History of Christian missions : from the Reformation to the present time

Front matter

tihvary of t:he theological ^eminarjp

PRINCETON • NEW JERSEY

PURCHASED BY THE HAMILL MISSIONARY FUND

Preface

In the following Work, it has been the aim of the Author to present, in a moderate compass, a narrative of the chief events which mark the history of Missions in modem times. He has endeavoured to compress within the limits of a single volume the most interesting records of those attempts which, with more or less success, have been made to win the heathen to the faith of Christ. As he has always referred to his authorities, he does not deem it necessary here to state the sources of that information, which lies scattered over a variety of volumes and periodicals. It has been his earnest desire to study impartiality, and to devote to the missionary labours of diflFerent communions that share of attention which they may justly claim. In conclusion, he cannot but express a hope that this narrative of past efforts may, by the blessing of God, in some measure tend to incite to future exertions.

Edinburgh, May 1342.

Contents

Introduction, Page 9

Chapter I. Missions Of The Romish Church

Romish IMissions to the East Indies — Francis Xavier — His early Life— Voyage to India— Labours among the Paravas — Method of proceeding — Visits Malacca, Ternate, and the Del Moro Islands — Proceeds to Japan— Indefatigable Exertions there— Projects a Mission to China, but dies before reaching that Country — The Emperor Akbar — Unsuccessful Attempts to convert him— Madura Mission — Arts of the Jesuits — Present State of Romanism in India, 15

Chapter. II. Romish Missions To Eastern Asia

Mission to Japan— Labours of Torres and Almeida— Considerable Success— Conversion of some native Princes — Japanese Embassy to Rome— Continued Persecutions and Destruction of the Mission— China -Ricci and Schaal— Persecutions- State of Romanism in China — Missions to Tonquin and Siam, 34

CHAPTER II L

ROMISH MISSIONS TO AMERICA.

Missions to Brazil — The Tupis— Labours of Anchieta— His Influence over the Natives— Miracles ascribed to him — Indian Caricature of Romanism — Paraguay — Perilous Adventure of a Missionary— Formation of Eeductiojis— Opposition to the Jesuits— The Paulistas — Jesuits arm their Dependants — Plan followed in the Reductions — Advantages and Disadvantages of this System— Maranham— Antonio Vieyra— The Jesuits Opponents of Slavery— The Chiquitos and Cavallero— The Moxos and Baraza— The Treaty of Limits — Aldeas of Maranham— Expulsion of the Jesuits from the Portuguese and Spanish Dominions— Peru— California—Canada, 52

6 CONTENTS.

Chapter IV. Missions To Southern India

Protestant Missions — Southern India— Danish Mission at Trauquebar— Ziegenbalg — Society for Promoting Christian Knowledge— Tamul New Testament— Labours of Schultz— The Tamul Bible completed — Mission at Madras— Care of the Missionaries to prevent false Profession— Aaron, a native Clergyman — Station at Cuddalore — War in India between the French and English — Arrival of Swartz in Hindostan — Anecdotes of him— Jubilee of the Mission— Capture of Cuddalore— Swartz removes to Trichinopoly — Arunasalem — ■ Chequered Career of Kiernander— Swartz's Mode of Life — His indefatigable Labours — His Acquaintance with the Rajah Tuljajee— His sole Publication— He is sent on a Mission to Hyder Ali — Ordination of Kohlhoff — Swartz made Guardian of the Heir to the Throne of Tanj ore— Ordination of Sattianaden— Swartz refutes a Calumny made in the House of Commons — His Death and Character — Revival of Religion in Southern India — Visit of Dr C. Buchanan — Recent Events connected with the Mission, Page 8'2

Chapter V. Missions To Southern India Continued

Church Missionary Society — Rhenius — Case of a Guru — The Jainas — Tinnevelly Mission — Harmony of the Gospels — Revised Tamul Testament — Christian Villages — -Dispute between the Society and Rhenius — His Death— Church of Scotland's Mission at Madras — Recent Events connected with it, .... 1 1 1

Chapter VI. Missions To Northern India

Missions to Northern India — Baptist Connexion — Dr Carey — His early Labours and Trials— Translations of the Scriptures — Marshman and Ward— Fire at Serampore — Revision of the Company's Charter— Native Schools — Native College — Death of Ward — Law son — Government Offices opened to native Christians — Deaths of Carey and Marshman — Labours of Chamberlain— Church of England— Henry Martyn — Abdool Messeeh — Awakening at Kishnagur — London Missionary Society — Various Stations — Church of Scotland — Dr Duff

