakianaden. 
 
CHAPTER XVI.' 
 
 THE TRANQUEBAR MISSION AFTER 1740 (CONTINUATION). —THE 
 
 MISSIONARIES IN TRANQUEBAR.— CHRISTOPH SAMUEL JOHN.— DECAY 
 
 OF THE MISSION.— GLIMPSE OF LIGHT. — CONCLUSION. 
 
 Amongst the Missionaries who lived and laboured in Tran- 
 quebar after the year 1740, many true and faithful labourers are 
 to be found, bat not one who distinguished himself much above 
 the rest, excepting C. S. John. I must however bring forward 
 also the name of 0. Maderup, not indeed because he surpassed 
 the rest, but because he was one of the very few who thought 
 of writing anything in Danish on the subject of the Tranquebar 
 Mission; very little however has been printed and the greater 
 part has scarcely seen the light of day. 
 
 Cliristoph Samuel John, the son of a Clergyman, was born 
 on the 11th of August 1747 at Frobersgriin near Greiz, in 
 Voigtland. He was brought up in his parent's house in the fear 
 of the Lord, then went to the school at Greiz, and afterwards 
 to the university of Kalle, where he instructed the youth at the 
 Orphanhouse. In 1769 Professor Knapp sen. proposed to him 
 to go as a Missionary to Tranquebar, and after some considera- 
 tion, he determined, with his father's consent, to accept the 
 call. He was ordained at Copenhagen, and arrived in India in 
 1771, and spent the remainder of his life there. He was both 
 a clever and a christian man, but with an overwhelming love 
 and ability for teaching. The Mission had from the first devoted 
 
— 288 — 
 
 itself especially to the schools, but under him this tendency 
 reached its highest point, and it clearly proves that the greatest 
 attention to all school-arrangements does not suffice for the well- 
 being of a congregation that has been lately formed. The Mis- 
 sion-College had remarked his zeal and activity, and when it 
 requested by letter that oile of the Missionaries should be chosen 
 to carry on the correspondence it was no secret that John was 
 the person desired; and when he was chosen it was soon visible 
 that he would not allow this opportunity for personal communi- 
 cation with the College to pass unimproved, so that we must expect 
 to see the history of the Mission wind very closely round this 
 pedagogue. In his very first letter he expressed his pleasure at 
 the correspondence being confided to one individual, for though 
 1 the Missionaries were united at heart, they were so different in 
 age, temperament and feelings, that it would have been very 
 difficult to compose a letter which should embody the feelings 
 of all. A tone of complaint prevailed. The College had remarked 
 this, and expressed its pleasure when a more cheerful tone than 
 usual was perceptible. This, says John, made a strong and 
 lasting impression on me; however much there is that is unplea- 
 sant and discouraging, there is also much that is good and ex- 
 cellent, which may well give cause for joy, praise and hope. 
 
 John's cheerful views were connected almost entirely with 
 the instruction of youth, into which he threw all his powers and 
 it was not only for the children of the Natives, but he opened 
 his house to the children of the Europeans, making it a regular 
 educational establishment. He was induced to do this by the 
 pleasure that he took in it, and by the desire of obtaining a com- 
 fortable subsistence. During the first sixyears of his stay in India, 
 his salary was only 250 Rix dollars, w]iich obliged him, he says, 
 to wear dirty clothes, and to make known that he was in want 
 
— 289 — 
 
 of linen, clothes, tea and sugar, and though his rich neighbours 
 sometimes made him presents of these articles, he received them 
 with inward shame, for he would much better have liked to give 
 than to receive. He found an opportunity for marrying, and 
 though on the one hand he was very fortunate, he was very un- 
 fortunate on the other, for their income was so small that the 
 young pair had to sigh over their troubles; they presented them 
 to God in prayer and wrote about them to Europe, but as help 
 could not arrive for a long time, John went out and collected shells 
 and such like curiosities, by which he made some hundred dollars 
 which enabled him to pay off his debts. At last a more suitable 
 means of earning money appeared, when his school-arrangements 
 were set to work and brought him a regular income. His colleagues 
 were not pleased with all this, as John himself writes: — "My Eu- 
 ropean school met with opposition in our little circle six years 
 ago, or the others, with very good intentions, thought it was not 
 suitable to my profession, and that it might even be considered 
 as hurtful to future Missionaries and to the whole Mission. These 
 fears increased, when I bought a large school house at my own 
 risk, kept a carriage and horses for the better class of children 
 and my own family, improved my housekeeping so as to make 
 it suitable to the rank of the children and my own income, re- 
 ceived several families who had fled from Negapatam, allowed 
 my house to be filled with their property, and besides my own 
 eighteen European and nearly as many Malabar children, em- 
 ployed about 60 workmen from the Poor Institution in my gar- 
 den, and even desired that several children out of our school 
 should learn to work with them. I did not trouble mvsclf about 
 what any one might think of this, but only took care that no 
 one should be able to accuse me of any neglect of my duty; 
 though being then in the yearly receipt of 3000 Rix-dollars I 
 
— 290 — 
 
 might have dispensed with the Mission altogether. These ad- 
 vantageous circumstances enabled me to carry out comfortably 
 various plans from which my bitter poverty had hindered me 
 before, for I could now venture on doing good when I had not 
 to reckon so very closely as to 50 or 100 dollars, and considering 
 the poor and exhausted state of the Mission - chest, this was a 
 great advantage in any proposition for the advantage of the 
 Mission or the Native youth. But to humble my pride, one 
 stroke came after another. I fell ill often myself; thirteen children 
 lay ill at one time, and God took from me all my own three 
 children in the space of one year, which so overcame my cheer- 
 fulness and joyous hopes, that I had written by that man-of-war 
 which was wrecked, asking for my recall in most melancholy 
 tones, for I considered myself as an useless burden for the 
 future. It is no wonder then that I was pleased when the parents 
 took away half my boarders, for I wished them all away, that 
 there might be no obstacles to prevent me from returning to 
 my sister at Frobersgriin to grieve away my remaining days, 
 which I fancied would be but few. But God had humbled me 
 for my benefit and again has granted me health and cheerfulness 
 and strength, also two children, a son and a daughter — I 
 expect a third with the New year — so that he has made me quite 
 a recovered Job and has blessed me." 
 
 John goes on to relate that he sold the school-house, which 
 had now become too large for himself and nine children, and 
 again occupied the smaller house in which he had lived before. 
 ' Besides this," he adds, "I have a little piece of barren sand 
 outside the town, which has a beautiful prospect, and where I 
 have laid out a garden; this when the house is finished will cost 
 about 2000 dollars. I go there in the afternoons when school- 
 time is over, and occupy the children with gardening and col- 
 
 c 
 
— 291 — 
 
 lecting plants and insects while I visit both christians and hea- 
 thens. From the hill there I overlook the sea,, the town with 
 its surrounding villages, gardens and rice-fields, and I think, 
 " May I but be permitted to do some good here, and may the 
 whole neighbourhood, yea the whole land be filled with the 
 knowledge of the Lord, with happiness and with blessing!" — 
 Our congregations and schools are now very encouraging and 
 hopeful. There are still many worthless members in the con- 
 gregations whom I cannot count as really belonging to the Mis- 
 sion, but yet many do really commence to walk worthy of 
 Christianity or at least decently, to which I think our new 
 arrangement of instructing communicants in the afternoons, 
 throughout the week before the Communion and otherwise exa- 
 mining and exhorting them, has greatly contributed. We are es- 
 pecially careful with the preparation for baptism; we try those 
 who wish to be baptized with various works, and press them 
 closely as to a real inprovement. Nojdoubt the number of bap- 
 tized persons is diminished by this, but the spread of Christianity 
 is advanced rather than retarded. We strive to keep those firm 
 who have been baptized and therefore often converse with them. 
 Our greatest pleasure is derived from our Tamil school. We 
 do not know a single negligent or unwilling disposition there, 
 and in many of the boys and girls a real earnestness and fear 
 of God are to be seen. Many of the boys surpass their teachers, 
 and the girls have excellent examples in their teachers and two 
 subteachers. Modesty and diligence reign over all the school- 
 children. We have done away with the afternoon-school for 
 those who will have to support themselves, and substituted the 
 knitting of stockings and making of mats, which seems to have 
 given new life to them. The frequent illness, the cutaneous dis- 
 orders and the dirtiness in dress which were formerly so trouble- 
 
— 292 — 
 
 some have now almost entirely disappeared. The Europeans 
 rejoice in the cleanliness which they see both in the church and 
 in the streets. Our two great bare school-gardens are now pretty 
 pleasure-gardens, which have been laid out by the great friend 
 to gardens and children, Missionary Rottler, my Jonathan. 
 When either of us comes into the school, the joy and the love 
 of the children to their teacher and father is most visible. We 
 very seldom require corporal punishment. Of those who were 
 brought up in our house, one is now an excellent catechist in 
 Tanjore, another is a skilful and highly-approved interpreter to 
 government,twoare servants and writers to European merchants, 
 and two are useful assistants in the school, while others are 
 going on steadily, and if not citizens of the kingdom of God 
 they are at least useful citizens on earth. In many European 
 houses the floors are covered with mats made at the school, 
 which cost from 10 to 40 dollars the piece. Here and there are bas- 
 kets made for rice? which cost about 4 dollars each. The Europeans 
 like our stockings, of which 20 pair cost 30 Bixdollars, and we 
 have now twenty pair making for Major General Abeste. Many 
 of the inhabitants send chairs, beds, palankins and sofas to our 
 school for us to put in the canework. Herr Rottler has laid the 
 foundation of a stocking knitting establishment amongst the 
 natives." 
 
