{/<, : > Eight months' wages for pundits in the different languages, including the Chinese, from May to December 1806 ..... 462 19 3 1806. 5 J 1500 Bengali Testaments, 2d edition, on Bengali paper, 8vo, 900 pages .... 562 10 1807. 10,000 Luke, Acts, and Romans, do., 264 pages, at 12 as. 937 10 >J Seven months' wages for pundits in the different lan- guages, including the Chinese, from January to July An edition of the Prophetic books, 8vo, 660 pages, 435 13 5 1000 copies ...... 312 10 5180 6 3 CONTRA. Or. 1799. By Cash received from the Edinburgh Missionary Society 250 1800. J> Do. collected from 1798 to 1799 200 1801. J> Do. 1799 to 1800 1142 17 4 1802. 3) Do. 1800 to 1801 20 10 1803. || Do. 1801 to 1802 1157 5 5 1804. 5 ) Do. 1802 to 1803 17 12 1805. Do. 1803 to 1804 23 1 6 1806. 9 9 Do. 1804 to 1805 -j Received from England by way of America in books, etc. ] 9 10 In Amount received from America in September 1806 . 357 6 6 }> Do. in October ..... 517 7 6 ii Messrs. Alexander and Co. from the fund raised in India ...... 637 10 1807. }J Do. for seven months, from January to July . 487 10 2398 dollars from America .... 617 5 Amount received 6726 15 1 Expended 5180 6 3 Balance in hand 1546 8 10 " 22d January 1808. Last year may be reckoned among the most important which this mission has seen, not for the numbers converted among the natives, for they have been 1808 BIBLE TRANSLATION WORK. 247 fewer than in some preceding years, but for the gracious care which God has exercised towards us. We have been enabled to carry on the translation and printing of the Word of God in several languages. The printing is now going on in six and the translation into six more. The Bengali is all printed except from Judges vii. to the end of Esther ; Sanskrit New Testament to Acts xxvii. ; Orissa to John xxi. ; Mahratta, 2d ed., to the end of Matthew ; Hindostani (new version) to Mark v., and Matthew is begun in Goojarati. The trans- lation is nearly carried on to the end of John in Chinese, Telinga, Kurnata, and the language of the Seeks. It is carried on to a pretty large extent in Persian and begun in Burman. The whole Bible was printed in Malay at Batavia some years ago. The whole is printed in Tamil, and the Syrian Bishop at Travancore is now superintending a translation from Syriac into Malayala. I learnt this week that the language of Kashmeer is a distinct language. " I have this day been to visit the most learned Hindoo now living; he speaks only Sanskrit, is more than eighty years old, is acquainted with the writings and has studied the sentiments of all their schools of philosophy (usually called the Darshunas of the Veda). He tells me that this is the sixteenth time that he has travelled from Eameshwaram to Harhu (viz. from the extreme cape of the Peninsula to Benares). He was, he says, near Madras when the English first took possession of it. This man has given his opinion against the burning of women. " I have written a description of the Buffalo, which I now send for the Periodical Accounts. I shall occasionally add some other observations on the natural history of India." Four years later, in another letter to Eyland, he takes us into his confidence more fully, showing us not only his sacred workshop, but ingenuously revealing his own humility and self-sacrifice : " Wth December 1811. I have 248 LIFE OF WILLIAM CAREY. 1811 of late been much impressed with the vast importance of laying a foundation for Biblical criticism in the East, by pre- paring grammars of the different languages into which we have translated or may translate the Bible. Without some such step, they who follow us will have to wade through the same labour that I have, in order to stand merely upon the same ground that I now stand upon. If, however, ele- mentary books are provided, the labour will be greatly con- tracted ; and a person will be able in a short time to acquire that which has cost me years of study and toil. " The necessity which lies upon me of acquiring so many languages, obliges me to study and write out the grammar of each of them, and to attend closely to their irregularities and peculiarities. I have therefore already published gram- mars of three of them ; namely, the Sanskrit, the Bengali, and the Mahratta. To these I have resolved to add grammars of the Telinga, Kurnata, Orissa, Punjabi, Kashmeeri, Goojar- ati, Nepalese, and Assam languages. Two of these are now in the press, and I hope to have two or three more of them out by the end of the next year. " This may not only be useful in the way I have stated, but may serve to furnish an answer to a question which has been more than once repeated, ' How can these men trans- late into so great a number of languages ? ' Few people know what may be done till they try, and persevere in what they undertake. " I am now printing a dictionary of the Bengali, which will be pretty large, for I have got to page 256, quarto, and am not near through the first letter. That letter, however, begins more words than any two others. " To secure the gradual perfection of the translations, I have also in my mind, and indeed have been long collecting materials for, An Universal Dictionary of the Oriental languages derived from the Sanskrit. I mean to take the Sanskrit, of 1811 PROJECTS A UNIVERSAL SANSKRIT DICTIONARY. 249 course, as the ground- work, and to give the different accepta- tions of every word, with examples of their application, in the manner of Johnson, and then to give the synonyms in the different languages derived from the Sanskrit, with the Hebrew and Greek terms answering thereto ; always putting the word derived from the Sanskrit term first, and then those derived from other sources. I intend always to give the etymology of the Sanskrit term, so that that of the terms deduced from it in the cognate languages will be evident. This work will be great, and it is doubtful whether I shall live to complete it; but I mean to begin to arrange the materials, which I have been some years collecting for this purpose, as soon as my Bengali dictionary is finished. Should I live to accomplish this, and the translations in hand, I think I can then say, ' Lord, now lettest thoti thy servant depart in peace.' " The ardent scholar had twenty-three years of toil before him in this happy work. But he did not know this, while each year the labour increased, and the apprehension grew that he and his colleagues might at any time be removed without leaving a trained successor. They naturally looked first to the sons of the mission for translators as they had already done for preachers. The third of the ten Memoirs of Translations, which were published from first to last, thus sketches in 1811 the plan of the Bible translation seminary, on a scale of the same combined magnificence and practical utility which the turning of half Asia to Christ demanded : " The advantages which youths trained from their infancy to gram- matical studies, and at the same time habituated to speak the various languages of India, must necessarily possess beyond those who, perhaps, commencing grammatical studies late in life, have, still later, to acquire a foreign idiom, must be obvious to all. A seminary for training up youths, so as to fit them for the work of foreign translations in the various languages of Asia, has therefore been for some time in our con- 250 LIFE OF WILLIAM CAREY. 1811 templation. To this the consideration of another fact has greatly incited us. Translation, like many other employments, is a work for which experience alone can duly capacitate any one. The result of many years' experience may be communicated in a regular course of instruction, and although this will not form actual experience, it may prove a valuable preparation for the work, as well as inspire the mind with a love thereto. We have therefore laid the foundation of such seminary at Serampore, where youths are instructed in the Greek, Hebrew, and Latin languages, while they are acquiring and perhaps conversing in the languages in which they may probably have to examine the translation of the word of God. This seminary, of course, embraces all the rising branches of the mission families, and such other youths as seem fitted by their capacity and disposition to make a due proficiency in those studies, and to assist hereafter in the work. The number of youths in this course of tuition is at present ten, of whom six belong to the family at Serampore. The eldest of these is eighteen, and the youngest nine. All of them have commenced the study of Latin, five of them are studying Greek, and four Hebrew. One of the latter has also been reading Syriac these three years past. It is need- less to particularize their various degrees of proficiency in the lan- guages of India. Suffice it to say, that Chinese and Sanskrit are those which are studied most critically, as forming the basis of nearly all the dialects from Persia to Japan, and from Cape Comorin to the Snowy Mountains. We can by no means assure ourselves that all these youths, when come to manhood, will apply to the work of trans- lation, or that all of them will devote their talents expressly to religion. If a majority of them, however, should bend their attention to sacred literature, the end of thus training them up will be fully answered. In every undertaking of this nature some risk of loss must be incurred. In choosing grown-up young men (could we pro- cure them), the probability might be that a great part of them would never have their minds so imbued with the love of philology as to become useful in translating the word ; and in thus training up youths from their infancy to classical and Oriental literature, the risk of a number of them preferring other pursuits is perhaps not greater, while the superior efficiency of those who may from inclination attach them- selves to the work must be evident. Nor perhaps are we to account all those entirely lost to the great work of perfecting the translations of the Scriptures who may prefer secular employments. They will still have acquired the ability of assisting in the work, and it is almost a necessary consequence that they should feel an attachment to the studies of their 1815 WILLIAM YATES. 251 youth. Hence, if business preclude their actually engaging in the work of translation, it may still leave them opportunity for examining and occasionally improving those made by others ; a work which the bent of mind given them by their youthful studies will make them esteem rather a recreation than a serious burden. Hence, if to a goodly number of efficient translators, who make the work the grand business and delight of their lives, there be added a band of able coadjutors, scattered probably over the various parts of Asia, the work may be likely to be effected, even though only one half of the youths thus educated should prefer the winning of souls to the accumulation of wealth." To Dr. Carey personally, however, the education of a young missionary specially fitted to be his successor, as translator and editor of the translations, was even more im- portant. Such a man was found in William Yates, born in 1792, and in the county, Leicestershire, in which Carey brought the Baptist mission to the birth. Yates was in his early years also a shoemaker, and member of Carey's old church, in Harvey Lane, when under the great Eobert Hall, who said to the youth's father, " Your son, sir, will be a great scholar and a good preacher, and he is a holy young man." In 1814 he became the last of the young missionaries devoted to the cause by Fuller, soon to pass away, Eyland, and Hall. Yates had not been many months at Serampore when, with the approval of his brethren, Carey wrote to Fuller, on 17th May 1815 : " I am much inclined to associate him with my- self in the translations. My labour is greater than at any former period. We have now translations of the Bible going forward in twenty-seven languages, all of which are in the press, except two or three. The labour of correcting and revising all of them lies on me." By September we find Yates writing : " Dr. Carey sends all the Bengali proofs to me to review. I read them over, and if there is anything I do not understand, or think to be wrong, I mark it. We then converse over it, and if it is wrong, he alters it ; but if not, he shows me the reason why it is right, and thus will 252 LIFE OF WILLIAM CAREY. 1815 initiate me into the languages as fast as I can learn them. He wishes me to begin the Hindi very soon. Since I have been here I have read three volumes in Bengali, and they have but six of consequence, in prose. There are abundance in Sanskrit." t: Dr. Carey has treated me with the greatest affection and kindness, and told me he will give me every in- formation he can, and do anything in his power to promote my happiness." What Baruch was to the prophet Jeremiah, that Yates might have been to Carey, who went so far in urging him to remain for life in Serampore as to say, " if he did not accept the service it would be, in his judgment, acting against Providence, and the blessing of God was not to be expected." Yates threw in his lot with the younger men who, in Calcutta after Fuller's death, began the Society's as distinct from the Serampore mission. If Carey was the Wiclif and Tyndale, Yates was the Coverdale of the Bengali and Sanskrit Bible. The learned, the saintly Wenger, their successor, was worthy of both. Bengal now waits for the first native revision of the great work which these successive pioneers have gradu- ally improved. When shall Bengal see its own Luther ? The Bengali Bible was the first as it was the most im- portant of the thirty-four translations completely, or partially, made by Carey. The province, or lieutenant -governorship as it now is, has the same area as France, and contains nearly double its population, or seventy millions. Of the three prin- cipal vernaculars, Bengali is spoken by thirty-seven millions of Hindoos and Mohammedans ; Hindi, Hindostani, and Oordoo by twenty-five millions ; and Ooriya by about six millions of Hindoos in Orissa. It was for all the natives of Bengal and of India north of the Dekhan (" south ") table- land, but especially for the Bengali-speaking people, who have increased till they are as numerous as the French, that William Carey may be said to have created a literary language ninety years ago. 1800 THE FIRST BENGALI NEW TESTAMENT. 253 The first version of the whole New Testament Carey translated into Bengali from the original Greek before the close of 1796. The only English commentary used was the Family Expositor of Doddridge, published in 1738, and then the most critical in the language. Four times he revised the manuscript, with a Greek concordance in his hand, and he used it not only with Earn Basu by his side, the most accom- plished of early Bengali scholars, but with the natives around him of all classes. By 1800 Ward had arrived as printer, the press was perfected at Serampore, and the result of seven years of toil appeared in February 1801, in the first edition of 2000 copies, costing 612. The printing occupied nine months. The type was set up by Ward and Carey's son Felix with their own hands ; " for about a month at first we had a brahman compositor, but we were quite weary of him. We kept four pressmen constantly employed." A public subscription had been opened for the whole Bengali Bible at Es.32, or 4 a copy as exchange then was, and nearly fifty copies had been at once subscribed for. It was this edition which immediately led to Carey's appointment to the College of Fort William, and it was that appointment which placed Carey in a position, philological and financial, to give the Bible to all the peoples of the farther East in their own tongue. Some loving memories cluster round the first Bengali version of the New Testament which it is well to collect. On Tuesday, 18th March 1800, Ward's journal records : " Brother Carey took an impression at the press of the first page in Matthew." The translator was himself the press- man. As soon as the whole of this Gospel was ready, 500 copies of it were struck off for immediate circulation, "which we considered of importance as containing a com- plete life of the Eedeemer." Four days after an advertise- ment in the official Calcutta Gazette, announcing that the 254 LIFE OF WILLIAM CAREY. 