CHAPTER XVII.

GOVERNMENT RETRENCHMENTS--PLAN FOR A COLLEGE--DEATH OF MR. THOMASON--ABOLITION OF SUTTEE--ARRIVAL OF BISHOP TURNER.

It was on the 30th of January, 1829, that the Archdeacon arrived at Calcutta from his visitation of the Upper Provinces. He found some of his friends preparing to leave India; and others suffering from the effects of climate. Among the latter was Mr. Thomason, who had been returned to India only a few months, but whose health had altogether given way. With reference to such changes as were thus going on around him, the Archdeacon writes

TO MR. SHERER.

“March 10, 1829.

“I cannot at present see it my duty to prepare for leaving India. It is not, as you justly say, a country to grow old in, but my health is wonderfully renewed, and the work of missions, instead of becoming plainer, is daily becoming more difficult. It would appear that ease makes men more fastidious, yet the work does prosper. Piety does, however, appear now to be more requisite here than in New Zealand, as you well know that men of mere worldly principles can scarcely bring themselves to believe, that the natives of this country need conversion. A person of these principles going forth as a Missionary, therefore sits quietly down among the people, and if he superintend a school or two, thinks he does all that is practicable.

“Conjecture tires as to who may be our next Bishop, but I think we might have learned from the past, to ‘cease from man.’”

Then with reference to the measures which had, about that time, been adopted, for the purpose of revising and curtailing the whole expenditure of the three Presidencies of India, the Archdeacon adds:--

“All here are in amazement at the turning of all things upside down, in the service; and know not what to expect. It is concluded that something is in view with reference to the renewal of the charter,--but what, no one can conjecture.

“As yet, we see not in ‘the powers that be’ anything more favourable to true religion, than formerly. Education is encouraged, as it has been for some years past; but, as formerly, entirely from private funds. No hope of aid from government is held out. The only favourable symptom that I am aware of, is, that Mr. W. B. is to become a member of the Committee of Public Education. He has had experience of the ease with which Christian instruction can be imparted; and will do all he can to improve the present system.”

Soon after the date of this letter, the Archdeacon again alludes to the state of public affairs in a letter

TO HIS BROTHER.

“At present there is great uneasiness throughout every part of the community. The whole system of civil administration in the upper branches, is changed, and the most lucrative appointments cut off. The same duties are performed by the same men in another manner, and on reduced emoluments. The army has been reduced two companies in each Regiment, by which a crowd of young men are made supernumeraries; and the pay at some places is reduced, which it is thought is only a prelude to its being reduced generally. Among the natives great alarm has been occasioned by an enquiry set on foot respecting all _lakhrage_ lands, not hitherto rated in the Government books. These consist of religious endowments and lands granted by former Governments for services done to the state. These, in some cases, have been resumed, and no holder of such estate is certain of retaining it. In the public offices many clerks have been dismissed, and by the civil arrangements above alluded to, very many are thrown out of employment. So that no one of any class or condition is satisfied; and some parts of the army are all but in a state of mutiny. The most sober-minded I know of, think the making all these changes together, injudicious. The necessity of economy is the reason assigned for all this, but surely the splendid entertainments given by the Court of Directors in London, look not much like a necessity for taking from the mere subsistence of subaltern officers. I try to be silent and to wait the end. Certainly the personal character of our rulers seemed to [promise] us brighter prospects as to the encouragement to be afforded to Christian plans and improvement. But no--they give liberally of their own substance to Societies, but not a rupee, or a smile of approbation must come from Government; so that the “system of Mendicancy” must continue some time longer.”

With reference to the same subject, the Archdeacon writes:--

TO MR. SHERER.

“Aug. 16, 1829.

“A thirst for learning English has discovered itself all over the country; which no doubt, looks hopefully, as to improvement. It is dispiriting, however, that we have so few Missionaries, and next, that the Government shut their eyes more obstinately than ever against every thing in the shape of Christian knowledge. In answer to an application for aid to a school at Meerut, in which Mahomedans, Hindoos and Christians are taught together, it was said, that it would not be right to appropriate funds intended for native education to instruct children of Europeans, i. e. Indo-Britons. And I have been applied to for an opinion about the removal of the Chaplain from Howrah, it not being right, Government thinks, to supply from funds raised from natives, a religious establishment for Europeans, except for the Company’s servants. I am endeavouring, with no little anxiety, you will suppose, to combat this view of things, and have been much assisted in the matter by W. B. who is a near neighbour. I wish you were nearer London, to speak a word to some of your old friends, now in the Direction, to get a distinct recognition of the right of native Christians, including country-born, to a share in the public measures for the improvement of the country. I have written to P. and shall write to Mr. A. to ask it, as he may, of Lord E. and the Board of Control. I am hopeless, yet the abstract right of the claim might gain a hearing where personal interest is out of the way; and the Government has always acted on the principle that the country-born should share.”

Yet this settled determination on the part of the Indian Government, to leave Christianity and Christian education to shift for themselves, had not the effect of slackening Archdeacon Corrie’s exertions to secure by private aid, some of those advantages for the Christian population, which he had solicited in vain from public resources. Two months anterior to the date of the foregoing letter, he had put into circulation in Calcutta, the outline of a plan for establishing in that city an Institution, which should aim at promoting the interests of true religion in connection with large and liberal education.

In forwarding a copy of this outline, he writes:--

TO HIS BROTHER.

“Calcutta, August 19, 1829.