CONTENTS. 7

— General Assembly's Institution — Conversions— Education of Natives, Page 121

Chapter VII. Missions To Ceylon And Western India

Missions to Ceylon— English Baptists — American Labourers — Various Plans and Success — Institution at Batticotta — Notices of different Missionaries— Church Missionary Society — General Assembly's Mission at Bombay — Dr Wilson — Parseeism — Poonah, 147

Chapter VIII. Missions To China And The Eastern Peninsula

Missions to China— Dr Morrison — Translation of the Scriptures and other Works— Conversions — Leang Afah, a Chinese Preacher — Death of Morrison— Gutzlaff—Medhurst — Recent Operations— ]\Ialacca—Dr IMilne— Anglo-Chinese College — Essay on the Soul— Exposition of the Ephesians — Death of Milne — Present State of the Mission — Penang — Batavia — Tract Distribution — Productions of the Mission Press— Burman Empire — Mr and Mrs Judson — Moung Nan and other Converts — Visit to the Capital — Burmese War — Sufferings of the Missionaries — Death of Mrs Judson— Labours of Mr Boardman — Recent Proceedings — Missions in Russian Asia, 158

Chapter IX. Missions To Africa

Missions to South Africa — Moravian Church — Schmidt — Mission interrupted — Renewed — Gnadenthal— Other Stations — London Missionary Society — Vanderkemp— Dr Philip — Mr Moffat — Wesleyan Missions— Church Missionary Society's Efforts in Western Africa, 192

Chapter X. Missions To Greenland And Labrador

Missions to Greenland — Hans Egede — His Labours — Moravian Brethren— Their Success delayed— Kayaruak, the first Convert— NewHernnhut — Lichtenfels — Lichtenau — Fredericksthai — Labrador — Moravian Missions — Different Stations, and Progress of the Gospel, 218

8 CONTENTS.

Chapter XI. Missions To The North American Indians

Puritan Settlers in New England — Eliot — Translation of the Bible — Indian Towns — Labours of the Mayhews — Brainerd — His Plans and Success — Bishop Berkeley— Moravians — Success and Sufferings — Zeisberger— Present State of the Missions — American Board of Missions, Page 246

Chapter XII. Missions To The West Indies And Guiana

West Indies — Moravians — Danish Islands — Jamaica — Antigua — Wesleyans— Their Labours in different Islands— Opposition — London Missionary Society — Baptists — Guiana — Moravians and other Missionaries, 268

Chapter XIII. Missions To Polynesia

London Missionary Society — Voyage of the Duff— Tahiti — Missionaries long unsuccessful — Pomare — He embraces Christianity, and defeats his Pagan Adversaries — Profession of the Gospel general — Prayer of Pomare — Tamatoa, Chief of Raiatea — Printing-press established — European Arts introduced — Elevation of the Female Sex — Speech of a Raiatean Chief — Royal Mission Chapel — Tahitian Sabbath — Baptism and the Lord's Supper — Deacons — Codes of Laws — Tattooing and Toaroarii — Death of Pomare and his Son — Queen of Tahiti — Recent Events in the Georgian and Society Islands — Rurutoo— Aitutaki— Rarotonga, 294

Chapter XIV. Missions To Polynesia Continued

Sandvrich Islands— King Rihoriho— He abolishes Idolatry, and overcomes the Pagan Party — American Mission — Letter of the King to England — Keopuolani, a royal Convert— Rihoriho visits Britain, and dies — His Brother succeeds — Rebellion suppressed — Results of Intercourse with Europeans — Karaimoku — Hawaiian Palace and Chapel — Kahumanu — Present State of Affairs — Friendly Islands—Samoan Group — Marquesas— New Hebrides— Murder of Mr Williams — Missions established— New Zealand— Church and Wesleyan Missionary Societies— Progress of the Gospel and Demand for the Scriptures— Concluding Remarks, 327

HISTORY

CHRISTIAN MISSIONS.