1801 missionaries had established a press at Serampore and were printing the Bible in Bengali, roused Lord Wellesley, who had fettered the press in British India. Mr. Brown was able to inform the Governor-General that this very Serampore press had refused to print a political attack on the English Government, and that it was intended for the spiritual in- struction only of the natives. This called forth the assurance from that liberal statesman that he was personally favourable to the conversion of the heathen. When he was further told that such an Oriental press would be invaluable to the College of Fort William, he not only withdrew his opposition but made Carey first teacher of Bengali. It was on the 7th February 1801 that the last sheet with the final corrections was put into Carey's hands. When a volume had been bound it was reverently offered to God by being placed on the com- munion table of the chapel, and the mission families and new-made converts gathered around it with solemn thanks- giving to God. As Tyndale's version had broken the yoke of the papacy in England, Carey thus struck the first deadly blow at Brahmanism in its stronghold. When the first copies reached England, Andrew Fuller sent one to the second Earl Spencer, the peer who had used the wealth of Sarah, Duchess of Marlborough, to collect the great library at Althorp. Carey had been a poor tenant of his, though the Earl knew it not. When the Bengali New Testa- ment reached him, with its story, he sent a cheque for 50 to help to translate the Old Testament, and he took care that a copy should be presented to George III., as by his own request. Christopher Anderson tells the tale of the presentation. 1 Mr. Bowyer was received one morning at Windsor, and along with the volume presented an address expressing the desire that His Majesty might live to see its principles universally prevail throughout his Eastern dominions. On this the lord in wait- 1 Annals of the English Bible, vol. ii. 1806 THE BIBLE IN BENGALI. 255 ing whispered a doubt whether the book had come through the proper channel. At once the king replied that the Board of Control had nothing to do with it, and turning to Mr. Bowyer said, " I am greatly pleased to find that any of my subjects are employed in this manner." This now rare volume, to be found on the shelves of the Serampore College Library, where it leads the host of the Carey translations, is coarse and unattractive in appearance compared with its latest successors. In truth, the second edition, which appeared in 1806, was almost a new version. The criticism of his colleagues and others, especially of a ripe Grecian like Dr. Marshman, the growth of the native church, and his own experience as a Professor of Sanskrit and Marathi as well as Bengali, gave Carey new power in adapting the language to the divine ideas of which he made it the medium. But the first edition was not without its self - evidencing power. Seventeen years after, when the mission extended to the old capital of Dacca, there were found several villages of Hindoo- born peasants who had given up idol-worship, were renowned for their truthfulness, and, as searching for a true teacher come from God, called themselves " Satya-gooroos." They traced their new faith to a much-worn book kept in a wooden box in one of their villages. No one could say whence it had come ; all they knew was that they had possessed it for many years. It was Carey's first Bengali version of the New Testament of our Lord and Saviour Jesus Christ. In the wide and elastic bounds of Hindooism, and even, as we shall see, amid fanati- cal Mussulmans beyond the frontier, the Bible, dimly under- stood without a teacher, has led to puritan sects like this, as to earnest inquirers like the chamberlain of Queen Candace. The third edition of the Bengali Testament was published in 1811 in folio for the use of the native congregations by that time formed. The fourth, consisting of 5000 copies, appeared 256 LIFE OF WILLIAM CAREY. 1809 in 1816, and the eighth in 1832. The venerable scholar, like Columba at lona over the seventy-second psalm, and Baeda at Jarrow over the sixth chapter of John's Gospel, said as he corrected the last sheet the last after forty years' faithful and delighted toil : " My work is done ; I have nothing more to do but to wait the will of the Lord." The Old Testament from the Hebrew version appeared in portions from 1802 to 1809. Such was the ardour of the translator, that he had finished the correction of his version of the first chapter of Genesis in January 1794. When he read it to two pundits from Nuddea, he told Fuller in his journal of that month they seemed much pleased with the account of the creation, but they objected to the omission of patala, their imaginary place beneath the earth, which they thought should have been mentioned. At this early period Carey saw the weakness of Hindooism as a pretended revelation, from its identification with false physics, just as Duff was to see and use it afterwards with tremendous effect, and wrote : " There is a necessity of explaining to them several circumstances relative to geography and chronology, as they have many superstitious opinions on those subjects which are closely connected with their systems of idolatry." In the forty years of his mission- ary career Carey prepared and saw through the press five editions of the Old Testament and eight editions of the New in Bengali. The whole number of completely translated and published versions of the sacred Scriptures which Carey sent forth before his death, with the help of his brethren, was twenty- eight. Of these seven included the whole Bible, and twenty- one contained the books of the New Testament. Each trans- lation has a history, a spiritual romance of its own. Each became almost immediately a silent but effectual missionary to the peoples of Asia, as well as the scholarly and literary pioneer of those later editions and versions from which the 1824 THE BIBLE IN THE OEISSA AND BIHAR TONGUES. 257 native churches of farther Asia derive the materials of their lively growth. The Ooriya version was almost the first to be undertaken after the Bengali, to which language it bears the same re- lation as rural Scotch to English, though it has a written character of its own. What is now the Orissa division of Bengal, separating it from Madras to the south-west, was added to the empire in 1803. This circumstance, and the fact that its Pooree district, after centuries of sun-worship and then shiva- worship, had become the high -place of the vaishnava cult of Jaganath and his car, which attracted and often slew hundreds of thousands of pilgrims every year, led Carey to prepare at once for the press the Ooriya Bible. The chief pundit, Mritunjaya, skilled in both dialects, first adapted the Bengali version to the language of the Ooriyas, which was his own. Carey then took the manuscript, compared it with the original Greek and corrected it verse by verse. The New Testament was ready in 1811, and the Old Testament in 1819. Large editions were quickly bought up and circulated. These led to the establishment of the General Baptist Society's missionaries at Cuttak, the capital, whence to this day they have evangelised the country and are hastening the decay of the Jaganath pilgrim abuses, in brotherly harmony with the calvinistic Baptists and other evangelical missionaries. In 1814 the Serampore Bible translation college, as we may call it, began the preparation of the New Testament in Maghadi, another of the languages allied to the Bengali, and derived from the Sanskrit through the Pali, because that was the vernacular of Buddhism in its original seat; an edition of 1000 copies appeared in 1824. It was intended to publish a version in the Maithili 1 1 The Bihari and English Dictionary of Dr. Hoernle and Mr. Grierson, dealing with the four Gaudian languages the Maithili, Maghadi, Bhoj- poori, and Baiswari has only just (1885) appeared Part I. Calcutta. S 258 LIFE OF WILLIAM CAEEY. 1811-20 language of Bihar, which has a literature stretching back to the fourteenth century, that every class might have the Word of God in their own dialect. But Carey's literary enthusiasm and scholarship had by this time done so much to develop and extend the power of Bengali proper, that it had begun to supersede all such dialects, except Ooriya and the northern vernaculars of the valley of the Brahmapootra. In 1811 the Serampore press added the Assamese New Testament to its achievements. In 1819 the first edition appeared, in 1826 the province became British, and in 1832 Carey had the satisfaction of issuing the Old Testament. To these must be added, as in the Bengali character though non- Aryan languages, versions in Khasi and Manipoori, the former for the democratic tribes of the Khasia hills among whom the Welsh Calvinists have since worked, and the latter for the curious Hindoo snake-people on the border of Burma, who have taught Europe the game of polo. Another immediate successor of the Bengali translation was the Marathi, of which also Carey was professor in the College of Fort William. By 1804 he was himself hard at work on this version, by 1811 the first edition of the New Testament appeared, and by 1820 the Old Testament left the press. At the same time he was busy with a version in the dialect of the Konkan, the densely-peopled coast district to the south of Bombay city, inhabited chiefly by the ablest Brahmanical race in India. In 1819 the New Testament appeared in this translation, having been under preparation at Serampore for eleven years. Thus Carey sought to turn to Christ the twelve millions of Hindoos who, from Western India above and below the great coast-range known as the Sahyadri or " delectable " mountains, had nearly wrested the whole peninsula from the Mohammedans, and had almost anticipated the life-giving rule of the British, first at Panipat and then at Assye. Meanwhile new missionaries had been 1820-29 THE BIBLE IN MARATHI AND GOOJAKATI. 259 taking possession of those western districts where the men of Serampore had sowed the first seed and reaped the first fruits. The charter of 1813 made it possible for the American Bap- tists to land there, and for the local Bible Society to spring into existence. Carey and his brethren welcomed these and retired from that field, confining themselves to providing, during the next seven years, the Goojarati version for the millions of Northern Bombay, including the hopeful Parsees, and resigning that, too, to the London Missionary Society after issuing the New Testament in 1820. But the new comers, who found the way prepared for them by Carey's toils of twenty years, showed a tendency to ignore and then cast contempt on what Serampore had done for Maharashtra and its varied peoples. The second edition of Carey's Marathi New Testament appeared in 1825, and formed the object of criticisms which brought that accomplished scholar William Greenfield to the rescue. In a Defence 1 he exposed the ignorance and error of the objections. Even so late as 1829, immediately after his arrival at Bombay, the Scottish John Wilson had publicly to remind the American missionaries that Carey had published his Marathi grammar and dic- tionary at Serampore in 1810, three years before their pre- decessors were allowed to land, and had admitted several Marathas to church communion. 2 When the Konkani version was attacked ten months after Carey's death, by the ignorant assertion that there is no such language, the late Finlay Anderson, an official of experience, wrote, " the translation is good and understood by the pundits." Dr. Wilson pointed out that the language, unknown to inexperienced new-comers, is the medium of ordinary intercourse among the lower orders as far south as Goa. Mr. Gust treats it as the Goadesee, in 1 A Defence of the Serampore Mdhratta Version of the New Testament, (Bagster). 2 The Life of John Wilson, D.D., F.R.S., p. 36, 2d edition (Murray), 260 LIFE OF WILLIAM CAEEY. 1813 which the Jesuits formed a large literature. 1 Mr. Christopher Anderson justly remarks, in his Annals of the English Bible, published forty years ago : " Time, however, will show, and in a very singular manner, that every version, without excep- tion, which came from Carey's hands, has a value affixed to it which the present generation, living as it were too near an object, is not yet able to estimate or descry. Fifty years hence, we repeat, the character of this extraordinary and humble man will be more correctly appreciated." It was in a very different spirit that Carey had welcomed, had invited the labours of his few contemporaries in the wide field of Bible translation. When in 1804 Colonel Colebrooke had translated the Gospels into Persian, and Mr. Hunter into Hindostani, he said: "I am very glad that Colonel Cole- brooke has done it. We will gladly do what others do not, and speed those who do anything." In none of the classes of languages derived from the Sanskrit was the zeal of Carey and his associates so remark- able as in the Hindi. So early as 1796 he wrote of this perhaps the most widely extended offspring of the Sanskrit : " I have acquired so much of the Hindi as to converse in it and preach for some time intelligibly. ... It is the current language of all the west from Eajmahal to Delhi, and per- haps farther. With this I can be understood nearly all over Hindostan." By the time that he issued the sixth memoir of the translations Chamberlain's experiences in North- Western India led Carey to write that he had ascertained the existence of twenty dialects of Hindi, with the same vocabulary but different sets of terminations. The Bruj or Brijbhasa Gospels were finished in 1813, two years after Chamberlain had settled in Agra, and the New Testament was completed nine years after. This version of the Gospels led the Brahman priest, Anand Masih, to Christ. The other Hindi dialects, in which 1 See Appendix II. 1818 EDWARDES' STORY OF THE AFGHAN BIBLE. 