Sketches of the Danish mission on the coast of Coromandel

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SKETCHES

OF THE

Chapter I

The commencement of the last century was rendered memorable both in this island and on the continent of Europe, for the establishment of several religious institutions connected with the conversion of the Heathen. Then it was, that " The Society for Promoting Christian Knowledge," and " The Society for the Propagation of the Gospel in Foreign Parts," became first known as efficient organs of the English Church. And it was about the same time also, that a similar spirit was manifested in Germany, particularly at the University of Halle, where " The Oriental College of Divinity'*" arose under the auspices of Professor Francke, whilst, in 1715, "The Missionary College of Copenhagen" was incorporated for the express purpose of propagating the Gospel in the East.

" The Society for Promoting Christian Knowledge" arose (1698) from the spontaneous association

* See Pietas Hallensis, Part i. p. 47. A 4 of some pious individuals, who met together for the general purpose of diffusing Christianity both at home and abroad. At that period there was no public institution of this kind, either amongst Churchmen or Dissenters, and it is the distinguishing honour of this Society that it gave the first example of such a useful undertaking.

" The Society for the Propagation of the Gospel" obtained its charter in 1702, but as its exertions were limited " to the plantations, colonies, and factories of Great Britain," an ample field was still left to the Missionary labours of the former Society. Nor were its members backward in availing themselves of this liberty; for no sooner had they received tidings of the wants of the Danish missionaries in Tranquebar, than they voted aid from their scanty funds ; and when the Missionary College of Copenhagen was erected, they entered into the most friendly correspondence with that illustrious institution.

But the early claims and merits of both these Societies will be best understood, by at once proceeding to an account of the life and labours of Bartholomew Ziegenbalg, the first Protestant missionary to the East Indies.

Ziegenbalg was born at Pulnitz, in Upper Lusatia, June 14, 1683. He lost both his parents in his infancy, but their place was supplied by the prudent care of his eldest sister. Professor Francke was at this time at the head of the Lutherans in Germany, and to him Ziegenbalg's sister applied for advice con-

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cerning her brother s education. Francke advised, that he should be sent to Berlin, and placed under the care of Langius, who was an eminent scholar, and a man of distinguished piety.

When he had been some time at Berlin, and had passed through the elementary parts of learning, Francke invited him to Halle, that he might be immediately under his own inspection. Under such instructors, it is scarcely to be wondered, that young Ziegenbalg grew up " in the nurture and admonition of the Lord," and that, like Samuel, " as he grew on, he was in favour both with the Lord, and also with man." But his constitution was naturally weak, and from too close application to his studies, he was obliged to quit Halle suddenly in very indifferent health and spirits. The physicians ordered him to travel abroad, and it at once struck him that he might exchange the amusements of a traveller for the labours of a missionary. But Francke, whom he consulted on this occasion, desired him to weigh well his choice before he decided on such an important undertaking, and to make it the subject of his prayers to heaven.

When he was twenty-two years of age, he again visited Berlin, and it was just at the time when the King of Denmark had sent Dr. Lutkens thither to make enquiry after fit persons to go out as Missionaries to the coast of Coromandel. Lutkens had an interview with Ziegenbalg, and proposed to him the situation, which he immediately accepted.

Whilst a student at Halle, Ziegenbalg had been intimate with a youug man, named Henry Plutscho, with whom he had often conversed on these Missionary projects. Plutscho no sooner heard of his friend's intention to go as a missionary to the East, than he resolved to cast in his lot with him, and to share alike in his dangers and duties.

Accordingly, having taken leave of their friends, and settled their private affairs, on the 8th of October, 1705, they sailed for Copenhagen, where they received Episcopal ordination, and took their necessary orders and instructions.

As this was altogether a new undertaking (for no Protestant missionaries had hitherto been sent out to the East) it was determined, that the experiment should be made only for three or five years, after which time the missionaries, if unsuccessful, should be allowed to return to Europe.

On November 29, they embarked on board the Sophia, and were dismissed by the well-wishers to their undertaking with various tokens and presents convenient for their expedition. " This we looked upon as a pledge," say the missionaries, " that God had not left our friendships contracted in Denmark without a blessing ; and thus we cheerfully went on board, hoping that the presence of God would go before, and lovingly incline the hearts of that barbarous people towards us, whom we were going to visit with the welcome tidings of salvation."

Of their voyage to the Cape, they have left us an interesting narrative. Like all who are unaccustomed

Bartholomew Ziegenbalg.

