CHAPTER XIII.
RETURN TO CALCUTTA.
Although Mr. Corrie, at the time he landed in India, was one of the Senior chaplains in Bengal, and on that account had a claim to reside in Calcutta, yet as a junior chaplain had been appointed to the Presidency during Mr. C.’s absence from the country, it was decided that the latter should proceed to one of the out-stations, until a vacancy should again occur in Calcutta. To Mr. C. was accordingly assigned the chaplaincy at Benares. Before, however, he proceeded to that station, he addressed himself to the work of missions; the natives as usual flocking around him. In reference to that object, he writes to his brother:--
“Calcutta, Sep. 22. 1817.
“I find a great progress in public opinion respecting the spread of the gospel. A Diocesan Committee,[95] and School-Book Society,[96] and Hindoo College,[97] are formed; in addition to the Bible Society, and Church Missionary Committee, before existing; considerable exertions, also are making to enlarge the Free School,[98] which now boards, clothes and educates upwards of two hundred children. But notwithstanding all these favourable appearances, vital religion has even more than ever to struggle with; a form of godliness without the power of it; a scheme of doctrine approaching to the truth, but still not the truth itself, is the fashion of the day. True religion does however make way, though it ‘cometh not with observation.’”
On Sunday, 12th of October, Mr. Corrie preached a sermon at the Old Church in Calcutta, on behalf of the Church Missionary Society. This seems to have been the first discourse delivered from the pulpit of the Established Church in India, with a professedly missionary object;[99] and was on that account not without its effect. After the service, a native-convert was baptized by the name of Fuez Messeeh. This person had come from Bareilly to Calcutta, and had been for several months under Christian instruction. The account which he gave of himself to Mr. Corrie was, that at the age of eighteen, being disgusted with the idolatry of the Hindoos, he became a Mahomedan, and lived so strict a life as to gain many disciples by his reputed sanctity. That finding no peace of mind amid the practice of all kinds of austerities; and having, in the meanwhile, heard much of the gospel, he contrived to obtain a copy of Martyn’s Hindoostanee New Testament; that he read it, and was led “to know and feel that there is none other name under heaven, given among men, whereby he must be saved, but only the name of our Lord Jesus Christ.”
It was on the evening of Nov. 17, 1817, that Mr. Corrie left Calcutta for Benares. The following are extracts from his Journal at this time:--
“We have in company, Abdullah, baptized in England; Fuez Messeeh, baptized in Calcutta; Noor Messeeh, baptized at Agra; a Christian Khidmutgar,[100] baptized at the Lall-Bazaar Chapel [in Calcutta]; Khristnoo, baptized at Agra; the five Christian youths, under the patronage of the Church Missionary Society; and several Christian families. During the 19th and 20th, we had an opportunity of witnessing two distressing instances of the unfeeling conduct of the Hindoos, towards the sick and dying. On one occasion, two women were employed, at the river-side, filling the mouth of a child with mud. Miss B. asked them if the child were ill? One of them answered, ‘Yes.’ Miss B. ‘You are going to kill it outright.’ On which they began to laugh, and talk with each other; and prosecuted their work of death. Farther on, a sick man was laid, with several people sitting round. A young and handsome Brahmin was attempting to bind a weight round his neck, in order to sink him in the river, which the sick man was resisting, with marks of much remaining strength. Abdullah called out, ‘Take him into some warm place, and he will recover:’ to which the Brahmin answered, with a significant nod, ‘Aye, Aye, we will put him into a warm place:’ on which the persons around laughed aloud. On the evening of the 21st, Fuez Messeeh, whilst walking on the bank of the river, said among other things, that ‘at times he experienced such delight in contemplating the love of Christ, that no relish remained for earthly things.’ Noor Messeeh, (who appears truly a partaker of the grace of Christ) joined us; and after some time asked, with seeming interest, ‘Whether if a person sinned after believing in Christ, he might hope for forgiveness?’ One of the Christian youths enquired, ‘Whether if a person did not believe in Christ, and yet practised virtue, his virtue would be accepted of God?’ These questions seem to me, to explain the doctrine contained in the xvi. and xviii. Articles of our Church. The situation of native Christians, in respect of the Mahomedans and Heathen, point out to them the necessity of faith in Christ, in order to acceptance with God; and at the same time, teaches them the inefficacy of a mere profession of Christianity.