261 the whole New Testament or the Gospels appeared, will be found at page 238. The parent Hindi translation was made by Carey with his own hand from the original languages between 1802 and 1807, and ran through many large editions till Mr. Chamberlain's was preferred by Carey himself in 1819. We may pass over the story of the Dravidian versions, the Telugoo New Testament and Pentateuch, which did in Bellary 1 what the first edition of the Bengali had done near Dacca ; and the Kanarese. Nor need we do more than refer to the Singhalese, Persian, Malayalam, and other versions made by others, but edited or carefully carried through the press by Carey. The wonderful tale of his Bible work is well illus- trated by a man who, next to the Lawrences, was the greatest Englishman who has governed the Punjab frontier ; his life is being written by Mr. Euskin. In that portion of his career which, in his own charming style, Sir Herbert Edwardes gave to the world under the title of A Year on the Punjab Frontier in 1848-49, and in which he describes his bloodless conquest of the wild valley of Bunnoo, we find this gem embedded. The writer was at the time in the Gundapoor country, of which Kulachi is the trade-centre between the Afghan pass of Ghwalari and Dera Ismail Khan, where the dust of Sir Henry Durand now lies : "A highly interesting circumstance connected with the Indian trade came under my notice. Ali Khan, Gundapoor, the uncle of the present chief, Gooldad Khan, told me he could remember well, as a youth, being sent by his father and elder brother with a string of Cabul horses, to the fair of Hurdwar, on the Ganges. He also showed me a Pushtoo version of the Bible, printed at Serampore in 1818, which he said had been given him thirty years before at Hurdwar by an English gentleman, who told him to ' take care of it, and 1 The Bible its own Witness. Notes of a tour by Rev. Mr. Lewis in 1872. 262 LIFE OF WILLIAM CAREY. 1818 neither fling it into the fire nor the river ; but hoard it up against the day when the British should be rulers of his country !' Ali Khan said little to anybody of his possessing this book, but put it carefully by in a linen cover, and pro- duced it with great mystery, when I came to settle the revenue of his nephew's country, ' thinking that the time predicted by the Englishman had arrived !' The only person, I believe, to whom he had shown the volume was a .Moolluh, who read several passages in the Old Testament, and told Ali Khan ' it was a true story, and was all about their own Muhom- mudan prophets, Father Moses and Father Noah.' " I examined the book with great interest. It was not printed in the Persian character, but the common Pushtoo language of Afghanistan ; and was the only specimen I had ever seen of Pushtoo reduced to writing. The accomplish- ment of such a translation was a highly honourable proof of the zeal and industry of the Serampore mission ; and should these pages ever meet the eye of Mr. John Marshman, of Serampore, 1 whose own pen is consistently guided by a love of civil order and religious truth, he may probably be able to identify ' the English gentleman ' who, thirty-two years ago on the banks of the Ganges, at the then frontier of British India, gave to a young Afghan chief, from beyond the distant Indus, a Bible in his own barbarous tongue, and foresaw the day when the followers of the ' Son of David ' should extend their dominion to the ' Throne of Solomon.' " Hurdwar, as the spot at which the Ganges debouches into the plains, is the scene of the greatest pilgrim gathering in India, especially every twelfth year. There three millions of people used to assemble, and too often carried epidemic disease like cholera all over Asia which extended to Europe. The missionaries made this, like most pilgrim resorts, a centre of preaching and Bible circulation, and doubtless it 1 Then Editor of the Friend of India. 1820 THE PANJABI AND BURMESE BIBLES. 263 was from Thompson, Carey's missionary at Delhi, that this copy of the Pushtoo Bible was received. The Panjabi Bible, nearly complete, issued first in 1815, had become so popular by 1820 as to lead Carey to report of the Sikhs that no one of the nations of India had discovered a stronger desire for the Scriptures than this hardy race. At Amritsar and Lahore " the book of Jesus is spoken of, is read, and has caused a considerable stir in the minds of the people." When Felix Carey returned to Serampore in 1812 to print his Burmese version of the Gospel of Matthew and his Burmese grammar, his father determined to send the press at which they were completed to Rangoon. The three mission- aries despatched with it a letter to the king of Ava, com- mending to his care " their beloved brethren, who from love to his majesty's subjects had voluntarily gone to place them- selves under his protection, while they translated the Bible, the Book of Heaven, which was received and revered " by all the countries of Europe and America as " the source whence all the knowledge of virtue and religion was drawn." The king at once ordered from Serampore a printing-press, like that at Eangoon, for his own palace at Ava, with workmen to use it. In this Carey saw the beginning of a mission in the Burman capital, but God had other designs which America, through Judson first of all, is now splendidly developing, from Rangoon to Kareng-nee, Siam, and Bhamo. The ship con- taining the press sank in the Rangoon river, and the first Burmese war soon followed. Three months after the complete and magnificent plan of translating the Bible into all the languages of the far East, which the assistance of his two colleagues and the college of Fort William led Carey to form, had been laid before Fuller in Northamptonshire, the British and Foreign Bible Society was founded in London. Joseph Hughes, the Nonconformist who was its first secretary, had been moved by the need of 264 LIFE OF WILLIAM CAREY. 1809 the Welsh for the Bible in their own tongue. But the ex- Governor-General, Lord Teignmouth, became its first presi- dent, and the Serampore translators at once turned for assistance to the new organisation whose work Carey had individually been doing for ten years at the cost of his two associates and himself. The catholic Bible Society at once asked Carey's old friend, Mr. Udny, then a member of the Government in Calcutta, to form a corresponding committee there of the three missionaries, their chaplain friends Brown and Buchanan, and himself. The chaplains delayed the formation of the committee till 1809, but liberally helped meanwhile in the circulation of the other appeals issued from Serampore, and even made the proposal which resulted in Dr. Marshman's wonderful version of the Bible in Chinese and Ward's improvements in Chinese printing. To the prin- cipal tributary sovereigns of India Dr. Buchanan sent copies of the vernacular Scriptures already published. The delay was due to the " bishop " theory, which has so often imperilled the extension of pure Christianity from the days of Con- stantine, and the interference of the Bishops of Eome with the Scoto-Irish missions, to the present hour in Ceylon and Bombay. Even so late as 1859 we find the annalist of the Bible Society down to its jubilee officially putting the case topsy-turvy when he ascribes to Carey, Marshman, and Ward only " vernacular knowledge and zealous assiduity," but "erudition" and personal influence to "certain members of the Established Church." Very different, because altogether free from ecclesiastical prejudice, was Southey's estimate of the facts in the Quarterly Revieiv. From 1809 till 1830, or practically through the rest of Carey's life, the co-operation of Serampore and the Bible Society was honourable to both. Carey loyally clung to it when in 1811, under the spell of Henry Martyn's sermon on Christian India, the chaplains established the Calcutta 1830 THE BIBLE SOCIETY. 265 Auxiliary Bible Society in order to supersede its correspond- ing committee. In the Serampore press the new auxiliary, like the parent Society, found the cheapest and best means of publishing editions of the New Testament in Singhalese, Malay alam, and Tamil. The press issued also the Persian New Testament, first of the Eomanist missionary, Sebastiani " though it be not wholly free from imperfections it will doubtless do much good," wrote Dr. Marshman to Fuller, and then of Henry Martyn, whose assistant, Sabat, was trained at Serampore. Those three of Serampore had a Christ-like tolerance, which sprang from the divine charity of their determination to live only that the Word of God might sound out through Asia. When in 1830 this auxiliary, which had at first sought to keep all missionaries out of its executive in order to conciliate men like Sydney Smith's brother, the Advocate-General of Bengal, refused to use the translations of Carey and Yates, and inclined to the earlier version of Ellerton, because of the translation or transliteration of the Greek words for " baptism," these two scholars acted thus, as described by the Bible Society's annalist they, " with a liberality which does them honour, permitted the use of their respective versions of the Bengali Scriptures, with such alterations as were deemed needful in the disputed word for ' baptism,' they being considered in no way parties to such alterations." From first to last the British and Foreign Bible Society, to use its own language, " had the privilege of aiding the Serampore brethren by grants, amounting to not less than 13,500." Of this a large proportion had been given by Mr. William Hey, a well-known surgeon at Leeds, who had been so moved by the translation memoir of 1816 as to offer 500 for the publication of 1000 copies of every approved first translation of the New Testament into any dialect of India. It was with this assistance that most of the Hindi and the Pushtoo and Panjabi versions were produced. 266 LIFE OF WILLIAM CAREY. 1812 The cold season of 1811-12 was one ever to be remem- bered. Death entered the home of each of the staff of seven missionaries and carried off wife or children. An earth- quake of unusual violence alarmed the natives. Dr. Carey had buried a grandson, and was at his weekly work in the college at Calcutta. The sun had just set on the evening of the llth March 1812, and the native typefounders, com- positors, pressmen, binders, and writers had gone. Ward alone lingered in the waning light at his desk settling an account with a few servants. His two rooms formed the north end of the long printing-office. The south rooms were filled with paper and printed materials. Close beyond was the paper-mill. The Bible-publishing enterprise was at its height. Fourteen founts of Oriental types, new supplies of Hebrew, Greek, and English types, a vast stock of paper from the Bible Society, presses, priceless manuscripts of diction- aries, grammars, and translations, and, above all, the steel punches of the Eastern letters all were there, with the deeds and account-books of the property, and the iron safe containing notes and rupees. Suffocating smoke burst from the long type-room into the office. Bushing through it to observe the source of the fire, he was arrested at the southern rooms with the paper store. Eeturning with difficulty and joined by Marshman and the natives he had every door and window closed, and then mounting the south roof he had water poured through it upon the burning mass for four hours, with the most hopeful prospect of arresting the ruin. While he was busy with Marshman in removing the papers in the north end some one opened a window for the same purpose, when the air set the entire building on flame. By midnight the roof fell in along its whole length, and the column of fire leapt up towards heaven. With "solemn serenity " the members of the mission family remained seated in front of the desolation. 1812 DESTRUCTION OF THE SERAMPORE PRESS. 267 The ruins were still smoking when next evening Dr. Carey arrived from Calcutta, which was ringing with the sad news. The venerable scholar had suffered most, for his were the manuscripts ; the steel punches were found uninjured. The Telugoo grammar and all the Bible versions in the press were gone. The translation of the Kamayana, on which he and Marshman had been busy, was stopped for ever ; fifty years after the present writer came upon some charred sheets of the new volume, which had been on the press and rescued. Worst of all was the loss of that polyglot dictionary of all the languages derived from the Sanskrit which, if Carey had felt any of this world's ambition, would have perpetuated his name in the first rank of philologists. With the delicacy which always marked him Dr. Marsh- man had himself gone down to Calcutta next morning to break the news to Carey, who received it with choking utterance. The two then called on the friendly chaplain, Thomason, who burst into tears. When the afternoon tide enabled the three to reach Serampore, after a two hours' hard pull at the flood, they found Ward rejoicing. He had been all day clearing away the rubbish, and had just discovered the punches and matrices unharmed. He had already opened out a long warehouse nearer the river-shore, the lease of which had fallen in to them, and he had already planned the occupation of that uninviting place in which the famous press of Serampore and, at the last, the Friend of India weekly newspaper found a home till both ceased in 1875. The description of the scene and of its effect on Carey by an eye-witness like Thomason has a value of its own : "The year 1812 was ushered in by an earthquake which was preceded by a loud noise ; the house shook ; the oil in the lamps on the walls was thrown out ; the birds made a frightful noise ; the natives ran from their houses, calling on the names of their gods ; the sensation is most awful we read the forty-sixth Psalm. 268 LIFE OF WILLIAM CAREY. 1812 This fearful prodigy was succeeded by that desolating disaster, the Serampore fire. I could scarcely believe the report ; it was like a blow on the head which stupefies. I flew to Serampore to witness the desolation. The scene was indeed affecting. The immense printing- office, two hundred feet long and fifty broad, reduced to a mere shell. The yard covered with burnt quires of paper, the loss in which article was immense. Carey walked with me over the smoking ruins. The tears stood in his eyes. * In one short evening,' said he, ' the labours of years are consumed. How unsearchable are the ways of God ! I had lately brought some things to the utmost perfection of which they seemed capable, and contemplated the missionary establishment with perhaps too much self-congratulation. The Lord has laid me low, that I may look more simply to him.' Who could stand in such a place, at such a time, with such a man, without feelings of sharp regret and solemn exercise of mind. I saw the ground strewed with half-consumed paper, on which in the course of a very few months the words of life would have been printed. The metal under our feet amidst the ruins was melted into misshapen lumps the sad remains of beautiful types consecrated to the service of the sanctuary. All was smiling and promising a few hours before now all is vanished into smoke or converted into rubbish ! Return now to thy books, regard God in all thou doest. Learn Arabic with humility. Let God be exalted in all thy plans, and purposes, and labours ; He can do without thee." Carey himself thus wrote of the disaster to Dr. Eyland : "25th March 1812. The loss is very great, and will long be severely felt ; yet I can think of a hundred circumstances which would have made it much more difficult to bear. The Lord has smitten us, he had a right to do so, and we deserve his corrections. I wish to submit to his sovereign will, nay, cordially to acquiesce therein, and to examine myself rigidly to see what in me has contributed to this evil. " I now, however, turn to the bright side ; and here I might mention what still remains to us, and the merciful circumstances which attend even this stroke of God's rod ; but I will principally notice what will tend to cheer the heart of every one who feels for the cause of God. Our loss, so far as I can see, is reparable in a much shorter time than 1812 HIS LOSSES IN THE FIEE. 269 I should at first have supposed. The Tamil fount of types was the first that we began to recast. I expect it will be finished by the end of this week, just a fortnight after it was begun. The next will be the small Devanagari, for the Hindostani Scriptures, and next the larger for the Sanskrit. I hope this will be completed in another month. The other founts, viz. Bengali, Orissa, Sikh, Telinga, Singhalese, Mahratta, Burman, Kashmeerian, Arabic, Persian, and Chinese, will follow in order, and will probably be finished in six or seven months, except the Chinese, which will take more than a year to replace it. I trust, therefore, that we shall not be greatly delayed. Our English works will be delayed the longest ; but in general they are of the least importance. Of MSS. burnt, I have suffered the most ; that is, what was actually prepared by me, and what owes its whole revision for the press to me, comprise the principal part of MSS. con- sumed. The ground must be trodden over again, but no delay in printing need arise from that. The translations are all written out first by pundits in the different lan- guages, except the Sanskrit which is dictated by me to an amanuensis. The Sikh, Mahratta, Hindostani, Orissa, Telinga, Assam, and Kurnata are re-translating in rough by pundits who have been long accustomed to their work, and have gone over the ground before. I follow them in revise, the chief part of which is done as the sheets pass through the press, and is by far the heaviest part of the work. Of the Sanskrit only the second book of Samuel and the first book of Kings were lost. Scarcely any of the Orissa, and none of the Kash- meerian or of the Burman MSS. were lost copy for about thirty pages of my Bengali dictionary, the whole copy of a Telinga grammar, part of the copy of the grammar of Pun- jabi or Sikh language, and all the materials which I had been long collecting for a dictionary of all the languages derived from the Sanskrit. I hope, however, to be enabled 270 LIFE OF WILLIAM CAREY. 