 The pleasing prospects which are expressed in this letter, 
 were soon shaded. That John meant most honourably with 
 all his efforts in favour of schools, is undoubted, as also that 
 he continued in the path he had marked out with great zeal 
 and perseverance; but on the other hand one cannot wonder 
 that his colleagues (excepting Rottler, who agreed with him) 
 did not approve of his plans, and that his educating European 
 children w#s an especial thorn in their eyes, for they might 
 
— 293 — 
 
 truly say that it was hurtful to the Mission even though it 
 might be useful in itself, as it must unvoiclably turn his attention 
 and that of his colleagues from their legitimate objects. The 
 first who complained of John was Missionary Hagelund, a 
 Dane and theological candidate from Copenhagen, who came 
 out to Tranquebar in 1785. "The time approaches," says he, 
 "in which I can hope to take a share in the work of the Mis- 
 sion here; it therefore seems suitable to me that I should also 
 take a share in the correspondence with the College. Till now 
 I have been a silent spectator of all that the others, or rather 
 that John has undertaken, and have also watched his desire of 
 being master in everything.' So Hagelund continues, but 
 he received a grave reproof from the College, .and died the 
 year after. But it is easy to see that he was not the only one 
 who was displeased with John's school for European children. 
 In a letter to the College he speaks of two hopeful boys in his 
 school, Johnson and Lebek, aged 17 and 15, of whom he hopes 
 that the first who wishes to become a Missionary,- may receive 
 the title of co-rector of the school after 1790, and excuses 
 himself for calling it my and not our school, because his colleagues, 
 and especially Kdnig, will have nothing to do with it, and 
 consider it as quite foreign to the purpose of the Mission. Not 
 long after Konig wrote as he says for the first time in 25 years 
 to complain that John applied to his schools what was intended 
 for the use of the Mission. The College turned to Profr. Schultze 
 at Halle to explain this difference of opinion to them: he returned 
 a lengthy answer and goes back to show that Konig and Klein 
 had long been opposed to the reforms of John and Rottler: he 
 does not altogether approve of John's conduct towards the elder 
 Missionaries, but does not consider it to be the cause of their 
 differences. He thinks that John's school is an useful institu- 
 
— 294 — 
 
 tion to the country gnerally though not to the Mission, as the 
 catechists who are brought up there leave the Mission-service 
 as soon as they can do so with advantage. The school had not 
 produced a single native priest. The school was disadvantageous 
 to the other national schools, as John attracted all the most 
 able young men. The work amongst the heathen suffered in 
 consequence, for though John's extraordinary inclination for 
 school - work had given new life to that department, the work 
 amongst adults languished, for the country congregations were 
 only visited by native priests and catechists, and the journies 
 amongst the Heathen, which the Missionaries had formerly 
 found so useful, were almost given up. 
 
 The only way by which John's school might have proved 
 useful to the Mission would have been if some of the young 
 men educated there had shown a desire and ability to take 
 part in the Mission - work. But this was not the case; on the 
 contrary Johnson and Lebek of whom John entertained such 
 great hopes, thinking that in the first he had found a real 
 Timothy, were indeed sent to Europe for their further improve- 
 ment, but Lebek turned quite away from the Mission, and 
 Johnson played some foolish tricks and then followed his ex- 
 ample. "No one is more grieved about it than I am," says 
 John, "for I had taken great trouble with them, and since 
 1790 had been their principal support.' But the real great 
 opponent not so much to John but to the whole cause of the 
 Mission was the spirit of the times. A mission to the heathen 
 was such a ridiculous idea at the end of the last and the begin- 
 ning of this century, that it was exposed to universal derision; 
 this contributed so much to its downfall that it could only drag 
 on a miserable existence as a sort of school - institution. We 
 shall point this out afterwards. 
 
— 295 — 
 
 Already in the year 1774 Professor Freylinghausen of 
 Halle grieves over the universal decay in the Church, and 
 declares that it is daily becoming more difficult to find suitable 
 and willing persons to send as Missionaries to Tranquebar. He 
 expresses this opinion in the following letter, "It is true that 
 in early times it was difficult to find Missionaries, but it is not 
 to be wondered at that it is now still more difficult, as many 
 learned men impress the minds of the young with ideas that 
 are quite contrary to the Gospel, on which account the greatest 
 care is necessary in the selection of candidates, for fear of be- 
 ing deceived. For if a man were chosen as a Missionary who 
 secretly nourished the idea that a philosophical morality were 
 sufficient for salvation, he would of course only teach the 
 Heathen what he himself believed. ' When the Missionaries 
 found that as the old ones died away, no new ones were sent 
 out to replace them, because suitable people were not to be 
 found, it naturally produced a depressing effect on them. "Our 
 position," says Schwartz, "is rather sad, but God knows 
 ways and means for sending labourers into his harvest, though 
 in truth sincere labourers are very, scarce. The condition of 
 the Church in Germany is grievous: they have invented a 
 gospel which was unknown to Paul and the other apostles: they 
 cast aside the precious sacrifice of Christ, and the powerful 
 workings of the Holy Spirit. Infidels first sought to overturn 
 the very foundation of faith; they looked upon Christ only as 
 a good teacher, while his reconciling blood which is the source 
 of all salvation and blessing, was despised. What but insolence 
 and carnal feelings could arise from this? But a Missionary 
 must beware of being cast down and discouraged on this ac- 
 count; for here especially, it is like a poison to the body and 
 extremely hurtful to the soul, because faith and love and hope 
 
• — 29G — 
 
 arc thereby decreased, yea even totally ruined; and when people 
 see that we are discouraged it hinders our work amongst souls 
 which ought to be our joy. If anything sorrowful occurs to 
 me, I go and catechise for an hour; this occupation sweetens 
 all that had been so bitter to me. A missionary must not 
 give himself up to repining: we ought to be witnesses of our 
 Lord and not only converters. One often wishes that a rich 
 and visible blessing might follow our work, as when Peter's 
 sermon converted three thousand souls: but there is a time for 
 sowing as well as a time for harvest, and it is a question whether 
 we could remain humble if so great a blessing were granted 
 to us. It is best to work diligently, and so to pray that God 
 may bless our work. " Thus Schwartz comforted himself, but 
 he could do it the more easily, as God had given him a cheer- 
 ful heart, and his connection with England was much more 
 consolatory than that of the Tranquebar Missionaries with 
 Denmark and Germany, where the falling away from Christ 
 was more general, moreover he was more fortunate in his 
 assistants than they, never receiving such an unfit one as Steg- 
 mann, nor such a bad one as Fruchtenicht.* He had moreover 
 not to do with an unwilling (not to say an ill-willing) Government 
 on the spot, which treated all mission affairs as a burden and 
 a folly. 
 
 * I must unfortunately give a few lines here to describe that monster of a 
 Missionary mentioned above, who caused so much trouble and did so much mischief. 
 Fruchtenicht was born in Hob en - Westedt in Holstein, where bis father was a 
 Clergyman; he studied at Kiel, and received the character of "Capable" when he was 
 examined in 1797 at Gliickstadt, Profess. Schultze at Halle accepted him as a Mis- 
 sionary, and says of him, " when he off ered himself, I examined him both in preaching 
 and catechizing, and both in these powers and in his character I have remarked such 
 qualities that I cannot but entertain the best hopes for the future, and can recom- 
 mend him to the College as a Missionary". In Feburary 1799 he arrived in India, 
 but not at Tranquebar, for the ship landed him in Bengal. On the way he had preached 
 at the Cape, and as he had refused a sum of money, the Colonists had supplied him 
 
— 297 — 
 
 In connection with what I have said on the decay of 
 piety and so forth I will here relate a few traits which will no 
 doubt be seen to be characteristic. 
 