“By the enclosed, you will see what has been occupying me, in part, for some time. The class of Indo-Britons, or East-Indians, as they begin to call themselves, is increasing very fast. Besides the number in charity schools, there are not less than five hundred in boarding schools, in this place. Not above one hundred perhaps can pay, so as to remunerate the masters; yet they are all descendants of gentlemen. Hitherto they have generally been idle, and dissipated; possessing all the vices of both father and mother, without any of the redeeming points in either. You will conclude there have always been exceptions. But, within these fifteen years, a change has been going on; and a great improvement is becoming visible among that class. Yet they have hitherto had no bond of union, and stand separate from all established order. The Dissenters, being more on a level with them in most respects, and really exerting themselves for the improvement of this class, would gain the majority of them ere long. I hope, if we can bring the plan of the Prospectus to bear, we may succeed in establishing a connecting link between the Church of England, and these really Colonists. The lower branch, or a Grammar-school, is first to be attempted; about twenty thousand rupees are set down, in shares and donations; and with a like sum in addition, we shall be able to make a beginning. A master will be wanted from England. We could, I think give him £500 a year, and a house, worth here on the lowest scale £250 more; with a per-centage on any profits that might arise.... We have a good deal to contend with: first, our Governor-general, to my great dismay, has all but avowed that the improvement of the Christian part of the Indian community is no part of his duty. Next, a most extensive forgery of Government-bonds has been discovered. Three hundred thousand pounds, it is said, is not the whole extent of it. Many who deal in the funds, find they have bought forged bonds; consequently it is not a good time for subscriptions. And last, not least, Liberalism prevails here too, as in England; and will neither do good itself, nor agree to any scheme proposed by others, if religion be included. But we must do what we can. O! my heart sickens at the proceedings of Parliament; and I feel resigned, at times, to give my bones to India, England being no longer the land of attraction it was. Another discouragement to the scheme inclosed is, that it has been declared to be opposed to Bishop’s College; whereas it will prove a powerful auxiliary, by supplying youths whose abilities and dispositions have been tried as students, and candidates for Missionary work. I am just now, also, much occupied with a correspondence with Government, on the subject of supplying religious instruction to Christians not in the immediate service of Government. I hold that they ought to be supplied. The correspondence, I expect, will be referred home. But who cares for religion in high places at home? and what can the Archbishop do, his office being so little set by?”

It remains now to subjoin an outline of the Archdeacon’s views, respecting such a liberal education on Christian principles as, in his judgment, was calculated to meet the anomalies and exigencies of the several classes of British subjects in our vast Eastern empire. He proposed, then,

“That a College should be founded in Calcutta, in which, whilst the various branches of Literature and Science should be made the subjects of instruction, an essential part of the system should be, to imbue the minds of the youths with a knowledge of the Doctrines and Duties of Christianity.

“That this College should be, in every way, conformable to the United Church of England and Ireland. But as there are also many in this land who are not members of that Church, and who are at present completely excluded from the means of bestowing upon their children a liberal education, it was further proposed that persons of all persuasions should be permitted to attend the various classes in the projected seminary, under certain restrictions, but without such restraints as should go to interfere with their religious opinions.

“That in conducting the Institution, a liberal and enlarged course of education should be pursued, adapted to the respective attainments of the Students; the College to be divided into two departments,--a higher department for the elder, and a lower department for the younger students.

“The system to comprise Religious and Moral instruction, Classical learning, History, Modern Languages, Mathematics, Natural Philosophy, Medicine and Surgery, Chemistry, Jurisprudence, and other branches, as time and circumstances might admit of and require.

“The College to be open to the sons of native Gentlemen, as well as to all denominations of Christians; and to be divided into two sections, viz., one consisting of those who should conform in all respects with the regulations of the Institution, to be designated ‘Members;’ the other section to consist of those only, who might attend the classes for the purpose of receiving instruction.

“The advantages of the Institution to be available for all Students, with the exception of some theological privileges, which unavoidably would have to be restricted to the ‘Members’ of the College: no student, not being a Member of the College, to be required to comply with any religious form [of worship], provided he submitted to the general system of education, pursued within its walls.

“The benefit of attending any course of Lectures in the higher branches to be afforded to all who might be disposed to avail themselves of it, under the preceding and such other regulations as might be specified.

“All students entering as ‘Members,’ of the College, to be required to conform in every respect, to the Doctrines, Usages and Forms of the United Church of England and Ireland; and Members of the College only to be received as resident students within its walls, and these to be subject to such rules of discipline, and to such an extent, as may thereafter be agreed and determined upon.”

The great principle however, which it was purposed to embody in the projected College was, that whilst in a Christian community every system of general education ought to comprise instruction in the doctrines and duties of Christianity; and whilst, in the then existing state of society in India, to compel all students to comply with the forms of Christian worship, would be to defeat the object which it was conceived the Institution would effect, yet that in all education the WORD OF GOD ought to form an indispensable element. It was maintained by the Archdeacon that without this, the acquisition of other branches of knowledge could neither be conducive to the happiness of the individual, nor to the welfare of the state. It was, intended, also, that the College should expressly have in view the upholding of the ancient Institutions of England, and the inculcation of those doctrines and that discipline which were professedly held and taught by the Established Church. It was proposed, therefore, that none should be “members” of the College, who were not also members of the Church of England; and that these should, as a matter of course, be required to be present at Divine Service to be performed within the walls of the College, and to be instructed as Church-of-England-men.

It was whilst matters of such public importance engaged the attention of Archdeacon Corrie, that intelligence of the death of Mr. Thomason reached Calcutta. In noting that event the Archdeacon writes to Mr. Sherer:--

“You will have heard of the Church’s loss in the death of Mr. Thomason. A blank is made not likely to be soon filled up. I preached a funeral Sermon last Sunday morning, (August 9), in his old pulpit, and did him what honour I could, but far beneath his worth.”

The Archdeacon had, also, now to encounter a bereavement which more nearly touched his natural affections. His father had died during the spring of 1829; and therefore, he writes

TO MR. SHERER.

“August 27, 1829.

