coast of Malabar, naturally diminished the influence | lay on the arduous undertaking. Their first object and the success of the Roman Catholic missionaries was to acquire the knowledge of the Portuguese in India; while the zeal of the Dutch, more espe-language, which, from its introduction two centucially in Ceylon, though liable in some measure to the objection which has been urged against the missions of the Church of Rome, as to the worldly policy and the culpable facility with which converts to their respective communions were too frequently encouraged, augmented to a very large amount the numbers of professed Christians in that island.

Though the piety and zeal of Protestants had often excited an anxious desire to propagate the pure and reformed faith of the gospel in heathen countries, its establishment and defence against the hostile attempts of Popish adversaries at home, together with the want of suitable opportunities and facilities for so great a work, combined during the first century after the Reformation, to prevent them from making any direct or vigorous efforts for this purpose. A regard to sound policy, as well as the sense of duty, had, as we have just seen, prompted the Dutch to accompany their conquests with laudable endeavors to promote Christianity in India; but it was reserved for the Danes to be entitled to the high honor of setting the first example of an institution for the express purpose of communicating to its native inhabitants that inestimable blessing.

ries before, was now generally understood by the natives, and then of the Tamul, the vernacular language of the country from Madras southward, and the greater part of the extremity of the peninsula, and of the north of Ceylon. Such was their zeal and diligence, that in the course of a few months they had acquired a sufficient knowledge of both languages, to enable them to catechise the native children in two schools which they had established, and which they supported out of their own slender funds.* Zeigenbalg particularly devoted himself to the study of the Tainul; and such was his extraordinary proficiency, that he not only acquired a very extensive acquaintance with the books written in that language on Hindoo mythology and history, but soon began to converse fluently with the natives on moral and religious subjects.

an apartment in Ziegenbalg's house the registers of the church, in which the name of this first heathen convert was inscribed.

The conversion of this young man, and of a native female of rank, appears to have excited considerable attention, and to have been reported to the Rajah of Tanjore, who sent an officer with assurances of friendship, and the offer of a guard to accompany them, if they should be disposed to travel into the interior of his territories. This, however, they did not at that time think it expedient to accept.

The first fruits of his labors in this interesting field was the conversion of a young man of high caste, named Modaliapa, who, while assisting Ziegenbalg in acquiring the knowledge of Tamul, became gradually convinced of the errors of idolatry, and of the truth of the divine religion which he saw so admirably exemplified in him and his fellowThe crown of Denmark had, since the year 1621, missionary. After much reflection and intercourse by the cession of the Rajah of Tanjore, been pos- with these pious men, he at length delighted them sessed of the town of Tranquebar, and a small ad- by declaring that he was willing to live and die joining territory, on the coast of Coromandel. The with them; desiring nothing more than a bare Jesuits had long before built a church there, but maintenance in this world, if he might but partake had done nothing towards the propagation of Chris- of the blessings and promises of the gospel." When tianity among the natives; while the Danish mer- Dr. Buchanan visited Tranquebar, in 1806, precisechants, occupied only with the interests of com-ly a century after this cheering event, he found in merce, were altogether indifferent to their religious condition. Such was the state of things when, at the commencement of the eighteenth century, Frederick IV., King of Denmark, on the suggestion of the Rev. Dr. Lutkens, one of his majesty's chaplains, who had proposed the subject to him when only prince regent, determined, notwithstanding the advice of some who thought the design premature and ill-timed, to establish a mission for the conversion of the heathen at Tranquebar. With this view the king directed an application to be made to the celebrated Dr. Francke, professor of divinity in the In the month of May, 1707, the missionaries pubUniversity of Halle, in Saxony, whose well known licly baptized several of their catechumens in the devotion to the cause of religion, and recent esta- Danish church at Tranquebar, on which interesting blishment of the Oriental College of Divinity in that occasion Ziegenbalg preached in Tamul on the place, peculiarly qualified him for such a task; re- conversion of the heathen, and the best method of questing him to recommend from among his pupils diffusing the knowledge of the gospel. A few days those whom he might deem best calculated, by their afterwards, they conferred on one of their converts learning and piety, to lay the foundation of this the office of a catechist, to assist them in the instrucimportant work. Dr. Francke made choice of Bar- tion of his native countrymen; and on the 14th of tholomew Ziegenbalg, a young man of eminent ta- June, notwithstanding their slender means for such lents and religious excellence, who had been edu- an undertaking, they commenced the building of a cated at Halle under his own immediate superin- church for the use of the mission. Such was the tendence, and who happening to be at Berlin when blessing with which this pious design was attended, Dr. Lutkens was inquiring for suitable persons to that with the assistance of those who were friendly, be employed as missionaries, joyfully accepted the and even of some who were at first opposed to it, proposal. He was soon afterwards joined by his the building was completed in the month of August friend and fellow student, Henry Plutscho, who was following, and consecrated in the presence of a actuated by a similar desire of engaging in the first large assembly both of Christians, heathens, and Protestant mission to India. These pious men, Mohammedans. This church was built of stone, and having received holy orders from the bishop of in the midst of the native population, a little out of Zealand, embarked at Copenhagen on the 29th of the town. Here the missionaries regularly preachNovember, 1705, and after a pleasant voyage, arrived both in Portuguese and Tamul twice in every ed at Tranquebar on the 9th of July, 1706.