Introduction

The design of Religious Missions is to bring to the knowledge of the true God those who are ignorant of his will and strangers to his promises. The reason why such efforts are necessary is to be found in the apostasy of man from his original estate, and in the condition of sin and misery which flows from it. Missionary exertions are an index at once of the lamentable fact that by nature " there is none that doeth good, no not one ;" and of the great truth that out of this general mass of ungodliness the Most High has chosen " a seed to serve him," an elect band of witnesses to his truth, and promoters of his glory. The missionary enterprise not merely harmonizes with, but is a natural consequence of piety ; for none who have themselves " tasted that the Lord is gracious," and who are aware that the vast majority of the human race are living in a manner utterly at variance with God's commands, can be insensible to the duty of endeavouring, by every means in their power, to bring others to the knowledge of that truth in which they themselves have found peace, comfort, and joy.

While thus a missionary spirit is an invariable resuit of the operation of divine grace upon tlie soul, its manifestations must evidently be various, according to circumstances. In the times of the Mosaic dispensation, vs^lien, for wise reasons, it pleased the Almighty to confine the knowledge of himself within the limits of a single nation, such a temper was not annihilated, and could not even be justly said to have had its demonstrations kept in abeyance. In the heart of every one who had been led to see the spiritual meaning of the rites and ceremonies of the Levitical law, there could not but exist a desire to communicate to those around an accurate perception of their true relation to God, and the real end of their existence in this transitory state. While this anxiety for the spiritual improvement of the members of the Jewish church must have been diffused even among the humblest members of Christ's mystical body in those times, it is unquestionable that, to the minds of some, there was presented the prospect of a more glorious order of things, when the worship of Jehovah should no longer be confined to one people. This is manifest from many portions of the ancient Scriptures, where the universality of Messiah's kingdom is declared sometimes in more literal, at other times in more figurative language. While such predictions were delivered by the inspiration of Him who " seetli the end from the beginning," it may well be believed that, at all events among the more enlightened, there would often be breathed such a prayer as that of the Psalmist, " God be merciful unto us, and bless us ; and cause his lace to shine upon us : that thy way may be known upon earth, thy saving health among all nations ;" — a prayer in which the divine influence upon any individual is considered to be not simply an end in itself, but a means of procuring si3iritual benefits to the whole human race.

Such a prayer is a delightful anticipation of the spirit of evangelical times, and I'orms no unimportant link in the cliain of scriptural evidence by which it has been established, " that the chief end for which the christian church is constituted— the leading design for which she is made the repository of heavenly blessings — the great command under which she is laid — the supreme function which she is called on to discharge — is, in the name of her glorified Redeemer, unceasingly to act the part of an evangelist to all the woi'ld.^' The parting words of our Lord to his disciples were, " all power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, .and of the Holy Ghost: teaching them to observe all things whatsoever 1 have commanded you : and, lo, I am with you alway, even unto the end of the world." Here is at once the commission and the encouragement. In consequence there was immediately a strong manifestation of a missionary spirit, and, as it has been well remarked, " the Redeemer's parting command seemed to ring in every ear, and vitally influence every feeling and faculty of the renewed soul/' The gift of tongues and the power of working miracles were communicated to the teachers of the gospel as means indispensable for attesting its claims in its primary stage ; and the New Testament itself records the success of its promulgation. Nor did the impulse thus given speedily subside, for at the close of the second century there were few districts of the Roman empire which remained ignorant of the glad tidings of salvation.

The zeal of the church carried its members to prosecute the work of evangelisation even into the most remote nations to which the circumstances of the times gave them access. The agency employed in this good work varied according to circumstances. We read, for instance, that Pantaenus, a man of great talents and learning, and who, as the head of the catechetical school at Alexandria, occupied a prominent station, cheerfully relinquished all the pleasures of polished society, to preach the gospel among the half-civilized inhabitants of India. On other occasions our holy religion was propagated by means apparently much less likely to be successful. For example, it was made known in Abyssinia by the instrumentality of a Roman named Frumentius, who, having been in his youth taken prisoner by the natives, was presented to the king, and obtained promotion in his court. Here he employed his influence for the extension of the truth, procured the building of a church, and had the pleasure of seeing some natives converted to Christianity. Returning at length to his own country, he informed Athanasius that there was a great probability of the gospel's taking deep root in Abyssinia, if properly qualified missionaries were sent thither. The illustrious prelate replied, that no one could be so well fitted to superintend the contemplated mission as himself. Frumentius was accordingly consecrated a bishop, and in this new capacity resumed the labours which he had commenced as a simple layman.

