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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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
. Paul Appasamy, op.cit., p. 29. 81
. 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
. Paul Appasamy, op.cit., p. 54. 84
. 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.
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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
. Paul Appasamy, op.cit., p. 30. 92
. Ibid., p. 69. 93
.Holcomb, H.H., op.cit., 166. 94
.Ibid.,, p. 165. 95
.Paul Appasamy, op.cit., p. 33.
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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
.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,
op.cit., p. 179. 98
. Paul Appasamy, op.cit., p. 24.
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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.
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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
. Paul Appasamy, op.cit., p. 27.
-
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
.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK & SPG,
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.
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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.
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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
. Paul Appasamy, op.cit., p. 120. 113
. 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.
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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.
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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
.Paul Appasamy, op.cit., p. 103. 129
. Ibid., p. 131. 130
. Ibid., p. 189.
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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
.Paul Appasamy, op.cit., p. 168. 135
.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
.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK and SPG,
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
. Paul Appasamy, op.cit., p. 22. 140
.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK and SPG,
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.
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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.
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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.
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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.
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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.
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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
.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK and SPG,
op.cit., p. 29. 173
. Ibid. 174
. Ibid., p. 28. 175
. Ibid. 176
. Ibid., p. 29.
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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
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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.
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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.
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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
.Caldwell, R., Records of the Early History of the Tinnevelly Mission of the SPCK and SPG,
op.cit., p. 8. 184
. Ibid. 185
. Paul S. Kadambavanam, op.cit., p. 17.
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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.
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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.