“Sunday 24th. Our Christian congregation consisted of seventeen. Fuez Messeeh read first the 116th Psalm, and afterwards the xvi and xviith chapters of St. John. He was himself evidently affected by the repeated references to our Lord’s divinity, and spoke to the others on that subject; and of the great condescension of the Saviour, in becoming the surety of sinners; with the love that ought to subsist among Christians: saying, ‘they ought to be as the eyes in the head, which though they dwell in two sockets, yet were intent always on the same objects; and constituted but one organ of vision.’
“At Augurdeep. In the evening went into the village, where is a celebrated Idol temple. Fuez Messeeh entered into a dispute with a Brahmin, before twenty-five or thirty people, assembled for poojah (worship.) The Brahmin was forced at length to confess that Idolatry was inexcusable: on which an appeal was made to the bystanders, who declared that the Brahmins led them astray.
“Dec. 22nd, at Bauglipore. Visited the Roman Catholic Christians here, whom we found still in great poverty, and complaining of the neglect of their priests. Gave Augustine Clementis (who professes to wish for a school and has several children of his own) ten rupees towards erecting a shed, and engaging a schoolmaster, with a promise of further assistance. Left with him, for the use of the intended school, one copy of the New Testament in Persian, one copy in Hindoostanee, and one copy of the Psalms in Persian. Gave him also a copy of the Psalms, and some copies of family prayers, in Hindoostanee, for distribution.
“Buxar, Jan. 18, 1818. Had divine service this morning in English, and baptised an Israelite, aged fifty-five, who has been long in our military service, and who seems spiritually alive to the true character of Christ, as the promised Messiah. In the afternoon had service in Hindoostanee. Twenty-five adults, beside our own people, attended. The anxiety manifested by several of the Jews for religious instruction, is very pleasing; and must, if possible, be gratified. May the Lord raise up a suitable teacher; and direct and prosper me in my wishes to erect a place of worship for them!”
No sooner had Mr. Corrie arrived at Benares, (Jan. 26. 1818.) than he projected a missionary establishment in the neighbourhood of that large and populous city. The following extract from a letter addressed to the secretary of the Calcutta Committee of the Church Missionary Society, will explain the objects he had in view:--
“Three native Battalions are usually cantoned here; two are now at the station. I have been taking measures for the establishment of a school for the younger drummers and fifers, and for the children of native Christians attached to these Corps. I have already twenty-four names of children, whose parents desire that they should become scholars too. We also, on Sunday [Feb. 8th.] began Hindoostanee worship, and about fifteen of the above class attended. For the school, I have met with a small bungalow conveniently situated, offered for six hundred rupees. In this bungalow Mr. Adlington could also reside for the present. I beg, therefore, that the Committee will consider whether they can adopt this bungalow and premises for a Missionary residence; or whether they would wish Mr. Adlington to reside altogether in Benares; and that premises should be procured for him there on his return from Agra?[101] Let me repeat, then, that at this place there are immediate calls on the Society for assistance; and that not merely in the hope of probable benefit, but from the actual wants of professing native Christians; whilst many of the natives, Mahomedan and Heathen, are awakened to discern the importance of Christianity, and will probably be encouraged or discouraged by the readiness or otherwise which we manifest in meeting these wants of our Christian brethren.”
Mr. Corrie had the satisfaction to find that the Committee in Calcutta readily entered into his views, and authorized him to purchase the premises referred to in the preceding letter. He was thus enabled to open a school, to the support of which many of the European residents at Benares contributed, by monthly benefactions and subscriptions.