1812 to repair the loss, and to complete my favourite scheme, if my life be prolonged." Little did these simple scholars, all absorbed in their work, dream that this fire would prove to be the means of making them, as well as the work, famous all over Europe and America as well as India. Men of every Christian school, and men interested only in the literary and secular side of their enterprise, had their active sympathy called out. The mere money loss, at the exchange of the day, was not under ten thousand pounds. In fifty days this was raised in England and Scotland alone, till Fuller, returning from his last cam- paign, entered the room of his committee, declaring " we must stop the contributions." In Greenock, for instance, every place of worship on one Sunday collected money. In the United States Mr. Eobert Ealston, a Presbyterian, a merchant of Philadelphia, who as Carey's correspondent had been the first American layman to help . missions to India, and Dr. Staughton, who had taken an interest in the formation of the Society in 1792 before he emigrated, had long assisted the trans- lation work, and now that Judson was on his way out they redoubled their exertions. In India Thomason's own congre- gation sent the missionaries 800, and Brown wrote from his dying bed a message of loving help. The very newspapers of Calcutta caught the enthusiasm ; one leading article con- cluded with the assurance that the Serampore press would, " like the phoenix of antiquity, rise from its ashes, winged with new strength, and destined, in a lofty and long enduring flight, widely to diffuse the benefits of knowledge throughout the East." The day after the fire ceased to smoke Monohur was at the task of casting type from the lumps of the molten metal. In two months after the first intelligence Fuller was able to send as "feathers of the phoenix" slips of sheets of the Tamil Testament, printed from these types, to the towns and 1815 FEATHERS OF THE PHCENIX LORD HASTINGS* VISIT. 271 churches which had subscribed. Every fortnight a fount was cast ; in a month all the native establishment was at work night and day. In six months the whole loss in Oriental types was repaired. The Eamayan version and Sanskrit polyglot dictionary were never resumed. But of the Bible translations and grammars, Carey and his two heroic brethren wrote : " We found, on making the trial, that the advan- tages in going over the same ground a second time were so great that they fully counterbalanced the time requisite to be devoted thereto in a second translation." The fire, in truth, the cause of which was never discovered, and insurance against which did not exist in India, had given birth to revised editions. When, in 1815, the Governor-General, Lord Hastings, his wife, and Bishop Middleton, with the staff, visited Serampore, and for two hours inspected every detail of the mission estab- lishment, declaring that though they had heard much of the latter it far exceeded their expectations, what interested them most was " the room appropriated to the learned natives employed in the translation of the Holy Scriptures ; the sight of learned Hindoos from almost every province of India pre- paring translations of this blessed book for all these countries. When the Afghan pundit was recognised he was immediately pronounced to be a Jew." The Maithili pundit could recite 80,000 lines of Panini's Grammar and some of his commen- tators. On returning to Barrackpore that great statesman sent Es.200 to Dr. Carey for the native workmen. He was the first Governor- General to visit a Christian mission, and his immediate predecessor had persecuted it. CHAPTEK XL WHAT CAREY DID FOR LITERATURE AND FOR HUMANITY. The growth of a language Carey identified with the transition stage of Bengali First printed books Carey's own works His influence on indigenous writers His son's works Bengal the first heathen country to receive the press The first Bengali newspaper The monthly and quarterly Friend of India The Hindoo revival of the eighteenth century fostered by the East India Company Carey's three memorials to Govern- ment on female infanticide, voluntary drowning, and widow-burning What Jonathan Duncan and Col. Walker had done Wellesley's regula- tion to prevent the sacrifice of children Beginning of the agitation against the Suttee crime Carey's pundits more enlightened than the Company's judges Humanity triumphs in 1832 Carey's share in Ward's book on the Hindoos The lawless supernaturalism of Rome and of India Worship of Jaganath Regulation identifying Government with Hindooism The swinging festival Ghat murders Burning of lepers Carey establishes the Leper Hospital in Calcutta Slavery in India loses its legal status Cowper, Clarkson, and Carey. LIKE the growth of a tree is the development of a language, as really and as strictly according to law. In savage lands like those of Africa the missionary finds the living germs of speech, arranges them for the first time in grammatical order, expresses them in written and printed form, using the simplest, most perfect, and most universal character of all the Roman, and at one bound gives the most degraded of the dark peoples the possibility of the highest civilisation and the divinest future. In countries like India and China, where civilisa- tion has long ago reached its highest level, and has been declining for want of the salt of a universal Christianity, it is the missionary again who interferes for the highest ends, but 1793 CAREY GIVES BENGALI LITERARY FORM. 273 by a different process. Mastering the complex classical speech and literature of the learned and priestly class, and living with his Master's sympathy among the people whom that class despises and oppresses, he takes the rude popular dialects which are instinct with the life of the future ; where they are wildly luxuriant he brings them under law, where they are barren he enriches them from the parent stock so as to make them the vehicle of ideas such as Greek gave to Europe, and in time he brings to the birth nations worthy of the name by a national language and literature lighted up with the ideas of the Book which he is the first to translate. This was what Carey did for the speech of the Bengalees. To them, as the historians of the fast approaching Christian future will recognise, he was made what the Saxon Benedict had become to the Germans, or the Northumbrian Baeda and Wiclif to the English. The transition period of English, from 1150 when its modern grammatical form prevailed, to the fifteenth century when the rich dialects gave place to the standard literary form, has its central date in 1362. Then Edward the Third made English take the place of French as the public language of justice and legislation, closely followed by Wiclif's English Bible. Carey's one Indian life of forty years marks the similar transition stage of Bengali, includ- ing the parallel regulation of 1829, which abolished Persian, made by the Mohammedan conquerors the language of the courts, and put in its place Bengali and the vernaculars of the other provinces. When Carey began to work in Calcutta and Dinajpoor in 1792-93 Bengali had no printed and hardly any written literature. The very written characters were justly described by Colebrooke as nothing else but the difficult and beautiful Sanskrit Devanagari deformed for the sake of expeditious writings, such as accounts. It was the new vaishnava faith of the Nuddea reformer Chaitanya which led to the com- T 274 LIFE OF WILLIAM CAREY. 1801 position of the first Bengali prose. 1 The Brahmans and the Mohammedan rulers alike treated Bengali though " it arose from the tomb of the Sanskrit," as Italian did from Latin under Dante's inspiration as fit only for "demons and women." 2 In the generation before Carey there flourished at the same Oxford of India, as Nuddea has been called, Eaja Krishna Eai, who did for Bengali what our own King Alfred accomplished for English prose. Moved, however, chiefly by a zeal for Hindooism, which caused him to put a Soodra to death for marrying into a Brahman family, he himself wrote the vernacular and spent money in gifts, which "encouraged the people to study Bengali with unusual diligence." But when, forty years after that, Carey visited Nuddea he could not discover more than forty separate works, all in manuscript, as the whole literature of 30,000,000 of people up to that time. A press had been at work on the opposite side of the river for fifteen years, but Halhed's grammar was still the only as it was the most ancient printed book. One Baboo Earn, from Upper India, was the first native who established a press in Calcutta, and that only under the influence of Colebrooke, to print the Sanskrit classics. The first Bengali who, on his own account, printed works in the vernacular on trade principles, was Gunga Kishore, whom Carey and Ward had trained at Serampore. He was so timid at first that he had the print- ing done at the press of a European. He soon made so large a fortune by his own press that three native rivals had sprung up by 1820, when twenty-seven separate books, or 15,000 copies, had been sold to natives within ten years. For nearly all these Serampore supplied the type. But all were in another sense the result of Carey's action. His first edition of the Bengali New Testament appeared in 1801, 1 The Chaitanya Charita Amrita, by Krishna Das in 1557, was the first of importance 2 Quarterly Friend of India, No. I. 1801 EARLY BENGALI LITERATURE. 275 his Grammar in the same year, and at the same time his Colloquies, which he wrote out of the abundance of his know- ledge of native thought, idioms, and even slang, to enable students to converse with all classes of society, as Erasmus had done in another way. His Dictionary of 80,000 words began to appear in 1815. Knowing, however, that in the long run the literature of a nation must be of indigenous growth, he at once pressed the natives into this service. His first pundit, Earn Basu, was described by one who after- wards knew him well as a most accomplished Bengali scholar. This able man, who lacked the courage to profess Christ in the end, wrote the first tract, the Gospel Messenger, and the first pamphlet exposing Hindooism, both of which had an enormous sale and caused much excitement. On the historical side Carey induced him to publish in 1801 the Life of Raja Pratapaditya, the last king of Sagar Island. At first the new professor could not find reading books for his Bengali class in the College of Fort William. He, his pundits, especially Mritunjaya of Orissa, who has been com- pared in his physique and knowledge to Dr. Samuel Johnson, and even the young civilian students, were for many years compelled to write Bengali text and reading books, includ- ing translations of Virgil's ^Jneid and Shakspere's Tempest. The School Book Society took up the work, encouraging such a man as Ram Komal Sen, the printer who became chief native official of the Bank of Bengal and father of the late Keshab Chunder Sen, to prepare his Bengali dictionary. Self- interest soon enlisted the haughtiest Brahmans in the work of producing school and reading books, till now the Bengali language is to India what the Italian is to Europe, and its native literature is comparatively as rich. Nor was Carey without his European successor in the good work for a time. When his son Felix died in 1823 he was bewailed as the coadjutor of Earn Komal Sen, as the author of the first 276 LIFE OF WILLIAM CAREY. 1818 volume of a Bengali encyclopaedia on anatomy, as the trans- lator of Bunyan's Pilgrim, Goldsmith's History of England, and Mill's History of India. Literature cannot be said to exist for the people till the newspaper appears. Bengal was the first non-Christian country into which the press had ever been introduced. Above all forms of truth and faith Christianity seeks free discussion; in place of that the missionaries lived under a shackled press law tempered by the higher instincts of rulers like Wellesley, Hastings, and Bentinck, till Macaulay and Metcalfe gained for it perfect liberty, only to be tem- porarily checked by Lord Canning and Lord Lytton. When Dr. Marshman in 1818 proposed the publication of a Ben- gali periodical, Dr. Carey, impressed by a quarter of a cen- tury's intolerance and trembling for the safety of his more special missionary work, consented only on the condition that it should be a monthly magazine, and should avoid political discussion. Accordingly the Dig-darshan appeared, anticipat- ing in its contents and style the later Penny and Saturday Magazines, and continued for three years. Its immediate success led to the issue from the Serampore press on the 31st May 1818, of " the first newspaper ever printed in any Oriental language " the Samackar Darpan, or News Mirror. It was a critical hour when the first proof of the first number was laid before the assembled brotherhood at the weekly meeting on Friday evening. Dr. Carey, fearing for his spiritual work, but eager for this new avenue to the minds of the people who were being taught to read, and had little save their own mythology, consented to its publication when Dr. Marshman promised to send a copy, with an analysis of its contents in English, to the Government, and to stop the en- terprise if it should be officially disapproved. Lord Hastings was fighting the Pindarees, and nothing was .said by his Council. On his return he declared that " the effect of such 1818 FIRST BENGALI NEWSPAPER " FRIEND OF INDIA." 