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.