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China: The Anglican St Andrew's Church dates from the early 20th century, Nathan Road, Kowloon, Hong Kong.<br/><br/> Originally a sparsely populated area of farming and fishing villages, Hong Kong has become one of the world's most significant financial centres and commercial ports. It is the world's tenth-largest exporter and ninth-largest importer.<br/><br/> Hong Kong became a colony of the British Empire after the Qing Empire ceded Hong Kong Island at the end of the First Opium War in 1842.
China: The Anglican St Andrew's Church dates from the early 20th century, Nathan Road, Kowloon, Hong Kong.<br/><br/> Originally a sparsely populated area of farming and fishing villages, Hong Kong has become one of the world's most significant financial centres and commercial ports. It is the world's tenth-largest exporter and ninth-largest importer.<br/><br/> Hong Kong became a colony of the British Empire after the Qing Empire ceded Hong Kong Island at the end of the First Opium War in 1842.
China: The Anglican St Andrew's Church dates from the early 20th century, Nathan Road, Kowloon, Hong Kong.<br/><br/> Originally a sparsely populated area of farming and fishing villages, Hong Kong has become one of the world's most significant financial centres and commercial ports. It is the world's tenth-largest exporter and ninth-largest importer.<br/><br/> Hong Kong became a colony of the British Empire after the Qing Empire ceded Hong Kong Island at the end of the First Opium War in 1842.
China: The Anglican St Andrew's Church dates from the early 20th century, Nathan Road, Kowloon, Hong Kong.<br/><br/> Originally a sparsely populated area of farming and fishing villages, Hong Kong has become one of the world's most significant financial centres and commercial ports. It is the world's tenth-largest exporter and ninth-largest importer.<br/><br/> Hong Kong became a colony of the British Empire after the Qing Empire ceded Hong Kong Island at the end of the First Opium War in 1842.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
John Calvin, born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrines of predestination and of the absolute sovereignty of God in salvation of the human soul from death and eternal damnation.<br/><br/> Various Congregational, Reformed, and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world.
Tharangambadi, formerly Tranquebar, is a town in the Nagapattinam district of the Indian state of Tamil Nadu. It lies 15 kilometres (9.3 mi) north of Karaikal, near the mouth of a distributary of the Kaveri River.<br/><br/> It was a Danish colony from 1620 to 1845, and in Danish it is still known as Trankebar.
John Calvin, born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrines of predestination and of the absolute sovereignty of God in salvation of the human soul from death and eternal damnation.<br/><br/> Various Congregational, Reformed, and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world.
John Calvin, born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrines of predestination and of the absolute sovereignty of God in salvation of the human soul from death and eternal damnation.<br/><br/> Various Congregational, Reformed, and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world.
Remarkable for their military prowess, their receptivity to Christianity, and their intricate all-embracing kinship network, the Kachins are a hardy mountain people living in the remote hills of northern Burma and on the peripheries of India and China.<br/><br/> 'Kachin' is actually a Burmese word that does not exist in any of the local dialects. Each Kachin tribe has a different name for themselves and their neighbours, but no word to describe the whole group. There are the Jinghpaw (known as Jingpo in China and Singpho in India), the Maru, the Lashi, the Atsi (or Szi), the Lisu and the Rawang—but those represent linguistic groups rather than actual nationalities. Far more important bonds are formed by an intricate system of clans, which cuts across tribal barriers.<br/><br/> Every 'Kachin' belongs to one of five original families: Marip, Maran, Lahpai, N'Hkum and Lattaw. These clans are related in an all-embracing kinship network of extreme complexity. In practice, however, this system binds together the Kachins into a remarkably tight-knit society.
John Calvin, born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrines of predestination and of the absolute sovereignty of God in salvation of the human soul from death and eternal damnation.<br/><br/> Various Congregational, Reformed, and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world.