Early in February Mr. Corrie visited Chunar, his first station in India, and where the native church was now under the care of Mr. Bowley. It appears from the report he sent to the Calcutta Committee of the Church Missionary Society, that Mr. C. found the mission at Chunar in a satisfactory state. Under date of Feb. 9, 1818, he writes:
“On the 5th instant I went to Chunar: it was rather late in the evening when I arrived, but I found several of the converted Hindoos waiting to see me. Next morning at seven o’clock, about eighty of the native Christians attended for divine worship. They began by singing a hymn, in the native measures, on the sufferings of Christians. The regularity with which they sung, and the earnestness most of them manifested, greatly affected me. Mr. Bowley expounded the Parable of the Wise and Foolish Virgins; and concluded the service with prayer. Among other things, he prayed for a blessing on the king, and on his nobles in England, and in India. I mention this not as a proof of Mr. Bowley’s loyalty, for that was known long before, but to shew how the labours of such men tend to attach the natives of India to the British nation, by uniting their most important interests. At ten o’clock, about one hundred Europeans attended divine service in English; after which, twelve of their children were baptized, and eleven marriages celebrated. At three p. m., the native congregation again assembled to the number of about ninety adults; when, after evening prayer, I endeavoured to explain to them and apply the second Psalm. It appears that the usual number of Europeans who attend Divine service regularly in English, is about forty, and the usual number of native Christians who attend worship in Hindoostanee, is about seventy or eighty. The number in both congregations has been gradually and regularly increasing, and testifies of itself to the diligence and exemplary conduct of Mr. Bowley, and of the blessing attending his labours. The little I was able, in my short visit, to see of the state of the people, impressed me deeply with the value of his labours. I knew the degradation of both European invalids and their native wives and families, from three years residence among them, and now to behold so many of them adorning by their lives the doctrine of God our Saviour, was to me most gratifying, and will be considered an ample recompence for all their contributions, by the supporters of our Society. There being but one place for both the free-school and the congregation to assemble in, I could not see the scholars at their tasks. Three or four children of parents, who can afford it, pay half a rupee per month; with which, together with voluntary contributions of some of the pious soldiers, Mr. Bowley has provided wall-shades for evening service, and supplies the lights. I, also, conversed at Chunar with ten Hindoos, who appear to be fully convinced of the truth of Christianity, though not yet prepared to encounter the consequences of an open profession [of it]. Some of them even join Mr. Bowley occasionally in prayers. One of them, on being asked, what he considered the great peculiarity of the Christian religion? answered, That in every other system of religion, works were made a condition of justification, but that in Christianity, only faith in Christ is required; whilst, wonderful to say, it produced more exemplary holiness than any other system.”
By a statement which Mr. Corrie put in circulation at Secrole, dated 11th of March, it will be seen that he was not unmindful of the duties connected with that station:--
“It having been found on enquiry, that many children of Christians, chiefly connected with the native battalions, were without the means of instruction, a school was established in the lines, in the month of February, for their benefit, which now consists of the following number and description of scholars:
4 Adult Christians, learning to read Hindoostanee in the Nagree character. 2 Adult Hindoos, learning to read English. 4 Young men, who were educated for a short time in the Orphan school. 4 Christian youths, who with the last-mentioned, form one class in reading, writing, and casting accounts. 5 Christian boys, who read the New Testament, and write. 10 Christian boys, learning first lessons in English reading and writing. 2 Mahomedan boys, learning first lessons in English reading and writing. 8 Christian girls, learning to read English. -- 39”
Of the above-mentioned boys, eight, it was stated, were orphans, or the children of parents who were too indigent to maintain them; the consequence was that they had to be provided with sustenance as well as education. To the school was also attached a Christian Moonshee, whose office it was to read the Scriptures morning and evening, to as many Christians as chose to attend; and on Sundays, to read the service of the Church of England, and a previously-prepared exhortation, (both in Hindoostanee) to the native Christians in the lines, of whom about thirty or forty, with their children, were in the habit of regularly attending.
The object of this statement was to make the European residents at Benares acquainted with the missionary operations in progress among them, and to afford them “an opportunity of contributing to the support of measures, the beneficial tendency of which they were so well able to appreciate.” The result was that the schools at Secrole received such an increase of patronage, as to be almost wholly supported by local contributions.
About the middle of March, Mr. Corrie again visited Chunar. In a letter from Benares, dated March 24, 1818, he writes:--
“I attended at Chunar last week. On Good Friday, we first had divine service in English, in a barrack; and afterwards in Hindoostanee, at the Free-school. The number of communicants after the first service, was seventeen. Of the native congregation, twenty-seven females and two men remained to commemorate the death of our Lord. Almost the whole congregation were in tears during the sermon, in which Mr. Bowley set before them the Saviour’s sufferings: and during the communion, the greater number appeared to be deeply affected, and all of them exeeedingly serious and attentive. There was an evident blessing vouchsafed to us, and, in my own case, a lively sense of the Divine presence, which seemed also to pervade the whole congregation. Friday before, I heard thirty-two native Christians read, who have within these few months, most of them, and all of them since Mr. Bowley came to Chunar, begun to learn, some the Persian, others the Nagree character; and some of them now read the Scriptures in Hindoostanee, with fluency, and all of them expressed much delight arising from their new attainment. Indeed, a remarkable tenderness of conscience seems to distinguish most of them; and their altered exemplary conduct is the talk of all, and as usual, by some ridiculed, and by others commended.