 In the year 1791 the Mission Surgeon Martini died, and 
 eleven days after his death a son of Missionary Klein who had 
 studied medicine in Europe arriving in Tranquebar, the Mis- 
 sionaries determined to appoint him Surgeon in the interim. 
 As Klein had attended medical lectures in Copenhagen, the 
 Mission-College applied to the Faculty there for their opinion 
 as to whether this was a prudent step. Professor Kratzenstein 
 was deputed to answer, which he did in the following words: — 
 "I do not know Klein, but I think that it would be advisable 
 to grant the doctor to the Missionaries who is proposed by 
 
 with wine and other necessaries. He had drunk deeply of this, and continued the 
 habit at Frederiksnagore where it was soon reported that he was a drunkard and a 
 bully, who had no objection to fight with pistols. He contracted debts and placed 
 them to the account of the Mission, and did not arrive in Tranquebar until October, 
 where his fame had preceded him. On his first arrival however he was very diligent 
 and orderly, but he soon gave himself up to dnmkenness again, and came into Church 
 on Christmasday in a state of intoxication. All warnings were in vain. He united 
 to this disorderly life, the greatest shamelessness in his pretensions, scandalized the 
 congregation, disgraced the Mission, and in his drunkenness insulted and threatened 
 his Colleagues in their own houses, so that in 1800 they thought it right to suspend 
 him. Fruchtenicht continued to live as before, and on the 30th of January 1801 
 quarrelled with two Englishmen in the public street, who horsewhipped him there, 
 and he bore the marks of this chastisement on his face for a long time after. The 
 other Missionaries now removed him entirely from his occupation and refused to 
 give him any more pay, but the Government would not sanction this until the in- 
 structions of the Mission-College should have been received, often reminding the 
 Missionaries that "they had never been willing to be placed under the Government." 
 On the 23rd of February he wrote to his relations in Europe intimating that he was 
 about to destroy himself. His landlord, to whom he gave the letter, sent it to the 
 police, who sent people to apprehend him and found him standing up in his bed in 
 his priest's robes with a knife in one hand and a bottle in the other: — in that dress 
 he was taken into the Fort at midnight, They wished to send him off in the ship 
 "Christian VII", but the owner did not like taking such a dangerous man on board. 
 He was therefore still in Tranquebar when the English took the town in 1801, and 
 Was imprisoned by them for eight days for striking an officer. The Missionaries at 
 last got rid of him by promising him a certain sum of money on condition of his 
 giving up all claims on them, and he then went to Madras. How he was treated 
 there by the noble Gericke has already been told in Chapter XIV. Even after his re- 
 turn to Hamburg in the summer of 1802 he caused considerable expense, for he re- 
 ceived a sum of money to induce him to make an application to have his appointment 
 cancelled. 
 
 •,> i > 
 
— 298 — 
 
 themselves; for the situation of a medical man in Tranquebar 
 is not an enviable one; it is something like a penitential parish 
 here. Any one who wishes to obtain such a place must either 
 be a zealous Pietist desirous of gaining a higher place in 
 Elvsium, or an enthusiastic Linneanist, like Konig" (who had 
 held this place before) "who after all became blind and died." 
 
 That a Professor should laugh at the Mission in this way 
 in an official document seems somewhat surprising, but it had 
 to bear with unfairness from those who were much more nearly 
 connected with it. The Secretary of the Mission-College, Hee- 
 Wadum, writes to John in these terms: — "It is quite certain 
 that all Catholics and Jews who join our Church take the step 
 in expectation of some temporal advantages, and my opinion 
 is that any one, whoever he may be, who has been faithless to 
 his religion, can never be trusted, and I think that he would 
 not be ashamed, whenever circumstances might make it advis- 
 able, to change his religion again and again, and that he would 
 be able to perpetrate all sorts of villainy." This must have been 
 very edifying for John to read. It was certainly only the 
 Secretary, who was writing this on his own responsibility; but 
 yet it is placed in the letter-book of the College. In a letter to 
 his successor in the secretaryship, Gude, John says, "We have 
 painfully experienced all that you say about Hee-Wadum's 
 indifference in the many years that he was connected with the 
 College. His private friendship for me never gave me any sa- 
 tisfaction for I saw how shortly and coldly he dismissed the 
 most important points, so that I could not but think that manv 
 things had never been laid before the Honourable College. " 
 
 But now something from Tranquebar. — When the Ca- 
 techist Schrey vogel, who was afterwards ordained as a Mission- 
 ary, arrived there in 1804, he sent a report to the Mission- 
 
— 299 — 
 
 College, in whicli lie relates that public opinion was adverse to 
 Christianity and more especially to the Bishop Balle. The Bi- 
 shop, as one of the Members of the College, heard the report 
 read, and I have found a short abstract of it. It was probably 
 intended for the Bishop's note - book, but he must have left it 
 lying by the report, where I found it. It runs thus: — 
 
 u Schreyvogel. In Tranquebar the Bible is a book of fables, 
 and the doctrines of faith are despised. Every one believes 
 what he likes, and acts as he likes. — The Bishop of Copenhagen 
 is a superstitious man. — Behold, such is Rationalism! — I have 
 known this for a long time." 
 
 It is not my intention to give an account of all the squab- 
 bles between the Tranquebar Government and the Missionaries, 
 which arose from their old difficulties about their rights over 
 the Mission - congregation and other subjects. The discontent 
 was mutual and the two parties sent home accusations to Co- 
 penhagen. I have seen one document from the Government, 
 with Major General Anker at the head of it, dated 15th October 
 1792, which attacks the Mission very severely. It says amongst 
 other things that the converts only distinguish themselves 
 by profligacy and disorderly lives, and that they all consist of 
 the very lowest classes who present themselves as candidates 
 for baptism in order to obtain temporal advantages; it is added, 
 as if by way of excuse, but in reality to make the accusation, 
 more biting, that this could not be attributed to the faults of 
 the Missionaries, as they had always shown, and continued to 
 show a holy zeal in the discharge of their duties. — On the other 
 side the Missionaries say, "we must pay some attention to ge- 
 neral rumours, for we know that it has been said in Europe 
 that no one is so bad as our Christians and that they act worse 
 than the Heathens. We have two answers to this; 1st. That the 
 
 22* 
 
— 300 — 
 
 heathen natives settle their quarrels amongst themselves, while 
 the Christians bring them before our judges. 2nd. It is right 
 enough that more should be expected from Christians than from 
 Heathens, but not satisfied with this, the Europeans expect 
 more from our Christians than from themselves. Much that 
 was Egyptian clung to the children of Israel in the wilderness. 
 We feel this most, as the suffering Moses did, and willingly 
 leave others to reason on it, which is an easy affair." 
 
 "We have a regular blacksmith in the Government now," 
 John writes, u in the Privy - Counsellor Schmidt, who forges 
 memorials against us, and seems now determined to use the 
 pen, as he formerly used the stick when he was a sergeant. The 
 English Missionaries without privileges are enviable in compa- 
 rison with us who have such noble privileges. It would be bet- 
 ter for us to suffer persecution, which at least would, have an 
 end, than thus to be roasted in the fire of chicanery." 
 
 This was in 1 801. In 1 804 the accounts are rather more cheer- 
 ing. They say that the greatest caviller, Schmidt, is dead, and that 
 a letter from the College thanking the Government for its care 
 of the Mission, has had the best effect, and that General Anker 
 had drunk success to the Mission at a dinner on the King's 
 birth-day. But the Missionaries rejoiced in better days rather 
 too soon. It is true that Schmidt was dead, but Lindgreen was 
 put into the Council in his place, and Rehling was made judge. 
 These two united in annoying the Missionaries, and encouraged 
 some natives to bring forward complaints against them. They 
 sent a complaint to the King against the Court of judicature 
 which they said the Missionaries held in Bethlehem Church, and 
 against the punishments dealt out there. One of the Natives 
 named Tiagappen, made an especial complaint, that the Mis- 
 sionaries had taken away his inheritance, that Cammerer had 
 
— 301 — 
 
 given him four boxes on the ear, and that John had chastised 
 a woman with his own hands. According to all probability the 
 first accusation was without ground and false, but the accusa- 
 tions of arbitrary power were not without foundation. Cam- 
 merer acknowledged that he had given Tiagappen a few boxes 
 on the ear on account of his insolent way of speaking, and John 
 said that he had given the woman a slight punishment, which 
 in his opinion had prevented a much greater misfortune. Reh- 
 ling now instituted an enquiry, and treated the Catechists and 
 all the Natives, who were favourable to the Missionaries, so se- 
 verely, that they in their turn complained to Government, by 
 which their complaint was sent to Rehling. Rehling summon- 
 ed them, and appointed a provisional judge. The natives were 
 so frightened by him that they recalled all that they had said, 
 and were fined two Rix - dollars, which the Missionaries paid 
 for them. This affair annoyed the Missionaries extremely and 
 impeded their usefulness; John wished to go to Copenhagen to 
 defend their cause, but finding on his arrival in Madras, that 
 there was no ship about to sail, he returned to Tranquebar. 
 
 This was the way in which the hundredth Anniversary of 
 the Mission was celebrated in Tranquebar. In the English Mis- 
 sions it was solemnized by a special service. u The consequen- 
 ces," say the Missionaries in 1807, "are that we have become 
 almost desponding, that our Churches are empty and that Bap- 
 tism and the Lord's Supper are despised." 
 