St. Paul's Cathedral, built in Gothic Revival style, was iniated in 1839 and completed in 1847. It is an Anglican cathedral, belonging to the Church of north India.<br/><br/> The tax records of Mughal Emperor Akbar (1584–1598) as well as the work of a 15th century Bengali poet, Bipradaas, both mention a settlement named Kalikata (thought to mean ‘Steps of Kali’ for the Hindu goddess Kali) from which the name Calcutta is believed to derive.<br/><br/> In 1690 Job Charnock, an agent of the East India Company, founded the first modern settlement in this location. In 1698 the company purchased the three villages of Sutanuti, Kolikata and Gobindapur. In 1727 the Calcutta Municipal Corporation was formed and the city’s first mayor was appointed.<br/><br/> In 1756 the Nawab of Bengal, Siraj ud-Daulah, seized Calcutta and renamed the city Alinagar. He lost control of the city within a year and Calcutta was transferred back to British control. In 1772 Calcutta became the capital of British India on the orders of Governor Warren Hastings.<br/><br/> In 1912 the capital was transferred to New Delhi while Calcutta remained the capital of Bengal. Since independence and partition it has remained the capital and chief city of Indian West Bengal.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
St. Paul's Church was originally built in 1521. In Décadas da Ásia, the seminal work of the Portuguese chronicler, João de Barros, the original structure was a simple chapel dedicated to the Virgin Mary. The chapel was built by a Portuguese fidalgo or nobleman, Duarte Coelho, as an act of gratitude following his escape from a storm in the South China Sea.<br/><br/>The chapel was deeded to the Society of Jesus in 1548 by the Bishop of Goa, João Afonso de Albuquerque, with the title deeds received by St. Francis Xavier. The chapel was then further enlarged in 1556 with the addition of a second floor, and a belfry tower was added in 1590. The chapel was then renamed the Igreja de Madre de Deus (Church of the Mother of God).<br/><br/>A burial vault was opened in 1592 and many people of distinction were buried there, including Pedro Martins, the second Bishop of Funay, Japan.<br/><br/>With the conquest of Malacca by the Dutch in 1641, the church was reconsecrated for Dutch Reformed use as St. Paul's Church also known as the Bovernkerk or High Church.
Christ Church is an 18th-century Anglican church in the city of Malacca (Melaka). It is the oldest functioning Protestant church in Malaysia and is within the jurisdiction of the Lower Central Archdeaconry of the Anglican Diocese of West Malaysia.<br/><br/> In 1641 the Dutch, in alliance with the Sultan of Johor, succeeded in displacing the Portuguese and taking over control of Malacca. Their stamp is still indelibly marked on the city in the Stadthuys or Governor’s residence, the oldest Dutch building in Southeast Asia.
Karl Friedrich August Gützlaff (8 July 1803 – 9 August 1851), anglicised as Charles Gutzlaff, was a German missionary to the Far East, notable as one of the first Protestant missionaries in Bangkok, Thailand and for his books about China.<br/><br/> He was one of the first Protestant missionaries in China to dress like a Chinese. He gave himself a Chinese name, (pinyin: Guō Shìlì), but later on Guō Shílà became his official Chinese name. Gutzlaff Street in Hong Kong was named after him.
Established in 1786, the Old Pretestant Cemetery (also known as Northam Road Cemetery), is a disused Christian cemetery in George Town, Penang, Malaysia.<br/><br/> The cemetery is of significant historic interest: it is older than many better-known burial grounds such as Père Lachaise in Paris, PowΔ…zki in Warsaw, the Zentralfriedhof in Vienna, and Highgate Cemetery in London. It is also 35 years older than the Old Protestant Cemetery in Macau. In 2012, conservation works were undertaken to protect and preserve the site, although there was some concern about how the restoration was done.
Established in 1786, the Old Pretestant Cemetery (also known as Northam Road Cemetery), is a disused Christian cemetery in George Town, Penang, Malaysia.<br/><br/> The cemetery is of significant historic interest: it is older than many better-known burial grounds such as Père Lachaise in Paris, PowΔ…zki in Warsaw, the Zentralfriedhof in Vienna, and Highgate Cemetery in London. It is also 35 years older than the Old Protestant Cemetery in Macau. In 2012, conservation works were undertaken to protect and preserve the site, although there was some concern about how the restoration was done.
Francis Light served as a Royal Navy midshipman from 1759 to 1763, but went out to seek his fortune in the colonies. From 1765, he worked as a private country trader. For about ten years he had his headquarters in Salang, Thailand, near Phuket, reviving a failed French trading post. While living there he learned to speak and write several languages, including Malay and Siamese.<br/><br/> In 1785, he warned the Thais on Phuket Island of an imminent Burmese attack. Light's warning enabled the islanders to prepare for Phuket's defence and subsequently to repel the Burmese invasion.<br/><br/> For the British East India Company, he leased the island of Penang from the Sultan of Kedah, where many others had failed, and was supposedly given the Princess of Kedah as a reward (other sources state that the Princess was sent to covet Light's aid on behalf of the Sultan). The multicultural colony of Penang became extraordinarily successful from its inception and Light served as the Superintendent of the colony until his death.<br/><br/> Light died from malaria on 21 October 1794 and was buried at the Catholic Cemetery on Northam Road (now Jalan Sultan Ahmad Shah) in George Town. A statue which bears his name but has the facial features of his son William stands at Fort Cornwallis in George Town.
