chapter iv christian missionaries in...

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CHAPTER – IV

CHRISTIAN MISSIONARIES IN TIRUNELVELI

There were many Christian missionaries, foreign and native, who rendered meritorious

service in the South Indian Mission. “Tirunelveli has in its records many names of devoted men

and women. These men had to work in an area which was more completely Hinduised, more

superstitious and more caste bound than any other part in India.”1 It must be admitted that the

arrival of the European missionaries in South India turned out to be a significant landmark in the

growth of the Christian community. The Catholics had reached this land two centuries earlier

than the Protestants. They doubtless underwent several hardships but their zeal never waned.

Francis Xavier

Francis Xavier was called the “Apostle of the Indies”.2 He was considered the greatest

Christian missionary after St. Paul whom the whole Christendom honours. He was born in Spain

in 1506 A.D., of noble parents and received the highest education which his country could afford

and then went to Paris, the then greatest centre of European learning. While he was there, he

came into contact with Ignatius Loyola and helped him to organize the Society of Jesus. He

became one of its first members.3 Afterwards he longed to go out as a missionary to India.

4

When the opportunity came, he left Lisbon without the knowledge of his people lest they should

stop his undertaking. He travelled round the Cape of Good Hope though it was a tedious voyage.

1. Eyre Chatlerton, History of the Church of England in India, London, 1924, p. 94.

2.Paul Appasamy, The Centenary History of the CMS in Tinnevelly, Palayamkottai, 1923, p. 2.

3.Ibid.

4 .Western,F.J., The Early History of Tinnevelly Church, Madras, 1950, p. 1.

121

He ministered on his travel, to the sick and the needy and in 1542 A.D. landed in Goa. He

worked vigourously in hospitals and prisons also.5 In that same year in September, he sailed

along with an officer who was going to Tuticorin to supervise the pearl fishery, on behalf of the

Portuguese Government.6 He landed near Cape Comorin and then he made his way on foot up to

Tuticorin. In two or three weeks, he went evengalizing, with a bell in hand, gathering the people

and preaching the Gospel. He mingled with the people so freely 7 which attracted so many to him

who saw a different person in him from the exclusiveness of the priestly classes.He spent only

four hours for his personal work and the rest on others. Even while taking rest in sleep, he slept

with the sick so that he could assist them when they wanted.8

In the beginning, language was a bar to him but he overcame it with the help of translators.

But later he himself was able to translate books into Tamil though they were crude and he

committed many serious errors.

He visited and established about thirty missions at the coastal villages such as Manapad,

Vaipar, Alantalai, Tuticorin, Virapandyanpatanam, Punnaikayal, Vembar, etc. He toured the

whole of Parava district, from Vedalai to Cape Comorin.9 He did this for a year. He did not stay

in one place for more than one month.

In 1543 A.D., he went to Goa to bring helpers and returned in February next. He stayed on

in the coast till November and went over to South Travancore where he worked among with the

Mukuas, another fishing caste. Then he travelled to Goa and Cochin. His missionary zeal took

5 .Ibid.

6 .Ibid., p. 2.

7 .Ibid., p. 3.

8 .Paul Appasamy, op.cit., p. 4.

9 .Western,F.J.,op.cit., p. 3.

122

him to Malacca for more than two years. In February 1548 A.D., he again visited the Pearl

Fishery Coast and stayed there for a month.10

While he was touring, the Jesuits had sent four missionaries to the coast and the work was

carried on in a regular and systematic way. He gathered all these missionaries and advised them

at a retreat held for them at Manapad to be loving and kind to the people which will make them

love the missionary.11

The same year Francis visited the coast for a fortnight and this was the end of his visit to

the Pearl Fishery Coast. Ignatius Loyola appointed him the Provincial for the Society of Jesus in

India and he functioned in that capacity for a short time in 1552 A.D. Then he spent a few

months in Goa and Cochin on his way to Malacca and Japan from April 1549 to January 1552

A.D. In the last year of his life , he finally went to Malacca, Singapore and China. He died in the

attempt to knock at the closed doors of China in 1552 A.D. in a small Island called Chang-

Chwen near Macao. A young Chinese convert was his only companion when he died at the age

of forty six.12

Though many admired his work, some Roman Catholic historians, especially Stewart Rose

are of the opinion that much underserved glamour is attached to Xavier’s work and the

magnificent work, which is said to be the result of Xavier’s work, exists only in the imagination

of “unwise biographers.” Stewart Rose accused that Xavier never learned an Oriental language

although he made Christians rapidly in South India by baptizing heathen infants and ignorant

Tamil fishermen. He further maintained that Xavier left India in disgust and his last letters from

10

.Ibid., p. 4. 11

.Ibid. 12

Ibid., p.5.

123

India to Loyola clearly prove this point. He further adds that he regarded conversion in South

India very discouraging and therefore, he requested the King of Portugal to punish severely any

Governor whose converts were few. Bishop Cotton considers Xavier’s methods, “utterly wrong”

and the results in India and Ceylon most deplorable.13

However, the people of Tirunelveli regarded him as a Saint because they had observed his

incessant labour for the good of their bodies and souls. During the nights of prayer, they had

seen a self - denial which amazed them and love for the young and the old, which enthralled

them. It is no wonder that they believed that he was working miracles.

Constant Joseph Beschi

Father Constant Joseph Beschi was born into an aristocratic family in Venice in 1682

A.D.14

He was a talented and intelligent student. His superior talents and attainments attracted

the Church that appointed him missionary to the East. Muthuswamy Pillai, who wrote Beschi’s

life, says that from his arrival in India, he imitated the ways of Hindu devotees. He abstained

from fish and meat and took his meals according to Hindu custom, prepared by two young men

engaged by him for this purpose.15

He took his food only once a day.16

13

Eugene Stock, The History of the Church Missionary Society, its environment , its men and

its Work, Vols. I ,C.M.S., London,1899, pp.23-27.. 14

Besse, L., Father Beschi of the Society of Jesus, His Times and His Writings, St.Joseph’s

Industrial School Press, Trichinopoly , 1918, p. 11. 15

Ibid., 35. 16

Ibid.

124

His conveyance was a palanquin with a tiger’s skin for him to sit upon. In order to attract

Hindus, he made perfect mastery over the Hindu philosophy.17

Unlike Xavier, Beschi worked in

the interior parts of the Tirunelveli district like Kamaianayakanpatti, Gurukkalpatti, Kayatar,

Aur, Corali, Elyur, and Ellacurichi. Ellacurichi was the main field of action for this great

missionary.18

Beschi was in Gurukkalpatti between 1713-16 A.D. and during this time, the Brahmins of

this village tried to assassinate him. But he was rescued by the Christians of Kayatar. Shortly

afterwards, he was transferred to Trichy where he worked from 1740 A.D., the year when the

Marathas invaded Trichy. During this invasion, the missionaries in the Maratha region had to

take refuge elsewhere. Beschi also left Trichy and took shelter at Manapad where he spent the

rest of his life from 1740 A.D. - 1747 A.D. until his death.19

The Protestant missionaries tried to make converts from 1750 A.D. onwards and Beschi

was terribly angry with these Lutherans. In 1728 A.D., he wrote many controversial works

against Protestantism20

like Vedavilakkam. In 1731 A.D., while he was at Trichy, he wrote

against Protestantism as follows : “A pressing danger threatens this mission from the Lutherans

who are animated with the hellish rage and prowl around the fold seeking for a prey.”21

Probably

his zeal towards his own Faith had made this missionary pass such nasty remarks against the

Protestants.

17

Ibid., p. 36. 18

Ibid., p. 75. 19

Western, F.J., op.cit., p. 14. 20

Ibid., p. 15. 21

Ibid.