“On Thursday, I catechised the first class in the Free-school, consisting of seven boys, who not only repeated their catechism correctly, but answered very intelligently many questions I asked them, arising out of the catechism. They also repeated passages of Scripture, which they got off as tasks, and the whole class repeated verse by verse, the thirteenth chapter of Proverbs. Some of the children in the Free-school, and their mothers, who are amongst the most exemplary of Mr. Bowley’s congregation, are the families of non-commissioned officers belonging to native corps now in the field. It must strike every reflecting mind what a comfort establishments such as that of the Church Missionary Society at Chunar, must be to Europeans of the above class. If instead of leaving their wives and children comparatively unprotected, and exposed to the temptations of this heathen land, they could place them where their children might receive education at little or no expense, and their wives be receiving good instruction, instead of being left to every wind of temptation, surely much of the pain arising from separation in time of war would be alleviated.
“The school-room being too small to contain the Native congregation, and encouraged by the Committee’s[102] approbation of my wish to build a larger house for their accommodation, I desired Mr. Bowley to look out for a proper spot to build upon. A house and premises, contiguous to the barracks, the owner refused to dispose of to us; and this led us to fix upon a spot about two hundred yards further from the barracks, and on two sides bounded by the Native town. The possessor, Mr. Turnbull, was applied to for it, and he begged Mr. G. Robinson to go up and fix a price on it. Mr. R. accordingly went with me last week and valued the premises at 500 Rupees. On this being reported to Mr. Turnbull, he generously wrote, saying, that he begged I would accept the ground for the purpose intended. This, I hope, is a token for good, and may be taken as an encouragement to proceed.... I think there will be no difficulty in raising 4 or 5000 Rupees for our intended church.”
Mr. Corrie had the happiness to find that these anticipations were not premature, for on a subscription paper being put into circulation, the Marquis of Hastings was pleased to head the list of contributions by a donation of 1000 sicca rupees, towards building a church at Chunar.
Encouraging, however, as was this improved state of feeling in favour of missionary labours, there remained abundant scope for the exercise of christian zeal. In a letter, addressed to his brother about this time, Mr. Corrie writes from Benares:--
“In a neighbouring district (with the magistrate of which I am well acquainted) during the last year, two widows were burned on an average every month; six lepers were buried alive, or drowned, by their friends; and not less than one hundred persons destroyed themselves by drowning, in fits of passion, under the idea that their ghosts would haunt the offending party. Such being the strength of passion in them, you will not be surprised that murders are exceedingly frequent: and, what is worst of all, their religion encourages these excesses.... The progress of the gospel is slow, but advancing. The unholy rivalry of some who differ from us in modes of worship is a stumbling-block to a few; and it grieves me to be often obliged to spend my time and my breath in proving the lawfulness of infant-baptism, and the propriety of baptism by sprinkling. Satan thus divides, but he shall not finally prevail.”
It was now the will of God to exercise the faith and patience of His servant, by a no less severe affliction than the death of an only son. How great this trial proved to Mr. Corrie, will be seen from his letter on that occasion--
TO MRS. MYERS.
“April 9, 1818.
“Our dearest Grandmama will have heard the melancholy tidings communicated to Mr. Sherer yesterday. I judged it best, that, if possible, the heavy affliction should not come upon you suddenly. Your still bleeding heart will more severely feel this arrow of the Almighty, winged no doubt with love, but piercing to the very quick. Our lovely boy was becoming inexpressibly interesting. He was taken with a severe attack nearly three weeks ago, which yielded to strong medicine, though he never was after as before, but seemed mending, when by some means, he caught a severe cold. The doctor says it was of the nature of Influenza, and many in the house have suffered from it. On Saturday morning we sent for the doctor; medicines did not produce the wished-for effect, and we had a very restless night on Saturday. On Sunday morning my heart began to sink on his account, and the Lord’s prayer in Church tried both my principles and my feelings.
“Throughout Sunday, little alteration appeared; but he rested so well on Sunday night, that the doctor on Monday morning pronounced him out of danger. About eleven he altered for the worse. His little sweet countenance assumed an appearance of eagerness, and about twelve he was manifestly convulsed, though not strongly. On this, our doctor called in another skilful medical man, who happened to be at the station, and new medicines were tried which promised partial relief, and the fond mother began again to hope. About twelve on Monday night, he was in great pain, and the work of death was evidently rapidly going on. We commended him to our covenant God in prayer. I pleaded, as well as I was able, His promise to be the God of our seed, as well as our own God. I prayed for the child as a member of Christ’s mystical body and a branch of the true Vine; and besought that the suffering child might be remembered in the suffering Christ. Our prayers were mercifully heard, and our babe from that time suffered comparatively little. About five on the morning of the 7th, his soul seemed longing to mount upward. We again in prayer commended him to our covenant God, and about half-past five, he ceased to breathe without a struggle or even a sigh.