Francis Light served as a Royal Navy midshipman from 1759 to 1763, but went out to seek his fortune in the colonies. From 1765, he worked as a private country trader. For about ten years he had his headquarters in Salang, Thailand, near Phuket, reviving a failed French trading post. While living there he learned to speak and write several languages, including Malay and Siamese.<br/><br/> In 1785, he warned the Thais on Phuket Island of an imminent Burmese attack. Light's warning enabled the islanders to prepare for Phuket's defence and subsequently to repel the Burmese invasion.<br/><br/> For the British East India Company, he leased the island of Penang from the Sultan of Kedah, where many others had failed, and was supposedly given the Princess of Kedah as a reward (other sources state that the Princess was sent to covet Light's aid on behalf of the Sultan). The multicultural colony of Penang became extraordinarily successful from its inception and Light served as the Superintendent of the colony until his death.<br/><br/> Light died from malaria on 21 October 1794 and was buried at the Catholic Cemetery on Northam Road (now Jalan Sultan Ahmad Shah) in George Town. A statue which bears his name but has the facial features of his son William stands at Fort Cornwallis in George Town.
Francis Light served as a Royal Navy midshipman from 1759 to 1763, but went out to seek his fortune in the colonies. From 1765, he worked as a private country trader. For about ten years he had his headquarters in Salang, Thailand, near Phuket, reviving a failed French trading post. While living there he learned to speak and write several languages, including Malay and Siamese.<br/><br/> In 1785, he warned the Thais on Phuket Island of an imminent Burmese attack. Light's warning enabled the islanders to prepare for Phuket's defence and subsequently to repel the Burmese invasion.<br/><br/> For the British East India Company, he leased the island of Penang from the Sultan of Kedah, where many others had failed, and was supposedly given the Princess of Kedah as a reward (other sources state that the Princess was sent to covet Light's aid on behalf of the Sultan). The multicultural colony of Penang became extraordinarily successful from its inception and Light served as the Superintendent of the colony until his death.<br/><br/> Light died from malaria on 21 October 1794 and was buried at the Catholic Cemetery on Northam Road (now Jalan Sultan Ahmad Shah) in George Town. A statue which bears his name but has the facial features of his son William stands at Fort Cornwallis in George Town.
Established in 1786, the Old Pretestant Cemetery (also known as Northam Road Cemetery), is a disused Christian cemetery in George Town, Penang, Malaysia.<br/><br/> The cemetery is of significant historic interest: it is older than many better-known burial grounds such as Père Lachaise in Paris, PowΔ…zki in Warsaw, the Zentralfriedhof in Vienna, and Highgate Cemetery in London. It is also 35 years older than the Old Protestant Cemetery in Macau. In 2012, conservation works were undertaken to protect and preserve the site, although there was some concern about how the restoration was done.
Sir William Jeffcott (1800 - 1855), born in Dublin, was a judge. In 1849 he was appointed Recorder of Singapore and Malacca (Melaka). In October 1855 he was appointed as a judge in Bombay, but died before receiving notification.<br/><br/> Colonel John Alexander Bannerman (5 June 1759 – 8 August 1819) was appointed Governor of Prince of Wales' Island (Penang Island, Malaysia) and Province Wellesley (Seberang Perai) (both forming the settlement of Penang) in 1817 and also Treasurer from 1818.
Established in 1786, the Old Pretestant Cemetery (also known as Northam Road Cemetery), is a disused Christian cemetery in George Town, Penang, Malaysia.<br/><br/> The cemetery is of significant historic interest: it is older than many better-known burial grounds such as Père Lachaise in Paris, PowΔ…zki in Warsaw, the Zentralfriedhof in Vienna, and Highgate Cemetery in London. It is also 35 years older than the Old Protestant Cemetery in Macau. In 2012, conservation works were undertaken to protect and preserve the site, although there was some concern about how the restoration was done.