Here, notwithstanding their commission from the king of Denmark, the missionaries, instead of being kindly received, were discouraged and opposed by the Danish authorities. Undisinayed, however, by the various difficulties which surrounded them, and fortifying themselves by the study of the word of God, particularly of the Acts of the Apostles, and by prayer, these excellent men entered without de

week; and here, after baptizing some additional catechumens, and administering the holy communion, they laid the foundation of a numerous and flourishing church, composed of converts well pre

*The account of the early labors of Ziegenbalg and his brethren of the Danish mission, particularly in the study of the Tamul language, by Niecamp and La Croze, is highly interesting and instructive.

INTRODUCTORY SKETCH.

pared and instructed in the principles of the gospel, and for the most part duly accrediting the sincerity of their Christian profession.

Society; which, while it reflected the highest honor
on its members, contributed so effectually to the ex-
tension and support of Christianity in India.

In 1710, Ziegenbalg undertook a journey to MaBeing deeply convinced of the importance of early instruction, the missionaries lost no time in dras, to ascertain what prospect there might be or establishing a school for the education of such na- gaining access to the heathen, either by the way tive Tamul children as they could collect for this and in the neighboring country, or in the town itself, purpose, some of whom they contrived to clothe with a view to their conversion to Christianity.— and feed at their own expense. To this they short- The congregation at Tranquebar entreated him with At Chillumbrum, quitting the territory of ly added a Portuguese school. The zeal and dili- tears not to quit them, or to return as soon as posgence of these devoted men were scarcely ever ex- sible. ceeded. In a letter from Ziegenbalg to Dr. Lutkens, Tanjore, he entered what were then the dominions he gives a striking sketch of his varied and labori- of the Great Mogul, and proceeded to Porto Novo ous occupations during each day. Passing from and Cuddalore, and from thence to Fort St. David; his early devotions to the explanation of Luther's and on the tenth day, having touched at St. Thocatechism in Portuguese, he proceeded to the study mas's Mount, arrived at Madras in the evening. of Tamul, and then to conversation and reading There he was kindly received by the Rev. Mr. with a native poet, for the purpose of perfecting Lewis, chaplain to the factory, with whom the Sohimself in that language. After some short refresh-ciety for promoting Christian Knowledge were in ment and repose, he catechised the children, then correspondence on the subject of the Danish mission. returned to the study of the Tamul, and afterwards During his stay at this place, Ziegenbalg made "Madras," he writes, "is advantajoined in an exercise of piety with some German many inquiries respecting the religious wants of its "All the evenings," he inhabitants. residents at Tranquebar. adds, we converse with each other respecting our geously situated for spreading Christianity, if the work, and the best means of advancing it. After English who command there would but second our supper, I review the business of the day, and exa- endeavors, or join with us in propagating the gosmine my own heart, and conclude with singing and pel in the East. I found here a letter from Mr. prayer." Can it be surprising that a man thus Boehm, wherein he gives us some hope that the piously and ardently engaged should be eminently English might perhaps be prevailed on in time to successful, or that he should too soon be exhausted concern themselves in so promising and worthy a design." by such incessant exertions?