 Under such circumstances we cannot be surprised to find 
 the Missionaries expressing much sadness over their future 
 prospects. Even so early as the year 1793 John writes, " A 
 new honest Missionary would be a great comfort and help to 
 us, but if no suitable man can be found, it is better to let us 
 die out." Some years later his colleagues say, "When we con- 
 
— 302 — 
 
 • 
 
 sider the universal and growing irreligion in Europe and India 
 which threatens to carry everything before it like a torrent, 
 and which we cannot withstand, and when we see the decay 
 of morality in this country, and that in spite of all exhorta- 
 tions, prayers and warnings it ebbs daily more and more in 
 our congregations, we feel as if we must sink under these ma- 
 nifold troubles which we can only lay before God in prayer. 
 We could bring forward many reasons which make us feel al- 
 most certain that the Mission is approaching its end. If this is 
 the will of Providence we cannot withstand it, but can only 
 grieve for our congregations, who will then be left without 
 European teachers. Our christians in the country are the best, 
 because they live at the greatest distance from Europeans; but 
 there are many excellent men amongst the town christians also 
 who give us great joy, and who are of course better known to 
 us than they can be to strangers." " We have long known that 
 those who convert the heathen are fools in the eyes of many, 
 especially in these our days. It is true that much folly clings 
 to us, but we shall improve. It is well for him who has the least 
 of human weakness in him; but let him who is pure amongst 
 you throw the first stone." 
 
 During these very sad times, the Missionaries tried to be 
 useful to science. Botanical and other scientific remarks are most 
 frequent in their accounts of their journies which were published 
 at Halle. They were in many ways connected with learned 
 men, more especially with such as were interested in Natural 
 History, both in Europe and India. The botanical collection of 
 Dr. Bottler, John's conchological and Klein's ornithological 
 and entomological collections were of great importance. Eight 
 different learned Societies voluntarily elected them as members. 
 Profess. Riidiger of Halle sent a contribution towards John's 
 
— 303 — 
 
 biography after his death, in which he expressed how very much 
 he had been indebted to him during his 36 years correspon- 
 dence for much light on the subject of Indian languages. 
 
 Now came the taking of Tranquebar by the English on the 
 13th of February 1808, which with the years of warfare that 
 ensued, prevented all correspondence between Denmark and 
 the colonies. The English Government in Madras (according to 
 the articles of capitulation)gave some support to the Mission in 
 Tranquebar, so that it was kept up by incurring some insignificant 
 debts which were afterwards paid by the Danish Government. 
 It is very pleasant to know that the King of Tanjore was one 
 of those who assisted it in its day of necessity, for he could 
 never forget what he owed to Schwartz, and was always a li- 
 beral contributor though he never embraced Christianity. John 
 was now old, and weakened by sickness and anxiety, caused 
 especially by the misconduct of his son; but even in his weak- 
 ness activity was his delight, and schools were the apple of his 
 eye. Five or six years before his death he founded some free 
 schools for children of all classes in Tranquebar and Tanjore. 
 These schools made progress, and the "Remarks on Indian ci- 
 vilization" which John published, attracted much attention; but 
 they did not do any good to the Mission. His eyes had long 
 been weak and at last he became quite blind, but was 
 sometimes led into the pulpit that he might address the con- 
 gregation. He longed for his release, spoke of his death daily, 
 and only prayed to God that his sufferings might not be long. 
 The prayer was heard, for he died suddenly from apoplexy on 
 the 1st of September 1813. ** 
 
 After John's death Cammerer managed the schools to- 
 gether with the whole of the Mission. In May 1820 (the Mis- 
 sion having been placed entirely under the Government) he gave 
 
— 304 — 
 
 up to the Society for Promoting Christian [Knowledge 1300 
 Christians, 11 Catechists, and 11 small Churches with the pro- 
 perty belonging to the latter, as these natives were English 
 subjects in Tanjore. "The Mission in Tranquebar," he writes, 
 "the Mother of all others, must now sink down to be a small 
 institution in one place only." 
 
 A great change was preparing in East Indian Missions, 
 for many Societies had taken firm root there, and now carry* 
 on their work on very different principles, but it is remarkable 
 that a Missionary of the old stock remained till very lately at 
 every one of the head-stations of the old Mission at Tranquebar, 
 Madras and Tanjore. Bottler was in Madras; he first came out 
 to Tranquebar in 1776, but after Gericke's death he went to 
 Madras where he remained until he died in 1836, aged 87. 
 Cammerer was in Tranquebar; he had embraced the calling of a 
 Missionary in 1789, and continued at his post till 1837 when he 
 died, aged 70. And so far as I know the younger Kohlhoff is still 
 (in 1843) in Tanjore, at least I have not heard of his death: he 
 is a son of the old Missionary Kohlhoff who celebrated his jubilee 
 at his son's ordination in 1787. The ministry of the father and 
 son embraces a space of more than a hundred years. I hope 
 therefore that however many things are to be tried in the Indian 
 Mission field, messengers will still be sent out who will join the old 
 Mission and continue its work. We Danes seem to have a particu- 
 lar call to this; a call which we must not neglect. 
 
 It was, however, very near being neglected. In 1824 the 
 Tranquebar Government proposed nothing less than that the 
 Mission should cease altogether as an institution for making 
 converts, and that schools should be founded in which all use- 
 
 *See what Missionary Corcles says of the impression made on him by the ac- 
 tivity of the various Societies in Madras: Dresden Mission Report 1841. 
 
— 305 — 
 
 ful knowledge should be taught, and which would prepare the 
 way for a real extension of Christianity amongst the natives at 
 some future day. The Mission-College yielded to this proposal 
 (which was not opposed by Cammerer) so far as to agree 
 that the schools should for the future be their principal object, 
 but would not agree to the efforts for conversion being given 
 up. The Government had suggested that the name "Mission- 
 ary" should be retained, as being much respected in the coun- 
 try, and the College thought that on the same grounds the 
 name " Mission" ought not to be given up. "Times may change," 
 it was said, "and in better days more extensive efforts for the 
 spread of Christianity may be united to this name. All history 
 proves how much there often is in a name, and now that the 
 attention of all, but more especially of Protestant European is 
 turned towards Missions, and when they are more supported 
 and favoured than they had been for the last thirty years, it 
 would awaken an unpleasant feeling if this name were given up 
 by the Danish Government." The Mission was then placed on 
 a new footing by a Royal Resolution of the 18th of May 1825, 
 by which the Pastorate of Zion Church and the office of the 
 first Missionary were united, and in which it was declared that 
 " the spiritual pastors who bear the name "Missionary" in 
 Tranquebar are to make efforts for the conversion of the hea- 
 then only where they can hope to succeed and where the moral 
 character of the persons seems to call for it, but they are not 
 to expect any money to be spent on the extension of Christianity." 
 Cammerer had already petitioned for his discharge, but in 1821 
 he received the Royal permission to continue to work as a Mis- 
 sionary for his pension. Schreyvogel left in 1826, and entered 
 the service of the English Society, which placed him in Trichi- 
 nopoly. He sent a farewell-letter to the Mission - College, in 
 
— 306 — 
 
 which he called their attention to the sad condition of the Mis- 
 sion and schools, and to the fact of there being certain people 
 in Tranquebar who were trying to destroy the arrangements of 
 the Mission. The first .Dane who was appointed as Priest to 
 Zion - Church and as Missionary was J. Ivarsen, who died on 
 the voyage in 1827. His successor, K. E. Mohl, did what he 
 could from 1829 to 1835. What has been done by II. Knnd- 
 sen, who left Denmark in 1837 and who still holds the office, is 
 too recent to be matter of history. Thus much we can say, that 
 affairs are looking brighter there, and we can certainly say the 
 same of the interest that is now displayed in Europe towards 
 the Tranquebar Mission. 
 
 It is true that the English have taken the charge of their 
 stations on themselves, and therefore w r e can no longer hope to 
 be assisted by English money. The connection with Halle may 
 also be considered as over, for the Directors of the Francke 
 foundation have thought right to give the sum which was at 
 their disposal to the Mission to Borneo. But the Lutheran Mis- 
 sion-Soeiety of Dresden has extended the hand of fellowship to 
 the old Lutheran Tranquebar Mission, and its emissary, Cordes, 
 is working in conjunction with Knudsen. Our Kings have 
 never kept back their promised support, but have been willing 
 rather to increase than to decrease it. The Mission -College 
 has not only recommended the messenger from the Dresden 
 Society to the Tranquebar Mission, but is earnestly contempla- 
 ting such an enlargement of it, that at least one more ordained 
 Missionary may be appointed: there is quite sufficient money 
 for this, as the College not only has under its management 
 the regular yearly allowance for the Mission, but the interest of 
 all the legacies that have been left to it, especially of Scholz' 
 legacy of which I will here give a short account. 
 
— 307 — 
 
 Samuel Scholz was a rich merchant of Br eslau, who when 
 on the borders of the grave at the age of 78 had been thinking 
 for many years of making some donation to the Mission; he con- 
 sulted his Confessor, Archdeacon Thinkel, who prepared all the 
 necessary forms for him, though he thought that it would all 
 come to nothing. The old man was bowed down by weakness 
 and illness, but in 1784 he came in to the town from his estate 
 of Langenau, about a (German) mile and a half from Breslau, 
 in order to strengthen himself by enjoying the ordinance of the 
 Lord's Supper, and bringing with him 8000 Bix-dollars (equal 
 to 10680 Rix- dollars in Danish currency), intending that the 
 interest of this capital should pay a teacher who should faith- 
 fully and honestly preach the gospel to the heathen. He sent 
 the capital to the Mission College with the remark that it might 
 be increased by adding the interest to it until the plan could be 
 carried out; but that he so much wished that something should 
 be done speedily, that if a suitable person were selected during 
 his life time, he would give 1000 Rix-dollars more. Scholz died 
 the same year, and his plan, which would really have been the 
 foundation of a new Mission, was never carried out; part of the 
 interest of his legacy has been given from time to time to the 
 Tranquebar schools; but as the rest has been added to the capi- 
 tal it will be a most important assistance in the proposed ex- 
 tension of the Mission. 
 