125

The study of Tamil poetry was much esteemed in this country. In a few months time, he

made more progress in the study of poetry than any other missionary since the foundation of the

mission. The result was that he wrote elegant Tamil and read ancient Tamil poetry with profit.22

There is a village called Gurukkalpatti which was the residing place of Beschi. Probably it

was named Gurukkalpatti after the Catholic priests for the good service they rendered to the

country.23

In his later life, Tamil took much of his time and he became a voracious writer. He wrote

many books which are still in use. Beschi died in 1747 A.D. at his 60th

year at a monastery in

Ambalakkadu.24

Father Beschi was an intelligent theologian and a master of the Tamil language

which he knew better than majority of Indians.25

Christian Frederick Schwartz

Schwartz was the father of the Tiruneveli Mission.26

There are references to Tirunelveli in

his journals as early as 1771.27

Caldwell says that Schwartz’s name should be placed first among

the Indian missionaries.28

He was born in Sonnenburg (Prussia), on October 26th

, 1726 A.D.29

He was dedicated to the Lord by his mother even at his birth. When he was eight years old,

22

Besse, L., op.cit., p. 67. 23

Western, F.J., op.cit., p. 67. 24

Sethu Pillai, R.P., Christava Tamil Thondar, Tirunelveli, 1947, p. 10. 25

. Besse, L., op.cit., p. 75. 26

Paul Appasamy, op.cit., p. 18. 27

Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG.,

Madras, 1881, p. 4. 28

Ibid. 29

.Ibid.

126

Schwartz would go for private prayer, leaving his playmates. This practice was due to the

influence of his pious headmaster, Helm.30

When he had finished his studies at his town, he was sent to the neighbouring town as a

boarder, for higher studies. His prudent father would send money which enabled him to live

simply.31

In 1746 A.D., he entered the University at Halle. His friendship with a pious professor

made him devote his time to God’s service in a truly Christian way.32

This professor was Dr.

Francke who was a warm supporter of the Danish Mission. On his acceptance as a member of the

Mission, Schwartz was ordained in 1749 A.D. at Copenhagan. He spent six weeks in England

before he set sail for India.33

At Halle, he had the privilege of meeting a missionary by name, Schultz who had returned

from South India. Schultz was working on a new edition of the Tamil Bible and he asked

Schwartz to acquire knowledge in Tamil so as to be of help to him in correcting the proof sheets.

About the same time, his Professor spoke to Schwartz about the South Indian missionary field.

His father also agreed to send him to South India on this mission. Schwartz was told by his father

to forget his family ties and concentrate on his new sphere of work. Hence he transferred his

patrimony to his brothers and sisters and left for India in 1750 A.D. 34

The East India Company

30

.Lamb,G.H., C.F. Schwartz, Madras, 1948, p. 3. 31

.Ibid., p.4. 32

. Ibid. 33

.Ibid. 34

Ibid.

127

gave him free passage.35

The same year on July 30th

, he landed at Cuddalore and thence he made

his way to Tranquebar.36

From 1750 to 1766 A.D., he worked from his headquarters at Tranquebar.37

He learned

Tamil quickly and within four months, he was able to preach in the Tamil language. He was a

very active man and it is said of him that “from the moment he rose in the morning till he retired

to rest, he was unremittingly employed.”

In 1753 A.D., he was assigned all the work connected with the territories south of River

Cauvery and therefore he had to tour a lot.38

In 1754 A.D., along with Kohloff, his missionary

pupil, he visited Cuddalore and this was his first tour. They together preached the Gospel where

ever they had a chance. In 1758 A.D., they visited Nagapatnam where they spent a week. Next

he visited Ceylon and spent three weeks with the Christians at Colombo and Jaffna. It was

during this trip that he was hospitalized for a month. This was the only serious illness recorded

about Schwartz till his last days.39

In 1762 A.D., he established a school at Trichy for the orphaned children of the soldiers

who had died in the explosion of a powder magazine.40

In 1763 A.D., he visited Karur. In 1766

A.D., he accompanied the English and Indian armies to Madurai and assisted the Nawab of

35

Caldwell, R.,Records of the Early History of the Tinnevelly Mission of SPCK & SPG, op.cit., p.

3. 36

Ibid. 37

Ibid. 38

Lamb, G.H., op.cit., p. 7. 39

Ibid., p. 9. 40

.Rajiah D. Paul, Chosen Vessels; Lives of Ten Indian Christian Leaders of the 18th

and 19th

Centuries , Madras, 1961, p. 28.

128

Carnatic in his siege of Madurai..41

Schwartz was later presented 900 pagodas by the Nawab for

his services. After twelve years in Tranquebar, he shifted to Trichy, thus putting an end to his

connections with the Danish Mission at Tranquebar.42

He paid frequent visits to the neighbouring

places and it is said that for the first twenty years, he made all his tours on foot and later he

travelled by palanquin.43

In 1779 A.D., he was requested by the Governor, Sir Thomas Rambold, to undertake a

political mission to Hyder Ali at Seringapatam. At first he was informed that his name was

proposed because he knew Hindi. Schwartz was uninterested. But the Governor later said that the

mission was Christian and its aim was preventing blood shed and preserving the country’s peace.

Then Schwartz, after prayer, accepted the mission in the hope that it would enable him to preach

the Gospel in fresh fields.44

In 1778 A.D., Schwartz visited Tirunelveli for the first time. Schwartz visited this place

following an invitation from an European for marriage and baptism. This was the first

missionary effort by him in Tirunelveli, though not the first visit by a Protestant minister.

Though comparatively inefficacious at the time, it proved the first step in a good and great

undertaking ; the first spark of a fire which ever since has continued to burn brighter and

brighter.45

“Schwartz undoubtedly deserves to be placed in the first rank of Indian missionaries.

It is true that he cannot be described as a man of genius like Xavier or a metaphysician like D’

41

.Lamb, G.H., op.cit., p. 9. 42

.Ibid. 43

.Ibid., p. 13. 44

.Ibid., pp. 16-17. 45

.Caldwell, R., Records of the Early History of the Tinnevelly Mission of SPCK & SPG, op.cit.,

pp. 5- 6.

129

Nobili or a scholar like Beschi but he was in no way inferior to these Jesuits or to any other

missionary of any Society and he lived in simplicity, godliness, sincerity, piety, wisdom,

devotedness, philanthropy and zeal”.46

Of the group of foreign missionaries employed by the S.P.C.K., Schwartz was undoubtedly

the most commanding and successful personality. He was able to understand the great need to

evolve a strategy for the Christian Mission. He was careful both in the choice of mission station

and men. He had prophesied that Tirunelveli would yield much fruit in the following years. He

was emotionally attached to Tiruneveli. At the time of his death, he had left a large sum of

money in his will for the furtherance of the Gospel in this district.

Jaenicke

After Schwartz, Jaenicke became a missionary. He belonged to the poor class and knew

nothing of luxurious living. He had brothers and sisters and his parents laboured hard to

maintain the family. He was not educated much due to lack of opportunities. He was a teacher in

Dresdon for six years. He had to work vary hard. The teacher, in whose place Jaenicke was

appointed, created troubles for Jaenicke. Children stopped coming to school and his pay was cut.

He had, however, a great longing and inner desire to become a minister. In 1785, he joined the

ministerial training but he became sick. In 1787, he had an offer to become a missionary among

Indians. The offer was given by the S.P.C.K. missionary, Schultz, a great friend of Jaenicke.

After praying for Divine guidance, he accepted the offer with great joy for the

accomplishment of his dreams as a minister. In 1787 A.D., he was ordained at Wernigerode and

46

.Ibid., p. 4.

130

became a missionary.47

In March 1788 A.D., he left England for India.48

While the departure of

ship was delayed by four months, he learned English. The SPCK missionaries to South India

were expected to study Tamil and they also had to undergo training under Schwartz. Jaenicke

arrived in Madras on August 27th

, 1788.49

Schwartz refers in a letter to Jaenicke’s progress in

Tamil. He corrected all his sermons and found out that he could carry on without such help.50

As

soon as he was at home with Tamil, he was deputed to Palayamkottai in the South. But he was

unable to go because of Tipu’s encampment in the South. After the conclusion of the war, Tipu

withdrew the garrisons from the South in 1791 A.D. and Jaenicke was free to make his journey

to the South.51

From Schwartz’s journals, it can be seen that he went across to Ramnad, Madura

and then to Palayamkottai. This is also confirmed by Jaenicke’s writings. 52

Jaenicke considered Tiruneveli his appointed sphere of duty and entered upon his work of

faith and labour of love. He was taught by the early afflictions and discipline of events not to

despise the day of small things.His gentleness of manner, meekness of wisdom, love for souls,

humble devotedness and patience and hope in the Saviour were the highlights of his character,

which were revealed through his ministry.53

47

Samuel, G., History of the Tranquebar Mission (1706-1955), Madurai, 1955, p. 223. 48

Caldwell, R., Records of the Early History of the Tinnevelly Mission of SPCK & SPG, op.cit., p.