277 a paper must be extensively and importantly useful." He received the assurance that it had not been devised as an engine for undermining their religious opinions since it could not live without the patronage of the natives, and induced his col- leagues to agree with him in allowing it to circulate by post at one-fourth the then heavy rate. The natives welcomed their first newspaper. Dwarkanth Tagore became the first subscriber. Although it avoided religious controversy, in a few weeks an opposition journal was issued by a native, who sought to defend Hindooism under the title of the Destroyer of Darkness. To the Darpan the educated natives looked as the means of bringing the oppression of their own country- men to the knowledge of the public and the authorities. Government found it most useful for contradicting silly rumours and promoting contentment if not loyalty. The paper gave a new development to the Bengali language as well as to the moral and political education of the people. The same period of liberty to the press and to native advancement, with which the names of the Marquis of Hastings and his accomplished wife will ever be associated, saw the birth of an English periodical which, for the next fifty -seven years, was to become not merely famous but powerfully useful as the Friend of India. The title was the selection of Dr. Marshman, and the editorial management was his and his able son's down to 1850, when it passed into the hands of Mr. Meredith Townsend, still the most brilliant of English journalists, and finally into those of the present writer. For two years a monthly, and then a quarterly magazine till 1835, when Mr. John Marshman made it the well-known weekly, this journal became the means through which Carey and the brotherhood fought the good fight of humanity and enlightenment on behalf of our native fellow- subjects and gained their victories nearly all along the line. In the monthly and quarterly Friend, moreover, reprinted 278 LIFE OF WILLIAM CAKEY. 1799 as much of it was in London, 1 the three philanthropists brought their ripe experience and lofty principles to bear on the conscience of England and of educated India alike. As, on the Oriental side, Carey chose for his weapon the ver- nacular, on the other he drew from Western sources the prin- ciples and the thoughts which he clothed in a Bengali dress. We have already seen, in Chapter III., how Carey at the end of the eighteenth century found Hindooism at its worst. Steadily had the Puranic corruption and the Brahmanical oppression gone on demoralising the whole of Hindoo society. In the period of virtual anarchy, which covered the seventy- five years from the death of Aurangzeb to the supremacy of Warren Hastings and the reforms of Lord Cornwallis, the healthy zeal of Islam against the idolatrous abominations of the Hindoos had ceased. In its place there was not only a wild license amounting to an undoubted Hindoo revival, marked on the political side by the Maratha ascendency, but there came to be deliberate encouragement of the worst forms of Hindooism by the East India Company and its servants. Professor Seeley, in the greatest of his books, does justice, for the first time in history, to the Eastern side of the mutual influence of India and England. 2 That what he calls " the mischievous reaction" from India its idolatry, its women, its nabobs, its wealth, its absolutism on England was prevented, and European civilisation was " after much delay and hesita- tion " brought to bear on India, was due indeed to the legis- lation of Governor- Generals from Cornwallis to Bentinck, but much more, through these, to the persistent righteous agitation of Christian missionaries, notably Carey and Duff. For years Carey stood alone in India as Grant and Wilber- force did in England, in the darkest hour of England's moral 1 Under the title of Essays Relative to the Habits, Character, and Moral Improvement of the Hindoos (1823). 2 The Expansion of England (1883), p. 235. 1799 THE MURDER OF WIDOWS. 279 degradation and spiritual death, when the men who were shaping the destinies of India were the Hindooising Stewarts and Youngs, Prendergasts, Twinings, and Warings, some of whom hated missions from the dread of sedition, others be- cause their hearts " seduced by fair idolatresses had fallen to idols foul" 1 The most atrociously cruel and inhuman of all the Brah- manical customs, and yet the most universal from the land of the five rivers at Lahore to the far spice islands at Bali, was the murder of widows by burning or burying them alive with the husband's corpse. We have seen (page 107) how the first of the many such scenes which he was doomed to witness for the next thirty years affected Carey. After remonstrances, which the people met first by argument and then by surly threats, Carey wrote : " I told them I would not go, that I was determined to stay and see the murder, and that I should certainly bear witness of it at the tribunal of God." And when he again sought to interfere because the two stout bamboos always fixed for the purpose of preventing the victim's escape were pressed down on the shrieking woman like levers, and they persisted, he wrote : " We could not bear to see more, but left them exclaiming loudly against the murder and full of horror at what we had seen." The remembrance of that sight never left Carey. His naturally cheerful spirit was inflamed to indignation all his life through, till his influence, more than that of any other one man, at last prevailed to put out for ever the murderous pyre. Had Lord Wellesley remained Governor -General a year longer Carey would have succeeded in 1808, instead of having to wait till 1829, and to know as he waited and prayed that literally every day saw the devilish smoke ascending along the banks of the Ganges, and the rivers and pools considered sacred by the Hindoos. Need we wonder 1 Calcutta Preview for January 1852, vol. xvii. 280 LIFE OF WILLIAM CAREY. 1808 that when on a Sunday the regulation of Lord William Bentinck's Government prohibiting the crime reached him as he was meditating his morning sermon, he sent for another to do the preaching, and taking his pen in his hand at once wrote the official translation, and had it issued in the Bengali Gazette that not another day might be added to the long black catalogue of many centuries ? On the return of the Marquis Wellesley to Calcutta from the Tipoo war, and his own appointment to the College of Fort William, Carey felt that his time had come to prevent the murder of the innocents all over India in the three forms of female infanticide, voluntary drowning, and widow burning or burying alive. His old friend, Udny, having become a member of Council or colleague of the Governor-General, he prepared three memorials to Government on each of these crimes. When afterwards he had enlisted Claudius Buchanan in the good work, and had employed trustworthy natives to collect statistics proving that in the small district around Calcutta 275 widow murders thus took place in six months of 1803, and when he was asked by Dr. Kyland to state the facts which, with his usual absence of self-regarding, he had not reported publicly, or even in letters home, he thus replied : " 2*7th April 1808. The report of the burning of women, and some others, however, were made by me. I, at his ex- pense, however, made the inquiries and furnished the reports, and believe they are rather below the truth than above it. I have, since I have been here, through a different medium, presented three petitions or representations to Government for the purpose of having the burning of women and other modes of murder abolished, and have succeeded in the case of infanticide and voluntary drowning in the river. Laws were made to prevent these, which have been successful. Lord Mornington told Brother Marshman and me that a district in Goojarat had lately agreed to abolish infanticide." 1808 THE SACRIFICE OF CHILDREN. 281 In the Cathedral of St. Thomas at Bombay, the first Protestant church built in India, may be seen a marble monument surmounted by two children, who support a scroll on which is written, " Infanticide abolished in Benares and Kattywar." That monument covers the grave of the Forfar- shire lad, Jonathan Duncan, who anticipated Sir William Jones in his study of Hindooism to such effect that, when ruling the 4,000,000 of Benares division, he discovered and for a time put down the murder of their female children by the Eajpoots, who dreaded the expense of marrying them into the reserved castes. That was just before Carey came to India. In a few years after Duncan had been made Governor of Bombay, where he pursued the same philanthropic course, infanticide prevailed as much as ever, and indeed it continued to burst forth at intervals till, at a recent period, Sir William Muir's Act was passed to make its return almost impossible. Twelve years after the Benares movement Carey urged on Government a renewal of the Rajpoot pledges, and learned what Duncan had done through Colonel Walker, afterwards the friend of John Wilson, in the Kathiawar districts of Goojarat. But there was a crime nearer home, committed in the river flowing past his own door, and especially at Sagar Island, where the Ganges loses itself in the ocean. At that tiger-haunted spot, shivering in the cold of the winter solstice, every year multitudes of Hindoos, chiefly wives with children and widows with heavy hearts, assembled to wash away their sins to sacrifice the fruit of their body for the sin of their soul. Since 1794, when Thomas and he had found in a basket hanging on a tree the bones of an infant exposed, to be devoured by the white ants, by some mother too poor to go on pilgrimage to a sacred river -spot, Carey had known this unnatural horror. He and his brethren had planned a preaching tour to Sagar, where not only mothers drowned 282 LIFE OF WILLIAM CAEEY. 1805 their first born in payment of a vow, with the encourage- ment of the Brahmans, but widows and even men walked into the deep sea and drowned themselves at the spot where Ganga and Sagar kiss each other, " as the highest degree of holiness, and as securing immediate heaven." The result of Carey's memorial was the publication of the Eegulation for preventing the sacrifice of children at Sagar and other places on the Ganges : " It has been represented to the Governor- General in Council that a criminal and inhuman practice of sacrificing children, by exposing them to be drowned or de- voured by sharks, prevails. . . . Children thrown into the sea at Sagar have not been generally rescued . . . but the sacrifice has been effected with circumstances of peculiar atrocity in some instances. This practice is not sanc- tioned by the Hindoo law, nor countenanced by the religious orders." It was accordingly declared to be murder, punishable with death. At each pilgrim gathering sepoys were stationed to check the priests and the police, greedy of bribes, and to prevent fanatical suicides as well as superstitious murders. Unhappily at that early time the legislators invoked not the natural and universal rights of humanity and justice but the vague authority called "law," which had been at once made and expounded in their own interest alone by these Brahman- ical priests and oppressors. Well did Dr. John Wilson, who more than any authority up to Dr. John Muir had mastered that " law " and knew its weakness, remark on the similar mistake made by Jonathan Duncan in his Benares reform of 1789 : "The greatest caution is required in the use of argu- ments ex concessu in dealing with the living false systems of religious faith." Sir Henry Maine and the recent legislators of India have been alive to the danger of perpetuating, by seeming to give them Christian and British sanction, the very criminal customs we would root out or educate the people themselves to destroy. The practice of infanticide 1805 HIS MEMORIAL AGAINST SUTTEE. 283 was really based on the recommendation of Sati, literally the " method of purity" which the Hindoo shastras require when they recommend the bereaved wife to burn with her husband. Surely, reasoned the Eajpoots, we may destroy a daughter by abortion, starvation, suffocation, strangulation, or neglect, of whose marriage in the line of caste and dignity of family there is little prospect, if a widow may be burned to preserve her chastity ! In answer to Carey's third memorial Lord Wellesley took the first step, on 5th February 1805, in the history of British India, two centuries after Queen Elizabeth had given the Company its mercantile charter, and half a century after Plassey had given it political power, to protect from murder the widows who had been burned alive, at least, since the time of Alexander the Great. This was the first step in the history of British but not of Mohammedan or Portuguese India, for our predecessors had by decree forbidden and in practice dis- couraged the crime. Lord Wellesley's colleagues were still the good Udny, the great soldier Lord Lake and the weak tradi- tionist Sir George Barlow. The magistrate of Bihar had on his own authority prevented a child- widow of twelve, when drugged by the Brahmans,from being burned alive, after which, he wrote, " the girl and her friends were extremely grateful for my interposition." Taking advantage of this case the Govern- ment asked the appellate judges, all Company's servants, to " ascertain how far the practice is founded on the religious opinions of the Hindoos. If not founded on any precept of their law, the Governor-General in Council hopes that the custom may gradually, if not immediately, be altogether abol- ished. If, however, the entire abolition should appear to the Court to be impracticable in itself, or inexpedient, as offend- ing any established religious opinion of the Hindoos," the Court were desired to consider the best means of preventing the abuses, such as the use of drugs and the sacrifice of those 284 LIFE OF WILLIAM CAREY. 1805-1829 of immature age. But the preamble of this reference to the judges declared it to be one of the fundamental principles of the British Government to consult the religious opinions of the natives, "consistently with the principles of morality, reason, and humanity" There spoke Carey and Udny, and Wellesley himself. But for another quarter of a century the funeral pyres were to blaze with the living also, because that caveat was set aside, that fundamental maxim of the constitution of much more than the British Government of the conscience of humanity, was carefully buried up. The judges asked the pundits whether the woman is " enjoined " by the shaster voluntarily to burn herself with the body of her husband. They replied " every woman of the four castes is permitted to burn herself," except in certain cases enumerated, and they quoted Manoo, who is against the custom in so far as he says that a virtuous wife ascends to heaven if she devotes herself to pious austerities after the decease of her lord. This opinion, even apart from the principles of morality, reason, and humanity, would have been sufficient to give the requisite native excuse to Government for the abolition, but the Nizamat Adawlat judges, true to the character which marked their decisions till the court became absorbed in that of the trained barrister judges, urged the " principle " of " manifest- ing every possible indulgence to the religious opinions and prejudices of the natives," ignoring morality, reason, and humanity alike. Lord Wellesley's long and brilliant adminis- tration of eight years was virtually at an end : in seven days he was to embark for home. The man who had preserved the infants from the sharks of Sagar had to leave the widows and their children to be saved by the civilians he had per- sonally trained, Metcalfe and Bayley, who by 1829 rose to Council and became colleagues of Lord W. Bentinck. But Lord Wellesley did this much, he declined to notice the so- called " prohibitory regulations" recommended by the civilian 1757-1829 SEVENTY THOUSAND WIDOWS BURNED. 