 The money therefore is ready; and we have lately had such 
 convincing proofs that the christian people of this country are 
 favourable to .the continuation of the work, and that the clergy 
 are giving more and more of their attention to it, that we need 
 only point to this fact and not stop to give proofs of it. 
 
 But we suddenly hear from a meeting of the States at Ros- 
 kilde: — it is best for us to sell Tranquebar, not merely when there 
 
— 308 — 
 
 is a good opportunity, but the sooner the better and to any nation 
 whatsoever. I have gone through the reports on this subject 
 in the States - Gazette, and must say that I have not found a 
 thorough representation even of our political and commercial 
 relations with Tranquebar; while our ecclesiastical relations 
 with it are not touched upon in one single word, and they cer- 
 tainly would deserve some little consideration if the place were 
 to be sold. The paternal care of the Danish Government has 
 introduced the blessings of Christianity amongst a heathen peo- 
 ple, but the congregation which it has formed has not developed 
 so far as to be able to stand alone; on the contrary it will re- 
 quire the superintendence and protection of the Mother-Church 
 for many years more. Under such circumstances, it would argue 
 us to be very hard-hearted did we neglect the work which our 
 fathers have begun, and expose the Mission, much weakened by 
 its long and almost mortal sickness, to the chance-favours of 
 the new purchasers of the town. I must say therefore, looking 
 back on historical associations, and casting a glance on our pre- 
 sent ecclesiastical connection with our colonies: Do not sell 
 Tranquebar! 
 
 It may truly be said that the Mission proposed by Frederic 
 IV has won for us a far-spread and European fame; but with- 
 out overstepping the truth we may add to this, that we have in 
 this particular received more honour than we deserved. I have 
 shown in this history that the work was good and has been 
 blessed. I have not hidden the faults and foibles of those who 
 were engaged in it, but have described them as truth required 
 me. For the future we will endeavour to deserve that honour 
 which Europe has hitherto awarded but too liberally to the 
 Tranquebar Mission. 
 
APPENDIX I. 
 
 Royal Declaration and Instruction given by 
 Frederick IV. to the first Missionaries. 
 
 (translated from an old Manuscript in Mr. Eibye's possession.) 
 
 We, Frederick IV etc., do hereby make known to all con- 
 cerned, that We in Our Royal favour have engaged and ap- 
 pointed, and do herewith engage and appoint Mr. Bartholomew 
 Ziegenbalg, to go as a Missionary from here to Eastern India, 
 and there to apply himself with all diligence to instruct the hea- 
 thens who dwell within Our territory and on the borders there- 
 of, in the holy doctrine, as set forth in God's Word and pro- 
 fessed in the Symbolic Books of this realm agreeing to the 
 Augsburg Confession, and to bring them to the knowledge of 
 salvation, according to the further terms of the Instruction, 
 which We in Our Royal favour shall for that purpose communi- 
 cate to him. Our greeting etc. 
 
 Copenhagen, 17. Nov. 1705. 
 
 A Royal letter, worded like this, was written for Mr. Henry PiUtschau on the 
 same day. 
 
 Instruction 
 
 according to which 
 We, Frederick IV, King of Denmark and Norway etc., 
 do in Our Royal favour desire, that Mr. Henry Pliitschau, born 
 in Mecklenburg, whom we have resolved to send to Eastern 
 
310 — 
 
 India as a Missionary, should with all submission conduct him- 
 self on his voyage out to and there in India, until Our further 
 Royal orders. 
 
 1, He shall, on the whole voyage out, betake himself with 
 all diligence to those on board ship, who have been in Eastern 
 India ere this, and who are somewhat acquainted with the na- 
 tive language in order that he may learn from them something 
 of that language. 
 
 2, Having by the grace of God safely arrived in the coun- 
 try, he shall, in the name of Jesus, heartily calling upon the 
 same, at once begin the work for which he is sent out, and shall 
 labour among the pagans, as existing circumstances shall make 
 it practicable. 
 
 3, Although it is of some help, to improve the little rest of 
 the knowledge of God, which men still have by nature, and 
 thus to lead them to the knowledge of God which he has re- 
 vealed in his Word, — and it is left to the Missionary himself to 
 judge when and in what manner this may be done with advan- 
 tage, — ■ yet he shall always specially betake himself to God's 
 Word, not doubting that God will make the power laid there- 
 in prove effectual among the heathens. 
 
 4, He must hold and handle there in Eastern India no- 
 thing besides the holy doctrine as it is written in God's Word 
 andrepeatedin the Symbolic Books of this realm after the Augs- 
 burg Confession, and teach nothing besides it. And as Christ 
 himself began his prophetic office by preaching repentance, 
 and commanded his disciples to preach repentance and remis- 
 sion of sins, so also he must follow the same course. 
 
 5, He has to instruct the ignorant in the first principles 
 of the Christian doctrine with all possible simplicity, so . that 
 the needful foundation may be laid the earlier. 
 
 G, In order that the poor blind heathens may understand 
 that the Missionary himself has in his heart what he teaches, 
 he must always show himself a pattern of good works, so that 
 also bv this his conduct thev may be won over. 
 
— 311 — 
 
 f 7, He shall not forget daily to pray for the cooperating 
 grace of God and for every tiling required that he may per- 
 form his office faithfully and carefully, and to call upon God in 
 the name of Jesus, that he would bless our christian undertak- 
 ing with abundant and happy successes to the salvation of many 
 souls, and that he would grant to Our whole Royal house the 
 reward of this pious work with every needful blessing for this 
 life and the life to come. 
 
 f 8, He shall keep good friendship also with the Evangelical 
 Pastors of the place, and shall gather from them, as from men 
 acquainted with the country, all kinds of useful information. 
 
 f 9, fie shall be content with what We in Our Royal favour 
 have granted him for his annual pay and support, and not take 
 any money from the people for the performance of his official 
 duties. 
 
 10, Whenever a ship leaves India for this country he shall 
 send letters therewith, reporting to Us according to his Chris- 
 tian conscience with all submission concerning his office, its 
 successes and its hinderances. In the same way he may add 
 his proposals suggesting how this new undertaking, which can- 
 not be perfect at once, might, perhaps, be better arranged in 
 future. 
 
 11, And finally he shall bind himself by a truthful pro- 
 mise as in the presence of God, to obey this Instruction, and 
 with that intent he shall subscribe to a copy of it in his own 
 hand-writing. 
 
 Given etc. 
 
 Copenhagen, 17. Nov. 1705. 
 
 Frederick R. 
 
 At the same day Mr. Bartholomew Ziegenbalg, born in Lusatia (Lausitz), re- 
 ceived the same Instruction. 
 
 fThe order of these paras seems to have been different in the original. We 
 follow rhe order of the German translation. 
 
APPENDIX II. 
 
 List of Evangelical Lutheran Missionaries in 
 
 India. 
 
 A. The old Lutheran Missionaries, mostly of the University of Halle. 
 
 1. II Plutscliau, born at Wesenberg in Mecklenburg, 
 studied at Halle, was ordained at Copenhagen 1705, embarked 
 from thence on the 29. Nov. 1705, landed at Tranquebar 9. 
 July 1706, left India again 15. Sept. 1711 and died as Paster 
 of Beyenflieth in Holstein about 1746. 
 
 2. B. Ziegenbalg, born at Pulsnitz in Lusatia (Saxony) 
 24. June 1683, studied at Halle, was ordained and arrived in 
 India with the former, went home 26. Oct. 1714, was appoint- 
 ed Missionary-Provost and was married at home, returned via 
 England, landed at Madras 10. Aug. 1716, died at Tranque- 
 bar 23. Febr. 1719, and was buried the next day in New- Je- 
 rusalem- Church. 
 
 His widow remarried 1720 and went to Denmark. Of his 3 children 2 died 
 early. The eldest was afterwards Professor of Mathematics in Copenhagen, then 
 for a time Director of the Danish factory of Frederiksnagor, returned to Eu- 
 rope, and died 1758. 
 
 3. J. E. Griindler, born at Weissensee 7. April 1677, 
 studied at Halle, was ordained at Copenhagen 1708, embarked 
 there 17. Nov. 1708, landed at Tranquebar 20. July 1709, mar- 
 ried 1716, died 19. March 1720, and was buried the next day 
 in New - Jerusalem - Church. 
 
 4. J. G. Bovingh, a Westphalian, studied at Kiel, was 
 ordained and arrived in India with the last mentioned, left the 
 
31 
 
 Q 
 
 Mission in 1711. — P. Jordan, sent ont nnordainecl with Griind- 
 ler and Bovingh, went home with Ziegenbalg 1714 and remain- 
 ed in Germany. 
 