64

Amidst the blessing of God which followed their various labors, the faith and patience of these pious missionaries were severely tried by the loss of two considerable remittances from Europe, by the shipwreck of the vessels on board of which the money had been embarked, and still more by the continued opposition of the European inhabitants. To such a height had this arisen, that at one period the excellent Ziegenbalg was even arrested by the Danish governor, and detained in prison for four months, during which his firmness and activity of mind were as conspicuous as his resignation to this unjust and disgraceful proceeding.

The disinterestedness and self-denial of the missionaries, combined with the assistance of some charitable individuals, enabled them to defray their increasing expenses until the month of July, 1709, when a most seasonable and important supply reached them from Europe by the arrival of three new missionaries, Messrs. Grundler, Boving, and Jordan, bringing with them a considerable sum of money, together with a variety of stores for the use of the mission. The persecution which the missionaries had so long suffered from the Danish residents was at the same time considerably checked by the authoritative interference of their royal patron, the King of Denmark, who sent out his positive commands to the governor of Tranquebar, to assist and encourage their pious labors to the utmost of his power.

It was in this year that the Danish mission became first known in England, by the translation of some letters from the missionaries, addressed to one of their friends in London. The attention of religious persons was powerfully excited by this interesting publication, particularly that of the Rev. Mr. Boehm, chaplain to Prince George of Denmark, one of the earliest members of the Society for promoting Christian Knowledge, which had been then a few years established. A present both of money and books was immediately sent by the Society to Tranquebar, and a brief but cordial notice of the mission was inserted in the report of its proceedings for that year. Such was the commencement of the disinterested and important patronage afforded to the Danish mission by that venerable

In the course of the three following years, independently of a considerable sum collected by a general contribution among its members, and transmitted to the missionaries, the Society printed, principally for their use, an edition of the Portuguese New Testament, and sent out to them a printing-press, a fount of Roman and Italic types, and a large quantity of paper for printing. The fate of the press was remarkable. The vessel in which it was embarked was captured by the French, and carried to the Brazils, where the printer who had ed in the hold of the vessel, having been re-purcharge of it died; but the press, which lay concealchased by the Society, was in the following spring safely landed at Madras. About the same time, the missionaries received from Germany a fount of Tamul characters. They afterwards succeeded in casting superior Tamul types at Tranquebar, and attempted the manufacture of paper, and were thus enabled to print a variety of books and tracts, which were eminently useful in the dissemination of Christian knowledge. Of these the most valuable and important was the translation of the New Testament into the Tamul language. Ziegenbalg in the year 1708, as soon had early conceived the design of this great undertaking, and commenced as he had acquired a sufficient knowledge of the language to write it with correctness and elegance. His translation was completed in 1711, but the printing of it was delayed, for the purpose of rendering it more perfect by the most careful revision, till The Romish missionaries had printed the year 1714, when it issued from the press at Tranquebar. various tracts in Tamul, but they were chiefly caAfter two hundred years, in techisms, the lives of saints, or other legendary tales of their church. which they had professed to preach the gospel, it was reserved to Ziegenbalg to be the first to translate the inspired record into one of the most prevalent languages of India. "May God Almighty," said he, addressing the Society for promoting Chrisprosper our labors by his heavenly tian Knowledge on transmitting a copy of this translation, blessing, and grant that his Holy Word, like an

*La Croze, tom. ii. liv. 7.

incorruptible seed, may be scattered among these nations, to preserve them from eternal destruction!" The King of Denmark had, in the year 1711, granted to the missionaries at Tranquebar a pension of two thousand crowns, and in 1714 his majesty* founded a college at Copenhagen, for the purpose of superintending and supporting the interests of the mission. The number of converts now amounted nearly to three hundred, the greater part of whom had been received into the church by baptism.The schools contained upwards of eighty children, who were nearly all supported as well as instructed by the missionaries; and the number of persons employed in the service of the mission, including school-masters, catechists, and others, exceeded twenty. This increasing charge, and the consequent labors and responsibility which resulted to the missionaries, together with the difficulties with which they had long struggled, induced Ziegenbalg to determine on a voyage to Europe, whither his friend Plutscho had already returned, for the purpose of more effectually promoting the important work in which he and his colleagues were engaged.