23. 49

.Ibid. 50

.Report of the SPCK 1790; Caldwell, R., Records of the Early History of the Tinnevelly Mission

of the SPCK & SPG, op.cit., p. 24. 51

.Extract from a Letter of Schwartz to Dr. Schulze, 26 January 1791; Caldwell,R., Records of the

Early History of the Tinnevelly Mission of the SPCK & SPG, op.cit., p. 31. 52

. Ibid. 53

.Ibid., p. 32.

131

Jaenicke, in October 1791, A.D., arrived in Palayamottai where he ministered the Gospel

to the people. Some times, his sermons were translated by Sathianadan. During this period of his

labour, 60 people accepted Christ. He predicted that there was every reason to hope that at a

future period, Christianity will prevail in the Tirunelveli district.54

He, along with Sathianadan,

toured the district of Tirunelveli and preached where the Gospel had never been heard.

In March 1792 A.D., he travelled to Kalakad at the foot of the Western Ghats, and to

Courtallam. There he suffered with a severe bilious fever (hill fever) due to the effect of the

water, cold, dew and mists of the hills. Due to this hill fever, he was at the point of death and it

weakened him very much.55

He then returned to Tanjore where he stayed for a year and a half56

and then on February 19th

,1794, A.D., he again came to Palayamkottai.57

During his labour he

founded numerous congregations such as Padmanabapuram and Puvani. After his return from

Tanjore, he fulfilled his duties in the South with great energy and success.58

However, he had attacks of the hill fever often and he was advised to take rest on the sea

coast. Therefore, in October 1795 A.D. he arrived in Tanjore and then after a few days, made his

way to the sea coast in Tranquebar.. There he intended to visit the brethren and talk with them in

connection with the Mission. He confessed his ill health and told about the importance of the

54

. Ibid., p. 43. 55

.Ibid., p. 48. 56

Ibid., p. 52. 57

Ibid., p. 53. 58

Ibid.

132

work at Palayamkottai. Hence Schwartz and other missionaries soon decided to send another

missionary by name , Rotler, to replace Jaenicke.59

In 1796 A.D. his health improved and he started for Ramnad the same year as the need in

Ramnad was great and it needed a resident missionary.60

He did a good piece of work at

Ramnad. Jaenicke was also actively engaged in constructing a church at Ramnad.61

His

continuous illness caused irregularity in correspondence and hence there are no records for the

last four years of his work.62

During this period, the seed was sown in Tirunelveli among the Shanars and the first fruits

were reaped. While the Missionary Movement was going on, Jaenicke was gradually sinking

because of repeated bouts of the jungle fever. During this time, he visited Palayamkottai as

often as his strength permitted and often stayed at Ramnad and Tanjore.63

He was regularly informed about the progress of the work in the Tirunelveli district. He

had to be satisfied just by seeing the new field of harvest from a distance only – though it was a

day of small things.64

Even in his last days, he toured. In 1800 A.D., he accompanied Gericke to

Ramnad and he was obliged to take part in the consecration of the church, in the building of

which he had a great part to play. But during the course of the consecration service, his hands

trembled and he could not hold on any more and so he left the church. He then visited many

places and at last at Tanjore on May 10th

,1800 A.D., he breathed his last. But he was happy and

59

. Ibid. 60. Ibid., p. 54.

61 . Ibid., p. 55.

62 Ibid.

63 Ibid., p. 63.

64 Ibid.

133

he was ready for it. At the time of his death, he was 41 years old and had completed thirteen

years of service in the Mission.65

His brethren described him as a great blessing to the congregation, and schools at Tanjore

and a happy instrument for the enlargement of the Kingdom of Christ in the countries to the

South, where he established schools and laboured with all his strength to instruct the ignorant, to

awaken the careless, and everyone to walk worthy of his holy profession.66

He had made such judicious arrangements that even without Jaenicke’s presence, or any

other missionary that the work could be carried on for sometime at least, by the priests and the

catechists.

His death followed that of Schwartz which was a great blow to the SPCK missionaries.

But they looked to God for help. The SPCK recorded it with regret and acknowledged his good

qualities and character with sorrow. His bretheren were grief stricken and remarked that he was

“by nature gentle and the training of the early years and the discipline of events had wrought in

him a peculiar meekness and humility. But his excellent qualities were united with the manly

steadfastness which enabled him to do and suffer all with unwearied patient fortitude. Only in his

protracted sickness was he sometimes heard to sigh, that he could not discharge his duties as he

65

. Ibid., p. 63. 66

.Hough, J., The History of Christianity in India from the Commencement of the Christian Era,

Vol. I.London, 1845, p. 678.

134

wished, the duties of his office, nor made full proof of the ministry to which he had been

called.”67

Christian William Gericke

Gericke was born in Colberg April 5th

,1742 A.D. He was educated at Halle University.

Francke, who had recommended earlier Schwartz and Jaenicke, recommended Gericke also to

the S.P.C.K. which appointed him a missionary to India in 1766 A.D. He took a dangerous and

circuitous route to India. He had to face many difficulties on his way to India. “Devonshire”, the

ship in which he travelled, took him at first to Anjengo and then to Bombay. While returning

from Bombay to the Coromandel Coast, the ship was attacked by a gale which diverted its

direction southwards and took the ship to a place called Port De Galle. There the governor, who

was a Netherlander, invited him to Colombo and wanted him to preach there to the numerous

Germans. From Colombo, he sailed on to Jaffna, Nagapattinam and at last touched Cuddalore,

his destination, on June 26th

, 1767 A.D. Till 1788 A.D., he worked at Nagapattinam, besides

many other places. In 1788 A.D., he was appointed missionary for the Vepery Mission as

successor to Fabricius and as a chaplain to a female asylum. In 1800 A.D., he joined Jaenicke in

his tour of Ramnad. He received great benefit from Jaenicke’s presence. Jaenicke at that times

was very weak and in his last days. In 1802 A.D., he toured Tirunelveli, along with Satianadan.

He baptized many people in Tirunelveli district on October 2nd

, 1803 A.D. It may safely be

67

.Caldwell, R.,Records of the Early History of the Tinnevelly Mission of the SPCK & SPG, op.cit.,

p. 65.

135

affirmed that of all the missionaries of that period next to Schwartz, Gericke was the most loved

and respected.68

According to Hough, “Gericke baptized thousand three hundred souls. So there were some

accusations against him, that Gericke had baptized these large number of people without

sufficient evidence of their sincere conversion to the Christian Faith. But the assumption is

completely ill founded.69

Within a short period of his labour in Tirunelveli, Gericke visited many villages and added

many to the Christian fold. He worked in the Master’s Vineyard patiently for a long time and at

last the reward came for his patience. He desired greatly to work among non-Christians from his

earliest years and his tour round Tirunelveli gave him an opportunity to work among the people

who had never known and heard of Christ in their life time. In his early years, he had to face

difficulties. But his later days in Tirunelveli yielded much fruit. He was discouraged at one time

that all his labour had gone in vain and his strength to no purpose. But during the later part of his

life, he gathered much fruit.70

He went from place to place, preaching the Gospel and

strengthening those who had already responded to the Gospel through the native priests and

catechists.71

He travelled to Padmanabapuram, Sattankulam, Mudalur, Bethlehem, Navaladi,

Kundal, Karikovil, Uvari, Taruvai and Manapad.72

He was responsible, along with David and

68

Ibid., p. 79. 69

Hough, J., op.cit., Vol. I, p. 678. 70

. Caldwell, R.,Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,

op.cit., p. 92. 71

.Ibid. 72

.Ibid., pp. 79-85.

136

Sathianadan, for the formation of new villages like Jerusalem and Nazareth.73

Wherever he went,

the spiritually hungry people gathered round him and he prayed with them and preached to them.