II to the sea, they were struck with the grandeur, and somewhat awed with the terror of the waves. " The towering billows received us very stoutly, and the ship seemed as if it were carried through a deep vale, betwixt tw r o lofty mountains." But their hearts did not fail them, for they knew the Lord was their protector. " The more the storms and roarings of the seas broke in upon us, the more encr eased the joy and praise of God in our mouths, seeing we have such a powerful Lord for our Father, whom w r e may daily approach, and as confident children put up our prayers and petitions to him."

On April 23, 1706, they landed at the Cape, where they found some German Lutherans, who, from want of a minister, had nearly lost all sense of religion ; but they were overjoyed to hear the children of the blacks answer so well to the questions of the Christian faith. This early instance of religious attention to the natives is highly creditable to the Dutch colonists.

The conduct of the Dutch towards the religious wants of their colonies, has, indeed, always been highly honourable to their Christian character, and may, in some degree, we fear, be contrasted with the former neglect and inattention of our own country. No sooner had they gained possession of Ceylon, than they began to build Christian Churches ; so that, in the time of Baldaeus, the Dutch preacher and historian, (1660) there were thirty-two churches in the province of Jaffna only, " though in the year 1806," writes Buchanan, " there is not one Protestant European minister in the whole

a6 province." It was the policy of the Dutch never to give an official appointment to any native who was not a Christian ; but it was the complaint of Bishop Heber, that a policy directly contrary to this was pursued towards the native converts in India. On this subject it may be at once curious and useful to read the following extract from the early journals of the Society for Promoting Christian Knowledge. It is to be found in the Report for the year 1712 : " The missionaries, by their last letters, signify that what is attempted there in the Danish factories towards gaining the heathens to Christianity, is far more practicable in the British settlements on the coast of Coromandel, by reason of the great sway the Britons have in those parts ; and it is hoped, that the Honourable East India Company will be induced to make an essay of the like nature, in a manner worthy of themselves, when they see the success that has attended the endeavours of their neighbours."

During their stay at the Cape, they were very hospitably received by some of their countrymen, and were much pleased and astonished " at the sight of various strange kinds of animals, differing from those in Europe." But their hearts still longed " for the haven where they should be." " We hope to sail from hence in a few days, and draw nearer to the East Indies. The Lord be with us, and accompany us with the protection of his holy angels." This letter is " dated in Africa, from the Cape of Good Hope, April 80, 1706."

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At last, all their toils and fatigues ended in a happy arrival, " and on the 9th of J uly we could say, Hitherto the Lord hath helped us."

During this voyage Ziegenbalg gave the first evidence of that unconquerable activity of mind which never left him till death. Amidst the hardships and inconveniences of the passage, he found leisure to compose a moral treatise on the nature of true wisdom, and the harmony between the kingdoms of nature and of grace. This treatise was afterwards printed at Halle, under the title of " The School of Wisdom."

On their arrival at Tranquebar, they felt all the difficulties of their attempt. Strangers to the manners and language of the country, how could they hope to convert those with whom they could not hold any social intercourse? They resolved, however, to set about their labours in good earnest, and for this end to acquire the two spoken languages of that district, the one a kind of mongrel Portuguese, the other the Tamul, or the native dialect of Coromandel.

Both these languages have their peculiar difficulties, and neither Ziegenbalg nor his fellow-labourer were provided with any books to assist them. " They had a strange Providence, however," to use their own expressions, a in getting a New Testament in the native Portuguese, together with a grammar, which was compiled for such as wish to learn Latin." By daily reading these two books, and continually hearing and speaking that tongue, they at last made such a considerable progress, that they were tolerably able to catechize the heathen in Portuguese.

At first they did not attempt the Coromandel dialect, on account of its difficulty, and hoping to act through their servant as an interpreter. But a short experience shewed them the necessity of conversing with the heathens in their native language ; and then it was determined they should cast lots as to the language which each should more immediately study. The lot fell upon Ziegenbalg to undertake the Tamul, or Coromandel, and without demur or delay he betook himself resolutely to this difficult task.

In a letter which he wrote to Dr. Lutkens about this time, he gives the following account of the manner in which he usually spent the day : — " After my morning devotions, I explain Luther's Catechism, from six to seven, in Portuguese. From seven to eight repeat Tamul words and phrases. From eight to twelve read Tamul books in the presence of native teachers. From twelve to one dine, and during dinner read some passages of Scripture. From one to two, lie down to rest during the burning heat. From two to three catechize at home. From three to five read TamuL From five to six join with Plutscho in prayer, and converse with each other. From seven to eight am read to by a native. From eight to nine sup. Afterwards we converse with our domestics on the business of the day, and finish with prayer and singing '*."

Bartholomew Ziegenbalg.

What might not be accomplished by a man who thus devoted all his time and energies to the service of God!