Having, therefore, consigned to the care of Grundler the concerns of the mission, and satisfactorily arranged their differences with the Danish governor, he embarked in the month of October, 1714, and was accompanied by a young native convert. With his assistance Ziegenbalg occupied his time during the voyage in translating part of the Old Testament into the Tamul, and in composing a grammar of that language in Latin, which was printed at Halle, in 1716, and is still highly esteemed by Oriental scholars. On the 1st of June, 1715, Ziegenbalg arrived at Bergen, in Norway, from whence he repaired to Stralsund, in Pomerania, for the purpose of presenting himself and his Hindoo companion to the King of Denmark, who was then personally engaged at the siege of that place. After a most gracious reception by that monarch, who conferred upon him the title of "Inspector of the Missions," he proceeded to Copenhagen, where he was most cordially welcomed, and made some arrangements with the Danish East India Company of considerable importance to the mission at Tranquebar. His next visit was to Professor Francke, at Halle, who took the liveliest interest in his labors, and who, both by his counsels and his contributions, was one of the principal supporters of his mission. While at that place, he married a lady to whom he had been long attached, and then pursued his course to England, where he landed towards the end of the year. Here he was received with the cordiality and respect to which he was so justly entitled. He had the honor of being presented to King George I. who made many inquiries respecting the mission, and assured him of his royal patronage. The Archbishop of Canterbury, and the Bishop of London, treated him with the highest consideration and kindness. By the former of these prelates he was introduced to the Society for promoting Christian Knowledge, and received a congratulatory address in Latin, to which he returned an admirable reply in Tamul, immediately adding a translation of his speech into Latin. The Society made Ziegenbalg a liberal present both of money, paper, and books; and the Directors of the East India Company having generously given him a free passage on board one of their ships, he embarked at Deal

An abstract of the King's instructions to the Missionary College is contained in the volume of letters from Ziegenbalg and Plutscho to their friends in Europe. They are highly creditable to the piety of that excellent monarch.

+ Dr. Wake.

on the 4th of March, and after rather a dangerous voyage, during which he improved his knowledge of the English language, landed at Madras on the 10th of August, 1716, where he was most hospitably received by the governor, and the Rev. Mr. Stevenson, chaplain to that Presidency. This excellent person had much at heart the propagation of the gospel in India, and an admirable letter from him to the Secretary of the Society for promoting Christian Knowledge, dated in Dec. 1716, occurs in the Society's Reports, on the chief impediments to this important work, the reasons which induced him to hope for success in it, and the methods which he thought most likely to promote it. In this letter, Mr. Stevenson, bears a most satisfactory testimony to the labors and the success of the missionaries at Tranquebar; and though much of this information is now familiar to those who have at all considered the subject, and some of his suggestions have been long since carried into effect, this sensible and pious address may still be read with interest and advantage.

After a few days' refreshment at Madras, Ziegenbalg rejoined his excellent colleague, Grundler, at Tranquebar, and resumed with renewed vigor the arduous work of his mission. They immediately instituted a seminary for the education of native youths, to be employed as catechists and schoolmasters; and shortly afterwards, at the suggestion of the Society for promoting Christian Knowledge, and with the assistance of Mr. Stevenson, and the approbation of the Governor of Madras, they established Tamul and Portuguese schools at Madras and Cuddalore. In the course of the following year, 1717, the church at Tranquebar having been much injured by an inundation, the missionaries built a second, and appropriated the old one to the instruction of catechumens and the burial of the dead. Ziegenbalg was incessantly occupied in the translation of the Bible into Tamul, in journeys to some of the neighboring districts, and in religious discussions both with Hindoos and Mohammedans.