“It seemed to me inconceivable that my mind should ever have become so confused respecting the truths of Scripture. During the whole of Tuesday, and on Tuesday night especially, I became alarmed lest any thing extravagant should escape me. My God ever graciously kept me from bringing a reproach on the principles I preach: but O! I seem only now to have begun to understand many of them. I now know what is meant by the _bread_ of affliction, and the _water_ of adversity: I now understand the 38th Psalm in a way I never did before; and though even at this moment no one Scripture could I point to, and say that it supports me, yet, I feel myself on safe ground, and seem secured on all sides from danger.
“I hope the bitterness of this death is past to us both, though our bereavement (as I conceive it ought not) will never be forgotten. We are constrained to abstract our thoughts from the lovely object that bound our affections so fast; and do, we hope, rejoice in his gain, whilst we mourn our sad loss. My understanding yesterday received a lesson from Anna. When we sat down to the ceremony of dinner, she became raving for water. Sometimes it was ‘Dear papa, give Nana some water.’ Then with a curtsey to nurse, ‘Please Nan, give Nana some water.’ Then with anger crying for water; but though our hearts were bleeding for her distress, we would not give her water for her hurt. Thus, thought I, our heavenly Father is looking down upon us. He heard our prayers, our tears for the life of our babe; He saw our distress, and He doubtless pitied, but for our good, denies our desires. Oh, may the Holy Spirit send home the lesson effectually!
“On entering the pulpit on Sunday morning in heaviness of heart, when I pronounced the sentence ‘Our Father which art in heaven,’ it powerfully came to my mind, ‘Is he less a Father than thou art, that he should not care for thee and thy child?’ Lord! I believe, help my unbelief!”
In acknowledging the christian sympathy of Captain Peevor, expressed in connection with this domestic sorrow, Mr. C. writes:--
“We try to realize the truths you kindly bring before us; but it is hard to walk by faith when sense and sight so powerfully attract the contrary way. We are not, however, without experience of the grace of our Lord; and hope the lesson intended may not be lost upon us. One day in this school of adversity, has taught me more than years of ease and prosperity.”
It was now, also, that Mr. Corrie communicated with
THE REV. J. BUCKWORTH.
“Benares, March 14, 1818.
“You will see by the date, where I am stationed. The place is important, on many accounts. It is central, and near several missionary stations: but we want helpers at Chunar, my first station in India. Mr. Bowley’s labours have been greatly blessed to the christian part of the population; who were ‘as sheep without a shepherd,’ till he went among them. Mr. Adlington is at this time visiting dear brother Abdool; of whom he writes very favourable accounts, as to spiritual things; but his bodily health has greatly declined, and is declining. A few have been added to the church at Agra; and several bearing the christian name, seem to have experienced a new birth unto righteousness. With respect to the public state of affairs, you will hear of the wonderful events which have taken place here, during the last six months; by which the whole continent of India is become subject to British authority.[103] Very critical have been our circumstances repeatedly, at one place 1200 of our troops were assaulted by a greater number of thousands--at another place, 3,000 of our troops were set upon by 40,000; and such is the inconstant nature of the natives of this country, that in either of the above affairs, had victory declared against us, the whole of India would have been in a flame. This, then, is the Lord’s doing, and it is marvellous in our eyes. We have many praying souls now in our Indian army; and the number is increasing: and we know that our God is a hearer of prayer.”
“April 9. Since I began my letter, it has pleased God to relieve you of the charge we put upon you, respecting our Infant.[104] He was removed from our sight on the 7th, and is now with his Father and our Father, with his God and our God. I know not how to write about anything else, but yet I wish not to fill my paper with the expression of feelings which, no doubt, every one in similar circumstances experiences. I shall only say, that I seem never to have known sadness till now.”
This extension of the British rule in India, by opening out wider fields for missionary exertions, rendered, also, the want of labourers more sensibly apparent. Hence Mr. Corrie writes
TO THE REV. MR. SIMEON.
“Benares, June 16, 1818.
