discoveries in electricity; but he has left essays upon various other
matters of interest and practical utility; an end of which he never lost
sight. Among these are remarks on ship-building and light-houses; on the
temperature of the sea at different latitudes and depths, and the
phenomena of what is called the Gulf-stream of the Atlantic; on the
effect of oil poured upon rough water, and other subjects connected with
practical navigation; and on the proper construction of lamps, chimneys,
and stoves. His suggestions on these subjects are very valuable. His
other writings are numerous; they relate chiefly to politics, or the
inculcation of the rules of prudence and morality. Many of them are
light and even playful; they are all instructive, and written in an
excellent and simple style; but they are not entirely free from the
imputation of trifling upon serious subjects. The most valuable of them
is probably his autobiography, which is unfortunately but a fragment.
As a speaker he was neither copious nor eloquent; there was even a
degree of hesitation and embarrassment in his delivery. Yet as he seldom
rose without having something important to say, and always spoke to the
purpose, he commanded the attention of his hearers, and generally
succeeded in his object.
His religious principles, when disengaged from the scepticism of his
youth, appears to have been sincere, and unusually free from sectarian
animosity.
Upon the whole, his long and useful life forms an instructive example of
the force which arises from the harmonious combination of strong
faculties and feelings when so controlled by sense and principle that no
one is suffered to predominate to the disparagement of the rest.
An excellent Life, in which his autobiography is included, with a
collection of many of his miscellaneous writings, and much of his
correspondence, has been published in six octavo volumes, by his
grandson Temple Franklin, who accompanied him during his mission to
France, and possessed the amplest means of verifying his statements by
reference to the original papers.
[Illustration]
[Illustration]
SCHWARTZ.
It is refreshing to turn from the scenes of war and bloodshed, and
frequently of perfidy and oppression, by which our European empire in
India was established and consolidated, to watch the progress of a
benevolent and peaceful enterprise, the substitution of the Christian
faith for the impure, and bloody, and oppressive superstitions of the
Hindoos. We augur well of its success, though it is still far from its
accomplishment; for, since the first hand was put to it, it has advanced
with slow, yet certain and unfaltering steps. Many able and good men
have devoted themselves to the cause, and none with more distinguished
success than he who has been called the Apostle of the East, CHRISTIAN
SCHWARTZ. The saying of an eminent missionary, who preached to a far
different people, the stern and high-minded Indians of North America, is
exemplified in his life,—“Prayer and pains, through faith, will do any
thing.” For years Schwartz laboured in obscurity, with few scattered and
broken rays of encouragement to cheer his way. But his patience, his
integrity, his unwearied benevolence, his sincerity and unblemished
purity of life, won a hearing for his words of doctrine; and he was
rewarded at last by a more extended empire in the hearts of the Hindoos,
both heathen and convert, than perhaps any other European has obtained.
[Illustration:
_Engraved by E. Scriven._
SCHWARTZ.
_From an original Picture in the possession of
the Society for promoting Christian Knowledge Lincolns Inn Fields._
Under the Superintendance of the Society for the Diffusion of Useful
Knowledge.
_London, Published by Charles Knight, Ludgate Street, & Pall Mall
East._
]
Christian Frederic Schwartz was born at Sonnenburg, in the New Mark,
Germany, October 26, 1726. His mother died while he was very young, and,
in dying, devoted the child, in the presence of her husband and her
spiritual guide, to the service of God, exacting from both of them a
promise that they would use every means for the accomplishment of this,
her last and earnest wish. Schwartz received his education at the
schools of Sonnenburg and Custrin. He grew up a serious and
well-disposed boy, much under the influence of religious impressions;
and a train of fortunate circumstances deepened those impressions, at a
time when the vivacity of youth, and the excitement which he was
dedicated. When about twenty years of age he entered the University of
Halle, where he obtained the friendship of one of the professors, Herman
Francke, a warm and generous supporter of the missionary cause. While
resident at Halle, Schwartz, together with another student, was
appointed to learn the Tamul or Malabar language, in order to
superintend the printing of a Bible in that tongue. His labour was not
thrown away, though the proposed edition never was completed; for it led
Francke to propose to him that he should go out to India as a
missionary. The suggestion suited his ardent and laborious character,
and was at once accepted. The appointed scene of his labours was
Tranquebar, on the Coromandel coast, the seat of a Danish mission: and,
after repairing to Copenhagen for ordination, he embarked from London
for India, January 21, 1750, and reached Tranquebar in July.