Accordingly, great as were the difficulties of the Tamul language, they soon vanished before him, so that by the month of January, 1707, he was able to give instructions to the natives in their own dialect.

But, previously to this acquirement of the native language, Ziegenbalg had the sublime reward of witnessing the effect of his labours on one of the heathen. The servant whom he employed as his interpreter, whose name was Modaliapa, whilst he was instructing Ziegenbalg in the knowledge of the' Tamul, became himself a convert to the doctrines of Christianity. His conversion, however, was by no means sudden or hasty, but rather the result of repeated conferences with the missionaries, and perhaps still more the effect of living in their society, and beholding their virtuous and blameless manners.

On the 30th July, 1706, Ziegenbalg took a walk with Modaliapa into the country, and held a very interesting conversation with him on religious subjects ; the result of which was, that " he was willing to live and die with me," says Ziegenbalg, " desiring nothing more in this world, than what is just necessary for his maintenance, provided he might partake of what he had heard, and of the promises with which he was so greatly affected." — " I saw the dwelling-house of Ziegenbalg," says Dr. Buchanan, (1806,) " in the lower apartment of which the registers of the church are still kept; in these I found the name of the first heathen baptized by him, and recorded in his own hand-writing, in the year 1707."

Besides Modaliapa, there were two Tamul people, who were willing to be instructed in the principles of Christianity, but the parents of one declared strongly against it. The prudence of Ziegenbalg was equal to his zeal; he desired the daughter not to leave her parents, (i lest by an unseasonable zeal we might dash them at once, and prejudice the natives against coming near us again."

These and other circumstances of the same kind now began to excite public curiosity to such a degree, that the arrival of the missionaries reached the ears of the King of Tanjore, who sent an officer to report to him concerning them.

The enlarged and enlightened views of Ziegenbalg and his associate, cannot, perhaps, be more strongly illustrated than by the conclusion of that letter from which these extracts have been taken— "We design to draw up a scheme or proposal for carrying on this work, and to lay it before his Majesty the King of Denmark. It were to be wished that all the Protestant princes in Europe would join hand in hand for furthering an undertaking tending to the conversion of so many millions, or at least come by degrees to promote such a laudable design."

When it is recollected that this letter is dated " at Tranquebar, in the East Indies, Sept. 1st, 1706," and that it afterwards gave rise to the Royal Missionary

Bartholomew Ziegenbalg.

College of Copenhagen, we cannot fail to admire that faith and zeal which led these excellent men to look through so many difficulties, and to become superior to all their present hardships. And if it may be permitted for glorified spirits to know any thing of the concerns of this lower world, with what joy and transport may they be supposed from age to age to survey the progress and triumph of their prayers, and hopes, and projects !

Chapter II

Though the missionaries had now been more than a year resident at Tranquebar, they had not received any letters from their friends in Europe. This was a severe trial ; " but whatever be the reason," writes Ziegenbalg, "neither I nor my fellow-labourer have been induced to believe this an effect of any neglect of our friends in Europe, since in the daily discharge of our pastoral functions, we cannot but feel the concurrence of many prayers."

In their letters, they had strongly stated their difficulties, and the urgency of their wants. They entreated the European Christians to assist them with supplies of money, books, and other necessaries. The money was required for the support of their Malabar converts, " who, like the primitive Christians, lost their friends by going over to our religion." " Induced by these and similar motives," they add, "we, the unworthy servants of the word among the heathen, most earnestly entreat those who are made partakers of the love of God, seasonably to relieve us, or rather such of the natives as, by embracing the faith of the Lord, are reduced to want and poverty."

Besides this, they had actually established a charity-school for the children of the heathen, " for the right settling and increasing of which we must buy," they add, " such children as their parents may be willing to part with, and this sometimes at a very high price."

Nor was this all. In the midst of their difficulties they contrived to build a small church, " bestowing thereon whatever they could possibly save from their annual pensions." In this good work, however, they were so much aided by friends on the spot, that even their enemies were confounded, and some of them even contributed towards the undertaking. " Thus," they say, " the building is finished, and fitted up for a church congregation. It lies without the town, in the midst of a multitude of the natives, near the high-road, and is built entirely of stone. It was consecrated on the 14th August, 1707, the eighth Sunday after Trinity, in the presence of a great conflux of Heathens, Mahometans, and Christians, and a sermon was preached both in Portuguese and in Tamul.

The zeal and confidence of the missionaries rose in proportion as the blessing of God prospered their labours. " We cannot express the love we bear to our newly-planted Church; nay, our affection has come to that degree, and our desire to serve this nation is so strong, that we are resolved to live and die amongst them, though, according to our agreement, we have the liberty to return to Denmark, after a stay of three or five years in this country."