Galle was for centuries Sri Lanka’s main port, a position which strengthened during the periods of Portuguese and Dutch colonial rule. Galle only lost its primacy in the late 19th century, when the British expanded and developed the harbour at Colombo to become the island’s major port.<br/><br/>Perhaps the earliest recorded reference to Galle comes from the great Arab traveller Ibn Battuta, who visited the port—which he calls Qali—in the mid-14th century.<br/><br/>The Portuguese first arrived in 1505, when a fleet commanded by Lorenzo de Almeida took shelter from a storm in the lee of the town. Clearly the strategic significance of the harbour impressed the Portuguese, for 82 years later, in 1587, they seized control of the town from the Sinhala kings and began the construction of Galle Fort. This event marked the beginning of almost four centuries of European domination of the city, resulting in the fascinating hybrid—architecturally, culturally and ethnically—which Galle is today.<br/><br/>The Dutch captured the city from the Portuguese in 1640, and immediately began strengthening the fortifications. They remained for almost 150 years, until the city was in turn taken by the British in 1796.<br/><br/>Not until 1947, when Ceylon gained its independence from the British, did Galle become, once again, an independent city—and by this time the long years of association with European colonialism had left an indelible stamp on the city which makes it unique in today’s Sri Lanka.
Galle was for centuries Sri Lanka’s main port, a position which strengthened during the periods of Portuguese and Dutch colonial rule. Galle only lost its primacy in the late 19th century, when the British expanded and developed the harbour at Colombo to become the island’s major port.<br/><br/>Perhaps the earliest recorded reference to Galle comes from the great Arab traveller Ibn Battuta, who visited the port—which he calls Qali—in the mid-14th century.<br/><br/>The Portuguese first arrived in 1505, when a fleet commanded by Lorenzo de Almeida took shelter from a storm in the lee of the town. Clearly the strategic significance of the harbour impressed the Portuguese, for 82 years later, in 1587, they seized control of the town from the Sinhala kings and began the construction of Galle Fort. This event marked the beginning of almost four centuries of European domination of the city, resulting in the fascinating hybrid—architecturally, culturally and ethnically—which Galle is today.<br/><br/>The Dutch captured the city from the Portuguese in 1640, and immediately began strengthening the fortifications. They remained for almost 150 years, until the city was in turn taken by the British in 1796.<br/><br/>Not until 1947, when Ceylon gained its independence from the British, did Galle become, once again, an independent city—and by this time the long years of association with European colonialism had left an indelible stamp on the city which makes it unique in today’s Sri Lanka.
Galle was for centuries Sri Lanka’s main port, a position which strengthened during the periods of Portuguese and Dutch colonial rule. Galle only lost its primacy in the late 19th century, when the British expanded and developed the harbour at Colombo to become the island’s major port.<br/><br/>Perhaps the earliest recorded reference to Galle comes from the great Arab traveller Ibn Battuta, who visited the port—which he calls Qali—in the mid-14th century.<br/><br/>The Portuguese first arrived in 1505, when a fleet commanded by Lorenzo de Almeida took shelter from a storm in the lee of the town. Clearly the strategic significance of the harbour impressed the Portuguese, for 82 years later, in 1587, they seized control of the town from the Sinhala kings and began the construction of Galle Fort. This event marked the beginning of almost four centuries of European domination of the city, resulting in the fascinating hybrid—architecturally, culturally and ethnically—which Galle is today.<br/><br/>The Dutch captured the city from the Portuguese in 1640, and immediately began strengthening the fortifications. They remained for almost 150 years, until the city was in turn taken by the British in 1796.<br/><br/>Not until 1947, when Ceylon gained its independence from the British, did Galle become, once again, an independent city—and by this time the long years of association with European colonialism had left an indelible stamp on the city which makes it unique in today’s Sri Lanka.
Galle was for centuries Sri Lanka’s main port, a position which strengthened during the periods of Portuguese and Dutch colonial rule. Galle only lost its primacy in the late 19th century, when the British expanded and developed the harbour at Colombo to become the island’s major port.<br/><br/>Perhaps the earliest recorded reference to Galle comes from the great Arab traveller Ibn Battuta, who visited the port—which he calls Qali—in the mid-14th century.<br/><br/>The Portuguese first arrived in 1505, when a fleet commanded by Lorenzo de Almeida took shelter from a storm in the lee of the town. Clearly the strategic significance of the harbour impressed the Portuguese, for 82 years later, in 1587, they seized control of the town from the Sinhala kings and began the construction of Galle Fort. This event marked the beginning of almost four centuries of European domination of the city, resulting in the fascinating hybrid—architecturally, culturally and ethnically—which Galle is today.<br/><br/>The Dutch captured the city from the Portuguese in 1640, and immediately began strengthening the fortifications. They remained for almost 150 years, until the city was in turn taken by the British in 1796.<br/><br/>Not until 1947, when Ceylon gained its independence from the British, did Galle become, once again, an independent city—and by this time the long years of association with European colonialism had left an indelible stamp on the city which makes it unique in today’s Sri Lanka.