 5. B. Schultze, born at Sonnenburg in Brandenburg 1689, 
 studied at Halle, was sent out directly from Halle via Holland 
 and England, embarked at Deal 20. March 1719, landed at 
 Madras 25. July 1719, was ordained at Tranquebar 1720, be- 
 gan the Madras Mission 1728, went home 1743, and died at 
 Halle 25. Nov. 1760. 
 
 6. AT. Dal, born at Anslet in Sleswick (Denmark) 2. April 
 1690, studied at Jena and Halle, came out with the last men- 
 tioned, was ordained at Tranquebar 7. June 1730, died (unmarri- 
 ed) 5. May 1747, and was buried in New- Jerusalem-Church-yard . 
 
 7. J. H. Kistenmacher, born at Burg in Magdeburg, 
 came out with the two last mentioned, began to preach but died 
 unordained 16. Febr. 1722; is buried at the same church-yard 
 with the former. 
 
 8. M. Bosse, born at Nelben in Magdeburg, was ordained 
 at Copenhagen 1724, embarked at Deal (England) 15. Febr. 
 1725, landed at Tranquebar 19. June 1725, married 1736, was 
 in 1749 discharged and recalled to Copenhagen, where he 
 died 1750. 
 
 9. Ch. Fr, Pressier, born at Perleberg 26. July 1697, 
 studied at Jena and Halle, was ordained and arrived in India 
 with the last mentioned, was married 15. Febr. 1736, died 15. 
 Febr. 1738, and was buried the same day in N. Jerusalem- 
 church-yard. 
 
 10. Ch. Tli. Waltlier, born at Schildberg near Soldin in 
 Brandenburg 20. Dec. 1699, studied at Halle, was ordained 
 and arrived in India with the two last mentioned, married 1729, 
 returned to Europe 1739, died at Dresden 29. April 1741. 
 
 11. Andr. Worm, born at Neubrandenburg in Mecklen- 
 burg-Strelitz about 1704, studied at Jena and Halle, was or- 
 dained at Copenhagen 1729, arrived in India 8. July 1730, 
 
 23 
 
— 314 — 
 
 married 29. July 1732, died 30. May 1735, and was buried in 
 N. J. church-yard. 
 
 12. S. G. Richtsteig, born at Landsberg on the Warthe, 
 (Newmark, Brandenburg) 1701, studied at Halle, was ordain- 
 ed and arrived in India with the last mentioned, married 26. Dec. 
 1731, died 12. May 1735, and was buried in the same church- 
 yard. 
 
 13. J. A. Sartorius, born at Laufenselten in Hesse-Rhein- 
 fels 21. Febr. 1704, studied at Halle, was ordained in London 
 (hj the Lutheran Court-Chaplain Ruperti) and arrived in Mad- 
 ras 1730, where he remained. He began the Mission in Cud- 
 dalore 1737, died and was buried there 1738. 
 
 14. J. E. Geister, born at Berlin, studied at Jena and 
 Halle, was ordained in Wernigerode (county Stolberg) 1731, 
 arrived at Madras 1732, went with Sartorius to Cuddalore 1737, 
 returned to Madras 1743, left the Mission 1746, went to Ba- 
 tavia and there embarked for Europe, but died on the voyage 
 1746. 
 
 15. G. W. Obnch, born at Morungen in East Prussia 20. 
 May 1707, studied at Halle, was ordained at Copenhagen 
 1736, arrived in Tranquebar 19. Aug. 1737, married 14. March 
 1740, died at Tranquebar 3. Sept. 1745, and was buried in 
 the N. J. church-yard. 
 
 16. J. Chr. Wiedebrock) born at Minden in Westphalia 
 9. Febr. 1713, studied at Halle, was ordained and arrived in 
 India with the last mentioned, married 27. Jan. 1740, labour- 
 ed at Tranquebar nearly 30 years, died 7. April 1767, and was 
 buried in the N. J. church-yard. 
 
 17. J. Balthasar KohUioff, born at Neuwarp in Western 
 Pomerania 15. Nov. 1711, studied at Rostock and Halle, was 
 ordained and arrived in India with the two last mentioned, was 
 married the first time 15. Febr. 1741, the second time Sept. 
 1760, laboured at Tranquebar more than 53 years, died there 
 17. Dec. 1790, and was buried in N. J. church-yard. 
 
 18. ./. Z. Kiernander, born at Linkoping in Sweden 
 
— 315 — 
 
 1. Dec. 1710, studied at* Upsala and Halle, was ordained 
 at Wernigerode 1739, embarked at Gravesend 1. April 1740, 
 landed at Cuddalore 28. Aug. eod. a., laboured there till 1758, 
 when he went to Bengal, where he commenced the Mission. 
 For further particulars see pag. 241 etc. 
 
 19. J. Ph. Fabricius, born at Cleeberg near Frankfort 
 on the Maine 22. Jan. 1711, studied at Giessen and Halle, was or- 
 dained at Copenhagen 1739, came out with the last mentioned, la- 
 boured at Tranquebar till 1742, when he became B. Schultze's 
 successor in Madras, died there (unmarried) 24. Jan. 1791, 
 after more than 50 years' residence in India. 
 
 20. Dan. Zeglin, born at Stettin in Pomerania 26. Aug. 1716, 
 studied at Halle, was ordained with the last mentioned, and 
 came out with him and Kiernander, was married 1. March 1747, 
 laboured nearly 40 years at Tranquebar, died there 4. May 
 1780, and was buried in N. J. church-yard. 
 
 21 . Okif Maderup, born at Maderup in Fnnen (Fyen, Den- 
 mark) 29. April 1711, studied at Copenhagen (not at Halle), was 
 ordained there 1741, embarked there (with his wife) 19. Nov. 
 eod.- a., landed at Tranquebar 1. July 1742. His wife died 22. 
 Dec. 1749, he remarried, but lost his second wife 3. Jan. 1766, 
 married the third time 9. March 1767, laboured at Tranquebar 
 more than 34 years, died there 20. Nov. 1776, and was buried 
 in N. J. church-yard. 
 
 22. Jac. Klein, born at Elbing in Prussia 20. Jan. 1721, 
 studied at Halle, was ordained at Copenhagen 1744, embarked at 
 London 29. March 1745, landed (after along and dangerous voy- 
 age, the ship being driven to Batavia) at Negapatam 3. Aug. 
 1746, married 5. March 1761, laboured at Tranquebar nearly 
 44 years, died there 18. May 1790, and was buried in N. J. 
 church-yard. 
 
 23. J. Ch. Breithaupt, born at Dransfeld in Hanover (a 
 relative of the renowned J. J. Breithaupt, D. D.) was ordain- 
 ed at Wernigerode 1745, came out with the last mentioned, 
 learned Tamil at Tranquebar, went to Cuddalore 1747, and to 
 
 23* 
 
— aie — 
 
 Madras 1749, where he laboured and died 17. Nov. 1782, after 
 more than 36 years' residence in India. 
 
 24. Ch. Fr. Schwartz, born at Sonnenburg in Branden- 
 burg 26. Oct. 1726, studied at Halle, was ordained at Copen- 
 hagen 17. Sept. 1749, landed at Cuddalore 30. July 1750, labour- 
 ed more than 11 years in Tranquebar, commenced (in 1762) the 
 Mission in Trichinopoly, settled at Tanjore 1778, and died there 
 (unmarried) 13. Febr. 1798, after more than 47 years' residence 
 in India. (Compare Chapter XIII pag. 199 — 236.) 
 
 25. Dav. Poltzenhagen, born at Wollin in Pomerariia 
 1726, studied at Halle, was ordained and came out with the last 
 mentioned, was sent to the Nicobar-islands Sept. 1756, where 
 he died 28. Nov. eod. a. (See pag. 263.) 
 
 26. G. H. Conr. Huttemann, born at Minclen in West- 
 phalia 1728, studied at Halle, was ordained and came out with 
 the two last mentioned, went to Cuddalore, married, returned 
 to Tranquebar for 2 years (1758-1760), died at Cuddalore 
 1781. 
 
 27. Pet. Dame, born at Flensburg in Sleswick 22. May 
 1731, studied at Halle, was ordained at Copenhagen 1754, ar- 
 rived at Tranquebar 1755, died on a journey at Tanjore 5. May 
 1766. 
 
 28. W. Fr. Gericke, born at Colberg in Pomerania 5. Apr. 
 1742, studied at Halle, was ordained at Wernigerode 1765, 
 came out via Hamburg and England, landed after a long and 
 dangerous voyage at Point de Galle 4. Dec. 1766, arrived, after 
 some stay in Ceylon, at Tranquebar 6. June 1767, went to Cud- 
 dalore to assist Hiittemann, whose daughter he married, labour- 
 ed at various places especially at Negapatam until 1788, when 
 he became Fabricius' successor (and chaplain of the Female 
 Asylum) at Madras, died at Vellore 2. Oct. 1803, and was 
 buried at Madras. (See Chapter XIV.) 
 
 29. J. F. Konig, born at Konnern near Halle 26. Oct. 
 1741, brought up in the Orphan-house at Halle, ordained at 
 Copenhagen 1767, arrived at Tranquebar 1768, died there 4. 
 Febr. 1795, and was buried in N. J. church-yard. 
 