He helped them in their secular needs also. The poor people were heavily taxed beyond

their means. He recommended their case to the Collector and redressed their grievances.74

No

wonder the people loved him and considered him the most lovable missionary, next only to

Schwartz.75

Taylor in his book remarks as follows : “The year 1802 A.D. was an extra-ordinary era in

Gericke’s life. It was something like the sudden and peculiar gleam which the setting sun casts

forth just beneath a cloud.….. by his coming to the Tirunelveli District members presented

themselves for the ordinance of baptism.”76

Gericke was stricken with fever after the tour of the south. On October 2nd

,1803 night at

Vellore , he told his servant that he was going. His servant thought that he was going to Madras

and asked him not to go because he was very weak. But he was talking of his eternal journey. He

died the same night at Vellore,77

and his body was buried at Vepery, Madras, on October 6th

,

1803.”78

73

. Paul Appasamy, op.cit., p. 18. 74

.Caldwell,R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,

op.cit.,pp. 88-89. 75

. Ibid., p. 79. 76

. Ibid., pp. 95-96. 77

.Ibid., p. 95. 78

Samuel, G., History of the Tranquebar Mission History,(1706-1955), Madurai, 1955, p. 47.

137

He was sixty one when he passed away.. He paved the way for the CMS missionary, the

well known C.T.E. Rhenius.79

Thus ended the greatly loved missionary’s life in this part of India, entirely given to the

cause of the preaching of the Gospel and to the uplifting of the poor people in South India.

C.T.E. Rhenius

Charles Theophilus Edward Rhenius was born on November 15th

, 1790 at the fortress of

Grandens in West Prussia. He lost his father when he was six years old. At seventeen, he joined

his childless uncle and it may be said that here he was directed towards divine things. In 1810, he

entered the seminary at Berlin. He had an inner desire to become a foreign missionary. But he

did not convey this to his mother because she had already requested him not to go abroad.80

In 1812 A.D., he was ordained a minister and in 1814,81

he boarded the ship for India. The

following year he reached Madras. He acquired knowledge in Tamil and he was asked to

translate the New Testament. It took him twelve long years.

After six years of fruitful ministry at Madras, he was entrusted with the mission work in

Tirunelveli in 1820.82

He continued his translation in Tirunelveli.

He established a training school for the teachers and catechists. He formed many societies

and organized funds for supporting and helping the natives. He formed:

1. Religious Tract Association ;

79

.Caldwell, R.,Records of the Early History of the Tinnevelly Mission of the SPCK, op.cit., p.90. 80


. Ibid. 82

.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,

op.cit., p. 200.

138

2. Native Philanthropic Society ;

3. Poor Fund

4. Widows’ Fund83

5. A Friend in Need Society

6. Native Church Missionary Society.

The Religious Tract Association was formed on October 31st ,1822 and it consisted of

Christians of all classes, natives and foreigners.84

Native Philonthropic Society (N.P.S.) rendered

assistance to the native Christians in their day to day affairs such as the acquisition of land,

building of schools, prayer house and thus relieving the foreign missionary of this burden.85

The

missionaries themselves were the treasurers of this N.P.S., and this Society cared for the secular

requirements of the Mission. N.P.S. was formed on June 2nd

, 1830 by the native Christians.86

To help the widows of the teachers and the catechists, the Widows’ Fund was created by

Rhenius.87

A group of villages formed a district in those days and the whole “district” was named

after the main village. Such districts were expected to maintain and care for their poor. Hence a

83


. Ibid., p. 32. 85

. Ibid., p. 52. 86

.Rhenius, J., Memoir of the Rev. CT.E. Rhenius, Comprising Extracts from his journal and

correspondence, with details of Missionary Proceedings in South India, London, 1841, p.

375. 87

. Paul Appasamy, op.cit., p. 56.

139

Poor Fund was organized. Native Missionary Society was formed to pay the traveling expenses

of catechists.88

Rhenius was the direct cause for the formation of many Christian settlements.89

Even

though he did not give much monetary aid, he gave his whole hearted support to this cause. He

purchased sites and plots through N.P.S., German Evangelical Mission, etc., and helped the poor

and persecuted Christians to settle in the Christian settlements. He established many

educational institutions also.

In 1832, cholera and famine attacked the Christian community and funds were raised from

various sources for their help. At that critical time, Rhenius moved among them like “an angel of

mercy.”90

Wolff, a Jewish missionary, once visited Palayamkottai and passed the following remarks

about Rhenius : “The greatest missionary, I believe, who has appeared since the times of the

apostles, more enterprising, more bold and more talented than even Schwartz himself.”

How far this statement can be accepted is left to further research on this subject. Rhenius

was undoubtedly an eminent missionary. But to make him more prominent and eminent than

Schwartz is rather an exaggeration. Paul Appasamy, the author of CMS in Tinnevelly, says that

Wolff had not seen Xavier or Schwartz and hence we should give some allowance for his

language of exaggeration.

88

. Ibid., p. 137. 89

. Ibid., p. 75. 90

. Holcomb Helen, H., Men of Might in India Missions, New York, 1901, p. 160.

140

Since he entered India as a missionary in 1814, Rhenius did not leave the country even for

a day nor did he desire to change his station to a cooler place at any time. He spent twenty four

years of his life in India. He married a lady of Dutch extraction by name Van Someran while

staying at Madras. 91

Rhenius passed away at a very early age of forty-one, on June 5th

, 1838. He was buried

very near to the church at Palayamkottai.92

He was a very devoted missionary. “The Tirunelveli Missions are in a great measure

indebted to this wise master builder for the progressive element apparent in their history.”93

“His

Tamil writings may be looked upon as a legacy of no mean value, to the Christian church of

South India.”94

He was an author who wrote many school books on different subjects.95

The great love the people had for him is revealed through a village which bears his name as

Rhenius Puram. It is evident from this that just to keep his name and his labours in memory, the

people had named a village after him.

James Hough

James Hough’s son has supplied biographical description of his father James Hough.

Others also have written about James Hough. But no one has furnished the details regarding his

native place, date of birth, his parents’ named, childhood and early life, etc. Information is

available only regarding his career from his twenty fifth year onwards, when he was ordained.

91


. Ibid., p. 69. 93

.Holcomb, H.H., op.cit., 166. 94

.Ibid.,, p. 165. 95

.Paul Appasamy, op.cit., p. 33.

141

In 1814, he was ordained by the Bishop of Carlisle in Cumberland, to the Curacy of

Grinsdale. He once heard an anniversary sermon of the C.M.S., and was fired by missionary

zeal. His attention was directed towards the cause of the mission and the missionary work among

non-Christians. His desire was fulfilled in a strange way in 1815 when he met Charles Simeon at

Cambridge and he was offered a chaplaincy in India.96

In 1816, both Mr. & Mrs. Hough started for India. When he reached his destination, he

was appointed to Tirunelveli as the first Military Chaplain.97

The discharge of military duties

alone were not sufficient for him because it did not occupy the whole of his time. He was very

enthusiastic and earnest about missionary labour and hence his energetic spirit was not satisfied

with the routine work which he had to discharge.

He applied for prayer books and New Testaments and received them from S.P.C.K.,

C.M.S. , British and Foreign Bible Society. Then he distributed the books to the soldiers and the

people. But the books he received were not sufficient for the need of the people at Tirunelvelli.

Many needy and interested soldiers could not be provided with books.

The S.P.C.K. authorities were so glad at the extra interest which Hough showed towards

mission work. Therefore, in addition to sending copies of New Testament and prayer books,

they also sanctioned a grant of Rs. 40 every month for the payment of school masters whom

Hough selected from important villages like Nazareth and Mudalur.98

96

.Hough, J., op.cit.,Vol.V, p. 68. 97


op.cit., p. 179. 98


142

He began to devise new plans for the temporal and spiritual benefit of the people around

him. He wanted to re-organise the work of S.P.C.K. in Tirunelveli because no missionary had

resided in the district since the death of Jaenicke in 1800, and no missionary had been in the field

for ten years, the last visit being that of Gericke in 1806.