His exertions were attended with remarkable success ; and he had soon the satisfaction of seeing " Ethiopia stretch out her hands to God." Nearly about the same period Iberia, the modern Georgia, received its first lessons of christian truth from a pious woman, taken prisoner in a marauding excursion. Her sanctity of life impressed the hearts of the king and queen, and disposed them to receive the gospel. They despatched an embassy to Constantine the Great, requesting that a supply of christian teachers might be sent to them ; and their desire was complied with. Even after the evangelical faith had become miserably corrupted, and ignorant superstition had almost universally taken the jjlace of enlightened devotion, there were not wanting instances of ardent Zealand successful effort in the cause of missions. The eighth century has been characterized by Milner as the " maturity of Antichrist ;" and yet even in this dark and dismal age we find sufficient evidence that there still existed a warm interest in the salvation of those who were living amidst the pollutions of heathen idolatry. One name stands out in bold relief against the grovelling folly of this era ; and our countrymen may rejoice that its possessor was a Briton. Boniface was occupied from youth to a very advanced age in proclaiming redemption to the pagan inhabitants of northern Germany, where, in the end, he was treacherously murdered by the very barbarians for Avhose eternal welfare he had so lona: praj^ed and toiled.

At length the slumbers of that church, to whose general inefficiency such men as he were but rare exceptions, were broken by the Reformation, and evangelical truth was again disclosed in all that strength and beauty which in former times had drawn so many nations into an acknowledgment of its claims. But, signal as was the improvement of that memorable era, the difficulties encountered in the establishment of the Protestant faith were too numerous to admit of any attention being paid to the spiritual wants of heathen countries. It was not until those obstacles were surmounted, and the cause of true religion placed upon a firm basis, that any reasonable expectation could be formed of a successful movement against the superstitions which prevailed " in the dark places of the earth." In the mean time, while Romanism was maintaining a desperate conflict with the principles of a purer creed at home, in pagan lands its emissaries were striving, in the spirit of ardent zeal, to evince that the aspersions cast upon their communion by her enemies were altogether groundless, inasmuch as she was testifying to the truth, not only in regions where her voice was listened to with deep reverence and submission, but amidst scenes where her authority was not acknowledged. While carried away by the reports, often ill founded, which these missionaries sent home of the success of their labours, and not adverting to the difference of circumstances which prevented the reformed ministers from embarking in a similar enterprise, it might be excusable in a conscientious Roman Catholic to conclude that the exertions of his church marked her out as the true representative of Him who was to have " the heathen for his inheritance, and the uttermost parts of the earth for his possession." Nor would these feelings have lost aught of their strength, if such an individual had lived to see the apathy witli which, till a comparatively recent period, Protestants regarded the miserable condition of unchristianized lands. Long after the time when external prosperity might have disposed men to show their gratitude to Him from whom they had received the precious gift, by sending the knowledge of His gospel to less favoured nations, did they remain unmindful of the state of those who were still strangers to the covenant of promise. It is well for the modern churches that a diffeient tale can now be told. It is to us a subject of deep thanksgiving that many thousands of perishing heathen have been brought to the knowledge and reception of " the truth as it is in Jesus " through the instrumentality of British Christians. We may remember with pleasure that it is, in a great measure, by means of the inhabitants of this favoured land tliat the gospel message is now so widely heard ; and the address of the poet to the extending church is nearly applicable : —

" 'Tis true, nor winter stays thy growth,

Nor torrid summer's sickly smile ; The flashing billows of the south Break not upon so lone an isle But thou, rich vine, art grafted there. The fruit of death or life to bear, Yielding a surer witness every day To thine Almighty Author and his stedfast sway."

CHAPTER I. Missions of the Romish Church

Romish Missions to the East Indies — Francis Xavier — His early Life— Voyage to India— Labours among the Paravas —Method of proceeding — Visits Malacca, Ternate, and the Del Moro Islands — Proceeds to Japan — Indefatigable Exertions there— Projects a Mission to China, but dies before reaching that Country— The Emperor Akbar— Unsuccessful Attempts to convert him — Madura Mission — Arts of the Jesuits — Present State of Romanism in India.

An account of the various efforts made for the conversion of the heathen would be incomplete unless it embraced the early missions of the Romish church. These are worthy of attentive consideration ; and many lessons of humility, of self-denial, and of gratitude for a more evangelical faith, may be derived from tracing their progress.