It is seldom that the life of one employed in advocating the faith of
Christ presents much of adventure, except from the fiery trials of
persecution; or much of interest, except to those who will enter into
the missionary’s chief joy or sorrow, the success or inefficiency of his
preaching. From persecution Schwartz’s whole life was free; his
difficulties did not proceed from bigoted or interested zeal, but from
the apathetic subtlety of his Hindoo hearers, ready to listen, slow to
be convinced, enjoying the mental sword-play of hearing, and answering,
and being confuted, and renewing the same or similar objections at the
next meeting, as if the preacher’s former labours had not been. The
latter part of his life was possessed of active interest; for he was no
stranger to the court or the camp; and his known probity and
truthfulness won for him the confidence of three most dissimilar
parties, a suspicious tyrant, an oppressed people, and the martial and
diplomatic directors of the British empire in India. But the early years
of his abode in India possess interest neither from the marked success
of his preaching, nor from his commerce with the busy scenes of conquest
and negotiation. For sixteen years he resided chiefly at Tranquebar, a
member of the mission to which he was first attached; but at the end of
that time, in 1766, he transferred his services to the Society for
promoting Christian Knowledge, with which he acted until death, and to
which the care of the Danish mission at Tranquebar was soon after
transferred. He had already, in 1765, established a church and school at
Tritchinopoly, and in that town he now took up his abode, holding the
office of chaplain to the garrison, for which he received a salary of
£100 yearly. This entire sum he devoted to the service of the mission.
For several years Schwartz resided principally at Tritchinopoly,
visiting other places, from time to time, especially Tanjore, where his
labours ultimately had no small effect. He was heard with attention, he
was everywhere received with respect, for the Hindoos could not but
admire the beauty of his life, though it failed to win souls to his
preaching. “The fruit,” he said, “will perhaps appear when I am at
rest.” He had, however, the pleasure of seeing some portion of it ripen,
for in more than one place a small congregation grew gradually up under
his care. His toil was lightened and cheered in 1777, when another
missionary was sent to his assistance from Tranquebar. Already he had
derived help from some of his more advanced converts, who acted as
catechists, for the instruction of others. He was sedulous in preparing
these men for their important duty. “The catechists,” he says, “require
to be daily admonished and stirred up, otherwise they fall into
indolence and impurity.” Accordingly he daily assembled all those whose
nearness permitted this frequency of intercourse; he taught them to
explain the doctrines of their religion; he directed their labours for
the day, and he received a report of those labours in the evening.
His visits to Tanjore became more frequent, and he obtained the
confidence of the Rajah, or native prince, Tulia Maha, who ruled that
city under the protection of the British. In 1779 Schwartz procured
permission from him to erect a church in his capital, and, with the
sanction of the Madras Government, set immediately to work on this task.
His funds failing, he applied at Madras for further aid; but, in reply,
he was summoned to the seat of government with all speed, and requested
to act as an ambassador, to treat with Hyder Ally for the continuance of
peace. It has been said, that Schwartz engaged more deeply than became
his calling in the secular affairs of India. The best apology for his
interference, if apology be needful, is contained in his own
account:—“The novelty of the proposal surprised me at first: I begged
some time to consider of it. At last I accepted of the offer, because by
so doing I hoped to prevent evil, and to promote the welfare of the
country.” The reason for sending him is at least too honourable to him
to be omitted: it was the requisition of Hyder himself. “Do not send to
me,” he said, “any of your agents; for I do not trust their words or
treaties: but if you wish me to listen to your proposals, send to me the
missionary of whose character I hear so much from every one; him I will
receive and trust.”