285 judges. These, when adopted in 1812 by Lord Minto, made the British Government responsible by legislation for every murder thereafter, and greatly increased the number of murders. From that date the Government of India decided " to allow the practice," as recognised and encouraged by the Hindoo religion, except in cases of compulsion, drugging, widows under sixteen, and proved pregnancy. The police natives were to be present, and to report every case. We write the fact with shame, that at the very time the British parliament were again refusing in the new charter of 1813 for another twenty years freely to tolerate Christianity in its Eastern dependency, the Indian legislature legalised the burning and burying alive of widows, who numbered at least 6000 in nine only of the next sixteen years, from 1815 to 1823 inclusive. From Plassey in 1757 to 1829, three-quarters of a cen- tury, Christian England was responsible, at first indirectly and then most directly, for the known immolation of at least 70,000 Hindoo widows. Carey was the first to move the authorities ; Udny and Wellesley were the first to begin action against an atrocity so long continued and so atrocious. 1 While the Governor-Generals and their colleagues passed away, Carey and his associates did not cease to agitate in India and to stir up Wilberforce and the evangelicals in England, till the victory was gained. The very first number of the Friend of India published their essay on the burning of widows, which was thereafter quoted on both sides of the conflict, as " a powerful and convincing statement of the real facts and circumstances of the case " in Parliament and else- where. Nor can we omit to record the opinion of Carey's chief pundit, with whom he spent hours every day as a fellow- 1 For the facts see Parliamentary Returns, well condensed in the Substance of the Speech of John Poynder, Esq. , at the Courts of Proprietors of East India Stock, held on the 21st and 28th days of March 1827, which led to the orders of 1829. See also A Collection of Facts and Opinions Relative to the Burning of Widows, etc., by William Johns, surgeon (1816), a friend of Carey. 286 LIFE OF WILLIAM CAREY. 1829 worker. The whole body of law -pundits wrote of Sati as only " permitted." Mritunjaya, described as the head jurist of the College of Fort William and the Supreme Court, decided that, according to Hindooism, a life of mortification is the law for a widow. At best burning is only an alterna- tive for mortification, and no alternative can have the force of direct law. But in former ages nothing was ever heard of the practice, it being peculiar to a later and more corrupt era. " A woman's burning herself from the desire of connubial bliss ought to be rejected with abhorrence," wrote this colossus of pundits. Yet before he was believed, or the higher law was enforced, as it has ever since been even in our tributary states, mothers had burned with sons, and forty wives, many of them sisters, at a time, with polygamous husbands. Lepers and the widows of the devotee class had been legally buried alive. Magistrates, who were men like Metcalfe, never ceased to prevent widow -murder on any pretext wherever they they might be placed, in defiance of their own misguided Government, though sometimes handed up to the courts and censured by the executive. Though from 4th December 1829 memorable date to be classed with that on which soon after 800,000 slaves were set free " the Ganges flowed unblooded to the sea " for the first time, the fight lasted a little longer. The Calcutta "orthodox" formed a society to restore their right of murdering their widows, and found English lawyers ready to help them in an appeal to the Privy Council under an Act of Parliament of 1797. The Darpan weekly did good service in keeping the mass of the educated natives right on the subject. The Privy Council, at which Lord Wellesley and Charles Grant, venerable in years and character, were present, heard the case for two days, and on 24th June 1832 dismissed the petition ! Though the greatest, this was only one of the crimes against humanity and morality which Carey opposed all his life with 1832 CRIMES AGAINST HUMANITY. 287 persistent energy and a practical reasonableness, till lie saw the public opinion lie had done so much to create triumph over the apathy, intolerance, and timidity of the Court of Directors, the Board of Control, and even Parliament itself up till 1833. He knew the people of India, their religious, social, and economic condition, as no Englishman before him had done. He stood between them and their foreign Govern- ment at the beginning of our intimate contact with all classes as detailed administrators and rulers. The outcome of his peculiar experience is to be found not only in the writings published under his own name but in the great book of his colleague William Ward, every page of which passed under his careful correction as well as under the more general revision of Henry Martyn. Except for the philosophy of Hindooism, the second edition of A View of the History, Literature, and Mythology of the Hindoos, including a Minute Description of their Manners and Customs, and Translations from their Principal Works, published in 1818 in two quarto volumes, stands unrivalled as the best authority on the cha- racter, daily life, and beliefs of the 200,000,000 x to whom Great Britain has been made a terrestrial providence, till Christianity teaches them to govern themselves and to become to the rest of Asia missionaries of nobler truth than that wherewith their Buddhist fathers covered China and the farther East. All the crimes against humanity with which the history of India teems, down to the Mutiny and the records of our courts and tributary states at this hour, are directly traceable to what, writing from a point of view and belief the very opposite of Carey's, Sir Alfred Lyall terms the lawless supernaturalism of the civilised world before the triumph of Christianity, as described by Eusebius of Caesarea in his 1 With this work, for the 50,000,000 of Mohammedans also, A Manual of Medical Jurisprudence, for India, by Norman Chevers, M.D. (3d ed. 1870), should be consulted as a "history of crime against the person in India." 288 LIFE OF WILLIAM CAREY. 1813 book on the Theophaneia. 1 In nothing does England's administration of India resemble Eome's government of its provinces in the seven centuries from the reduction of Sicily, 240 B.C., to the fall of the Western Empire, 476 A.D., so much as in the relation of nascent Christianity to the pagan cults which had made society what it was. Carey and the brother- hood stood alone in facing, in fighting with divine weapons, in winning the first victories over the secular as well as spiritual lawlessness which fell before Paul and his successors down to Augustine and his City of God. The gentle and reason- able but none the less divinely indignant father of modern missions brings against Hindoo and Mohammedan society accusations no more railing than those in the opening pass- age of the Epistle to the Eomans, and he brings these only that, following Paul, he may declare the more excellent way. As Serampore, or its suburbs, is the most popular centre of Jaganath worship, next to Pooree in Orissa, the cruelty and oppression which marked the annual festival were ever before the missionaries' eyes. In 1813 we find Dr. Claudius Buchanan establishing his veracity as an eye-witness of the immolation of drugged or voluntary victims under the idol car, by this quotation from Dr. Carey, when he had to describe at that time to his English readers, 2 as a man of unquestionable integrity, long held in estimation by the most respectable characters in Bengal, and possessing very superior opportunities of knowing what is passing in India generally : " Idolatry destroys more than the sword, yet in a way which is scarcely perceived. The numbers who die in their long pilgrimages, either through want or fatigue, or from dysenteries and fevers caught by lying out, and want of accommodation, is incredible. I only mention one 1 Asiatic Studies, Religious and Social (1882), chapters x. and xi. 2 An Apology for Promoting Christianity in India (1813). See also, for cases of immolation at Serampore, Poynder's Speech, pp. 226-9. 1813 BRITISH GOVERNMENT IDENTIFIED WITH HINDOOISM. 289 idol, the famous Juggernaut in Orissa, to which twelve or thirteen pilgrimages are made every year. It is calculated that the number who go thither is, on some occasions, 600,000 persons, and scarcely ever less than 100,000. I suppose, at the lowest calculation, that in the year 1,200,000 persons attend. Now, if only one in ten died, the morality caused by this one idol would be 120,000 in a year ; but some are of opinion that not many more than one in ten survive and return home again. Besides these, I calculate that 10,000 women annually burn with the bodies of their deceased husbands, and the multitudes destroyed in other methods would swell the catalogue to an extent almost exceeding credibility." Yet it was with the priests of this idol that the British Government deliberately identified itself by legislative regulations which made Great Britain as really the supporter of Hindooism and Mohammedanism as it is of the established churches of England and Scotland, the Crown alone excepted. After we had taken Orissa from the Marathas the priests of Jaganath declared that the night before the conquest the god had made known its desire to be under British pro- tection. This was joyfully reported to Lord Wellesley's Government by the first British commissioner. At once a regulation was drafted vesting the shrine and the increased pilgrim -tax in the Christian officials. This Lord Wellesley indignantly refused to sanction, and it was passed by Sir George Barlow in spite of the protests of Carey's friend, Udny. In Conjeveram a Brahmanised civilian named Place had so early as 1796 induced Government to undertake the payment of the priests and prostitutes of the temples, under the phraseology of " churchwardens " and " the manage- ment of the church funds." So ashamed or afraid were the Court of Directors to publish the papers on the subject, that we find them first in the friend of India for 1839. Even before the Madras iniquity, the pilgrims to Gay a from 1790, u 290 LIFE OF WILLIAM CAREY. 1814 if not before, paid for authority to offer funeral cakes to the manes of their ancestors and to worship Yishnoo under the official seal and signature of the English Collector. Although Charles Grant's son, Lord Glenelg, when President of the Board of Control in 1833, ordered, as Theodosius had done on the fall of pagan idolatry in A.D. 390, that "in all matters relating to their temples, their worship, their festivals, their religious practices, their ceremonial observances, our native subjects be left entirely to themselves," the identification of Government with Hindooism was not completely severed till a recent period. When Lord Lytton was Governor-General and Sir A. Eden at the head of the Bengal province, an attempt to revert to the old state of things was made, and it was checked by Sir Charles Aitchison in a minute which ought to see the light. The CharaJc, or swinging festival, has been frequently witnessed by the present writer in Calcutta itself. The orgie has only of late been suppressed by the police in great cities, although it has not ceased in the rural districts. In 1814 the brotherhood thus wrote home : " This abominable festival was held, according to the annual custom, on the last day of the Hindoo year. There were fewer gibbet posts erected at Serampore, but we hear that amongst the swingers was one female. A man fell from a stage thirty cubits high and broke his back ; and another fell from a swinging post, but was not much hurt. " Some days after the first swinging, certain natives revived the ceremonies. As Mr. Ward was passing through Calcutta he saw several Hindoos hanging by the heels over a slow fire, as an act of devotion. Several Hindoos employed in the printing - office applied this year to Mr. Ward for protection, to escape being dragged into these pretendedly voluntary practices. This brought before us facts which we were not aware of. It seems that the landlords of the poor and other men of property insist upon certain of their tenants and dependants engaging in these practices, and that they expect and com- pel by actual force multitudes every year to join the companies of sunyassees in parading the streets, piercing their sides, tongues, etc. To avoid this compulsion, many poor young men leave their houses 1812 GHAT MURDERS LEPER BURNING. 291 and hide themselves ; but they are sure of being beaten if caught, or of having their huts pulled down. The influence and power of the rich have a great effect on the multitude in most of the idolatrous festivals. When the lands and riches of the country were in few hands, this influence carried all before it. It is still very widely felt, in compelling dependants to assist at public shows, and to contribute towards the expense of splendid ceremonies. " Through divine goodness, however (adds the narrator), the in- fluence of commerce, the more general diffusion of wealth, and the intercourse of Europeans, are raising the Hindoos from this statejjof abject dependence on their spiritual tyrants ; and thus providential events are operating with the Gospel to produce a happy change*on the great mass of the population, especially in the more enlightened parts of Bengal." The Ghat murders, caused by the carrying of the dying to the Ganges or a sacred river, and their treatment there, con- tinue to this day, although Lord Lawrence attempted to interfere. Ward estimated the number of sick whose death is hastened on the banks of the Ganges alone at five hundred a year, in his anxiety to " use no unfair means of rendering even idolatry detestable," but he admits that, in the opinion of others, this estimate is far below the truth. We believe, from our own recent experience, that still it fails to give any just idea of the destruction of parents by children in the name of religion. One class who had been the special objects of Christ's healing power and divine sympathy was specially interest- ing to Carey in proportion to their misery and abandon- ment by their own people lepers. When at Cutwa in 1812, where his son was stationed as missionary, he saw the burning of a leper, which he thus described : " A pit about ten cubits in depth was dug and a fire placed at the bottom of it. The poor man rolled himself into it, but instantly on feeling the fire, begged to be taken out, and struggled hard for that purpose. His mother and sister, however, thrust him in again, and thus a man, who to all appearance might 292 LIFE OF WILLIAM CAREY. 