“Yours of the 6th of May, with Henry’s note enclosed, came to hand yesterday afternoon. The black seal led me to forebode the event which the contents of the letter confirmed. His great age made such an event probable, and to be looked for; and with the hope that we have that death to him was gain, we cannot complain, much less ‘sorrow as those who have no hope.’ A great, great blank is, however, occasioned by my beloved Father’s removal; and soon the elder branches of his family would be strangers to those around them on earth, but for the dear charges given to themselves.”

From his Journal (now so rarely kept) some insight into the Archdeacon’s private communings is obtained in the following memoranda:--

“Sep. 11, 1829.

“If spared to the 20th, I shall have been twenty-three years complete in India. Many things of late combine to weigh down my spirits. The defection of Missionaries, and now of L. who though unwell, would not wish to stay if well. The inclination of Government, to withhold all aid from christian ministrations, even among Christians: beginning, at once, by withdrawing the Chaplain from Howrah. The death of my father;--and anxiety for my family, constitute a load of care. I am not constitutionally prone to despond; but neither can I throw off impressions as some can. The care therefore, of answering government, and providing for Howrah ... whilst they have rendered me anxious, have, also, stirred me up to exertion. Yesterday in conversation with the Governor-general, I was enabled to speak freely, yet respectfully I hope, on the duties of Missionaries. I pointed out to him the different line of study, and reflection on Missionary callings, required from that of a Minister to instruct Christians; and the wrong done to the English societies and the English public, by employing Missionaries otherwise than as Missionaries: and appealed to him, that, notwithstanding the duty due to this Government, whether as an English gentleman he could wish the mother country to be burdened with the charge of the religious instruction of India? That, I was quite certain, that by providing for the support of Christian instruction, as occasions arose, (on a moderate scale) that this Government need not be burdened; and, at the same time, England would be relieved. He said with regard to Howrah, he would consider more of the matter.”

“Sep. 19, 1829.

“In conversation with Sir Charles Grey,[146] on the subjects lately started by Government, respecting the duty, or otherwise, of applying revenues, derived from the natives of this country to the support of religious worship among Christian settlers, he said, the anomaly ought not to be applied to that one subject alone: it commenced in our taking upon us to govern the country at all. A people of strange tongue, and customs every way foreign to theirs, come, and sit down among the Hindoos, and make them pay for administering laws, to which they had been unused, and introduce usages abhorrent to their modes of thinking. Now, if we can do this in one respect, why not in another? And if in mere political and prudential matters, for their good, as we say, why not in respect to religion, which we hold to be the greatest of all good?”

It will be seen that the same important subject had been adverted to, in a letter, which in the prospect of the renewal of the East India Company’s charter, the Archdeacon had recently addressed

TO THE ARCHBISHOP OF CANTERBURY.

“There are some circumstances in the state of ecclesiastical affairs here, which it seems desirable your Grace should be acquainted with before the renewal of the East India Company’s Charter, with a view to their being put into some way of order at least, and settled by an acknowledged rule.

“1. It is not distinctly understood how the law of marriage stands in this country. It is acknowledged that the marriage acts have not had, and have not now, any force in this country; but Bishop Middleton held that this See, being attached to the Province of Canterbury by Act of Parliament or the Letters Patent, has become subject to the ecclesiastical law of England, which requires marriages to be celebrated by a Clergyman, and within Canonical hours. And this rule was generally adhered to till the late Bishop consented to an order of Government sanctioning marriages by public Functionaries, both civil and military; and directing them to be registered by the Registrar of the Archdeaconry: and thus matters stand at present. Some of our first lawyers say, that marriage by a layman is to all purposes good; others say, only to some purposes; that it binds the parties, but confers no right of dower on the widow, or of inheritance on the offspring. It is of great importance that some declaration on the subject, by authority, should be set forth. I know that a good deal of anxiety is at times experienced by some who have been married by laymen; and several sons of men of rank and property are among the servants of this Government, who may eventually be deeply affected, should any irregularity be discovered in the present system. Up to March 1828, the Chaplains were on all occasions applied to, to celebrate marriages, and they had often long journeys to make for this purpose; but now, unless they be near at hand, many do not care to send for them, whilst the sanction of the Government makes no difference whatever in the law of the case. An easy remedy would be, the keeping the number of Chaplains always full, taking measures that Chaplains retiring should be obliged to an early determination on the point soon after their return to England, and not, as at present, be allowed to linger on for years, keeping their places unsupplied. An increase of Chaplains is, I fear, out of the question; yet would it not be, if but a common regard for the credit of our religion and the religious welfare of Christian subjects existed where it should. In many of the districts of this Presidency, especially in those most favourable to the growth of indigo and sugar, and in some degree in all of them, many Christian settlers have fixed themselves. A District, your Grace will know, is as large as an English county; and if a Chaplain were appointed at the chief station, where most of the servants of Government reside, and where there are generally from five to fifteen families, they would be at hand to celebrate Christian rites in the District; and on Festivals, part of the Christians resident in the District would resort for divine service to the head station. If want of funds prevented such appointments, the necessity must be patiently submitted to, but from the ground-rent of the whole country, surely the East India Company ought to make some reserve for religious purposes beyond the mere wants of the military. But this is connected with another point to which I would now entreat your Grace’s attention.