“I write now to acquaint you with the death of one of our chaplains at Cawnpore on the 22nd instant, that you may, if possible, get some proper person appointed in his place. Our honoured friend Mr. Grant, will not be backward to use his influence, if it can avail--and may God grant, for the honor of his gospel in these lands, that a true minister of his word may be sent out. It is inconceivable to those not on the spot, how much pious _well-educated_ men may effect, above the usual run, even of pious men who come out as missionaries. If translations be to supply the gift of tongues, then those translations ought to come as near the character of that gift as possible. Now the Serampore translations all, I fear, fail entirely in idiom and every recommendation. Of their Hindoostanee translation, I can speak from some knowledge, that it is calculated to displease the least fastidious, by the mixture of Persian, Arabic, and English words in it, as well as by the turn given to many phrases, from the literal rendering from the English. Thus, ‘on these two hang all the law and the prophets,’ the word used is literally, ‘suspended as from a peg.’ Such is my own feeling respecting this translation, that I should abstain from giving it to an intelligent Hindoo, and no other could make anything of it; and at this place, we have, in consequence, nothing to meet the enquiries of the Hindoos, except a catechism translated by Mr. Bowley, which is read with avidity.
“Divine providence is, I hope, opening a door of great usefulness here, through the means of the Baboo Joy Narian--a kind of Deist, who is about giving up a house, and £5,000. to endow it as a school, to our Church Missionary Society. The house in Benares we have actual possession of, and it is now undergoing a little repair, with a view to commence a school of general learning, of which Mr. Adlington will be the superintendent.”
The name of Joy Narain will be remembered, as that of the rich native at Benares, who, some years ago, sent a letter and a benefaction to the Bible Society.[105] It appears that the same benevolent individual had at that time formed, also, the design of building and endowing a free-school, by means of which the poorer classes of his countrymen might receive education.[106] He seems to have gone so far as to have himself drawn up a plan of the institution, to have commenced building a suitable house, and to have offered to pay for the support of a schoolmaster and assistants; but, from some cause or other, nothing had been definitely settled up to the time that Mr. Corrie was appointed chaplain at Benares, after his return from England. Soon after Mr. C.’s arrival at that station, however, Joy Narain brought the subject of the free-school before him; and the following extract from a letter addressed by Mr. C. to the committee of the Church Missionary Society, gives the substance of what passed between Joy Narain and himself:--
“He proposes giving a large house in the city for a school, endowing it with 200 Rs. a month, (about £300. a year,) Mr. Adlington to be the teacher. I suggested to him to let us have the house on Mr. Adlington’s arrival [from Agra,] to begin operations; and that for the present Mr. A should derive his support from the Church Missionary Society, whilst he (Joy Narain,) should pay for books and incidental expenses. This seemed to delight him. I proposed that he should make the Church Missionary Society’s committee trustees of his endowment; reserving to himself the approval of their agent, who, if approved of at the end of one year, should be confirmed for life; or, during conformity with the rules of the endowment; which, I proposed, should be for general learning: our Missionary to be at liberty to receive enquirers after truth, in his private apartments, after school-hours.”
To these several propositions, Joy Narain cordially assented, and although at the date of the foregoing letter to Mr. Simeon, the property was not legally made over, yet the school-house had been put into the possession of the Church Missionary Society. The school itself was opened on Monday, July 17, 1818, under the superintendence of Mr. Adlington; the second master being a young man, country-born, but educated in England, and intimately acquainted with the colloquial language and manners of the natives. Mr. Corrie observes, however, to the Committee of the Church Missionary Society:--
“To give full effect to this gift of Joy Narain, you must send us one or two men of as good education as possible, and as soon as you can find them. The disposition to hear and receive the word, is increasing daily among the natives. Many of the rich and learned Hindoos, especially of this city, seem ready to welcome the gospel.”
And again to the Committee in Calcutta:--
“A man of learning should by all means be sent out to that school, both to release Mr. Adlington, and to occupy a post than which there is none more conspicuous in all the sphere of missionary labour; and, it ought, therefore, to be supplied accordingly.”
It was whilst engaged in watching over the first beginnings of this Institution, that Mr. Corrie wrote to his brother,
“July 29, 1818.