Amidst these labors he occasionally corresponded with the friends of the mission in Europe, and received from them the warmest assurances of approbation and support. Encouraged by the condescension of King George I., he addressed a letter to that monarch on the duty and expediency of diffusing the gospel in the British colonies in India. In reply to this communication, Ziegenbalg received a letter from his royal patron, strongly expressive of his majesty's interest in the success of the sacred cause in which he was engaged.*

But the labors of Ziegenbalg were drawing rapidly to a close. In the autumn of the year 1718, the health of this indefatigable man began to fail. He languished for a few months amidst great weakness and pain; and with a faint hope of relief from travelling, he commenced a journey along the coast. Having reached Cuddalore, he found his end approaching, and sent for his friend Grundler, to whom on his arrival he expressed the most humble yet exalted hope of heavenly happiness; and having received the holy communion, and requested a favorite Lutheran hymn to be sung, he expired in perfect peace, on the 23d of February, 1719, in the 36th year of his age, deeply lamented by his excellent colleague and the native converts, and esteemed and regretted even by the Pagans themselves.

The character of Ziegenbalg was indeed truly admirable. His exalted piety, and ardent zeal, were

This, and a subsequent letter from his majesty to the Danish missionaries, together with a truly apostolic letter from Archbishop Wake, were introduced by Dr. Buchanan in his Ecclesiastical Memoir, and in his Christian Researches.

regulated by the soundest judgment, and tempered | commenced during the voyage to India, that within by dispositions and manners so kind and amiable, three months after their arrival, they were able to that he attracted and conciliated all around him; enter upon their duties both as catechists and while his unwearied activity, patience, and perse- preachers. verance, enabled him to overcome difficulties which to many would have proved insuperable, and to establish his mission upon the most solid foundation. His translation of the New Testament imo Tamul, is alone sufficient to immortalize his name; and has proved, as he fervently implored, when he commenced this great undertaking, a source of incalculable and endless blessings to succeeding genera

as some of the Madras converts; but they were pro- though at the sacrifice of his worldly interest, emtected by the governor, their numbers gradually in-braced that of the mission. The Roman Catholic creased, and under the blessing of God, the new priests became, in consequence, more bitter than mission prospered. ever in their persecution of the Protestant converts, circulated the most calumnions accusations against Luther and the reformed doctrine, and even excited their followers to various acts of personal violence against Rajanaiken and his family. Their opposition, however, not only failed in checking the progress of the mission, but even tended to promote its success. Numbers both of Pagans and Mohammedans, as well as Roman Catholic Christians, resorted to Tranquebar for instruction; the access to the kingdom of Tanjore, which had been closed against Ziegenbalg, was effectually opened, and a journey shortly afterwards undertaken by Mr. Pressier into that country was attended by the happiest effects. At the same time, Mr. Schultz and Messrs. Walther and Bosse preached with success along the coast of Coromandel.

In the mean time, an opening had been providentially afforded for the introduction of Christianity into the kingdom of Tanjore, by means of a subaltern officer in the service of the rajah of that country, named Rajanaiken. This young man, whose father and grandfather were Roman Catholics, had been baptized in that church; and being ardently desirous of religious knowledge, he had learned to read when he was about twenty-two years of age. From the Roman Catholic legends, and from the priests themselves, he derived little or no satisfaction; but happening to visit a pandaram* of his acquaintance, who possessed a copy of Ziegenbalg's Tamul translation of the four Gospels and the Acts of the Apostles, he was so delighted with the discovery, that he read it night and day, and transcribed a considerable part of the volume before he found that he might be permitted to retain it. About two years afterwards, having been sent on military duty to the neighborhood of Tranquebar, he met with an address of the missionaries to the natives, which induced him first to open a correspondence with them, and then to visit them. In consequence of the instruction which he thus received, Rajanaiken became convinced of the errors of Popery, and cordially embraced the reformed doctrines; and such was the zeal of the new convert, that he immediately began to instruct his countrymen, both Pagan and Roman Catholic. The first fruits of his labors were three of his own soldiers, who were in the course of that year baptized at Tranquebar.