“2. Hitherto it was thought here, that only the fewness of the Christian portion of the inhabitants prevented appropriations being made from the resources of Government for their religious instruction: but it is now answered, that Christians have no claim on Government for religious instruction, and that in fact it would not be right to appropriate revenue derived from the natives of this country, to the supplying of Chaplains to Christian settlers. Now the settler, properly speaking, (i. e. persons whose birth-place is in Britain, and who are still looking to Britain as a home,) are few in number. There are not above 1000 of that description beyond the boundaries of Calcutta, and not half a dozen of them in any one place. They are scattered over the face of the country. But if by settlers your Grace understand descendants of Europeans born in this country, and of which class many of the Indigo-planters, scattered up and down the country, are, and include in them descendants of private soldiers by native mothers, and children of all descriptions of British, and who have been increasing for more than 100 years, it will, I think, appear that the term is not applicable to them. They are, to all intents, native-born subjects of this Government, the offspring of the soil. Of this class there are in Calcutta not fewer than 4000; and at all the principal stations of the army, and in every place where Europeans have been stationed, they are to be found from 30 to 300 at each. I have placed the subject in this light that your Grace may be aware of the true state of the class I have in view.

“It is said that European settlers have no claim on this Government for a religious establishment. I will not stay to argue that point; but then, I maintain, that these Indo-Britons are native-born subjects of the British Indian Government, and, therefore, have a claim on a Government not only Christian, but proprietors of the land: in fact both king and landlord. It has been officially announced that schools in which the children of Europeans (i. e. perhaps removed six generations from the European stock,) are taught together with Hindoos and Mahomedans, have no claim on the funds appropriated to native education. Shall we then apply to the British Parliament for an annual grant, as for Canada? The main object then is to procure from the proper quarter an acknowledgment of the duty of applying some part of the revenue of this country to the education and religious instruction of native Christians, in their proportions, as to that of Hindoos and Mahomedans.

“It is only lately it has become known here that the East India Company’s Charter is to be renewed in the next session of Parliament, which must plead my excuse for this intrusion.”

It was about this time that Archdeacon Corrie supplied the place of the Government chaplain at Barrackpore, in the absence of the Rev. H. Fisher, who had proceeded up the country. Except in that particular, there occurred but little variety in the occupations of the Archdeacon. His letters, however, mention his desire for the arrival of the Bishop. Thus in writing to his brother he observes:--

“I am by no means at ease in my appointment, from the increasing ill-will of people who neither do any thing to purpose themselves, nor will let those alone who are doing what they can. And if I add, that we have at this time the hottest weather I have ever experienced in Bengal, having no cessation day or night, for nearly a week past, and no immediate prospect of change--the catalogue of ill may seem complete. But, O! no ill have I experienced, compared with the least I every day deserve; and much of mercy remains to mingle in the cup. The departure of my beloved father from Colsterworth, seemed much to weaken my tie to England, his death still more. This country may now become my home for the remainder of my pilgrimage. My strength is wonderfully renewed, yet I cannot conceive of any in England, not positively ill, experiencing the lassitude I am seldom free from. Yet the younger sons of the best English families, are coming out in this service in crowds, and even the heirs apparent to titles; such we are told is the difficulty of providing in any creditable way, for the sons of the gentry.”

The Archdeacon adds:--

“I know not whether you have time to read Reviews. I think they are, as far as the facts detailed can be relied on, the history of Providence, and the last article[147] in the Quarterly for April, seems on true grounds to forebode much distress to Britain. This also falls in, I think, with the prophetic intimations respecting these times. I see no ground whatever, for the doctrines of a ‘Personal Reign,’ or a first literal resurrection, but I do think with Scott, that the witnesses are about to be slain. Mr. Faber’s idea of _trouble at hand_, seems just in agreement; though I have no idea of two Churches being represented by the ‘witnesses.’ There can be but one true Church; but whether it be the witnesses _continuing_ to prophecy in sackcloth, still, the result is likely to be the same; and England now in league with the Apostacy,[148] must not expect to escape the plagues, under which it shall utterly perish. Babylon is already fallen in the purpose of God, and unless England purge away the leaven that has crept into her, with Babylon must be her end.”

About the middle of November 1829, the Archdeacon was released from much anxiety, and depression of spirits, by the return to India of Mrs. Corrie. In announcing her safe arrival, he writes

TO HIS BROTHER.

“Nov. 30, 1829.

“To me the mercy is beyond expression. You can never know the depression of a separation such as I have experienced. Death alone could have rendered it more hopeless, but scarcely less painful: but thanks be to God it is over, and if it be His will, may no such trial befal me again! Our anxieties are now about our children. They seem placed in most desirable circumstances: may the blessing of God but attend the instructions they receive! Whilst we cannot but desire that they should acquire useful knowledge, and not be altogether without the knowledge of the usual manners of their class in life, our hearts’ chief prayer and desire of God for them is, that they may become wise unto salvation.’ ... How precious that promise, ‘I will be thy God, and the God of thy seed!’ But for this what could we do for them at this distance? But our God heareth prayer; He remembereth his ‘covenant to a thousand generations.’ In reading Deuteronomy, the expression, ‘that it may be well with thee and _thy seed after thee_,’ supplies both a stimulus to duty and an encouragement. Whilst we are about our Lord’s work here, He will be merciful and gracious to our children.”

It was now that there occurred an event of great moral and political importance to India. All the Missionaries in Calcutta and neighbourhood, had some months ago presented a memorial to Lord William Bentinck, respecting the cruel practice of widow-burning; and Government had been in the habit of discouraging that revolting superstition without venturing directly to prohibit it. But, after satisfying themselves of the feelings of the Native army and Native community, the Governor General in Council, took the decisive step of adopting a Regulation on the 4th of December, to the effect of declaring “the habit of Suttee, or burning or burying alive the widows of Hindoos, illegal and punishable by the Criminal Courts.”

Soon after the date of this Regulation, Bishop Turner, (who had been consecrated in the preceding May,) arrived in Calcutta. The Archdeacon having mentioned in a letter to his brother, that the Bishop preached in the Cathedral for the first time on Sunday, 13th December, observes

“Bishop Turner seems to come in a spirit of Christian conciliation. I will not say much lest I should be disappointed. He is, however, liked, and will be popular in all probability.”