Galle was for centuries Sri Lanka’s main port, a position which strengthened during the periods of Portuguese and Dutch colonial rule. Galle only lost its primacy in the late 19th century, when the British expanded and developed the harbour at Colombo to become the island’s major port.<br/><br/>Perhaps the earliest recorded reference to Galle comes from the great Arab traveller Ibn Battuta, who visited the port—which he calls Qali—in the mid-14th century.<br/><br/>The Portuguese first arrived in 1505, when a fleet commanded by Lorenzo de Almeida took shelter from a storm in the lee of the town. Clearly the strategic significance of the harbour impressed the Portuguese, for 82 years later, in 1587, they seized control of the town from the Sinhala kings and began the construction of Galle Fort. This event marked the beginning of almost four centuries of European domination of the city, resulting in the fascinating hybrid—architecturally, culturally and ethnically—which Galle is today.<br/><br/>The Dutch captured the city from the Portuguese in 1640, and immediately began strengthening the fortifications. They remained for almost 150 years, until the city was in turn taken by the British in 1796.<br/><br/>Not until 1947, when Ceylon gained its independence from the British, did Galle become, once again, an independent city—and by this time the long years of association with European colonialism had left an indelible stamp on the city which makes it unique in today’s Sri Lanka.
Galle was for centuries Sri Lanka’s main port, a position which strengthened during the periods of Portuguese and Dutch colonial rule. Galle only lost its primacy in the late 19th century, when the British expanded and developed the harbour at Colombo to become the island’s major port.<br/><br/>Perhaps the earliest recorded reference to Galle comes from the great Arab traveller Ibn Battuta, who visited the port—which he calls Qali—in the mid-14th century.<br/><br/>The Portuguese first arrived in 1505, when a fleet commanded by Lorenzo de Almeida took shelter from a storm in the lee of the town. Clearly the strategic significance of the harbour impressed the Portuguese, for 82 years later, in 1587, they seized control of the town from the Sinhala kings and began the construction of Galle Fort. This event marked the beginning of almost four centuries of European domination of the city, resulting in the fascinating hybrid—architecturally, culturally and ethnically—which Galle is today.<br/><br/>The Dutch captured the city from the Portuguese in 1640, and immediately began strengthening the fortifications. They remained for almost 150 years, until the city was in turn taken by the British in 1796.<br/><br/>Not until 1947, when Ceylon gained its independence from the British, did Galle become, once again, an independent city—and by this time the long years of association with European colonialism had left an indelible stamp on the city which makes it unique in today’s Sri Lanka.
Karl Friedrich August Gützlaff (8 July 1803 – 9 August 1851), anglicised as Charles Gutzlaff, was a German missionary to the Far East, notable as one of the first Protestant missionaries in Bangkok, Thailand and for his books about China. He was one of the first Protestant missionaries in China to dress like a Chinese. He gave himself a Chinese name, (pinyin: Guō Shìlì), but later on Guō Shílà became his official Chinese name. Gutzlaff Street in Hong Kong was named after him.
In the New Testament of the Christian Bible, Jesus walked past a lake and saw some fishermen at work. He called on them to follow him and be his disciples: “Follow me, and I will make you fishers of men.”—Matthew 4:19.<br/><br/> This passage is generally taken to mean that Christ was calling on the fishermen to become missionaries, convert unbelievers, and spread his word. In 1614, Adriaen Van de Venne used the idea to illustrate the fierce battle for people’s souls that was taking place at the time between Protestants and Roman Catholics. In the lake we see Protestants dressed in black on the left fighting for souls against Catholics on the right led by a bishop.<br/><br/> This allegorical masterpiece was also a political statement: Spain and the Netherlands had signed an armistice in 1609 that would last until 1621 (the 12-year Truce), but not end the 80 Years War (1568-1648). The painter depicts the Protestants as members of the Dutch House of Orange bathed in light, while the Catholics are in cloudy darkness. The tree on the left is in full bloom while the Catholics’ tree is withered. In fact, Van de Venne did not paint any nude swimmers going to the Catholics’ boats in his original canvas. Those converts were painted in later.
