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.