1812 have survived several years, was cruelly burned to death. I find that the practice is not uncommon in these parts. Taught that a violent end purifies the body and ensures transmigration into a healthy new existence, while natural death by disease results in four successive births, and a fifth as a leper again, the leper, like the even more wretched widow, has always courted suicide." Carey did not rest until he had brought about the establishment of a leper hospital in Calcutta, near what became the centre of the Church Missionary Society's work, and there to this day benevolent physicians, like the late Dr. Kenneth Stuart, and Christian people, have made it possible to record, as in Christ's days, that the leper is cleansed and the poor have the Gospel preached to them. By none of the many young civilians whom he trained or, in the later years of his life, examined, was Carey's humane work on all its sides more persistently carried out than by John Lawrence in the Pan jab. When their new ruler first visited their district the Bedi clan amazed him by petitioning for leave to destroy their infant daughters. In wrath he briefly told them that he would hang every man found guilty of such murder. When settling the land-revenue of the Cis- Sutlej districts he caused each farmer, as he touched the pen in acceptance of the assessment, to recite this formula Bewa mat jalao. Beti mat maro. Korhi mat dabao. " Thou shalt not burn thy widows, thou shalt not kill thy daughters, thou shalt not bury thy lepers." From the hour of Carey's conversion he never omitted to remember in every prayer the slave as well as the heathen. The same period which saw his foundation of modern mis- sions witnessed the earliest efforts of his contemporary, Thomas Clarkson, of Wisbeach, in the neighbouring county 1843 SLAVERY IN INDIA. 293 of Cambridge, to free the slave. But Clarkson, Granville Sharp, and their associates were so occupied with Africa that they knew not that Great Britain was responsible for the existence of at least 9,000,000 of slaves in India, many of them brought by Hindoo merchants as well as Arabs from Eastern Africa to fill the hareems of Mohammedans, and do domestic service in the zananas of Hindoos. The startling fact came to be known only slowly towards the end of Carey's career, when his prayers, continued daily from 1779, were answered in the freedom of all our West India slaves. The East India answer came after he had passed away, in that Act V. of 1843 which for ever abolished the legal status of slavery in India. The Penal Code has since placed the prsedial slave in such a position that if he is not free it is his own fault. It is penal in India to hold a slave " against his will," and we trust the time is not far distant when the last three words may be struck out. With true instinct Christopher Anderson, in his Annals of the English Bible, associates Carey, Clarkson, and Cowper as the triumvirate who, unknown to each other, began the great moral changes, in the church, in society, and in literature, which mark the difference between the eighteenth and the nineteenth centuries. Little did Carey think, as he dwelt within sight of the poet's house, that Cowper was writing at that very time these lines in The Task while he himself was praying for the highest of all kinds of liberty to be given to the heathen and the slaves, Christ's freedom which had up till then remained "... unsung By poets, and by senators unpraised, Which monarchs cannot grant, nor all the powers Of earth and hell confederate take away ; A liberty which persecution, fraud, Oppression, prisons, have no power to bind : Which whoso tastes can be enslaved no more." CHAPTEE XII. WHAT CAREY DID FOR SCIENCE-FOUNDER OF THE AGRICULTURAL AND HORTICULTURAL SOCIETY OF INDIA. Carey's relation to science and economics "What the Danish-Halle missionaries had done State of the peasantry Carey a careful scientific observer Specially a botanist Becomes the friend of Dr. Roxburgh of the Com- pany's Botanic Garden Orders seeds and instruments of husbandry All his researches subordinate to his spiritual mission His eminence as a botanist acknowledged in the history of the science His own botanic garden and park at Serampore The poet Montgomery on the daisies there Borneo Carey's paper in the Asiatic Researches on the state of agriculture in Bengal The first to advocate Forestry in India Founds the Agri- Horticultural Society of India Issues queries on agriculture and horticulture Remarkable results of his action On the manufacture of paper His expanded address on agricultural reform His political fore- sight on the importance of European capital and the future of India An official estimate of the results in the present day On the usury of the natives and savings banks His academic and scientific honours De- struction of his house and garden by the Damoodar floods Report on the Horticultural Society's garden The Society honours its founder. NOT only was the first Englishman, who in modem times became a missionary, sent to India when he desired to go to Tahiti or West Africa ; and sent to Bengal from which all Northern India was to be brought under British rule ; and to Calcutta with a safe asylum at Danish Serampore then the metropolis and centre of all Southern Asia; but he was sent at the very time when the life of the people could best be purified and elevated on its many sides, and he was specially fitted to influence each of these sides save one. An ambassador for Christ above all things like Paul, but, also 1793 CAREY'S RELATION TO SCIENCE. 295 like him, becoming all things to all men that he might win some to the higher life, Carey was successively, and often at the same time, a captain of labour, a schoolmaster, a printer, the developer of the vernacular speech, the expounder of the classical language, the translator of both into English and of the English Bible into both, the founder of a pure literature, the purifier of society, the watchful philanthropist, the saviour of the widow and the fatherless, of the despairing and the would-be suicide, of the downtrodden and oppressed. We have now to see him on the scientific or the physical and economic side, while he still jealously keeps his strength for the one motive power of all, the spiritual, and with almost equal care avoids the political or administrative as his Master did. But even then it was his aim to proclaim the divine principles which would use science and politics alike to bring nations to the birth, while, like the apostles, leaving the appli- cation of these principles to the course of God's providence and the consciences of men. In what he did for science, for litera- ture, and for humanity, as in what he abstained from doing in the practical region of public life, the first English missionary was an example to all of every race who have followed him in the past century. From Carey to Livingstone, alike in Asia and Africa, the greatest Christian evangelists have been those who have made science and literature the handmaids of missions. An authority so competent as Mr. R N. Cust, who was long himself a brilliant member of the civil service, declares with truth that it is doubtful whether the outturn of the combined labours of the civil and military services of British India would surpass that of an equal number of missionaries within a given period. 1 Certainly, looked at on his many sides, and in the forty years of his continuous 1 See his just criticism of Laurie's Ely Volume on the " Contributions of Foreign Missions to Science and Human Well-Being" (Boston, U.S.), in the Church Missionary Intelligencer for December 1884. 296 LIFE OF WILLIAM CAREY. 1813 service to the people of India, in the midst of whom he lived, Carey is not surpassed by his predecessor, Sir William Jones, or by his contemporary and fellow-writer Colebrooke, while he is not rivalled by any others who may be named. Yet Carey, though the most remarkable of all, and the first Englishman, was not the first of the missionaries in India to yoke science to the chariot of Christian truth. Mecamp's compilation from the accounts of the Danish-Halle Mission shows how much Ziegenbalg, Walter, Widebrog, and others did to reveal through Latin and German the Hindoo literature, geography, and mythology of Southern India in the first half of the eighteenth century. Dr. C. S. John, who joined that mission soon after the close of that period, and toiled with remarkable success till 1813 when he published his memorial on Indian Civilization, tells us that when he first landed at Tranquebar he found a whole collection of MSS. on palm leaves by his predecessors, and among these the Medicus Malabaricus and many more relics of botanical observations and researches in different sciences. Dr. Koenig was a scholar of Linnaeus himself, and became an official of the East India Company, as did Dr. Heyne of the Moravian Mission. Drs. Martin, Klein, and Eottler were diligent botanists whose communications were gratefully acknow- ledged by the German scholars of the day. Dr. John tells us that, assisted by many an able youth among the natives, he had sent home above a hundred boxes of natural history specimens and curiosities collected in many countries and islands in the Indian Seas. The mission garden at Tran- quebar had a nursery of useful trees, native and foreign, and it was his plan to make each of the free schools, with which he sought to cover a large district, a centre for improved " agriculture, grafting, and other particulars of gardening." When Schwartz's friend Guericke and he used to journey between Madras city and Chingleput, their dream was to 1813 MISSIONARIES AND SCIENCE. 297 clothe the barren hills, waste tracts, and depopulated villages with palm and other timber and fruit trees, which their mis- sionary inspectors would attend to when visiting the free schools and preaching everywhere, and would teach the native schoolmasters and boys to care for in their leisure hours. " My late and living friends, Dr. Anderson, Dr. Eussel, Dr. Eoxburgh, and Dr. Benjamin Heyne would undoubtedly have had much greater success in their beneficial researches if they had found such assistants as these in their pursuits." 1 Some forty years after, when Duff visited the famous old library of the mission at Tranquebar, for which Bishop Middleton had meanwhile offered four thousand pagodas in vain, he found a pile of MSS. in the writing of the old missionaries, all that was left after a mass had been sold for six shillings, to be used as wadding for the guns of the fort. Apart from the extreme south of the peninsula of India, where these Danish missionaries had explored with hawk's eyes, almost nothing was known of its plants and animals, its men as well as its beasts, when Carey found himself in a rural district of North Bengal in the closing decade of last century. Nor had any writer, official or missionary, anywhere realised the state of India and the needs of the Hindoo and Mohammedan cultivators as flowing from the relation of the people to the soil. All India was in truth a land of millions of peasant proprietors on five -acre farms, rack-rented or plundered by powerful middlemen, both squeezed or literally tortured by the Government of the day, and driven to depend on the usurer for even the seed for each crop. War and famine had alternated in keeping down the population. Ignorance and fear had blunted the natural shrewdness of the cultivator. A foul mythology, a saddening demon-worship, 1 This memorial was published by Rivingtons about 1813, and extracts from it will be found in the Apology published in that year, in which Buchanan eulogises Carey's services to science, p. 190. 298 LIFE OF WILLIAM CAREY. 1796 and an exacting social system, covered the land as with a pall. What even Christendom was fast becoming in the tenth century, India had been all through the eighteen Christian centuries. The boy who from eight to fourteen " chose to read books of science, history, voyages, etc., more than others"; the youth whose gardener uncle would have had him follow that calling, but whose sensitive skin kept him within doors, where he fitted up a room with his botanical and zoological museum ; the shoemaker-preacher who made a garden around every cottage-manse in which he lived, and was familiar with every beast, bird, insect, and tree in the Midlands of England, became a scientific observer from the day he landed at Calcutta, an agricultural reformer from the year he first built a wooden farmhouse in the jungle as the Manitoba emigrant now does under very different skies, and then began to grow and make indigo amid the peasantry at Dinaj- poor. He thus unconsciously reveals himself and his method of working in a letter to Morris, the preacher of Clipstone : " MUDNABATI, 5th December 1797. To talk of continuance of friendship and warm affection to you would be folly. I love you ; and next to seeing your face, a letter from you is one of my greatest gratifications. I see the handwriting, and read the heart of my friend ; nor can the distance of one- fourth of the globe prevent a union of hearts. " Hitherto I have refrained from writing accounts of the country, because I concluded that those whose souls were panting after the conversion of the heathen would feel but little gratified in having an account of the natural pro- ductions of the country. But as intelligence of this kind has been frequently solicited by several of my friends, I have accordingly opened books of observation, which I hope to communicate when they are sufficiently authenticated and matured. I also intend to assign a peculiar share to each of 1797 HIS EAELY SCIENTIFIC RESEARCHES. 299 my stated correspondents. To you I shall write some accounts of the arts, utensils, and manufactures of the country; to Brother Sutcliff their mythology and religion; to Brother Eyland the manners and customs of the inhabit- ants ; to Brother Fuller the productions of the country ; to Brother Pearce the language, etc. ; and to the Society a joint account of the mission." He had " separate books for every distinct class, as birds, beasts, fishes, reptiles, etc." Long before this, on 13th March 1795, he had written to the learned Eyland, his special corre- spondent on subjects of science and on Hebrew, his first impressions of the physiography of Bengal, adding : " The natural history of Bengal would furnish innumerable novelties to a curious inquirer. I am making collections and minute descriptions of whatever I can obtain ; and intend at some future time to transmit them to Europe." "MuDNABATi, 26th November 1796. I observed in a former letter that the beasts have been in general described, but that the undescribed birds were suprisingly numerous ; and, in fact, new species are still frequently coming under my notice. We have sparrows and water-wagtails, one species of crow, ducks, geese, and common fowls ; pigeons, teal, ortolans, plovers, snipes like those in Europe ; but others, en- tirely unlike European birds, would fill a volume. Insects are very numerous. I have seen about twelve sorts of grylli, or grasshoppers and crickets. Ants are the most omnivorous of all insects; we have eight or ten sorts very numerous. The termes, or white ants, destroy everything on which they fasten ; they will eat through an oak chest in a day or two and devour all its contents. Butterflies are not so numerous as in England, but I think all different. Common flies and mosquitoes (or gnats) are abundant, and the latter so torment- ing as to make one conclude that if the flies in Egypt were mosquitoes, the plague must be almost insupportable. Here 300 LIFE OF WILLIAM CAKEY. 