317 
 
 30. F. W. Leidemann, born at Stadthagen in Lippe- 
 Schaumburg 6. Jan. 1742, stndied at Halle, was ordained and 
 came out with the last mentioned (and with D. M. Konig), 
 died 8. Aug. 1 774, and was buried in N. J. church-yard. 
 
 31. W. Jac. Mi'dler, born at Heringhausen in Waldeck 
 24. May 1734, studied at Halle, w~as ordained at Copenhagen 
 1769, arrived in Tranquebar 13. June 1771, died 30. Dec. eod. a. 
 and was buried in N. J. church-yard. 
 
 32. Clu S. John, M. A. , born at Frobersgrun near Greiz 
 11. Aug. 1747, studied at Halle, was ordained and arrived in 
 India with the last mentioned, died after more than 42 years' 
 labour at Tranquebar 1. Sept. 1813, and was buried in N. J. 
 church -yard. (See Chapt. XVI.^) 
 
 33. J. Ch. Diemer, born at Gundershofen in Alsatia 
 (Lower-Rhine, France) 1745, studied at Strasburg and Halle, 
 was ordained at Wernigerode 1773, arrived at Bombay Aug. 1774 
 and went to Calcutta 1775, married, returned to England 1785, 
 came again to Calcutta 1789, where he died 1792. (See pag. 
 244.) 
 
 34. J". W. Gerlach, born at Schlitz near Fulda 1738, 
 studied at Halle, was teacher in the Paedagogium at Halle, was 
 ordained at Copenhagen 1775, arrived at Tranquebar 5. Aug. 
 1776, went to Calcutta 1778, where he died 1791. (See p. 245.) 
 
 35. J, P. Rottler, M. A., born at Strasburg (Lower-Rhine, 
 France) June 1749, studied at Strasburg(notat Halle) was ordain- 
 ed and arrived at Tranquebar with the last mentioned. Laboured at 
 Tranquebar till 1803, when he was provisionally sent to Mad- 
 ras, was unconnected with any Home-Mission 1806 — 1817, 
 when he took charge of the Madras Mission under the "District 
 Committee," died after 60 years' residence in India 24. Jan. 1836. 
 
 36. J. J. Scliollkopf, M. A. , born at Kirchheim in Wiir- 
 temberg 1748, studied at Tubingen (not at Halle) was ordain- 
 ed at Wernigerode 1776, arrived at Madras 16. June 1777, 
 where he died 11. July eod. a. 
 
— 318 — 
 
 37. Ch. Pohle, born near Luckau in Lower Lusatia (Bran- 
 denburg) 9. March 1744, studied at Leipzig (not atHalle) , vi- 
 cariated in the court-chapel at Wernigerode, was ordained at Co- 
 penhagen 1776, arrived at Tranquebar 1777, from whence — on 
 Schollkopf's death — he was sent to Trichinopoly, where he died, 
 after more than 41 years' labour, 28. Jan. 1818. 
 
 38. Lor. Fred. Rul/sen, born near Haderslev in Sleswick 
 7. Apr. 1753, studied at Copenhagen (not at Halle), was sent 
 (with two unordained assistants for Calcutta) to Tranquebar 
 where he arrived 16. June 1780 and died of fever soon after. 
 
 39. J. Dan* Mentel, M. A., born at Strasburg (Lower- 
 Rhine, France) 13. Febr. 1755, studied at Strasburg (not at 
 Halle), was ordained at Copenhagen 1780, arrived at Tranquebar 
 1781, but returned 1784 for health's sake and was made Joint- 
 Pastor at Barmstedt in Ranzau (Holstein.) 
 
 40. Pet. Rubek Hagelund. born (in Denmark) 1756, was 
 sent out 1785, arrived at Tranquebar 1786, where he died 1. 
 Oct. 1788. 
 
 41. J. Caspar Kolillioff, son of J. Balthasar Kohlhoff (Nr. 
 17.) , was born at Tranquebar (baptized 29. May) 1762, brought 
 up by Ch. Fr. Schwartz and ordained by him at Tranquebar 
 1787, laboured at Tanjore till his death 27. March 1844. 
 
 42. Jos. Dan. Jdnicke, (brother of the excellent Joh. 
 Janicke, Pastor of the Bohemian Church and Founder of the 
 Mission Seminary at Berlin, who died 21. July 1827), born at 
 Berlin 27. July 1759, studied at Halle, was ordained at Wer- 
 nigerode 1787, arrived at Madras 1788, laboured at Tanjore 
 and Palamcotta, and died at the former 'place 10. May 1800. 
 
 43. Aug. Fred. Cdmmerer.M.. A., born at Wusterhausen 
 in Brandenburg 22. June 1767, studied at Halle, was ordain- 
 ed at Copenhagen 1789, suffered shipwreck at the Cape, arriv- 
 ed via Ceylon at Tranquebar 1791, where he was the only la- 
 bourer for many years, died 22. Oct. 1837, and was buried in 
 N. J. church-yard. 
 
 44. C. W. Pdzoldj born at Weuchau m Lusatia 1764, 
 studied at Wittemberg, was ordained at Wernigerode 
 
— 319 — 
 
 1792, came out married via England, arrived at Madras 1793, 
 learned Tamil from Ch. F. Schwartz, assisted Gericke in Mad- 
 ras, went to Calcutta as Professor of Tamil in the College of 
 Ft. William 1802, "returned 1804 to Madras, where he labour- 
 ed till to his death 4. Nov. 1817. 
 
 45. E. Ph. II. Stegmann, born at Cassel 1773, studied 
 at Marburg (not at Halle), was ordained at Copenhagen 1795, 
 arrived at Tranquebar 1796; being unfit for Missionary - work 
 he returned 1797, but came out again as Pastor of Zion-church 
 1799; went home a second time, was Pastor first in Jutland 
 and then in Funen, where he died. 
 
 46. W. Tob. Ringeltaube, born at Scheidelwitz near 
 Brieg in Silesia 1770, studied at Halle, was ordained at Wer- 
 nigerode 1796, went out via England to Calcutta, where he 
 arrived 1799, returned to England 1799, joined the London 
 Mission Society, came again to India, and is said to have been 
 killed on a journey into the interior of Africa before 1820. 
 
 47. Im. Go. Holzberg, born at Oberneuendorf near Grdr- 
 litz 28. Apr. 1770, studied at Leipzig (not at Halle), was 
 ordained with the last mentioned, arrived in India 1797, la- 
 boured at Tanjore till 1803, and then at Cuddalore, where he 
 died 19. Dec, 1824. 
 
 48. Lamb. Ch. Friichtenicht, born at Hohen-Westedt in 
 Holstein 1772, studied at Kiel (not at Halle) was ordained at 
 Copenhagen 1798, arrived at Tranquebar 1799, a vicious man, 
 got rid of 1802. (see pag. 296-297.) 
 
 49. Christoph H. Horst, born at Willenburgnear Schwerin 
 1761, studied Medicine at Gottingen, joined the army and ar- 
 rived with his regiment at Madras 1787, joined the Mission 
 and was made Catechist (" Lector") at Cuddalore 1792, re- 
 moved first to Tranquebar 1803, then to Tanjore 1806, where 
 he was ordained by Pohle, and died 18. July 1810. 
 
 50. Dan. Schreyvogel, born at Lindau in Bavaria 16. Jan. 
 
 1777, was sent out unordained as Catechist to Tranquebar 1803, 
 
 arrived 1804, was ordained at Tranquebar 1813, resigned and 
 
 joined the English Church by reordination 1826, died at Pon- 
 
 dicherry 16. Jan. 1840. 
 
— 820 — 
 
 51. ChristL Augustin Jacobi, born at Olbernhau in 
 Saxony 26. May 1791, studied at Leipzig and Halle, was 
 ordained at Copenhagen 1812, embarked in England 1813, 
 arrived at Tan j ore, but died already 21 Feb'r. 1814. 
 
 52. J. G* Ph. Sper Schneider, born at Blankenburg in 
 Schwarzburg - Rudolstadt 1794, studied at Leipzig and Jena, 
 was ordained at Halle 1818, embarked in England, arrived at 
 Madras Nov. 1819, went to Tan j ore where he laboured till 
 1826, when his connexion with the Patron Society was dissolved 
 in consequence of his arbitrary expenditure of Mission funds. 
 
 53. Laur. Pet, Haubroe, born at Copenhagen 1791, 
 studied there (not at Halle), was ordained at Roeskilde (Den- 
 mark ) 1818, went to England, arrived at Madras Febr. 1819,. 
 laboured there till 1827, removed to Tanjore, where he died 
 1830. 
 
 54. David, Rosen, born at Ebeltoft in Denmark 1791, 
 studied at Copenhagen (not at Halle) , was ordained with the 
 last mentioned, and arrived with him in India; laboured in 
 Trichinopoly till 1824, then at Cuddalore till 1829, then in 
 Palamcottah till 1830, was at the head of the Danish coloniza- 
 tion-experiment on the Nieobar islands 1831 — 1834, returned 
 to Palamcottah 1835, went home 1838, was appointed Pastor 
 of Lille Lyndby in Zealand, died 1862. 
 
 B. Danish Clergymen with the donble office of Pastors to Zion church and 
 
 Missionaries. 
 