“This country becomes daily more and more interesting to the christian. The paramount influence of our government now seems to hold out some degree of permanency to our rule; and, in consequence, the natives are less embarrassed with the fear of the return of former superiors; and the consequent persecution that would have followed any attention to our religion. Considerate men among them, therefore, begin to speak out their dissatisfaction with Idolatry; and to enquire what better we have to offer them. This disposition is most providentially met by the institutions which have risen amongst us of late: and the hand of God in disposing all things for the spread of His truth, seems evidently displayed. First, there is the Diocesan Committee, which confines itself to supplying those only who understand English, with bibles, prayer-books, and tracts. Next, the Church Missionary Society, which supplies the native christians with bibles, and prayer-books in the native languages: as well as its more direct objects. Then the School-Book Society, which supplies elementary books in all languages, for all description of persons; and then the glorious Bible Society, like the ‘lion which covereth,’ embracing all classes and climes, in the distribution of the words of life eternal. If to these be added, the labours of missionaries of different denominations, it will appear that the kingdom of God is near to India. Of missionaries, however, we have as yet, but a scanty supply. May the Lord of the harvest, thrust forth labourers into India.
“In the beginning of this month I baptized, at Chunar, a Brahmin, and a Moonshee, in the presence of the native christian congregation, and of many Heathen and Mahomedans. The Brahmin declared that he had visited all the places reputed holy by Hindoos, from Brindrinath in the borders of the snowy mountains in the N. W., to Juggernauth in the lower parts of Bengal, but found nothing on which his mind could rest, till he heard the gospel at Chunar. That he found all the Hindoos in error, and plainly told them so; in proof of his being in earnest, [he] broke off the Brahmin’s cord, (or, as he called it, ‘the lying cord,’) before them all. The Moonshee bore a similar testimony respecting the insufficiency of the Mahomedan faith.[107] Three more are waiting for my next visit to Chunar in order to be then baptized.... These are encouraging circumstances; may God grant us his blessing to improve them to his glory!”
But besides relating such encouraging circumstances as these, Mr. Corrie’s correspondence contains many incidental notices, also, of his intercourse with natives of all classes. Thus on the 18th of August, he informs Mr. Sherer:--
“We are going on as usual here, doing a little: ‘unknown and yet well known.’ Several of the high Natives have visited me lately; chiefly from the intimacy they perceived Mr. Bird[108] had formed with us; but it led, though they meant it not, to religious discussions. A near relation of the Rajah of Benares, took away yesterday a Hindoostanee New Testament, and Hindoostanee Prayer-book, with evident desire, after a long discussion on subjects connected with them.”
And, again, in writing to the same relative in the month of October, Mr. C. observes:--
“Joy Narain’s school goes on very well. Many of good caste and family now come for instruction in English. The enquiries they make on religious subjects, have led to the conviction, in several, of the folly of idolatry. Indeed, I am obliged to refrain at times from talking with them, lest the whole design should be obstructed by the rapid progress some of them are making in Christian knowledge.”
The school here mentioned, having, by Deed, bearing date Oct. 21, 1818, been legally placed under the control of the Calcutta Committee of the Church Missionary Society and their successors, Mr. Corrie was requested by Joy Narain to draw up, in English, a detailed statement of the plan and objects contemplated by the school. A draft of the statement was, in the first instance, [11th Nov. 1818.] submitted by Mr. Corrie to the Agent of the Government at Benares, and was afterwards translated into several of the languages of the country, and circulated among the natives of India. As illustrative of a remarkable moral movement, towards the maturing of which the subject of these memoirs materially contributed, the document is too important to be omitted.
“The following statement of the object and plan of the Institution, is published, with a view to engage such support as may enable the managers to extend to the utmost the benefits it is intended to convey.
“1. In this school, four languages are taught, viz. English, Persian, Hindoostanee and Bengalee.
“2. For the purpose of affording instruction in these languages, an English master, as superintendent of the Institution, is engaged; proper assistance and learned teachers in the other languages respectively, are also retained.
“3. It is intended to maintain, as well as educate, a number of poor boys, who are to be accommodated in the house, as soon as proper arrangements can be made, and a small daily allowance will be made to such poor boys as cannot be received into the house, to such extent as the funds may admit of.
“4. The benefits of the Institution to be at the same time open to all who are desirous of availing themselves of them, without regard to caste or country; and for this purpose, teachers, paper, pens and ink, will be provided gratis, for all the scholars; it being left to the option of such parents as can afford to pay for their children’s education, to contribute at their pleasure to the general expenses of the school, and thereby to extend the benefits of it further to the poor.
“5. The primary design of teaching the above languages being, to enable industrious youths to obtain for themselves a comfortable livelihood, the first care will be to instruct the scholars in reading and writing grammatically, and in the most necessary rules of arithmetic; together with the government regulations on the subjects of police, and ordinary affairs: after which such youths as desire further improvement, may be instructed in general history, geography, and astronomy.