Then after having stated how much the account which Mrs. Corrie had given of his relatives in England, had “rekindled in him a desire to be again among them,” the Archdeacon adds,

“I am however thought, I find, a party man in Church politics, and it may be so in part, but how far it is right or not you cannot tell. I have said to H. that it is an easy matter for you at home to cast your guinea into the treasury of this or that Society, in the hope that good will arise from it; but the _application_ of your bounty, is a more difficult operation. Whether Jesus Christ shall be set forth in the glory of His grace before the Gentiles, or shall be made a mere ‘Master of the ceremonies,’ as Hervey[149] expresses it, to introduce to the Divine presence human merit, is no indifferent question. And here we have to decide upon that question, in the application of English liberality. But indeed, brother, I try to watch over myself in this respect also; and if I had opportunity, could cooperate with even a Papist, in the conversion of the heathen. I do think, however, that what I have done has effected good.”

Then with reference to the late Government Regulation he observes,

“If I should say nothing about the abolition of Suttee, you would think it strange. Great honour has the Government gained in this matter. Addresses of congratulation to Lord W. B., from the European Society, and from the Hindoo also, and Mahomedan classes, are getting signed by numbers.”

To his Sister, also, the Archdeacon writes

“Dec. 17, 1829.

“The glorious abolition of Suttee, will distinguish the present Government, when the discontent arising from retrenchment will be forgotten.”

Then with regard to the expected renewal of the charter of the East India Company, he adds

“The more general admission of Europeans into this country seems determined upon; which will help forward the progress of Christianity, in its remote consequences; but will probably ruin many in a temporal point of view. From all I can learn, commerce is a losing concern to the merchant generally. The mere agent, of course, deducts his commission from the scanty produce, and thrives. But what is all this to you, I begin to think, although, indeed, in its consequences, it may extend even to Morcott. A few years, I have heard some experienced men say, is likely to produce a general crash; and then our dividends and pensions may be put in jeopardy: so that mere selfishness might make one alive to national affairs; whilst to the Christian they supply matter for much prayer and solicitude before God. My favourite theme, inspiration and song, is much involved in all this progress of things. It may be that in time of adversity men may consider how much their all depends on God, and may become more careful of missionary work, which is so peculiarly His own. We have had days of ease and outward prosperity, and little heart has been found, and little of a right spirit, even in those who favour the righteous cause.”

Of the new Bishop of Calcutta, the Archdeacon observes--

“He promises to be everything desirable in his station, and you will be glad to hear that he approves of all my public acts. I have shewn him, also, a letter which I wrote to the Archbishop of Canterbury, all of which he approves and said, that he had nothing to do but to follow up the views there stated.”

Within a month of the date of this letter, one of those failures in the mercantile world occurred, which some “experienced men” had anticipated. The Archdeacon, writing “of general news,” observes

TO MR. SHERER.

“Calcutta, Jan. 8. 1829.

“The failure of Palmer’s house has created the most extensive ruin for a long time experienced. Three millions are said to be the extent of the debts: they promise to pay half, but it does not seem [to be] expected. This, with the forgeries you have heard of, amounting, I am told, to twenty-two Lacs, have given a lesson of the uncertainty of riches such as perhaps never occurred, at one time, in any single community before. It is impossible to enumerate the losses sustained by individuals. Some reduced from wealth to nothing; others from a pittance to beggary. Truly ‘riches make to themselves wings and fly away,’ but this will make no one, it is to be feared, less eager in the pursuit of them.”

After relating some private matters connected with the state of society in Calcutta, the Archdeacon proceeds

“The Bishop held his first Visitation last Wednesday, the 6th inst. He had appointed me to preach, and afterwards I was requested by the Bishop and Clergy to publish the Sermon. The Bishop told me privately that it was the thing of all others, he should wish to send to England at this time. I feel grateful for the acceptance, whilst I cannot but feel, that time and circumstances, and not the merits of the Sermon, call it forth.[150]... The Bishop seems bent on conciliation, with more decision than his predecessor.... He has become Patron of the Calcutta Bible Society, President of the Church Missionary Society, and is to preside this evening at a public meeting of the Bible Association in the Town Hall. He has attended the examination of schools, at Mirzapore, Mrs. Wilson’s school, the Female Orphan Asylum, and other Institutions.

“Jan. 16th. Among the sudden changes which occur here frequently, not the least unexpected, is the severe illness of the Bishop’s Chaplain, and the necessity, as the doctors affirm, of his return to Europe. In consequence, the Bishop requested as a personal kindness, that we would take up our abode with him. After two days deliberation, we have agreed to do so, not without much apprehension on my part. To keep a conscience void of offence, both towards God and man, will, I fear, not be easy; but many advantages may arise from the arrangement, if we can but keep the even path of duty. The Bishop may be rendered more happy in his work; and social prayer, which were he alone must be omitted, will also help to keep up in him, as well as in us, proper feelings as well as right views. I shall benefit by his conversation, and learn somewhat of the altered state of society in England, as all I hear leads me to conclude. Our mutual official duties may be more readily effected, and the plans of the various Societies carried forward.”

The following notice of passing events, as given in the same letter, may not be without interest:--

“You would be delighted to see how crowded the Old Church now is. Yesterday the Bishop preached there. The city is now divided into parishes, and each is to have its own vestry, and care of its own poor. Yesterday a sermon was preached, and 1753 Rs. collected for the poor of the Old Church district.... The Bishop has confirmed 317 persons, which, considering that a confirmation was held in June, 1828, shews a rapid increase of population.”