In his character of an envoy Schwartz succeeded admirably. He
conciliated the crafty, suspicious, and unfeeling despot, without
compromising the dignity of those whom he represented, or forgetting the
meekness of his calling. He would gladly have rendered his visit to
Seringapatam available to higher than temporal interests: but here he
met with little encouragement. Indifferent to all religion, Hyder
suffered the preacher to speak to him of mercy and of judgment; but in
these things his heart had no part. Some few converts Schwartz made
during his abode of three months; but on the whole he met with little
success. He parted with Hyder upon good terms, and returned with joy to
Tanjore. The peace, however, was of no long continuance; and Schwartz
complained that the British Government were guilty of the infraction.
Hyder invaded the Carnatic, wasting it with fire and sword; and the
frightened inhabitants flocked for relief and protection to the towns.
Tanjore and Tritchinopoly were filled with famishing multitudes. During
the years 1781, 2, and 3, this misery continued. At Tanjore, especially,
the scene was dreadful. Numbers perished in the streets of want and
disease; corpses lay unburied, because the survivors had not energy or
strength to inter them; the bonds of affection were so broken that
parents offered their children for sale; and the garrison, though less
afflicted than the native population, were enfeebled and depressed by
want, and threatened by a powerful army without the walls. There were
provisions in the country; but the cultivators, frightened and alienated
by the customary exactions and ill-usage, refused to bring it to the
fort. They would trust neither the British authorities nor the Rajah:
all confidence was destroyed. “At last the Rajah said to one of our
principal gentlemen, ‘We all, you and I, have lost our credit: let us
try whether the inhabitants will trust Mr. Schwartz.’ Accordingly, he
sent me a blank paper, empowering me to make a proper agreement with the
people. Here was no time for hesitation. The Sepoys fell down as dead
people, being emaciated with hunger; our streets were lined with dead
corpses every morning—our condition was deplorable. I sent therefore
letters every where round about, promising to pay any one with my own
hands, and to pay them for any bullock which might be taken by the
enemy. In one or two days I got above a thousand bullocks; and sent one
of our catechists, and other Christians, into the country. They went at
the risk of their lives, made all possible haste, and brought into the
fort, in a very short time, 80,000 kalams of grain. By this means the
fort was saved. When all was over, I paid the people, even with some
money which belonged to others, made them a small present, and sent them
home.”
The letter from which this passage is extracted was written to the
Society for promoting Christian Knowledge, in consequence of an attack
made by a member of Parliament upon the character of the Hindoo
converts, and depreciation of the labours of the missionaries. To boast
was not in Schwartz’s nature; but he was not deterred by a false modesty
from vindicating his own reputation, when it was expedient for his
master’s service: and there has seldom been a more striking tribute paid
to virtue, unassisted by power, than in the conduct of the Hindoos, as
told in this simple statement. His labours did not cease with this
crisis, nor with his personal exertions. He bought a quantity of rice at
his own expense, and prevailed on some European merchants to furnish him
with a monthly supply; by means of which he preserved many persons from
perishing. In 1784 he was again employed by the Company on a mission to
Tippoo Saib; but the son of Hyder refused to receive him. About this
period his health, hitherto robust, began to fail; and in a letter,
dated July, 1784, he speaks of the approach of death, of his comfort in
the prospect, and firm belief in the doctrines which he preached. In the
same year the increase of his congregation rendered it necessary to
build a Malabar church in the suburbs of Tanjore, which was done chiefly
at his own expense. In February, 1785, he engaged in a scheme for
raising English schools throughout the country, to facilitate the
intercourse of the natives with Europeans. Schools were accordingly
established at Tanjore and three other places. The pupils were chiefly
children of the upper classes—of Bramins and merchants; and the good
faith with which Schwartz conducted these establishments deserves to be
praised as well as his religious zeal. “Their intention, doubtless, is
to learn the English language, with a view to their temporal welfare;
but they thereby become better acquainted with good principles. No
deceitful methods are used to bring them over to the doctrines of
Christ, though the most earnest wishes are felt that they may attain
that knowledge which is life eternal.” In a temporal view, these
establishments proved very serviceable to many of the pupils: but,
contrary to Schwartz’s hopes and wishes, not one of the young men became
a missionary.
