The Rajah continued to cherish Schwartz’s memory. He commissioned Flaxman for a monument erected to him at Tanjore; he placed his picture among those of his own ancestors; he erected more than one costly establishment for charitable purposes in honour of his name; and, though not professing Christianity, he secured to the Christians in his service not only liberty, but full convenience for the performance of their religious duties. Nor were the Directors backward in testifying their gratitude for his services. They sent out a monument by Bacon to be erected in St. Mary’s Church at Madras, with orders to pay every becoming honour to his memory, and especially to permit to the natives, by whom he was so revered, free access to view this memorial of his virtues.
It is to be regretted that no full memoir of the life and labours of this admirable man has been published. It is understood that his correspondence, preserved by the Society for promoting Christian Knowledge, would furnish ample materials for such a work. The facts of this account are taken from the only two memoirs of Schwartz which we know to be in print,—a short one for cheap circulation published by the Religious Tract Society; and a more finished tribute to his memory in Mr. Carne’s ‘Lives of Eminent Missionaries,’ recently published. We conclude in the words of one whose praise carries with it authority, Bishop Heber: “Of Schwartz, and his fifty years’ labour among the heathen, the extraordinary influence and popularity which he acquired, both with Mussulmans, Hindoos, and contending European governments, I need give you no account, except that my idea of him has been raised since I came into the south of India. I used to suspect that, with many admirable qualities, there was too great a mixture of intrigue in his character—that he was too much of a political prophet, and that the veneration which the heathen paid, and still pay him (and which indeed almost regards him as a superior being, putting crowns, and burning lights before his statue), was purchased by some unwarrantable compromise with their prejudices. I find I was quite mistaken. He was really one of the most active and fearless, as he was one of the most successful missionaries, who have appeared since the Apostles. To say that he was disinterested in regard of money, is nothing; he was perfectly careless of power, and renown never seemed to affect him, even so far as to induce an outward show of humility. His temper was perfectly simple, open, and cheerful; and in his political negotiations (employments which he never sought, but which fell in his way) he never pretended to impartiality, but acted as the avowed, though certainly the successful and judicious agent of the orphan prince committed to his care, and from attempting whose conversion to Christianity he seems to have abstained from a feeling of honour[[4]]. His other converts were between six and seven thousand, being those which his companions and predecessors in the cause had brought over.”
[4]. He probably acted on the same principle as in conducting the English schools above-mentioned, using “no deceitful methods.” That he was earnest in recommending the means of conversion, appears from a dying conversation with his pupil, Serfogee Rajah.
BARROW.
The name of Isaac Barrow stands eminent among the divines and philosophers of the seventeenth century. Of the many good and great men whom it is the glory of Trinity College, Cambridge, to number as her foster-sons, there is none more good, none perhaps, after Bacon and Newton, more distinguished than he: and he has an especial claim to the gratitude of all members of that splendid foundation as the projector of its unequalled library, as well as a liberal benefactor in other respects.
The father of Barrow, a respectable citizen of London, was linen-draper to Charles I., and the son was naturally brought up in royalist principles. The date of his birth is variously assigned by his biographers, but the more probable account fixes it to October, 1630. It is recorded that his childhood was turbulent and quarrelsome; that he was careless of his clothes, disinclined to study, and especially addicted to fighting and promoting quarrels among his school-fellows; and of a temper altogether so unpromising, that his father often expressed a wish, that if any of his children should die, it might be his son Isaac. He was first sent to school at the Charter House, and removed thence to Felstead in Essex. Here his disposition seemed to change: he made great progress in learning, and was entered at Trinity College in 1645, in his fifteenth year, it being then usual to send boys to college about that age. He passed his term as an under graduate with much credit. The time and place were not favourable to the promotion of Royalists; for a royalist master had been ejected to make room for one placed there by the Parliament, and the fellows were chiefly of the same political persuasion. But Barrow’s good conduct and attainments won the favour of his superiors, and in 1649, the year after he took his degree, he was elected fellow. It deserves to be known, for it is honourable to both parties, that he never disguised or compromised his own principles.
Engraved by B. Holl.
BARROW.
From the original Picture by Isaac Whood
at Trinity College, Cambridge.
Under the Superintendance of the Society for the Diffusion of Useful Knowledge.
London, Published by Charles Knight, Ludgate Street, & Pall Mall East.
His earlier studies were especially turned towards natural philosophy; and, rejecting the antiquated doctrines then taught in the schools, he selected Bacon, Galileo, and Descartes as his favourite authors. He did not commence the study of mathematics until after he had gained his fellowship, and was led to it in a very circuitous way. He was induced to read the Greek astronomers, with a view to solving the difficulties of ancient chronology; and to understand their works a thorough knowledge of geometry was indispensable. He therefore undertook the study of that science; which suited the bent of his genius so well, that he became one of the greatest proficients in it of his age. His first intention was to become a physician, and he made considerable progress in anatomy, chemistry, botany, and other sciences subservient to the profession of medicine; but he changed his mind, and determined to make divinity his chief pursuit. In 1655 he went abroad. His travels extended through France, Italy, and the Levant, to Constantinople; and, after an absence of four years, he returned to England through Germany and Holland. During this period he lost no opportunity of prosecuting his studies; and he sent home several descriptive poems, and some letters, written in Latin, which are printed in his Opuscula, in the fourth volume of the folio edition of his works. In the voyage to Smyrna he gave a proof of the high spirit, which, purified from its childish unruliness and violence, continued to form part of his character through life. The vessel being attacked by an Algerine corsair, Barrow remained on the deck, cheerfully and vigorously fighting, until the assailant sheered off. Being asked afterwards why he did not go into the hold, and leave the defence of the ship to those whom it concerned, he replied, “It concerned no one more than myself. I would rather have died than fallen into the hands of those merciless pirates.” He has described this voyage, and its eventful circumstances, in a poem contained in his Opuscula.