On the 18th of February 1830, the Archdeacon and his wife went to reside at the palace as the Bishop’s inmates; and the following memorandum, which occurs under that date, in his private Journal, does but reiterate the sentiments contained in the preceding letter:--

“We have to-day entered on a new course, by taking up our abode with the Bishop, on his invitation. It has been the subject of much anxiety with us, and of prayer. The reasons which determined us to this step are these:--1st. The Bishop’s kind invitation:--His loneliness from the departure of Mr. Carter; and the hope that our being here, may help to keep up the habits of domestic religion to which he had for some time been accustomed. 2nd. On our own part, the desire to benefit by his conversation and extensive acquirements; and to be workers together in the progress of improvement, both in and out of the Established Church, especially in the work of missions. 3rd. As it respects our usefulness in society, we shall be prevented shewing hospitality to the same extent as formerly; and if it should prevent any of our young friends, who are aiming at improvement in personal piety, from visiting us, the change will be unfavourable; but it will, also, cut us off from much unprofitable visiting and expence, to which, of late years, we have been much exposed, and by which I have been much tried. 4th. We shall be much more under restraint than in our own separate dwelling; but shall at the same time see more of each other, and for this we have been sighing for years past. O that we may but be enabled to improve the opportunities afforded, to our mutual growth in every gift, and especially in the love of the Saviour, as well as those things which make for our everlasting peace! For this we are insufficient of ourselves. May the grace of Christ rest upon us, and then shall we prosper!”

During the year 1829 an edition of the Book of Common Prayer in Hindoostanee having been printed by the Calcutta Corresponding Committee of the Prayer-Book and Homily Society, under the superintendence of Archdeacon Corrie, he forwarded a copy of that important work to England, for the purpose of having it presented to the public library in Cambridge. His reason for doing this is thus stated in a letter, of March 5, 1830,

TO HIS BROTHER.

“I have been led to do this from our Bishop taking the trouble to send a copy to the Bodleian Library at Oxford. If it be worthy of a place in the one, as the Bishop thinks, it may be equally so of a place at Cambridge.”

The history of a work by means of which the Services of the Church of England were first made accessible to the Native christians of Hindoostan, may not here be omitted, especially as that history has been supplied by the Archdeacon himself. To the Secretary of the Calcutta Corresponding Committee of the Prayer-Book and Homily Society, he writes

“When I began this edition of the Book of Common Prayer in Hindoostanee,[151] it was at first intended to have altered very little from the Compendium, printed by the Prayer Book and Homily Society in London, but a near adherence to that model was soon found impracticable. I will here state, that the above Compendium, which is usually ascribed to the late Rev. H. Martyn, was the fruit of my own labour fifteen years ago, and that with very inadequate help. It seems but due to that eminent scholar, that I should publicly avow this, as his translation of the New Testament, shows how inferior the Compendium of the Prayer Book is to his style, and how altogether unworthy of his fame. The Compendium however, has answered an important purpose; the want of something of the kind was so much felt by many native christians, that it was eagerly adopted by them, and its imperfections even have gained currency among them.

“It was at first intended, also to have printed a small portion only of the new edition, with a view to collect the opinions of competent persons, respecting the execution; but the difficulty of obtaining such opinions, from the complete occupation of the time of every public Functionary in his official duties, is well known; and the delay that must inevitably arise on that plan, to the accomplishment of a work much needed, seemed to urge the necessity of making the most of present time, and of using the assistance providentially supplied, whilst it could be had. On this account the whole of the Book of Common Prayer, including every part of the Rubric and Articles of Religion, has been printed. The State Prayers, as they are usually called, are not included, nor the Psalms: the latter, are printed separately by the Auxiliary Bible Society, and can be supplied in that form to congregations prepared to use them. After the translation was finished, the native assistants were necessarily retained, till the work should be carried through the Press: this afforded opportunity for translating the Ordination Services also, and 100 copies were printed. Of the whole Book three hundred copies have been printed; and to 100 copies of these are added the Ordination Services. These, it may be said, are not likely soon to be brought into use, but that seems no reason why the mode adopted by our Church, in these services, and the scriptural sentiments they breathe, should not be laid open to the natives of this country. Besides these complete copies, 1000 copies of the Psalter have been printed for more general distribution. Owing to my absence from Calcutta, more of the Occasional Offices were added than is usual in such a Compendium; but though a little more expence has thus been incurred, the work is more valuable. One thousand copies, also, of the Morning and Evening Prayers and Litany, with the occasional Prayers and Thanksgivings, have been printed in Nagree, for the benefit of Christians who use only that character.

“It seems necessary to state, that some English terms have been retained, an explanation of them being given in parenthesis, where they are first used. On this point there will probably be a difference of opinion, but as the English terms are familiar to Native Christians connected with the British; and the words, Sacrament, Baptism, and such like, derived from the Latin Scriptures, are used by the numerous Roman Catholic Christians of this country, the retaining of them in the Prayer Book, is at least useful to these classes, whilst it is obvious, that the words, Lent, Whit-sunday, and some others, do not at all explain the events they are used to distinguish, and a word common to several classes of christians, and to which they all attach the same meaning, may as well be used as any other, whilst it tends to unite them by a common phraseology.

“The assistance I have received from a person brought up in the country, and well versed in the writers, both in Persian and Hindoostanee, most esteemed by learned natives, allows me to hope that the translation, generally, is likely to bear the test of candid criticism. The chief objection which I anticipate, arises from the difficulty of clothing many ideas peculiarly Christian, in popular language. The natives of this country, at the same time, generally have the ideas themselves to acquire, and the christian teacher may therefore as readily explain the meaning of an appropriate term, as, by using circumlocutions, lower the standard of the language and keep his people in a low state of mental cultivation. I will only add that often the attaching a shade of difference to the meaning of a word, would lead to a conclusion unfavourable to the translator, without cause: I am at the same time aware, that improvements may be made in the work, and hope, if life and opportunity be vouchsafed, to bring forth hereafter a more perfect edition.”