“6. No scholar to be admitted into the school under seven years of age, except such as are on the foundation, nor any to be admitted to receive maintenance from the funds who are above eighteen years. Each scholar to remain in school, if practicable, at least two years, but no scholar to receive pecuniary support beyond the period of seven years, nor above the age of twenty, unless for the pursuit of some study approved by the managers.
“7. All the scholars are required to attend regularly every day, to abstain from all improper language in school, and to maintain a respectable moral character in society; without which no scholar can be admitted, or if admitted, be retained on his ill conduct being discovered.
“8. The school to be open to all visitors every Tuesday, and all contributors to the funds to be admitted to inspect the accounts on the second Tuesday in every month.
“It being intended to form a library and museum also connected with the school, as soon as practicable, any donation of natural curiosities, or of books, in English, or in any of the languages of India, (especially grammars, dictionaries, and books of history) will be thankfully received; and a book will be kept in which the names of donors will be recorded, with the nature and extent of the donation.”
“Benares, 11th November, 1818.”
At the time the foregoing statement was put into circulation, there were no less than one hundred and sixteen scholars in the school; but it had already become apparent that the monthly sum granted by the founder, was by no means sufficient to meet the necessary expenses of the establishment. Joy Narain therefore, made a formal application to the Governor-General in council for pecuniary assistance, when Lord Hastings, with the ready attention which he always manifested for the moral improvement of India, ordered a regular monthly allowance to be contributed from the funds of government toward the efficient maintenance of the school.
But the residence of Mr. Corrie at Benares was now drawing to a close. He received about this time, an appointment to the vacant Chaplaincy at Cawnpore; but before he could proceed to that station, a vacancy had occurred at the Presidency by the departure of the senior chaplain on sick-leave. This event was the occasion of Mr. Corrie’s recall to Calcutta. He accordingly left Benares in December 1818, amid the regrets of a large body of respectable natives, who had seen so much reason for regarding him as the friend and promoter of every institution which was calculated to promote their welfare. It could not, therefore, but be a matter of gratification to him, to be followed to Calcutta by the subjoined Address written in English, Persian, Hindoostanee, and Bengalee:--
FROM THE INHABITANTS OF BENARES,
TO THE REV. D. CORRIE.
“For several years past we have entertained a desire, that no one would indulge in any kind of controversy, and that all theological discussion might cease amongst us. For the attainment of this our desire, Joy Narain Maharaj, often attempted to establish a school, but was never able to accomplish his design. When you arrived at Benares, and kindly engaged the superintendence of a school, in the which instruction should be afforded in the English, Persian, Hindue and Bengalee languages, from that time our wishes began to be realized: seeing that as at all times it is a difficult thing to collect individuals of different religious principles, you by your investigation, liberality and kindness, &c. caused upwards of 200 to lay aside their religious prejudices and engage in the same pursuit. Since when, by the will of God, you were pleased to embark for Calcutta, your condescension, liberality, and charity; your kindness, love for the truth, and enmity to deception; your excellent understanding, convincing knowledge, and acquaintance with the theological works of the Christian religion; your Christian-like conduct, your affording instruction to those desirous of being more acquainted with the way of salvation by the mediation of Christ, and meeting the views of the learner; are subjects of daily conversation, and cause us to admire that prudence which, aloof from the violence made use of by those of other dynasties, causes Rajahs, Baboos, great and learned Pundits, Mouluwees, Moonshees, in fact the great of the city, to court your friendship. A remembrance of these things occasions much sorrow, and produces a desire for another interview. Here we trust that God Almighty will again suffer us to meet, and that as long as it please Him to retain you in Calcutta, He will not fail on your account to bless both us and the school.”
(Here follow the signatures of Joy Narain and of 266 other natives of Benares.)
[95] Formed in 1815.
[96] Instituted May 1817.
[97] Originated by natives in Aug. 1816.
[98] Established in 1789.
[99] See Missionary Register for 1818, p. 448.
[100] A kind of footman.
[101] Mr. Adlington had gone to Agra to visit Abdool Messeeh.
[102] The Calcutta Committee of the Church Missionary Society.
[103] By the termination of the Pindarry and Mahratta wars.
[104] That of Godfather.
[105] See above p. 149.
[106] Joy Narain’s own account of the circumstances which led him thus to consult the good of his countrymen, may be seen in the Missionary Register for 1819, pp. 416, 417.
[107] A fuller account of the baptism of these persons is given in the Missionary Register for 1820, p. 123.
[108] The magistrate of the district.