He listed all the lands that had been granted to S.P.C.K. or purchased either in their name

or in the names of individual missionaries and got them entered in S.P.C.K. properties. He also

purchased a piece of land near his own bungalow and built two schools - one English and

another Tamil. The bungalow, compound, and school buildings later became the properties of the

C.M.S. and to the present day continues to be the Society’s important office in the Tirunelveli

Mission.99

He himself visited the schools and enquired about each teacher and student and recorded

them.100

As the result of his labour, the number of schools increased in different localities and the

supply from the S.P.C.K. was not sufficient for the needs. Hough applied for a larger supply but

they were not in a position to increase the grant. Hence he applied to the CMS and they started

subscribing annually.101

Hough introduced into the district the society called C.M.S. and he took charge of both

C.M.S. and S.P.C.K. until 1829 when S.P.C.K. handed over the charge of the Tirunelveli

Mission to S.P.G. which sent a missionary to the field. James Hough requested the C.M.S. for

99

. Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,

op.cit., p. 181. 100

. Ibid., p. 180. 101

. Ibid., p. 197.

143

help and in 1820, Rhenius was sent down to Tirunelveli.102

More missionaries were needed

because of the increasing responsibilities and labour.

Amidst his crowded programme and strenuous work, he found time for writing booklets

and tracts in Tamil and translated books suitable for school children as well as the native

elders.103

In 1821, he was transferred to Poonamallee, near Madras to take up charge as the Garrison

Chaplain. With regret and pain he left Tirunelveli. Till his death, he cherished thoughts about

Tirunelveli and he was happy over its rapid progress.

When he left Tirunelveli for Poonamalle, there were 13 schools (two English and 11

Tamil). On his way to Madras, he visited Tranquebar, Trichy and Tanjore. In his new place of

appointment, he discharged his duties happily. After nine months’ work, physical ailments like

giddiness and liver trouble, weakened him. He had taxed himself too much and he went to

Europe for a period of two years to take rest. Hough returned to India in 1824. On his arrival, he

was posted in Madras where he remained till his departure to Europe at the end.

His physical weakness did not allow him to do much work. He, therefore, thought that cool

climate would do him better and left for Nilgiris. But he could find no improvement in his health

and so had to leave India for good.. His work in India, where he wished to labour, was over and

he left for Europe in 1826, two years after his furlough.

102

.Ibid., p. 199. 103


144

In Europe, he spent the rest of his life in pastoral work. The last ten years he worked hard

to finish his “History of Christianity in India.” Four volumes were published during his life time

and the fifth was in the form of manuscript, to which his son added a biographical account of his

beloved father, and published it. He left this world to the Next, with joy beaming in his face, at

Hastings on November 2nd

,1847.

Bishop Western says that next to Clorinda, James Hough was the Second Founder of the

Tirunelveli Diocese.104

Bishop Caldwell says that if Jaenicke was the Father of the Tirunelveli

Missions, James Hough could be considered the Second Father.105

Hough was undoubtedly the ablest man of the Church of England, who had laboured in

India. He learned Tamil in a very short time though it was not expected of him.106

He was the

one who introduced the CMS into Tirunelveli107

and had high hopes that Christianity would

thrive in Tirunelveli in future. As he desired, it yielded good fruit. He was not merely an

evangelist and teacher but he took care of all the churches in Tirunelveli and helped them in their

differences and gave them the aid of his sound judgment.108

104

. Western,F.J., op.cit., p. 110. 105


op.cit., p. 178. 106

.Paul Appasamy, op.cit., p. 26. 107

.Ibid., p. 23. 108

. Sherring,M.A., The History of the Protestant Missions in India, from their commencement

in 1706 to 1881, London, 1864, p. 344.

145

Out of gratitude for Hough, the native Christians named a village after him and to this day

the village exists as a standing monument to his loving labour in Tirunelveli district. The village

Hough Iyer Puram clearly shows the respect and love the people had for Hough.109

John Tucker

John Tucker was born on April 8th

,1818. He was a native of Schaftersbury and his

ancestry could be traced through royal lines upto the time of Elizabeth I. In other words, he had

distinguished ancestors. He educated himself at Cambridge and showed signs of becoming a

promising doctor and people never thought that he would ever become a missionary because his

interest in medicine was intense. But in his heart of hearts, he had a missionary zeal even from

his early age and it increased as he experienced his divine love. He particularly wanted to

evangelise his own people. In 1842, the long expected opportunity presented itself to Tucker and

he was ready to become a missionary and left for India. As Pettitt puts it, “he was a shrewd

practical man and a devout Christian.”110

As soon as he landed in South India, he was assigned work in Tirunelveli Mission, and the

village of Panneivilai was his allotted station. Panneivilai was founded by Rhenius but at the

time when Tucker took charge of it, the village was not fully Christianised. In 1845, two year

after Tucker’s arrival, he wrote that “there are no non-Christian in Panneivilai”111

and that

“everyone who lived within the hearing of his church bell was either a Christian or had as much

109

. Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,

op.cit., p. 205. 110

. Pettitt, G., Sowing and Reaping, n.p., n.y., pp.29-30 111

. Ibid., p. 63.

146

knowledge of the Scriptures as a Christian.”112

As a result of his continuous labour, it rose to the

height of prosperity as a mission station and it attained great importance under his fostering

care.113

Besides publishing a collection of Tamil hymns, he also published many of his writings in

Tamil in 1847.114

He laid the foundation stone at Mengnanapuram for a large school room

intended for female education which is now run under the name of Elliot Tuxford Girls High

School.115

He purchased amidst great opposition and difficulty a Brahmin village called Pirankulam, a

neighbouring village of Panneivilai and erected a thatched bungalow for his future residence and

built a school room and a prayer house.116

John Tucker worked more than twenty years in Panneivilai. He baptized during that time

many converts and built nearly sixty churches. He drew the plans for village churches, besides

the large church at Panneivilai where 1,200 souls could worship.117

He was a “man of sound common sense and business habits” and he was able to keep the

mission together when danger threatened its existence just after Rhenius’ great schism. He

reorganized it in such an efficient way as to make it fit for facing future disturbances and

troubles arising in the Mission. Because of him, the mission stood firm and solid in 1841when

persecution was unleased on the Church.

112


. Ibid., p. 111. 114

.Ibid., p. 110. 115

Pettitt, G., op.cit., p. 41. 116

. Ibid., p. 166. 117

. Eugene Stock, op.cit., Vol. I, p. 541.

147

He laboured for about twenty years from 1843 to 1861 during which period Panneivilai

grew under his care and the bungalow and beautiful church commanded a fine view of the

adjacent tank and green fields.118

He went on furlough to his home country where he was called

to his eternal rest in 1866119

at his 48th

year.120

John Thomas

John Thomas was born in Ireland on November 10th

, 1807. He spent most of his childhood

with his grandfather. Even from his childhood he showed great interest in legal profession.

In 1827, he happened to hear Rev. Byers, preaching at Pembroke. At first he was unwilling

to attend his meetings, but later he was drawn by his messages and benefitted much. He was

changed completely and his attention was diverted to foreign missions. He left England for India

on August 13th

, 1836, to work as a missionary.121

The next year he toured Tirunelveli and took interest in Megnanapuram. Hence he was

assigned Megnanapuram. Under his able guidance, South Indian Missions began to have more

converts.122

John Thomas lived in that village for 30 years and developed it so much that it attained pre-

eminence. When he first took charge of Megnanapuram, it was a barren field, known as

118

. Paul Appasamy, op.cit., pp. 156-157. 119

.Ibid., p. 156. 120

. Ibid. 121

. Grey-Edwards, A.H., Memoir of the Rev. John Thomas, London, 1904, p. 5. 122

.Paul Appasamy, op.cit., p. 76.

148

“Sabanilam” (cursed land). But John Thomas changed it into an oasis,123

with beautiful flowers ,

trees, etc. He built a church124

in 1843 which has a tower 192’ in height. The tower’s architecture

is one of the finest in South India.125

He reorganized the village and planned regular streets intersecting each other and built

houses in regular rows. The streets were planted with coconut and other trees. He made the

village appear neat and well ventilated, and supplied potable water. He provided houses for the

poor and beautified their surroundings. He destroyed all the slums. He was a practical man and

provided these slum people with land. He had a methodical brain and put it into real practice

which yielded good results.126

He provided schools for children of the village and also for

girls.127

He established boarding schools also.128

He married Mary Davis, daughter of John Davis of Pembroke at Vepery Church in 1838.129

He introduced the Panchayat System in the village much earlier than in many other villages. His

aim in introducing Panchayat System was to help the inhabitants settle the disputes among

Christians.130

But John Thomas was an autocrat as far as the mission affairs were concerned. There was

room for only one will, and that was his. His mode of tackling things proved most successful.