Sir Francis Walsingham (c. 1532 – 6 April 1590) was Principal Secretary to Elizabeth I of England from 1573 till 1590, and is popularly remembered as her 'spymaster'. Walsingham is frequently cited as one of the earliest practitioners of modern intelligence methods both for espionage and for domestic security. Walsingham was one of the small coterie who directed the Elizabethan state.Overall, his foreign policy demonstrated a new understanding of the role of England as a maritime, Protestant power in an increasingly global economy. He was an innovator in exploration, colonization and the use of England's potential maritime power.
Johannes Lepsius (15 December 1858, Potsdam, Germany – 3 February 1926, Meran, Italy) was a German Protestant missionary, Orientalist, and humanist.<br/><br/> During World War I he published his work 'Bericht über die Lage des armenischen Volkes in der Türkei' ('Report on the situation of the Armenian People in Turkey') in which he meticulously documented and condemned the Armenian Genocide. A second edition included an interview with Enver Pasha, one of the chief architects of the genocide.<br/><br/> Lepsius had to publish the report secretly because Turkey was an ally of the German Empire and the official military censorship soon forbade the publication because it feared that it would affront the strategically important Turkish ally. However Lepsius managed to distribute more than 20,000 copies of the report.<br/><br/> Today, the intellectual heritage of Johannes Lepsius was collected by the German church historian Hermann Goltz, who installed the 'Johannes Lepsius Archive' in Halle upon Saale with Martin Luther University of Halle-Wittenberg.
Johannes Lepsius (15 December 1858, Potsdam, Germany – 3 February 1926, Meran, Italy) was a German Protestant missionary, Orientalist, and humanist.<br/><br/> During World War I he published his work 'Bericht über die Lage des armenischen Volkes in der Türkei' ('Report on the situation of the Armenian People in Turkey') in which he meticulously documented and condemned the Armenian Genocide. A second edition included an interview with Enver Pasha, one of the chief architects of the genocide.<br/><br/> Lepsius had to publish the report secretly because Turkey was an ally of the German Empire and the official military censorship soon forbade the publication because it feared that it would affront the strategically important Turkish ally. However Lepsius managed to distribute more than 20,000 copies of the report.<br/><br/> Today, the intellectual heritage of Johannes Lepsius was collected by the German church historian Hermann Goltz, who installed the 'Johannes Lepsius Archive' in Halle upon Saale with Martin Luther University of Halle-Wittenberg.
Samuel Dyer (20 February 1804 – 24 October 1843), arrived in Penang in 1827 and with his wife Maria, lived there until 1835. He and his family then moved to Malacca leaving for Singapore in 1842.<br/><br/>He was known as a typographer for creating a steel typeface of Chinese characters for printing to replace traditional wood blocks. Dyer's type was accurate, aesthetically pleasing, durable and practical.
Christ Church is an 18th-century Anglican church in the city of Malacca (Melaka). It is the oldest functioning Protestant church in Malaysia and is within the jurisdiction of the Lower Central Archdeaconry of the Anglican Diocese of West Malaysia.<br/><br/>In 1641 the Dutch, in alliance with the Sultan of Johor, succeeded in displacing the Portuguese and taking over control of Malacca. Their stamp is still indelibly marked on the city in the Stadthuys or Governor’s residence, the oldest Dutch building in Southeast Asia.
Johannes Lepsius (15 December 1858, Potsdam, Germany – 3 February 1926, Meran, Italy) was a German Protestant missionary, Orientalist, and humanist.<br/><br/> During World War I he published his work 'Bericht über die Lage des armenischen Volkes in der Türkei' ('Report on the situation of the Armenian People in Turkey') in which he meticulously documented and condemned the Armenian Genocide. A second edition included an interview with Enver Pasha, one of the chief architects of the genocide.<br/><br/> Lepsius had to publish the report secretly because Turkey was an ally of the German Empire and the official military censorship soon forbade the publication because it feared that it would affront the strategically important Turkish ally. However Lepsius managed to distribute more than 20,000 copies of the report.<br/><br/> Today, the intellectual heritage of Johannes Lepsius was collected by the German church historian Hermann Goltz, who installed the 'Johannes Lepsius Archive' in Halle upon Saale with Martin Luther University of Halle-Wittenberg.