In the same letter to his brother, which is referred to above, the Archdeacon states

“Our affairs here go on in one uniform course of public grumbling, and private discontent. All who are touched by the retrenchments of Government, think they have cause to complain, and the army are certainly hardly used. But I try to have little to say in these matters. Missionary matters and education, supply sufficient employment without going into politics. We would fain make faster progress, but sickness, and obstacles arising from climate, hinder us; and we must be content to follow the course of Providence, and not to force it.

“You will have heard through Sherer, that we have become part of the Bishop’s household. I find his conversation very improving: he is naturally cheerful, and our intercourse is easy and agreeable. A part of his plan is to constitute his Archdeacons, his commissaries, and to delegate to them the details of the respective Archdeaconries. I continue, therefore, a Bishop _in partibus_ still, and having such opportunities of reference to the Bishop on all occasions, I am not likely to commit the interests of the church. The only point on which I differ from the Bishop, is on the policy of allowing Missionaries to engage in English duties. This is a far easier employment, than proper missionary work, and it is, moreover, a misapplication of Missionary funds. It will also prevent, I fear, the East India Company, from contributing as they ought, to the support of a ministry for their christian subjects.

“I scarcely know what part of our history here will most interest you. The abolition of Suttee will no doubt be heard of all over Europe. The last year presented a return of 800 widows, and upward, consigned to the fire in this presidency. Of these upwards of 600 took place in Bengal; so that in this one province the strength of the practice lay. A considerable sensation has therefore been felt in Calcutta, but no where else. At Benares, Suttees have been even prevented, and the poor widow (glad no doubt) retired quietly home, saying, Such was her fate. What has been said against the abolition in Calcutta, has been chiefly by some of the most wealthy. They are not, however, united; arguments pro and con are discussed among themselves, with great freedom, and no little acrimony, and they exhibit the spectacle of a family divided against itself. I wish you were more of a politician. We require on the renewal of the East India Company’s charter, that some further expression of public opinion should be shown, on the subject of christian education. Years ago, Mr. Wilberforce obtained that 100,000 rupees should be appropriated towards the moral improvement of this people by education. The said sum is indeed appropriated, but it is to Mahomedan and Hindoo learning, such as it is: now what is required is, that Christian education should also have a share of the public support.”

The following letter to Mr. Sherer, about the same date, supplies some interesting particulars connected with the state of society in Calcutta.

“We have been now nearly a month in the Bishop’s house. Our mode of life is as follows: prayers at eight o’clock, when the bishop sometimes expounds; and again, also, at half past nine o’clock in the evening. We breakfast after prayers; have _tiffin_[152] at two o’clock, dinner at half past six or seven. One evening, (Friday) any person who is not afraid of the Bible, is welcome to come in at eight o’clock, and after tea the Bishop reads and expounds, and dismisses us with prayer. In the season of Lent, the Bishop catechizes in the Cathedral, on Wednesday mornings, and preaches in the evening on Fridays. He is frequently at the Thursday evening lecture. He visited lately with me at Burdwan, and takes a lively interest in Missions; preaches in Bishop’s College Chapel, on Sunday evenings, to the few students and others, and enters much into the affairs of that institution. A Chapel is commenced at the free school, and a Mariner’s Church at the custom-house is preparing, and the building of a Church at Howrah is in progress. A form of an association for the better observance of the Lord’s day has been drawn up by the Bishop, and sent to the Chaplains, and all the dissenting Ministers; and yesterday, sermons were preached in all the Churches and Chapels here, on the duty of sanctifying the Sabbath. From these particulars, you will judge what spirit he is of. In our habitual intercourse he is cheerful, communicative, and instructive; and hitherto, all has gone on very happily, with every promise of continuing to do so. Among the changes the Bishop has brought about is, the establishment of charitable committees connected with each church. They have been in operation above a month, and promise much good, both from the prevention of imposition, and the right appropriation of charity.

“The Hindoo College is working faster than its present supporters wish. The youths are growing up free-thinkers; and lately, some of them partook of a feast with one of the infidel christian teachers. The thing got wind, and the parents (one a Brahmin) became alarmed. An inquiry was set on foot, and the thing hushed up, but a strict injunction issued, that religion in any shape should not be mentioned to the pupils. It has occurred to me that these high and rich Hindoos, may soon find themselves obliged to urge the Government to pass a regulation, that loss of caste may not deprive individuals of property. A pro-suttee party is set on foot. Radah Cant Deb and others being members. They call themselves the _Dhurm Soubah_ (which, as you have been so so long away, I may translate for you) “the righteous association;” but they have already fallen out about a treasurer: and strong recriminations are published, which promise little co-operation among them.

“O how greatly do we need steady good men at Mirzapore. The situation of the mission-premises is becoming more and more important. All the modern reformed Hindoos reside in that quarter; and a man of fair attainments and attractive character placed there, might become a mighty instrument of good. Well: no doubt the right person will be forthcoming in the right time.”

As explanatory of the labours of Bishop Turner, mentioned above, it may not be out of place to state, that of late years European paupers had increased to such an extent in Calcutta, that not only had the charitable funds in the hands of the Select Vestry at the Cathedral, become inadequate to meet the exigencies of the distressed, but frauds had been practised with such facility on the charitable part of the community, that it became necessary to provide for the fuller investigation of the cases of applicants for relief. To remedy these evils a “Charitable Society” was formed at the suggestion of the Bishop, which was carried on by a Central Committee of Superintendance aided by subordinate Committees, corresponding in number with the ecclesiastical districts into which Calcutta was divided.

It will be seen, also, by the following memorandum, dated April 10, 1830, that the Archdeacon, for his part, had not been unmindful of the necessity of labouring for the public good, though his success seems to have fallen short of his wishes.