It is generally admitted that the order of Jesuits has been the most powerful of all adversaries to the progress of the Reformation. Their perfect organization, their learning, and their thorough devotedness to the interests of the holy see, have secured to them this bad pre-eminence. History bears testimony to the truth of Ro- ])ertson's remark, that they " have made use of every art and have employed every weapon against the Protestants ; they have set themselves in opposition to every gentle tolerating measure in their favour ; they have incessantly stirred up against them all the rage of ecclesiastical and civil persecution."

But the attention of this celebrated order was by no means confined to efforts for maintaining the power of the papacy in Europe, or to exertions . for regaining those provinces which had burst asunder the fetters of Romish thraldom. Ignatius Lo^'ola, in 1540, received from the pope a formal authority for establishing the Society of Jesus ; and in the following year, Francis Xavier, the first and most renowned of its missionaries, set sail for India with the design of spreading the knowledge of the christian religion among the natives of that extensive and populous country. Tliis celebrated person, born in the year 1506, was the son of noble parents ; and his birthplace was the family castle of Xavier, situated at the foot of the Pyrenees, about seven or eight leagues from Pampeluna. The contemplative turn of his mind w^as early manifested by the delight which he took in the romantic scenery of his native land. At the age of eighteen he removed to Paris, to prosecute his studies, and was so successful in the acquisition of knowledge that, on taking his degree of Master of Arts, he was chosen to read lectures on Aristotle, which procured for him a high reputation. Soon after, Loyola, who happened to be in the French metropolis, formed an acquaintance with him ; and in his penetrating mind he speedily discovered a fit instrument for the advancement of his designs. With some difficulty, and by the employment of the most dexterous arts, he persuaded his new friend to renounce all schemes of literary ambition, and devote himself to the service of the church. He likewise prevented him from becoming a convert to the reformed faith, to which, it is said, he was at that time somewhat inclined. Having engaged more earnestly in the study of divinity, and solemnly consecrated himself to the interests of the papacy, he set out for Venice, whither Ignatius had preceded him. Being here ordained to the priesthood, he laboured some years in various cities of Italy with much zeal, and, according to the statement of his panegyrists, with remarkable success. While officiating at Rome, under the immediate authority of the holy see, Govea, a Portuguese, came as ambassador from his sovereign John III. He had formerly been president of the College of St Barbara at Paris,

MISSIONS OP THE ROMISH CHURCH. 1 7

where he had known hoth Loyola and Xavier ; and now, renewing his acquaintance with them, he was soon convinced that the fervour of their zeal rendered them suitable instruments for the prosecution of his royal master's intention of evangelizing India. The king acquiesced in the recommendation of his envoy ; but as the presence of Ignatius in the papal capital was necessary for the interests of his order, a priest named Rodriguez was named in his place. At parting from Loyola, the young missionary was thus addressed by him, " Go, my brother, rejoice that you have not here a narrow Palestine or a province of Asia in prospect, but a vast extent of ground, and innumerable kingdoms. An entire world is reserved for your endeavours ; and nothing but so large a field is worthy of your courage and your zeal. The voice of God calls you ; kindle in those unknown nations the sacred flame that burns in yourself." While it was unquestionably right to give to his friend the encouragement which all men need when about to enter on any perilous enterprise, Loyola might have mingled with his exhortations some words fitted to excite those sentiments of devout reliance upon the grace of the Holy Spirit, without which the most unwearied labours must be regarded, in the sight of God, as presumptuous.

Xavier journeyed to Lisbon by the way of the Alps and Pyrenees. He passed near his birthplace, but, lest his resolution should be shaken, he refused to visit his mother and kinsmen. On his arrival at the Portuguese capital, declining the apartments in the palace which were offered to him, he took up his abode in the hospital of All Saints, and for several months indefatigably laboured in various departments of spiritual duty. At last, the fleet destined for the Indies being ready, he set sail in April 1541, having received four briefs from Rome, two of which constituted him papal nuncio in the East, and the others recommended him to the King of Ethiopia, and the princes of the islands at which he might happen to touch on his passage. It is recorded that, having obtained a part of the New Testament, a book probably rare in Lisbon, he resolved to take it with him, imagining that it might possibly be of use ! — a most impressive instance of the little estimation in which the revealed Word of God was held even among the best of Romanists.