In the course of the following year died Malejappen, the schoolmaster who had accompanied Ziegenbalg to Europe. He was an excellent translator, and much attached to the interests of the mission. Several other natives, who died about the same period, gave the most satisfactory evidences of their faith in the gospel.

The progress of the missions, both at Tranquebar and Madras, now requiring additional help, two new missionaries, Messrs. Worm and Reichsteig, were appointed to the former, and a third, Mr. Sartorius, was taken under the immediate patronage of the Society for promoting Christian Knowledge for the service of the latter station. They arrived at Madras in August, 1730, and were received by Mr. Schultz with cordial delight and joy. Messrs. Worm and Reichsteig, after a stay of three weeks, pursued their journey to Tranquebar; Mr. Sartorius remained at Madras, and applied with such diligence to the study both of the Portuguese and Tamul, that he soon acquired a facility in speaking those languages, and was able to converse with the natives of the neighboring villages.

The Madras mission, which had been supported by the late governor, Macrae, was equally favored by the protection of his successor, Mr. Pitt; and towards the end of the year 1731, Mr. Schultz re

The example of Rajanaiken was soon followed by that of others. Surappen, a native who had been converted to the Roman Catholic faith, and was at that time employed as a catechist, perceiving the errors of the Romish church, sent his son Sattianaden to Tranquebar, to be instructed in the purer principles of the gospel. Surappen was in the mean time actively engaged, notwithstanding the opposition of the Roman Catholic missionaries, in making proselytes to the Protestant faith. A few months afterwards Sattianaden conducted more than fifteen converts to be baptized at Tranquebar; and having offered his services in the propagation of the gos-ceived a most encouraging letter from the Archpel, the missionaries established him as a catechist in the kingdom of Tanjore. Though no undue means were resorted to by the Danish missionaries or their catechists, in the exercise of their Christian ministry, the jealousy of the Roman Catholics was so much excited by their progress, that they persecuted the father of Sattianaden till they compelled him to return to the communion of their church, and even refused the rites of sepulture to his grandmother, though she died in the Roman Catholic faith.

bishop of Canterbury, accompanied by a present of four hundred and twenty pagodas, which enabled him to repay a sum which he had borrowed, and to establish a second school for native children. In acknowledging this liberal donation, Schultz took occasion to solicit of the Society for promoting Christian Knowledge still further assistance in the work of the mission. Mr. John Ernest Giesler, of Halle, was in consequence recommended to the Society, and together with Mr. Cnoll, who was appointed to act as physician to the mission, embarked at Deal in July, 1732, and safely reached Madras.

Rajanaiken was also exposed to their persecutions. He was now in the service of the prince of Thus strengthened, the missionaries at that presiMarava, and being confirmed in his attachment to dency proceeded with fresh vigor in their various Christianity by frequent visits to Tranquebar, he labors, and the blessing of God evidently accomwas unwearied in his endeavors to communicate it panied them. Amongst others, in conjunction with to his companions. He succeeded in convincing their brethren at Tranquebar, they visited Mr. Enseveral who had embraced the Roman Catholic doc-gelbert, the chaplain at Negapatam, and assisted trines of their errors, and amongst others two in- him in his zealous endeavors to promote Christianferior officers. The Popish catechists attempted ity in the Dutch settlements on that coast. In these in vain to regain them to their church. In a dis- attempts Mr. Worm was particularly distinguished cussion upon religion, Rajanaiken supported his by the ability with which he conversed with the sentiments by such forcible appeals to the holy natives, convinced them of their errors, and conScriptures, that his adversaries were unable to re- ciliated their confidence, and in many instances he ply to them. He then, together with his two friends, was successful in persuading them to embrace the determined on quitting the military service, and, gospel.*

* A Hindoo devotee.

+ Niecamp, vol. ii. p. 197

The missionaries having long derived essential
Niecamp, vol. iii. p. 33-35,