The natives found that his ideas were far better than their chaotic principles and submitted to him

123

.Ibid., p. 41. 124

.Ibid., p. 111. 125

.Ibid., p. 97. 126

.Grey Edwards, A.H., op.cit., pp. 59- 60. 127

. Ibid., p. 61. 128


. Ibid., p. 131. 130

. Ibid., p. 189.

149

with respect. As long as Megnanapuram exists, his name also will be remembered with deep

respect.131

He was undoubtedly one of the ablest missionaries who laboured in Tirunelveli. He

was a gifted man, “excellent lawyer, self-made excellent doctor, excellent singer, good

musician, good mechanic, swimmer, rider and had good bodily strength and as a builder, had no

equal in Tirunelveli. He was a Tamil scholar, good orator, disciplinarian and studied the native

mind and worked accordingly.”132

He went to Ireland on furlough twice. He died at his 62nd

year

in 1870133

and was buried in a corner of the Megnanapuram Church.134

Samuel Sawyer

Samuel Sawyer was not a missionary like others. He was a trader.135

Some opine that he

was an Anglo-Indian. Some others say that he was a Portuguese trader136

. Caldwell is of the

opinion that he was the best Indian merchant.137

As the Portuguese were the first Europeans to land in India, the Indians called all foreigners

Portuguese. Hence Samuel Sawyer was also considered a Portuguese trader. Sawyer took great

interest in mission work at Palayamkottai. Though a trader, he acted occasionally as the financial

agent of the Mission and paid the catechists their salaries some times out of his own pocket.138

131

.Grey Edwards, A.H., op.cit.,p. 159. 132

. Wyatt,J.L., Reminiscences of Bishop Caldwell, Madras, 1894, pp. 101-102. 133

.Grey Edwards, A.H., op.cit., p. 170. 134


.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK and SPG,

op.cit., p. 176. 136

.Azariah, S.A., Ringaltanbe, the Apostle of South Travancore, n.p., n.y.,p. 37. 137


op.cit., p. 119. 138

. Ibid., p. 176.

150

He also contributed liberally to the maintenance of schools. He stayed in a bungalow near

Clorinda’s Church at Palayamkottai.139

During the time of persecution and trials, he purchased with his money a piece of land

which was called after him even to this day and speaks of Sawyer’s generosity and kindness.

He purchased the plot in 1815 and settled the poor Christians upon it. He died the following

year.140

G.U. Pope says that but for his timely help, Christianity would have been extinguished in

these parts.141

As long as Sawyerpuram exists, one cannot but remember Sawyer with deep

respect.

Robert Caldwell

Robert Caldwell was born in North Ireland on May 7th

, 1814. His parents were Scots.142

On

his 16th

year, he was taken to Dublin to be trained as an artist because his brother wished it. He

won several prizes through his hard work.143

But a turning point came in his religious life which ultimately ended in his becoming a

missionary to India. He spent most of his life time here in India and he was in southern India for

fifty three years. As he had spent 53 years in India, he developed a great interest in India and

everything Indian, which made him more an Indian than anything else. It is said that Caldwell

139



op.cit., p. 176. 141

. Pope, G.U. Missions to the Heathens, London, 1894, p. 14. 142

. Wyatt, J.L., op.cit., p. 3. 143

.Ibid., p. 4.

151

himself said “as long as I live I will work only for Indians, and when I die, I will die only in their

country.”

He left Ireland for India on August 30th

, 1837, after taking leave of his mother. At that time

his mother was unwell, and bedridden but without any murmur, she cheerfully permitted her son

to do God’s work.144

The following year on January 8th

, he reached Madras.145

The S.P.G. had not then decided about his place of work. He was attracted towards

Tirunelveli, through conversations with another missionary, Caemmerer, at Tirunelveli and the

remarkable work of Rhenius.146

He left Madras in 1841 and walking the whole way, he reached

Palayamkottai . When he reached his destination, he remarked that he was “fresh as a lark.”147

He was appointed to work at Idyangudi, once the abode of shepherds and a wilderness. He

wanted to make Idyangudi a model Christian Village and wanted to preach from there to the

neighbouring places. He established schools and they constituted the “leaven”. Before long, the

natives of that village, mostly Shanars, became Christians.

He had great plans and schemes for Tirunelveli. He had also great admiration for that

country. He wanted to make Idyangudi a model village for the Mission to enable each and every

village to follow his path. With this in his mind, he planned the whole village of Idyangudi with

144

. Ibid., p. 9. 145

.Ibid., p. 58. 146

. Ibid., p. 68. 147

. Ibid., p. 77.

152

straight streets and well ventilated houses. He himself directed the whole work by climbing up a

tree.148

During the early stages of his missionary career, he committed some mistakes. But he was

not ashamed of admitting them. God worked them for good. It demonstrated his humble

nature.149

He was married in 1844 to Eliza, the eldest daughter of Charles Mault who belonged to the

Church Missionary Society, and a resident of Nagercoil.

He started schools for girls and Mrs. Caldwell also showed great interest, along with her

husband.150

Industrial schools also were started and in one such school at Idyangudi, lace making

was taught by Mrs.Caldwell for girls. Carpentry, painting and blacksmithy were taught for

boys.151

He was instrumental for building the church at Idyangudi, which was dedicated on July

6th

,1880. The foundation stone to this church had been laid 33 years earlier. It is of Gothic

architecture and its beauty lies in its windows and all its pillars are monolithic.152

He obtained

the stones for building this church from a place called Nambiyar where limestones are found at

the banks of the river Ellavaodai, near Tisayanvilai.153

This church has chiming bells.

148

. Ibid., p. 86. 149

. Ibid., p. 93. 150

. Ibid., p. 84. 151

. Pate,H.R., op.cit., p. 269. 152

. Ibid., p. 163. 153

.Ibid., p. 26.

153

He was consecrated bishop on March 11th

,1877 and he was the first bishop in Tirunelveli.

He died at Kodaikanal in 1891.154

His body was brought to Idyangudi. A great crowd attended

his funeral. He was buried under the altar of the Idyangudi church on September 2nd

, 1891, six

days after his death.155

The native church of Tirunelveli owes a great deal of gratitude to this remarkable man,

which they could never repay. “A little one has become a thousand”, the prophecy of Isiah, the

Prophet of the Old Testament, has been proved real in Caldwell’s case. He saw native Christians

increasing from 6,000 to 1,00,000. “The present stability, plans of work, and organization of the

Tirunelveli Church are in a large measure due to the wisdom and administrative abilities of

Bishop Caldwell.”156

George Uglow Pope

George Uglow Pope (G.U. Pope) was born in Prince Edward Island, Nova Scotia on April

24th

, 1820. John Pope and Catherine Uglow were his parents. In his 13th

year, he felt called for

missionary life in India and gave himself for the Ministry in the Kingdom of God. He was

determined to live and die for the people of southern India.

In 1838, he learnt Tamil and Sanskrit by joining the Wesleyan Mission. In 1839, he

boarded the ship to India. After eight months, he reached India. He was learning Tamil, Sanskrit

and Hebrew, even during his voyage, devoting eight hours a day.

154

.Wyatt, J.L., op.cit., p. 164. 155

.Ibid., p. 182. 156

. Ibid., p. 187.

154

He was appointed to work with the S.P.G. in Tirunelveli from 1841. He laboured with

characteristic energy. He started an institute in Sawyerpuram. Later it was called “Pope

Memorial Hall,” by his admirers.157

His main field of work was Sawyerpuram and its

neighbourhood. He had to face persecution from the uncultured, illiterate villagers. It is said that

one early morning, a woman who was against him, poured upon him water mixed with cow

dung. But he was patient and bore them for his Master’s sake. He is said to have had many

converts, from the neighbouring villages.158

However, there is difference of opinion regarding

this. Some say that Pope should not be given the credit because he was not the real person who

brought all these villages, surrounding Sawyerpuram, to Christianity. Whether Pope was the

cause or not, the fact remains that all these villages came under the influence of Christianity

during the time of Pope. But from his own writings and that of many others, it is evident that he

toured extensively for the cause of the spread of the Christian Faith.159

In 1844, he built a church

at Sawyerpuram but it was a temporary one. It was later destroyed and the re-built church was

dedicated in 1887.160

While Robert Caldwell was working at Idyangudi, he established a seminary at Idayangudi.