 1. J. Ivarson, who died on his voyage out 1827. 
 
 2. K. E. Mold, came out 1829, went home 1835. 
 
 3. Hans Knudsen, born at Copenhagen 11. Jan. 1813, 
 studied ak the same place, came out 1837, laboured faithfully 
 and successfully for 6 years, fell sick and returned May 1843, 
 but still continues to prove his lively interest in the Mission. 
 He is now Pastor at Bregninge in Zealand. 
 
321 
 
 C. Missionaries of (tlie Dresden or as it is called since 1848) the Leipzig Ev. Luth, 
 
 Mission. 
 
 1. J. II. C. Conies, born at Betzcnclorf in Hanover 21. 
 March 1813, entered the Miss. - Seminary at Dresden 15. April 
 1837, was ordained at Greiz 26. Febr. 1840, arrived in India 
 27. Dec, 1840. 
 
 2. C. E. C OcJis, arrived in India 11. Dec. 1842, left 
 the Society June 1859. 
 
 3. J. M. N. Schicarz, born at Hagenbiichach in Bavaria 
 21. March 1813, entered the Miss. - Seminar v at Dresden 2. 
 Sept. 1839, was ordained at Greiz 27. April 1842, arrived in 
 India 25. Dec. 1843. 
 
 4. Em. Dav. Appelt, arrived in India 6. Sept. 1845, left 
 the Mission Oct. I860, and went to South- Australia, where he 
 obtained a Pastorate. 
 
 5. A. Melius, born at Baneik in Hanover 20. Nov. 1819, 
 studied at Gottingen, was ordained at Ratzeburg 1846, arrived 
 in India 5. March 1847, was disabled bv sickness and return- 
 ed to Europe Sept. 1850, is now private and Prison Chaplain 
 at Hanover. 
 
 6. K. II. Schmeisser, born at FurthinBavarial9. July 1819, 
 entered the Mission- Seminary at Dresden Sept. 1842, arrived 
 in India with the last mentioned, was ordained with Appelt 
 (Nr. 4) and the following two at Tranquebar 18. Oct. 1847, 
 died at Madras 3. June 1848, and is buried in the church-yard 
 of the London Mission at Purse waukkam. 
 
 7. Ch. Ft. Kremmer, born at Smalkald in Hesse- 
 Cassel 8. Sept. 1817, entered the Miss. - Seminary at Dres- 
 den 23. Dec. 1843, arrived in India and was ordained with the 
 last mentioned, laboured at Madras from 1848 till 1858, when 
 he removed to Tranquebar (Poreiar.) 
 
 8. A. Fr. Wolff, born at Wittlohe in Hanover 19. Jan. 
 1819, entered the Miss. - Seminary at Dresden Sept. 1843, ar- 
 rived in India and was ordained with the foregoing two. 
 
 9. Jul. Glasell, arrived in India 9. March 1849, returned 
 to Europe 1851, is Pastor in Gothenburg (Sweden.) 
 
— ' 322 — 
 
 10. J. C. G. Speerj born at Hohndorf in Silesia 1824, 
 entered the Miss. -Seminary at Dresden 1845, was ordained at 
 Breslau 23. Aug. 1852, arrived in India 26. Dec. eod. a., but 
 returned (consumptive) May 1853 and died at his birthplace 
 
 22. April 1855. 
 
 11. Ed. R. Baierlein, born at Sieraskowie in Poland 29. 
 April 1819, entered the Miss. - Seminary at Dresden 31. Dec. 
 1843, was sent out as Missionary to America 1847, where he 
 was ordained, arrived at Madras 17. Dec. 1853. 
 
 12. C. Al. Ouchterlony ; born at Stockholm 12. Oct. 1826, 
 studied at Lund, was ordained at the same place 1852 and sent 
 out by the Swedish Mission-Soc. of Lund, but this Soc. uniting 
 with the Leipzig Mission, he arrived at Madras 9. Dec. 1853. 
 
 13. G. K. Lundgren, arrived with the last mentioned 
 but returned to Europe Jan. 1855, is Pastor at Marback in 
 Sweden. 
 
 14. J. F. Meisclielj arrived in India 31. March 1854, 
 followed a call to South- Australia Febr. 1860. 
 
 15. And. JBlomstrand, M. A., born at Wexio in Swedenl9. 
 Dec. 1822, studied at Lund, was Lecturer in Lund's Univer- 
 ty 1846-1855, was ordained there 20. June 1849, arrived in 
 India 12. Jan. 1858. 
 
 16. II. W. Wendlandt, came out (married) with the last 
 mentioned, left India to join the Hermannsburg-Mission in Af- 
 rica Sept. 1859, died at Emlalazi in the Zulu-country 24. June 
 1861. 
 
 17. W. Stdhlin, born at Westheim in Bavaria 1. July 1831, 
 studied at Erlangen, was ordained at Munich 5. Nov. 1854, 
 arrived in India with the foregoing two and the following two. 
 
 18. G. Ch. Kelber, born at Krautostheim in Bavaria 29. 
 May 1828, studied at Erlangen, was ordained at Anspach 1857; 
 arrived in India with the foregoing three, laboured at Madras, 
 went on sick-leave to Europe in the "Cleveland" which left 
 Madras in March 1861 but is not heard of since. 
 
 19. S. Ryden, born at Hestra in Sweden 24. Dec. 1825, 
 
— 323 — 
 
 studied at Lund, was ordained there 1855, arrived in India 
 with the foregoing four. 
 
 20. Jul, Doderlein, born at Erlangen in Bavaria 22. 
 Aug. 1829, studied at Erlangen and Halle, was ordained at 
 Anspach July 1853, arrived in India 27. Sept. 1860. With 
 him arrived Mr. Fred. Hobusch to establish and superintend 
 a Mission- Press at Tranquebar. 
 
 21. And. Mayr, born at Ratisbon (Regensburg) in Bavaria 
 20. May 1838, studied at Erlangen and Leipzig, was ordained 
 at Regensburg 5. April 1861, arrived in India 4. Oet. 1861. 
 
 22. H. Schanz, born at Schoneck in Voigtland (Saxony) 
 8. Nov. 1834, studied at Leipzig, was ordained there 22. May 
 1862, arrived in India 8. Oct. 1862. 
 
 23. Am. Nerling, born at Riga in Livonia (Russia) 11. 
 March (27. Febr.) 1837, studied at Dorpat, was ordained at 
 Riga 25. May 1862, arrived in India with the last mentioned. 
 
 24. R. Handmanri) born at Oschitz near Schleitz 27. Febr. 
 1840, studied at Leipzig and Erlangen, was ordained at Schleitz 
 25. May 1862, arrived in India with the foregoing two. 
 
 Ev. Luth. Native Ministers. * 
 
 1. Aaroyi, born of heathen parents at Cuddulore about 
 1699, baptized at Tranquebar 5. Aug. 1718, ordained by Pres- 
 sier, Walther etc. 28. Dec. 1733, died 25. June 1745, buried 
 in the old Jerusalem Church. 
 
 2. Diogo, born of Rom. Cath. parents about 1705, receiv- 
 ed into the Ev. Luth. Church 17. Nov. 1713, ordained by Obuch 
 etc. 25. Dec. 1741, died Oct. 1781, buried in the old Jer. 
 church. 
 
 3. Ambrose, born of Rom. Cath. parents 1709, received into 
 the Ev. Luth. Church 8. Aug. 1717, ordained by Wiedebrock 
 etc. at Poreiar 9. April 1749, died 8. Febr. 1777, buried in the 
 church-yard at Poreiar, 
 
— 324 — 
 
 4. Philip, born of heathen parents near Negapatam about 
 1731, baptized at Tranquebar 3. Sept. 1741, ordained by J. B. 
 Kohlhoff etc. 28. Dec. 1772, died 4. Febr. 1788, buried in the 
 old Jerusalem Church-yard. 
 
 5. Rayappen, born of Ev. Luth. parents at Poreiar 1742, 
 baptized 3. Febr. 1743, ordained 1778, died 25. March 1797. 
 
 6. Sattianaden, ordained by C. F. Schwartz -etc. 26. Dec. 
 
 1790, died 1815. 
 
 I. iV;a72apm^asam,ordainedbyPohleetc. > 17. March 1811. 
 
 8. Adeikkalam, ordained with the foregoing. 
 
 9. Wedanayagam, do., died about 1813. 
 
 10. Abraham, do. 
 
 II. Schawrirayen, born of Ev. Luth. parents at Velipa- 
 leam (baptized 26. May) 1751; ordained 1813, died 25. Sept. 
 
 1817. 
 
 12. Nallathambi, ordained by Pohle etc. Aug. 1817, dnd 
 
 1857. 
 
 13. Abraham, ordained with the last mentioned. 
 
 14. Pakianaden, do. 
 
 15. i\ r . Nallathambi, born 1801, baptized at Tanjore, licen- 
 sed as Candidate 31. May 1849, ordained by H. Cordes etc. 
 27. June 1860. 
 
 16. A. M. Samuel,hoYn at Madras 10. (baptized 18.) Febr. 
 1827, licensed and ordained with the last mentioned. 
 
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