Things went, however, from bad to worse; the Nabob of the Carnatic pressed his claims, and the English supported him against Tuljajee. Schwartz saw the King’s impending doom and could not prevent it, and in a sense he felt the punishment was a just judgment on the corruption and superstitious blindness of his rule. It was not for want of warning but in face of the clearest light that this weak and miserable King had erred. “I am afraid,” writes Schwartz, “Tanjore has filled up the measure of its sins and is giving up. Certainly the poor Rajah was blind and infatuated, otherwise he might have prevented the present misery that comes upon him. In January I was there the last time. I warned them and told them that in the present course they must perish. Manoziappa’s son said, ‘What can we do?’ I answered, ‘Turn to Him who can help you!’ He said, ‘It is not the way of the world?’ ‘Well,’ I said, ‘the course of the world will undo you.’” Shortly afterwards the army moved to invade Tanjore and the place was captured with hardly any resistance or loss, the poor affrighted King and his family were made prisoners, the Nabob took the kingdom and its treasure, and Schwartz found himself and his work under new masters and at a disadvantage. He appealed for more considerate treatment but was refused, and he reported the state of affairs to the Society for Promoting Christian Knowledge, pointing out “that many of the best families would not hesitate to become Christians, could it be shown how they could maintain themselves. But the difficulties are now greater than when Tanjore and the Marawar country had their own princes and governments, many thousands of the inhabitants having quitted the country for want of food and employment.” Happily, after the position had been discussed in England, the Court of Directors of the East India Company disapproved of what had taken place, and for the sake of British interests the restoration of Tuljajee was carried out in April, 1776, and once more Schwartz felt that his influence was restored for the good of the work. But the contention which this new policy caused in Madras again made it impossible for any amicable arrangement to be made, and the Council begged Schwartz to bring the pressure of his personal influence to bear upon the King, but this he refused to do as it would interfere with his sacred functions. “This is the cause,” he writes, “of my not having conversed with the King for six months past. It is with great regret that I have to inform you that he has lately given way to a luxurious and dissipated life, so that little hope can now be entertained respecting him.”