In January, 1787, Schwartz’s friend, the Rajah of Tanjore, lay at the
point of death. Being childless, he had adopted a boy, yet in his
minority, as his successor: a practice recognised by the Hindoo law. His
brother, Ameer Sing, however, was supported by a strong British party,
and it was not likely that he would submit quietly to his exclusion from
the throne. In this strait Tulia Maha sent for Schwartz, as the only
person to whom he could intrust his adopted son. “This,” he said, “is
not my, but your son; into your hands I deliver the child.” Schwartz
accepted the charge with reluctance; he represented his inability to
protect the orphan, and suggested that Ameer Sing should be named regent
and guardian. The advice probably was the best that could be given: but
the regent proved false, or at least doubtful in his trust; and the
charge proved a source of trouble and anxiety. But by Schwartz’s care,
and influence with the Company, the young prince was reared to manhood,
and established in possession of his inheritance. Nor were Schwartz’s
pains unsuccessful in cultivation of his young pupil’s mind, who is
characterized by Heber as an “extraordinary man.” He repaid these
fatherly cares with a filial affection, and long after the death of
Schwartz testified, both by word and deed, his regard for his memory.
We find little to relate during the latter part of Schwartz’s life,
though much might be written, but that the nature of this work forbids
us to dilate upon religious subjects. His efforts were unceasing to
promote the good, temporal as well as spiritual, of the Indian
population. On one occasion he was requested to inspect the watercourses
by which the arid lands of the Carnatic are irrigated; and his labours
were rewarded by a great increase in the annual produce. Once the
inhabitants of the Tanjore country had been so grievously oppressed,
that they abandoned their farms, and fled the country. The cultivation
which should have begun in June was not commenced even at the beginning
of September, and all began to apprehend a famine. Schwartz says in the
letter, which we have already quoted, “I entreated the Rajah to remove
that shameful oppression, and to recall the inhabitants. He sent them
word that justice should be done to them, but they disbelieved his
promises. He then desired me to write to them, and to assure them that
he, at my intercession, would show kindness to them. I did so. All
immediately returned; and first of all the Collaries believed my word,
so that 7,000 men came back in one day. The rest of the inhabitants
followed their example. When I exhorted them to exert themselves to the
utmost, because the time for cultivation was almost lost, they replied
in the following manner:—‘As you have showed kindness to us, you shall
not have reason to repent of it: we intend to work night and day to show
our regard for you.’”
His preaching was rewarded by a slow, but a progressive effect; and the
number of missionaries being increased by the Society in England, the
growth of the good seed, which he had sown during a residence of forty
years, became more rapid and perceptible. In the country villages
numerous congregations were formed, and preachers were established at
Cuddalore, Vepery, Negapatam, and Palamcotta, as well as at the earlier
stations of Tranquebar, Tritchinopoly, and Tanjore, whose chief
recreation was the occasional intercourse with each other which their
duty afforded them, and who lived in true harmony and union of mind and
purpose. The last illness of Schwartz was cheered by the presence of
almost all the missionaries in the south of India, who regarded him as a
father, and called him by that endearing name. His labours did not
diminish as his years increased. From the beginning of January to the
middle of October, 1797, we are told by his pupil and assistant, Caspar
Kolhoff, he preached every Sunday in the English and Tamul languages by
turns; for several successive Wednesdays he gave lectures in their own
languages to the Portuguese and German soldiers incorporated in the 51st
regiment; during the week he explained the New Testament in his usual
order at morning and evening prayer; and he dedicated an hour every day
to the instruction of the Malabar school children. In October, he who
hitherto had scarce known disease, received the warning of his
mortality. He rallied for a while, and his friends hoped that he might
yet be spared to them. But a relapse took place, and he expired February
13, 1798, having displayed throughout a long and painful illness a
beautiful example of resignation and happiness, and an interest undimmed
by pain in the welfare of all for and with whom he had laboured. His
funeral, on the day after his death, presented a most affecting scene.