Is it to be wondered if accounts like these, when received in Europe, produced a strong sensation, and that Protestants began to feel it their common duty to promote the conversion of the heathen ? In a letter written by Ziegenbalg to a friend in London, dated October 19, 1709, he mentions that he was much affected by some accounts he had lately heard, that some of the English were disposed to promote the cause of Christ amongst the negroes in the West Indies. " I wish," he adds, " they would exhibit the same kindness towards the poor benighted nations of the East;" nor was this wish long before it was gratified. On the 5th of May, 1709, I find the following entry on the journals of " The Society for Promoting Christian Knowledge :"—

" It was reported to the committee, that they are of opinion that notice should be taken of the charity-schools at Tranquebar, in the East Indies, in the next account of the schools, to which the Society agreed."

And accordingly the following postscript is annexed to the annual sermons, preached in the years 1709 — 1712:

" Nor does Europe wholly confine this design of charity-schools to itself, but it begins to extend as far as the eastern countries. At Tranquebar, on the coast of Coromandel, two Danish missionaries, natives of Germany, the one Bartholomew Ziegenbalg, and the other Henry Plutscho, by name, have begun a small charity-school for the Malabarian boys, not only providing them food, but instructing them also in their own and the German languages, and chiefly in the fundamental principles of Christian knowledge, in hopes that they may one time prove useful, if not to themselves, yet to those that may come after them. For this purpose they have spared part of their own salary, and ventured to take up money at interest from the Malabarians, for promoting this and other pious designs. They suppose also they must buy children to be taught, and that sometimes at a great rate at the first, till an impression be made in the country for some favour to the Christians. One most deplorable circumstance and obstacle they meet with here in all their designs for the propagation of the Gospel, we shall give in the very words of one of the missionaries themselves, and which ought to strike horror into the Christian world. 6 1 must,' says he, ' freely confess, that it is very hard to make any impression upon their mind, or to bring them over out of that gross blindness which overspreads them to the glorious light of the Holy Gospel. Their chief aversion is caused by the scandalous and corrupted lives of the Christians conversing with, and residing among them : this has inspired them with a more than ordinary

Bartholomew Ziegenbalg.

hatred and detestation of any thing that savours of the Christian religion, counting it a great sin if any of them should make bold to eat or drink with a Christian ; nay, they look upon the Christians as the very dregs of the world, and the general bane of mankind.'" When it is considered that this Society had only been in existence for a few years, and that its funds were extremely limited, and that this act of Christian courtesy was shown, not to members of the English Church, but to foreigners and Lutherans, it must be admitted, that it reflects the highest honour on the original promoters of the institution.

During the year 1709, a remarkable conversion had taken place of a Malabar poet, who had been holding conferences and disputes with the Missionaries almost ever since their arrival. He became extremely useful to Ziegenbalg in his study of the Tamul language, and by assisting them in their translation of St. Matthew's Gospel, which they were now commencing. But the natives began to persecute him Violently when they perceived his growing attachment to the missionaries. The poet, however, remained undaunted, and entreated for a public baptism, affirming, " that he was willing to suffer with us, even unto death, for the truth of the Gospel. He did not see any reason why he should not bear reproach and afflictions, since Christ and his Apostles had undergone the same cheerfully in their days. At which readiness," they observe, " we did not a little rejoice, and baptized him publicly."

But how deceitful is the human heart, and how little trust can be placed on the fairest appearances! This convert, who had withstood the persecutions of his countrymen, and who had solicited for a public baptism, soon afterwards went over to the Papists, and then relapsed into his former Paganism !

Such facts, however mournful, deserve to be recorded, both to put missionaries on their guard against imposture, and to console them under the bitterest disappointments. It can reflect no discredit on Ziegenbalg or his associate, that they could not foresee the unhappy declension of this poet; but it is much to their honour and Christian fortitude that they did not allow this disappointment to damp their future exertions.

Their congregation had now encreased to above 100 souls ; but what is truly surprising is this,— that Ziegenbalg had found leisure amongst his missionary avocations to compose and send over to Denmark several treatises in the Malabar language. They bore the following titles — 1. Twenty- six sermons preached at their Jerusalem church (the name of the new church which they had built,) upon the articles of the Christian faith. 2. A form of examination for those who are to be baptized. 3. A book of Psalms usually sung at their church.— It would be difficult to mention such another example of Christian zeal and devotion, totally unalloyed with fanaticism, amongst all the records of missionary labours.