Pope founded another seminary at Sawyarpuram for those who were at the northern side of the

River Tambraparani. But according to Caldwell, Pope was a hard task master and landed himself

in trouble with the students of the seminary. Hence after two years of furlough, he did not come

to Sawyerpuram on his return in 1851. He left Sawyerpuram in 1849 and owing to his ill health,

157

. Hameed, S., Report of the Work Done on “The Contribution of European Savants to Tamil

with Special Reference to Dr. Pope, n.p., n.y., p. 18. 158

. How far this statement is true ,cannot be ascertained, because of lack of records. 159

. Pope, G.U., Missions to the Heathens, London, 1894, p. 14. 160

.Pate, H.R., op.cit., p. 96.

155

he did not come back to his original place of work. He believed earnestly that the Missionary

Movement which was started in Tirunelveli, would have lasting effects.

After his return from England in 1851, he spent the rest of his days in India at Tanjore and

at the suburbs of Bangalore. Finally he left for England and joined the staff at Balliol college.161

He died as he had lived poor. His only honours being the degrees he earned through his

academic career and the medal of the Royal Asiatic Society. He had spent 43 years of his life in

India and had done good work with simple life.162

C.U. Pope was a born teacher, a strict

disciplinarian.

His name is remembered even to this day in connection with education in the Tirunelveli

Mission and more by his translation work throughout the Tamil Country.

Not only foreigners but also natives have contributed their share in the growth of Christian

settlements in South India. Many native minds had also given their ceaseless labour and the

outstanding men of the Christian cause were Sathyanadan, and David. One should not think that

just because women in our country were kept at indoors, they did not take any part in the growth

of Christianity. Women like Clorinda have given their best to the cause of Christianity in South

India. They laboured hard, along with the foreigners, to build new Christian villages in these

parts and to bring new converts to Christ.

Karpagam Sathyanadan

161

.Hameed, S., op.cit., p. 20. 162

. Sharrock, J.A., South Indian Missions, London, 1910, p. 53.

156

Sathyanadan was a native of Uthamapalaym in Trichy district. He was born in 1753 to

Ammaiappa Pillai.163

His mother’s Christian name was Santhabai. During his childhood, his

father died and his maternal uncle Chidambaram Pillai became his guardian. Later

Sathyanadan’s sister was married to this uncle. When he came of age, he was disillusioned with

his own religion. At this juncture, he happened to hear the preachers sent by Schwartz from

Tranquebar. When he happened to see Schwartz in the streets of Tanjore, he hid himself because

of the skin colour of Schwartz. Schwartz went near him and explained to him that because he

happened to be a man from a cold country, he was fair but all belong to the human kind. Then

he preached the Gospel to him and he surrendered himself to the Message.164

He at once

returned to his native village and preached the same Gospel to his widowed mother.165

Both were

baptized in Tanjore in 1772 by Kohloff.166

He was appointed by Kohloff as Catechist under his control. and after he gained

experience, he was given in charge of a small congregation at Vallam, seven miles south of

Tanjore.167

In 1780, he was transferred to Tranquebar by Kohloff. At this juncture, the Missionary

Movement in Tirunelveli was vigourous under the sole leadership of a Brahmin woman, the first

convert at Tirunelveli. She needed the help of a man for this growing Movement. She therefore

applied to Schwartz at Tanjore. At once Schwartz thought that Sathyanadan was the fit person

and deputed him to the work at Tirunelveli in 1785. She paid his travel expenses and she

163

.Samuel, G., op.cit., p. 56. 164

. Ibid., p. 57. 165

.Rajiah D. Paul, op.cit., p. 30. 166

. Paul S. Kadambavanam, Origin of the Diocese of Tinnevelly, Madras, 1967, p. 42. 167

.Ibid., p. 43.

157

arranged all facilities for his comfortable stay in Palayamkottai.168

When he took charge of

Tirunelveli in 1805, there were 35 congregations and 5,000 Christians. Undoubtedly this increase

could be attributed to the unsparing efforts of Sathyanadan.169

He worked for twenty years. No missionary, till the time of Rhenius, had worked for such a

long period. Hence he could be placed among the Fathers of the Church. He was the first Tamil

catechist and the first Tamil priest of Tirunelveli. Sathyanadan was ordained in 1790 by Jaenicke

and Kohloff. He began to work among the natives, Shanars, and after seven long years of

untiring efforts he was successful in his mission.

He worked along with Jaenicke, Gericke and Riagaltaube and Kohloff. But after a few

years of labour, due to ill health or transfer, they all left Tirunelveli. Sathyanadan, however,

remained at Tirunelveli.

He was responsible for creating new settlements and renaming old villages with Christian

names. His main field of labour was the South Eastern Tirunelveli District. He roused the

Christian spirit in these parts and villages like Nazareth, Mudalur, Jerusalem, etc which sprang

up in quick succession.

Sathyanadan went from place to place, preaching and baptizing and establishing new

congregations. He strengthened the Christians and morally upheld those new converts who were

persecuted. He not only converted the Hindus but also prevented the faithful from backsliding.

168

. Ibid., pp. 43-44. 169

.Ibid., p. 48.

158

He spent a year at Tanjore and returned to Tirunelveli in 1801. He toured extensively in areas

like Mudalur, Nazareth, Uvari, Bethlehem, Manapad, Eral, Nattathi, etc.

He was a Vellala and as soon as he became a Christian, he was persecuted by his own

people. But he gave up his caste pride. No wonder he was used powerfully by God in these

parts.170

During Sawyer’s time, there were two parties. The Tanjore Party was headed by

Sathyanadan, and the Tirunelveli Party was under the leadership of David, the first native

convert. The latter imagined that Sawyer was supporting him. On the other hand, Sathyanadan

tried to lower Sawyer in Kohloff’s estimation. But Sawyer was helping Kohloff both in

discharging his duties and financially as well. Hence Kohloff was dissatisfied with Sathyanadan.

This could be gathered from his letter. He had accused Sathyanadan of giving much lenience to

his daughter. Kohloff says that Sathyanadan had spoiled her through his extravagant indulgence.

From Caldwell one understands that she was married to a pious catechist. It seems that though

she respected her husband, she did not respect her parents and sisters and brothers. But from

some other sources it is seen that he had three daughters and all of them joined together in

disrespecting their parents. Whatever may be the story, it is clear that the missionary Kohloff had

a grievance against Sathyanadan, because in his sight, he had not brought up his children in the

Christian way.171

170

. Christadoss , D.A., A History of the Nazareth Mission, Nazareth, 1950, pp.1-10. 171

. Facts Gathered from Rev. D.A. Christadoss.

159

Sathyanadan wrote to the Committee at Tanjore in the face of this unpleasant situation

and wanted to be recalled. His wish was granted and he left for Tanjore in 1805. After being

called to Tanjore, his relationship with Kohloff gained its earlier friendliness.

Sathyanadan undoubtedly was a great man. Though not much educated and came from a

Hindu background, he did splendid work in the formation of the Tirunelveli Church.

His late conversion, and his want of a Christian education in his youth, had deprived him of

the opportunity to equal some of the early priests but it must be agreed that he stands first in

respect of character.172

He was a man of true Christian integrity and he was extremely generous.173

He helped the

poor with his scanty stipend.174

Schwartz estimates his character thus, “I have never met his

equal among the natives of this country.”175

This remarkable man left Tirunelveli due to old age

and want of rest in 1810. He left this world to be with God in 1815, at Tanjore.176

David Sundaranandam

He was a native of Kalan Kudiyiruppu, ten miles east of Sattankulam between Mudalur and

Sattankulam. He was born in 1775. But all his relatives belonged to Vijayaramapuram, a village

in the same neighbourhood. He lost his parents when he was very young and he was brought up

172


op.cit., p. 29. 173

. Ibid. 174

. Ibid., p. 28. 175

. Ibid. 176

. Ibid., p. 29.

160

by his relatives at Vijayaramapuram.. He was called Chinnamuthu during his childhood and his

original name was Sundaranandam.