It was delayed by the arrival of the Rajah, who wished to behold once
more his kind, and faithful, and watchful friend and guardian. The
coffin lid was removed; the prince gazed for the last time on the pale
and composed features, and burst into tears. The funeral service was
interrupted by the cries of a multitude who loved the reliever of their
distresses, and honoured the pure life of the preacher, who for near
fifty years had dwelt among them, careless alike of pleasure, interest,
and ambition, pursuing a difficult and thankless task with unchanging
ardour, the friend of princes, yet unsullied even by the suspicion of a
bribe, devoting his whole income, beyond a scanty maintenance, to the
service of the cause which his life was spent in advocating.
The Rajah continued to cherish Schwartz’s memory. He commissioned
Flaxman for a monument erected to him at Tanjore; he placed his picture
among those of his own ancestors; he erected more than one costly
establishment for charitable purposes in honour of his name; and, though
not professing Christianity, he secured to the Christians in his service
not only liberty, but full convenience for the performance of their
religious duties. Nor were the Directors backward in testifying their
gratitude for his services. They sent out a monument by Bacon to be
erected in St. Mary’s Church at Madras, with orders to pay every
becoming honour to his memory, and especially to permit to the natives,
by whom he was so revered, free access to view this memorial of his
virtues.
It is to be regretted that no full memoir of the life and labours of
this admirable man has been published. It is understood that his
correspondence, preserved by the Society for promoting Christian
Knowledge, would furnish ample materials for such a work. The facts of
this account are taken from the only two memoirs of Schwartz which we
know to be in print,—a short one for cheap circulation published by the
Religious Tract Society; and a more finished tribute to his memory in
Mr. Carne’s ‘Lives of Eminent Missionaries,’ recently published. We
conclude in the words of one whose praise carries with it authority,
Bishop Heber: “Of Schwartz, and his fifty years’ labour among the
heathen, the extraordinary influence and popularity which he acquired,
both with Mussulmans, Hindoos, and contending European governments, I
need give you no account, except that my idea of him has been raised
since I came into the south of India. I used to suspect that, with many
admirable qualities, there was too great a mixture of intrigue in his
character—that he was too much of a political prophet, and that the
veneration which the heathen paid, and still pay him (and which indeed
almost regards him as a superior being, putting crowns, and burning
lights before his statue), was purchased by some unwarrantable
compromise with their prejudices. I find I was quite mistaken. He was
really one of the most active and fearless, as he was one of the most
successful missionaries, who have appeared since the Apostles. To say
that he was disinterested in regard of money, is nothing; he was
perfectly careless of power, and renown never seemed to affect him, even
so far as to induce an outward show of humility. His temper was
perfectly simple, open, and cheerful; and in his political negotiations
(employments which he never sought, but which fell in his way) he never
pretended to impartiality, but acted as the avowed, though certainly the
successful and judicious agent of the orphan prince committed to his
care, and from attempting whose conversion to Christianity he seems to
have abstained from a feeling of honour[4]. His other converts were
between six and seven thousand, being those which his companions and
predecessors in the cause had brought over.”
Footnote 4:
He probably acted on the same principle as in conducting the English
schools above-mentioned, using “no deceitful methods.” That he was
earnest in recommending the _means_ of conversion, appears from a
dying conversation with his pupil, Serfogee Rajah.
[Illustration]
BARROW.
The name of ISAAC BARROW stands eminent among the divines and
philosophers of the seventeenth century. Of the many good and great men
whom it is the glory of Trinity College, Cambridge, to number as her
foster-sons, there is none more good, none perhaps, after BACON and
NEWTON, more distinguished than he: and he has an especial claim to the
gratitude of all members of that splendid foundation as the projector of
its unequalled library, as well as a liberal benefactor in other
respects.