“In reviewing the past year, much cause, both for humiliation and for gratitude appears. In my own experience, a sense of defect and failure cannot but be felt. I can see nothing accomplished either in a public or private view. Nothing have I attained but to know more deeply that I am nothing, and must be indebted wholly to grace: yea, to grace pardoning grievous despite, leaping over opposition, and ‘carrying off the prey,’ without corresponding effort on my part to fall in with grace. In public I attempted [to establish] a school for the country-born. The scheme was too large; and, in yielding this point to N----, my own folly appears. I failed also with Howrah, through the opposition of unreasonable men. But both these objects are likely to be attained by the Bishop: and in this ‘I rejoice.’ Let good but be effected, and ‘I will rejoice.’ Other schemes I had in mind for the furtherance and establishment of the gospel, which are approved by the Bishop; especially the plan of endowments, in which I hope something may be accomplished. I have been much tried in respect of Mirzapore. Expectations from the school baffled and likely to fail, from the failure (for so it is in fact) of R. Missionary prospects much clouded, from the lack of instruments. Yet doubtless the working is advancing, and the gospel is spreading. These are matters of much thought with me.... If I could, with propriety, withdraw to a quiet missionary station, my mind would have what at all times seems best for it; but to withdraw from a post to which I have been called, without a clear dispensation leading to it, would embitter such a plan. I see nothing for it, but patiently to abide in my present situation, and to wait till affairs indicate what I ought to do. May I only be preserved from giving offence in my public or private capacity; and may I have grace to improve opportunities of working in the service of the gospel!”

But notwithstanding this somewhat dispirited view of the results of his labours, the hopes of the Archdeacon respecting the establishing of a school for the country-born, seemed about to be realized so soon as that important project was taken in hand by the Bishop. In a letter which the Archdeacon wrote on the 23rd of April 1830, he observes

TO HIS BROTHER.

“I wrote to you some time since respecting a project for a school in this city. We are still busy about it, and not without hopes of succeeding in establishing it. Great obstacles, however, occur. Our Government just now is too much on the Utilitarian system; which seems to mean, ‘That every one must do the best he can for himself, seeing that no aid is to be afforded.’ One thing this will work, which for this country will prove beneficial, whatever it may prove to Old England--it will render this country independent of England. It is well, certainly, that the resources of this country, both individual and general, should be called forth, and with a little forbearing care, they might for ages be auxiliary to the mother-country; but by refusing present aid, unkind feelings are called forth, and where no obligation is conferred on the one hand, no gratitude is felt on the other.”

The letter in which the preceding observations are contained, was not finished until the 11th of May, under which date the Archdeacon adds:--

“Nothing further has occurred here worth remarking, except that a master has unexpectedly turned up for the Grammar-School. Pray do you ever think of India in a political point of view? How the charter is constituted, or whether it can be altered for the better? We seem to want some attention from home; and I would fain hope we shall get it now the charter is again to be discussed. We are under the regulations of the Government as to abode. If one would establish a school, or promote education in any way, we are liable to be banished to England, if Government should not happen to like our project; and, if it does, we must ask leave to pay the expences out of our own pockets, for not a Rupee will Government give: and yet in this presidency alone, seven millions sterling are drawn annually from the land, and as much more from monopolies of salt, and opium, and from certain duties! Is none of this to be laid out otherwise than to promote increased dividends in Leadenhall Street?”

An able head-master having thus been obtained in the person of the Rev. J. Macqueen, it was determined on the 4th of June 1830, to establish the “Calcutta High School,” on a plan arranged by Bishop Turner. To provide for the educational department, it was proposed to raise a sum of money by transferable shares, which were to bear interest arising from dividends of profits; the shares to be paid by instalments, and the proceeds to be vested in the names of certain Trustees. A Committee of management and visitors was appointed, and such regulations agreed upon as were calculated to give efficiency and stability to the school. But that at which the Archdeacon chiefly aimed was, if possible to obtain from Government, or the benevolence of individuals, an endowment for the School. But the little prospect there was of assistance from the former source will be collected from a letter written by the Archdeacon

TO MR. SHERER.

“June 17, 1830.

“Our increased acquaintance with the Bishop renders us more at home with him, and we see more to admire in him. He is by far best suited for this appointment of any who have occupied it. With more practical knowledge of men, and of parochial matters than any of them, he has large views of usefulness; and, with perfect propriety of language, states them to Government. Had we a man who had any fixed views of Government at the head of affairs, something effectual might be accomplished for the religious welfare of India, but when ---- is on one hand, and ---- on the other, of Government, what can be expected but fancies and crudities? And such seem most of the public acts at present.

“I may mention to you that in a Report on Ecclesiastical affairs lately made up by the Finance Committee, the employment of missionaries generally, without regard to class, and Roman Catholic priests, was recommended, to prevent increase of chaplains; and the principle broadly affirmed, that Government is not bound to supply the means of grace to any besides the European troops, to which the charter binds them. This gave opportunity to state other views and principles, which must have surprised certain persons not a little. You need not be surprised, should you hear of the Bishop’s arrival in England a few months hence; as it is quite evident, that should the Home Government depend on the information derived from this quarter, nothing will be done for us in an ecclesiastical point of view; and twenty more years of this miserable system [will] be perpetrated, which can only end in confusion almost irremediable.”

[146] Chief Justice.

[147] “On the state and prospects of the country.”

[148] The allusion is to that legislative alliance with Popery which marked the year 1829.

[149] Theron and Aspasio, Dialog. vii.

[150] The text selected on this occasion was 2 Cor. iv. 5; the purpose of the preacher was to shew 1st, “What is the subject-matter of a faithful minister’s teaching;” and 2nd, what “His object and aim in his labours.”

[151] The edition of 1829.

[152] Luncheon.