He was very intelligent and he was a cut above all his classmates. He began to divert his

attention to scientific studies such as medicine, astrology and magic, which had high reputation

among the villagers. He spent most of his time in these studies and he was wandering all the time

with philosophical vagabonds. He soon incurred the displeasure of his relatives on account of

such outings. One day his aunt beat him with a churning stick for his disobedience. Unable to

bear the disgrace, he ran away from home. He joined a group of merchants who were travelling

from place to place. He went to Rajapalayam, Dindigul, Madura, Tiruchirapalli and other places

in the north and finally reached Tanjore in 1793.

At Tanjore he was employed as a salesman under a business man. It was here that he came

to know the Gospel. He was influenced by the preaching of men like Sathyanadan. These

catechists brought him to Kohloff who baptized him as David. Kohloff then trained him to be of

help to the Mission. He was there till 1796. At this time, Sathyanadan in Tirunelveli was in need

of an assistant. Schwartz, knowing that David belonged to Tirunelveli, sent him to

Palayamkottai. Straight away he earnestly entered upon his work of preparing souls for baptism.

Later he took permission to visit his relatives. His relatives thought that Chinnamuthu had been

lost once for all. No wonder when they saw him , they received him with great joy and

astonishment.

While returning to Palayamkottai, he took with him his nephew (sister’s son) who had been

instructed by Jaenicke under his personal care. Very soon David was sent to work among his

161

own people and other catechists working under Sathyanadan were sent to help him occasionally.

Sathyanadan himself visited the place in March 1797.177

Both Sathyanadan and David worked earnestly in furthering the Kingdom of God. They

preached in the market place of Sathankulam and neighbouring villages and their preaching had

good effect upon the people. They worked without interval. They preached in Shanmugapuram

also and some became Christians. Shanmugapuram later became Samadhanapuram. The time

they were preaching was the palmyra season which was the important part of the year for these

people. If these people had preached in some other part of the year, the attendance and followers

would have been much greater. David’s uncle and four families who were all David’s relatives,

promised to become Christians at the end of the palmyra season in July.178

He was the first convert from the native Shanar folk, and rendered great service to his own

community. He was known as the “Lion of Mudalur.” He died in 1806 in his 31st year at

Bethlehem. It was rumoured in those days that he was poisoned to death by some zealous

Hindus.179

It is unable to find out the veracity of this settlement.

Royal Clorinda

It is really amazing to see how an orthodox Brahmin widow had been instrumental in

founding the Christian Diocese in Tirunelveli. In those days, the lot of widows was terrible. They

were burnt alive along with their husbands’ bodies.

177

. Ibid., pp. 56-57. 178

. Ibid., pp. 57-58. 179

. Paul S. Kadambavanam, Origin of the Diocese of Tinnevelly, Madras, 1967, p. 58.

162

She was a native of Tanjore and her husband, a Maharatta Brahmin, was one of the king’s

servants and was working in Serafojee’s palace. When her husband died, as was the usual

custom, she also was taken along with the husband’s dead body to be burnt on the funeral pyre.

Among those who were watching this funeral procession were some English soldiers who were

at that time stationed at Tanjore. One of them was named Lyttleton. These soldiers

sympathesized with the young widow and liberated her from those who were about to kill her.

Lyttleton was the leader who happened to touch her during the course of saving her. It seems

once before also he had touched her while she was bitten by a snake in the fields. This he

identified by a mole. The Brahmin priests, who had come to perform the sacrifice, got wild and

asked the family members not to let her inside their house. The Brahmins frightened them saying

that if they did so, some evil would fall upon them and they would be treated as outcastes.

Fearing the rigid caste law, the members of the family refused to take her in. Hence Lyttleton

took her to his house, and kept her there. She was there as a concubine of Lyttleton. She was

taught in Christian doctrines and biblical histories.180

But when she appeared for baptism before

Schwartz at Tanjore, she was refused because Schwartz thought it unwise to baptize her as long

as she was in that sinful connection.181

Soon Lyttleton was transferred to Palayamkottai and she accompanied him. He must have

promised to marry her. But he never married her legally. We are forced to think so because he

bequeathed all his properties and wealth to her at his death. At Palayamkottai, she gained more

180

. Ibid., pp. 13-15. 181

.Brown, History of the Propagation of Christianity ,Vol. I, n.p., n.y., p. 200;. Caldwell,R.,

Records of the Early History of the Tinnevelly Mission of the SPCK and SPG, op.cit.,

p. 8.

163

knowledge in Christian Faith and again appealed for baptism. This time her character was proved

to be clean because by this time, the officer had died. Schwartz ,hearing good reports about her

from all sources, agreed to baptize her and named her after her own wish as Clorinda. Her Hindu

name was Lakshmi.182

She hailed from a royal family and hence she was called Royal Clorinda

after her baptism. Schwartz had earlier predicted a bright future in the mission field and he was

proved correct.183

She was interested in the conversion of her household and she instructed them in Christian

doctrines. Her servant was shortly baptized by Pohle and he was named John. She also preached

the Gospel.184

According to Schwartz, Clorinda had accompanied Lyttleton even prior to this date. She

was baptized during Schwartz’s first visit to Palayamkottai on February 25th

, 1778 in the

soldier’s garrison Prayer House.185

After two years of her baptism, there were forty persons in the Christian fold and the first

baptismal register of 1780 gives the names of these forty persons. There are representatives of

thirteen different castes, ranging from Brahmin to Pillai, Iluvas, Asari, Chetty, Washerman,

182

.Jacob, J.A., A History of the London Missionary Society in South Travancore.1806-1959,

Diocesan Press, Nagercoil, 1990, p. 13. 183


op.cit., p. 8. 184

. Ibid. 185

. Paul S. Kadambavanam, op.cit., p. 17.

164

Maravas, house keepers and Pallans, but no reference to any shanars. Clorinda, through her

labour, had approached all these different people and had made them join the Christian fold.

Bishop Caldwell considers 1780 as the commencement of the Protestant Church in Tirunelveli.

This was the only congregation in 1780. Caldwell found this baptismal register at Tanjore.186

Lyttleton had left all his property to Clorinda before his death. With this inherited money

in her hand, she started doing good to the people. She wanted to build a place of worship for the

Christians. They were hitherto gathering in Clorinda’s house for worship. In 1783, she built a

church in the Fort at Palayamkottai. As there was no proper place of worship for the English

soldiers, they also helped her with men and money. Within 1½ years, she finished the church

and she went to Tanjore in person to bring Schwartz to dedicate the church. Schwartz was in

Ramnad and she also went to Ramnad. Chroniclers say that she was at Ramnad on January

27th

, 1784.187

Schwartz came in 1785 and on August 24th

,1785 the church was dedicated. It was

in use seventy years until the present church was built by Rhenius. The people called it

“Pappathi Ammal Kovil”.188

This was the first church in Tirunelveli District.

Clorinda observed many illiterate people around her, and thought that only through

education, Christian knowledge could be injected into them. Hence she started a small school in

186

.Caldwell,R., Records of the Early History of the Tinnevelly Mission of the SPCK and SPG,

op.cit., p. 9. 187

. Paul S., Kadambavanam, op.cit., p. 1. 188

. Sathianadan, W.T., A Sketch of the Church History, Madras, 1910, p. 425.

165

a hut, 189

a great effort indeed by a widow to undertake. Later this was developed by Schwartz

and Sathyanadan. This was the first Christian school in Tirunelveli and St. John’s College of

today had its origin in this pyol school, started by Royal Clorinda.

She saw people suffering from lack of water. Hence she dug a well and it stands even today

after 175 years, proclaiming her name as “Pappathi Ammal Well.”190

The church she built at the

Fort is seen even today in the eastern side of Palayamkottai where the soldiers were garrisoned in

the ‘maidan’.

While in Car Nicobar islands , Ponnammal, a woman, was the cause of the growth of the

Diocese and in Burma Ann Judson, a lady, built the Diocese. Similarly Royal Clorinda, a lady,

established the Diocese in Tirunelveli.191

She died in 1806 and she was in the church she built in

Palayamkottai.

189

. Paul S., Kadambavanam, op.cit., p. 26. 190

. Ibid., p. 31. 191

.Ibid., p. 28.

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