The admiral's vessel, in which he sailed, had on board the new viceroy of the Indies ; while the crew and passengers amounted to at least a thousand souls, whose welfare occupied the missionary's daily thoughts, and called forth his constant exertions. Various diseases broke out in the ship ; and his extreme attention to the sick and dying brought on a malignant fever which nearly cost him his life. After a voyage of thirteen months, the fleet arrived at Goa, and on presenting the papal briefs, he was received with much kindness by D'Albuquerque the bishop. He passed the night after landing shut up in one of the churches, and engaged in earnest prayer for the success of his mission. His first labours were among the Portuguese population, whose irreligion and profligacy presented a very formidable bar to the spread of the gospel among the heathen. A remarkable reformation of manners soon took place ; and, it is to be hoped, that some true conversions were the consequence of such zealous efibrts. At the same time, by frequent communications with the natives who repaired to the viceregal city, he obtained a limited acquaintance with their language, manners, and customs. In the following October, he set out on his first professional expedition, the object of which was the conversion of the Paravas, a people on the Comorin coast, chiefly occupied in the pearl fishery. His companions were two young ecclesiastics of Goa, who had a slight knowledge of the Malabar tongue. Becoming dissatisfied with his interpreters, he confronted with them some natives who could speak Portuguese, and then consulted both parties for many days together.

He contrived to translate for the benefit of his converts the words used on making the sign of the cross, the apostles' creed, the ten commandments, the Lord's prayer, the salutation of the angel, the confiteoVy the salve regina, and the whole of the catechism. Having committed to memory this strange mixture of truth and error, he visited the villages on the coast, which were in number about thirty. According to his own account, he went about with his bell in his hand, and gathering together all he met, both old and young, he exjjounded to them the christian doctrine. The children appear to have received it most readily. On the Lord's Day, he assembled his hearers in the chapel, and began by confessing the Trinity in Unity of the Divine Nature ; after which he pronounced with a distinct voice the Lord's prayer, the angelical salutation, and the apostles' creed, which were repeated after him by the assembled people. He then recited the creed, article by article, requiring of his audience a belief in each singly, and then passed to the ten commandments, as a summary of religious duties. Prayers were mingled with these exercises, in which it is melancholy to observe the prevalence of superstition. Thus, after a petition to the Lord Jesus Christ, he added at each clause of the creed " holy Mary, mother of our Lord Jesus Christ, obtain for us, from thy beloved Son, to believe this article without any doubt concerning it." The decalogue was interspersed with similar unscriptural supplications.

Xavier spent nearly fifteen months in going from village to village, instructing the Paravas in the manner now stated ; and, at his departure, gave to the most intelligent of his converts written lessons of doctrine and duty, which they, in the capacity of catechists, were to communicate to their countrymen on Sundays and festivals. These teachers were provided with salaries out of the public treasury ; and churches were erected in the most populous districts. The missionary, whose labours, while successful among the common people, had failed in converting the Brahmins, returned to Goa in January 1544, along with some of the most promising youths, whom he placed in a seminary recently founded for the education of natives, and possessed by the Jesuit order under the title of the College of St Paul. Soon afterwards, he again departed for the south with three companions, to each of whom he assigned a district on the coast, while he liimself penetrated into the interior. Being ignorant of the Tamul language, and destitute of an interpreter, he spent his time in baptizing children, and paying attention to the wants of the sick. His food was rice and water, the fare of the meanest Hindoos. Meanwhile, the Badages, a powerful tribe of freebooters in the district of Bisnagar, made an incursion into the country of the Paravas, whom they forced to flee into desert islands, where numbers perished from the combined effects of heat and hunger. On hearing this afflicting intelligence, he passed over to the western coast, where there was a Portuguese colony, from whom he obtained twenty barks laden with arms and provisions, with which he hastened to the succour of the unfortunate natives. He brought them back in safety to their dwellings, from which the Badages had already retired. Having raised a sum of money by subscription among the Christians to reimburse their losses, and leaving two missionaries with them, he visited the kingdom of Travancore, where he appears to have acted with the most precipitate zeal. In many instances he baptized in a single day all the inhabitants of a populous village ; and he hailed, as a sure proof of conversion, the eagerness of his hearers to demolish their former temples. By his labours he provoked the enmity of the Brahmins, and more than once narrowly escaped assassination at the hands of their emissaries. In the midst of his exertions Travancore was invaded by the Badages, who drove before them the unfortunate occupants of the whole maritime district. The rajah assembled the Nayrs or military caste, and prepared to give the assailants battle ; but his efforts were superseded by the courage of Xavier, who advanced to meet the enemy with a crucifix in his hand, at the head of a body of his <;onverts. When he had arrived near enough to be heard he called out with a commanding tone, " I forbid