It may be desirable here to furnish the reader with

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some specimens of the style and manner which Ziegenbalg made use of in his conferences with the Bramins, and we are happily enabled to do so from a volume published by himself, and translated from the German, 1719*.

The first of these conferences or conversations took place March 6, 1707. Its subject is the origin of good and evil ; and when the Bramin was hard pressed, he betook himself to the antiquity of his religion. Ziegenbalg replied, that it was the duty of every one to examine the truth for himself, and not to receive any dogmas on mere antiquity and prescription. He then gave him a succinct account of the creation and fall of man-— of the promised Redeemer — his incarnation, sufferings, and death, with a short sketch of the subsequent history of the Church. The Bramin admitted that all this might be true, as related to the whites and Europeans ; but that they had received another Revelation in the East. "As Christ in Europe was made for you, so here our God Vischnu was born for us. - As you hope for salvation through Christ, so we hope for salvation from Vischnu. To save you one way, and us another, is one of the pastimes and diversions of the Almighty. Every one may be saved by his own religion, if he does what is good, and shuns what is evil."

To this, Ziegenbalg replied, that no man could come

* Thirty-four Conferences between the Danish Missionaries and the Malabarian Bramins. 8vo. London, 1719.

to the real knowledge of good and evil, but through the Word of God, and that if he betook himself to God in prayer with a humble and contrite heart, he doubted not that he would find out the truth of Christianity, and afterwards submit to be baptized. To this the Bramin subjoined, that he did not see how baptism and faith could influence his actions, or promote the forgiveness of sins.

" The necessity of faith in Christ," replied Ziegenbalg, " I have already laid before you, but to give you this faith is not in my power. Go home, my dear friend, and prostrate yourself before the refulgent throne of the Almighty Creator of the universe, and beg him heartily to enlighten your mind in the great truths relating to your eternal happiness, and you will find how necessary it is to believe in Jesus Christ. He thanked me kindly for my advice, and bade me adieu/'

Such is an example of the style and manner which Ziegenbalg adopted towards these ingenious and subtle disputants. They appear well suited to silence and confute their cavils, and, above all, to inculcate that childlike humility without which no lasting conviction was likely to be made.

It may be generally observed of these conferences, that they seem formed, in some degree, on the model of the discourses of Christ with the Scribes and Pharisees. They are conducted generally on the principle of confuting the adversary on his own admissions, and thus of turning his arms against himself; and though no calculated to produce an immediate impression,

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seems well adapted to promote a spirit of enquiry into the nature and evidences of the Gospel.

In the course of his pulpit addresses, Ziegenbalg introduced a catechetical manner of instruction, which marks the originality of his mind. " There is a custom/' says Buchanan, " at Tranquebar, which greatly pleased me. In the midst of the discourse, the preacher sometimes puts a question to the congregation, who answer it without hesitation in one voice. Its object is to keep awake their attention, and the minister generally prompts the answer himself. Thus suppose he is saying, 6 My brethren, it is true that your profession of the faith of Christ is attended with some reproach, and that you have lost your caste with the Brahmins. But be of good cheer, and say, though we have lost our caste and inheritance amongst men, we shall receive in heaven a new name and a better inheritance, through Jesus Christ our Lord.' — He then adds, 6 What, my beloved brethren, should you obtain in heaven V They answer, * a new name and a better inheritance, through Jesus Christ our Lord.' It is impossible for a stranger not to be affected with this scene. Children of tender years enquire of each other, and attempt the responses. This custom was introduced by Ziegenbalg, who proved its use by experience."

Chapter III

Opposition to the missionaries was at this time at its greatest height. Soon after Ziegenbalg had begun his translation of the New Testament, he was arrested, and sent as prisoner to the castle of Tranquebar. There he was confined about four months, during which period the progress of this version was necessarily stopped. Yet such was the unconquerable activity of his mind, that he devoted the period of his captivity to the composition of several works of devotion in the German language.

In the course of the year 1709, three Danish missionaries arrived at Tranquebar ; Grundler, Boeving, and Jordanus. They came by the fleet in July, and their arrival was very welcome ; for Ziegenbalg and Plutscho were now reduced to great distress, having received as yet no supplies from home, whilst their schools had cost them fifty crowns a month. By this fleet, however, their wants were well supplied, as it brought 2020 crowns from Denmark, 1700 from Germany, besides an apothecary, a large stock of medicines, and a collection of useful books. The Governor of Tranquebar received, at the same time, express orders from the king to protect the missionaries, and to give them every aid and countenance. It is scarcely needful to say, that such orders led to the immediate liberation of Ziegenbalg, It was about

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this time, also, that the missionaries received very great assistance from the English Society for Propagating the Gospel in Foreign Parts.