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.

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.”