style="font-size:15px;"> Their first stage was to England, where they had to learn the language, and were entertained at the cost of the Society for Promoting Christian Knowledge. Mr. Ziegenhagen, German chaplain to George II., was very kind to his countrymen, helped them in all their difficulties, and gave them directions for which they were very grateful. He made them preach in the Chapel Royal on Christmas Day. No doubt the language was German, which must have been acceptable to the Hanoverian ears.
Their English studies were not greatly prolonged, for they arrived on the 8th of December, 1749, and sailed on the 29th of January, 1750, in an East India Company’s ship, where they were allowed a free passage, and were treated with respect and friendliness. The voyage lasted long enough to improve them in English, for they did not cast anchor at Tranquebar till the 8th of October.
At this considerable Danish factory, they were received into the mission-house of the Danes, and there remained while studying the language, in which Schwartz made so much progress that he preached his first Tamul sermon only four months after his arrival, and by the spring was able to catechize the children who attended the school. This station at Tranquebar formed the home of seven or eight missionaries, who lived together, attended to the services and schools, prepared candidates for baptism, and made excursions by ones and twos into the villages that stood thickly on the coast, where they talked and argued with the natives, hoping to incite them to inquire further. The two greatest obstacles they met with here were the evil example of Europeans and the difficulty of maintenance for a convert. One poor dancing girl said, on hearing that no unholy person could enter into the kingdom of heaven, “Ah! sir, then no European will;” but, on the whole, they must have met with good success, for in 1752 there were three large classes of catechumens prepared and baptized at the station. In the district around there were several villages, where congregations of Christians existed, and, of all those south of the river Caveri, Schwartz was after two more years made the superintendent.
The simple habits of these German and Danish clergy eminently fitted them for such journeys; they set out in pairs on foot, after a farewell of united prayer from their brethren, carrying with them their Hebrew Bibles, and attended by a few Christian servants and coolies; they proceeded from village to village, sometimes sleeping in the house of a Hindoo merchant, sometimes at that of one the brother ministers they had come to see, and at every halt conversing and arguing with Hindoo or Mahometan, or sometimes with the remnants of the Christians converted by the Portuguese, who had been so long neglected that they had little knowledge of any faith.
The character of Christian Schwartz was one to influence all around him. He seems to have had all the quiet German patience and endurance of hardship, without much excitability, and with a steadiness of judgment and intense honesty and integrity, that disposed every one to lean on him and rely on him for their temporal as well as their spiritual matters—great charity and warmth of heart, and a shrewdness of perception that made him excellent in argument. He had also that true missionary gift, a great facility of languages, both in grammar and pronunciation, and his utter absence of all regard for his own comfort or selfish dignity, yet his due respect to times and places made him able to penetrate everywhere, from the hut to the palace.
The Carnatic war was at this time an impediment, by keeping the minds of all the natives in a state of excitement and anxiety, from dread of Mahratta incursions; but Schwartz never intermitted his rounds, and was well supported by the Danish Governor, a good man, who often showed himself his friend. Some of the missionaries were actually made prisoners when the French took Cuddalore, but Count Lally Tollendal was very kind to them, and sent them with all their property and converts safely away to Tranquebar.
The Dutch missionaries in Ceylon had been in correspondence with those of Tranquebar, and had obtained from them copies of their Tamul Bible, and in 1760 Schwartz was sent on a visit to them. He was very well received by both clergy and laity; and though he was laid up by a severe illness at Colombo, yet he was exceedingly well contented with his journey and his conferences with his brethren.
Christian Schwartz had been more than sixteen years in India, and was forty years of age, before his really distinctive and independent work began, after his long training in the central station at Tranquebar.
The neighbouring district of Tanjore had at different times been visited, and the ministers of the Rajah had shown themselves willing to bestow some reflection on what they heard from the missionaries. Visits to this place and to Trichinopoly became frequent with him, and in 1766 the Society for Promoting Christian Knowledge having decided on planting a mission station in the latter place, he was appointed to take the charge of it.
About this time he seems to have accommodated his name to English pronunciation, and to have always written it Swartz. It was now that he became acquainted with William Chambers, Esq., brother to the Chief Justice of Bengal,—not a Company’s servant, but a merchant, and an excellent man, who took great interest in missionary labours, and himself translated a great part of St. Matthew’s Gospel into Persian, the court language of India. From a letter of this gentleman, we obtain the only description we possess of Swartz’s appearance and manners. He says that, from the descriptions he had heard, he had expected to see a very austere and strict person, but “the first sight of him made a complete revolution on this point. His garb, indeed, which was pretty well worn, seemed foreign and old-fashioned, but in every other respect his appearance was the reverse of all that could be called forbidding or morose. Figure to yourself a stout well-made man, somewhat above the middle size, erect in his carriage and address, with a complexion rather dark though healthy, black curled hair, and a manly engaging countenance, expressive of unaffected candour, ingenuousness, and benevolence, and you will have an idea of what Mr. Swartz appeared to be at first sight.” Mr. Chambers adds that Swartz’s whole allowance at Trichinopoly was ten pagodas a year, that is, about 48l. (as Mr. Chambers estimates it). The commanding officer of the English garrison was ordered to supply him with quarters, and gave him a room in an old native building, where “there was just room for his bed and himself, and in which few men could stand upright.” With this lodging he was content. His food was rice and vegetables dressed native fashion, and his clothes were made of black dimity. The little brass lamp which he had used for his studies at the University went with him to India, and served him all his life, often late at night, for he never preached even to the natives without much study.
He found the English without church or chaplain, and had very little knowledge of their language, having lived almost entirely among Germans, Danes, and natives; but he quickly picked it up among the soldiers, to whom his kindly simple manners commended him; and, as soon as he could speak it to any degree, he began to read the Church Service every Sunday to the garrison, with a printed sermon from an English divine, until he had obtained sufficient fluency to preach extempore. At first, the place of meeting was a large room in an old building, but he afterwards persuaded them to build themselves a church capable of holding from 1,500 to 2,000. His facility in learning languages must have been great, for the English of his letters is excellent, unless his biographer, Dean Pearson, has altered it. It is not at all like that of a German. His influence with the soldiers was considered as something wonderful, in those times of neglect and immorality, and the commandant and his wife—Colonel and Mrs. Wood—were his warmest friends; and when the Government at Madras heard of his voluntary services as chaplain, they granted him, unsolicited, a salary of 100l. a year, of which he devoted half to the service of his congregation. He was thus able to build a mission-house, and an English and a Tamul school, labour and materials being alike cheap. But, in spite of all his care of the English soldiery, the natives were his chief thought; and he was continually among them, reading and arguing home with the most thorough knowledge and experience of their difficulties. He made expeditions from Trichinopoly to Tanjore, then under the government of a Rajah, under the protection of the British Government. The principal worship of the place was directed to an enormous black bull, said to be hewn out of a single block of granite, and so large that the temple had been built round it.
The Brahmins conversed with him a