1794 are beetles of many species. Scorpions of two sorts, the sting of the smallest not mortal. Land crabs in abundance, and an amazing number of other kinds of insects. Fish is very plentiful, and the principal animal food of the inhabitants. I find fewer varieties of vegetables than I could have con- ceived in so large a country. Edible vegetables are scarce, and fruit far from plentiful. You will perhaps wonder at our eating many things here which no one eats in England : as arum, 1 three or four sorts, and poppy leaves (Papaver somniferum). 2 We also cut up mallows by the bushes for our food. 3 Amaranths, of three sorts, we also eat, besides cap- sicums, pumpkins, gourds, calabashes, and the egg-plant fruit ; yet we have no hardships in these respects. Kice is the staple article of food and support of the inhabitants. . . . " My love to the students. God raise them up for great blessings. Great things are certainly at hand." But he was also an erudite botanist. Had he arrived in Calcutta a few days earlier than he did, he would have been appointed to the place for which sheer poverty led him to apply, in the Company's Botanic Garden, established on the right bank of the Hoogli a few miles below Calcutta, by Colonel Alexander Kyd, for the collection of indigenous and acclimatisation of foreign plants. There he at once made the acquaintance, and till 1815 retained the loving friendship, of its superintendent, Dr. Eoxburgh, the leader of a series of eminent men, Buchanan and Wallich, Griffith, Falconer, T. Thomson, and Thomas Anderson, the last two cut off in the ripe promise of their manhood. One of Carey's first requests was for seeds and instruments, not merely from scientific reasons, but that he might carry out his early plan of working with his hands as 1 Cuckoo-pint, of which ten species are used for food in hot countries. 2 Common garden poppy, which is cultivated in the East Indies for the sake of the milky juice contained in the capsule, which, when inspissated, forms an opiate. 3 Job xxx. 4. 1794 EESEARCHES SUBORDINATE TO HIS SPIRITUAL AIM. 301 a farmer while he evangelised the people. On 5th August 1*794 he wrote to the Society : " I wish you also to send me a few instruments of husbandry, viz. scythes, sickles, plough- wheels, and such things; and a yearly assortment of all garden and flowering seeds, and seeds of fruit trees, that you can possibly procure ; and let them be packed in papers, or bottles well stopped, which is the best method. All these things, at whatever price you can procure them, and the seeds of all sorts of field and forest trees, etc., I will regularly remit you the money for every year ; and I hope that I may depend upon the exertions of my numerous friends to procure them. Apply to London seedsmen and others, as it will be a lasting advantage to this country ; and I shall have it in my power to do this for what I now call my own country. Only take care that they are new and dry." Again he addressed Fuller on 22d June 1797 : " MY VERY DEAR BROTHER I have yours of August 9, 16, which informs me that the seeds, etc., were shipped. I have received those seeds and other articles in tolerable preser- vation, and shall find them a very useful article. An ac- quaintance which I have formed with Dr. Eoxburgh, Super- intendent of the Company's Botanic Garden, and whose wife is daughter of a missionary on the coast, may be of future use to the mission, and make that investment of vegetables more valuable." Thus towards the close of his six years' sacrifice for the people of Dinajpoor does he estimate himself and his scientific pursuits in the light of the great conflict to which the Captain of Salvation had called him. He is opening his heart to Fuller again, most trusted of all : " MUDNABATI, Vlih July 1799. Eespecting myself I have nothing interesting to say ; and if I had, it appears foreign to the design of a mission for the missionaries to be always speaking of their own experiences. I keep several journals, 302 LIFE OF WILLIAM CAREY. 1798 it is true, relating to things private and public, respecting the mission, articles of curiosity and science ; but they are some- times continued and sometimes discontinued : besides, most things contained in them are of too general or trivial a nature to send to England, and I imagine could have no effect, except to mock the expectations of our numerous friends, who are waiting to hear of the conversion of the heathen and overthrow of Satan's kingdom. " I therefore only observe, respecting myself, that I have much proof of the vileness of my heart, much more than I thought of till lately : and, indeed, I often fear that instead of being instrumental in the conversion of the heathen, I may some time dishonour the cause in which I am engaged. I have hitherto had much experience of the daily sup- ports of a gracious God ; but I am conscious that if those supports were intermitted but for a little time, my sinful dispositions would infallibly predominate. At present I am kept, but am not one of those who are strong, and do exploits. "I have often thought that a spirit of observation is necessary in order to our doing or communicating much good ; and were it not for a very phlegmatic habit, I think my soul would be richer. I, however, appear to myself to have lost much of my capacity for making observations, improvements, etc., or of retaining what I attend to closely. For instance, I have been near three years learning the Sanskrit language, yet know very little of it. This is only a specimen of what I feel myself to be in every respect. I try to observe, to imprint what I see and hear on my memory, and to feel my heart properly affected with the circumstances ; yet my soul is impoverished, and I have something of a lethargic disease cleaving to my body. . . . " I would communicate something on the natural history of the country, in addition to what I have before written ; 1799 AS A BOTANIST. 303 but no part of that pleasing study is so familiar to me as the vegetable world." His letters of this period to Fuller on the fruits of India, and to Morris on the husbandry of the natives might be quoted still as accurate and yet popular descriptions of the mango, guava, and custard apple; plantain, jack, and tamarind; pomegranate, pine-apple, and rose-apple ; papaya, date, and cocoa-nut ; citron, lime, and shaddock. Of many of these, and of foreign fruits which he introduced, it might be said he found them poor, and he cultivated them till he left to succeeding generations a rich and varied orchard. While still in Dinajpoor he wrote on 1st January 1798: " Seeds of sour apples, pears, nectarines, plums, apricots, cherries, gooseberries, currants, strawberries, or raspberries, put loose into a box of dry sand, and sent so as to arrive in September, October, November, or December, would be a great acquisition, as is every European production. Nuts, filberts, acorns, etc., would be the same. We have lately obtained the cinnamon tree, and nutmeg tree, which Dr. Eoxburgh very obligingly sent to me. Of timber trees I mention the sissoo, the teak, and the saul tree, which, being an unnamed genus, Dr. Eoxburgh, as a mark of respect to me, has called Careya saulea" The publication of the last name caused Carey's sensitive modesty extreme annoyance. "Do not print the names of Europeans. I was sorry to see that you printed that Dr. Eoxburgh had named the saul tree by my name. As he is in the habit of publishing his drawings of plants, it would have looked better if it had been mentioned first by him." Whether he prevailed with his admiring friend in the Com- pany's Botanic Garden to change the name to that which the useful sal tree now bears, the Shored robusta, we know not, for contemporary botanists are not able to trace the history of the term. But Carey will go down to posterity in the 304 LIFE OF WILLIAM CAREY. 1800 history of botanical research, notwithstanding his own humility and the accidents of time. For Dr. Eoxburgh gave the name of Careya to an interesting genus of Myrtacece. This genus of trees or small shrubs is confined to India. 1 Of the three species of Carey a the C. herbacea was found by Carey in the terai or jungles at the foot of the Himalaya. The C. arborea is a large tree found throughout India, where it is known as the koomba. In Goojarat it reaches a majestic size. The bark is used by matchlock- men to serve the purpose of tinder. The C. sphcerica is found on the hills of Chittagong, and Sir Joseph Hooker considers that it is doubtfully separable from the preceding species. The great French botanist M. Benjamin Delessert duly commemorates the labours of Dr. Carey in the Muste Botanique. That promising young scientist, John Graham, whom Sir John Malcolm brought from Dumfries to Bombay in 1826, and who died at Khandala in 1839 at the early age of thirty-four, gives Carey due honour in his rare Catalogue of the Plants Growing in Bombay and its Vicinity, which all botanists consider a most useful work. It was in Serampore that the gentle botanist found full scope for the one recreation which he allowed himself, in the interest of his body as well as of his otherwise overtasked spirit. There he had five acres of ground laid out and, in time, planted on the Linnsean system. The park around from which he had the little paradise carefully walled in, that Brahmanee bull and villager's cow, nightly jackal and thoughtless youth, might not intrude, he planted with trees then rare or unknown in lower Bengal, the mahogany and deodar, the teak and tamarind, the carob and eucalyptus. The fine American Mahogany has so thriven that the pre- sent writer was able, seventy years after the trees had been 1 The eucalyptus is the Australian genus, and has been successfully intro- duced into India. The leaves of the common myrtle are used in native medicine. 1800 HIS GARDEN AT SERAMPOEE. 305 planted, to supply Government with plentiful seed, and many friends with healthy saplings. The trees of the park were so placed as to form a noble avenue, which long shaded the press and was known as Carey's Walk. The umbrageous tamarind formed a dense cover, under which more than one generation of Carey's successors rejoiced as they welcomed visitors to the consecrated spot from all parts of India, America, and Great Britain. Foresters like Brandis and Cleghorn at various times visited this arboretum, and have referred to the trees, whose date of planting is known, for the purpose of recording the rate of growth. For the loved garden Carey himself trained native pea- sants who, with the mimetic instinct of the Bengali, followed his instructions like those of their own Brahmans, learned the Latin names, and pronounced them with their master's very accent up till a recent date, when Hullodhur, the last of them, passed away. The garden with its tropical glories and more modest exotics, every one of which was as a personal friend and to him had an individual history, was more than a place of recreation. It was his oratory, the scene of prayer and meditation, the place where he began and ended the day of light with God. What he wrote in his earlier journals and letters of the sequestered spot at Mudnabati was true in a deeper and wider sense of the garden of Serampore : " 23d September, Lord's Day. Arose about sunrise and, according to my usual practice, walked into my garden for meditation and prayer till the servants came to family worship." " 24th September. Arose and retired into my garden for prayer and meditation. To-day a great number of persons attended on family worship." We have this account from his son Jonathan, written in 1836 : " In objects of nature my father was exceedingly curious. His collection of mineral ores, and other subjects of natural history, was X 306 LIFE OF WILLIAM CAREY. 1800 extensive, and obtained his particular attention in seasons of leisure and recreation. The science of botany was his constant delight and study ; and his fondness for his garden remained to the last. No one was allowed to interfere in the arrangements of this his favourite retreat ; and it is here he enjoyed his most pleasant moments of secret devotion and meditation. The arrangements made by him were on the Linnsean system ; and to disturb the bed or border of the garden was to touch the apple of his eye. The garden formed the best and rarest botanical collection of plants in the East ; to the extension of which, by his correspondence with persons of eminence in Europe and other parts of the world, his attention was constantly directed ; and, in return, he supplied his correspondents with rare collections from the East. It was painful to observe with what distress my father quitted this scene of his enjoyments, when extreme weakness, during his last illness, prevented his going to his favourite retreat. Often, when he was unable to walk, he was drawn into the garden in a chair placed on a board with four wheels. " In order to prevent irregularity in the attendance of the gardeners he was latterly particular in paying their wages with his own hands ; and on the last occasion of doing so, he was much affected that his weakness had increased and confined him to the house. But, not- withstanding he had closed this part of his earthly scene, he could not refrain from sending for his gardeners into the room where he lay, and would converse with them about the plants ; and near his couch, against the wall, he placed the picture of a beautiful shrub, upon which he gazed with delight. " On this science he frequently gave lectures, which were well attended, and never failed to prove interesting. His publication of Roxburgh's Flora Indica is a standard work with botanists. Of his botanical friends he spoke with great esteem ; and never failed to defend them when erroneously assailed. He encouraged the study of the science wherever a desire to acquire it was manifested. In this particular he would sometimes gently reprove those who had no taste for it ; but he would not spare those who attempted to undervalue it. His remark of one of his colleagues was keen and striking. When the latter somewhat reprehended Dr. Carey, to the medical gentleman attending him, for exposing himself so much in the garden, he im- mediately replied, that his colleague was conversant with the plea- sures of a garden, just as an animal was with the grass in the field." As from Dinajpoor, so from Serampore after his settle- 1821 HIS DAISY. 307 ment there, an early order was this on 27th November 1800 : "We are sending an assortment of Hindoo gods to the British Museum, and some other curiosities to different friends. Do send a few tulips, daffodils, snowdrops, lilies, and seeds of other things, by Dolton when he returns, desir- ing him not to put them into the hold. Send the roots in a net or basket, to be hung up anywhere out of the reach of salt water, and the seeds in a separate small box. You need not be at any expense, any friend will supply these things. The cowslips and daisies of your fields would be great acquisitions here. Mr. Eobert Brewin, of Leicester, would, with the utmost pleasure, send you an assortment." What the daisies of the English fields became to Carey, and how his request was long after answered, is told by James Mont- gomery, the Moravian, who formed after Cowper the second poet of the missionary reformation : THE DAISY IN INDIA. ' ' The simple history of these stanzas is the following. A friend of mine, a scientific botanist, residing near Sheffield, had sent a package of sundry kinds of British seeds to the learned and venerable Doctor WILLIAM CAREY, one of the first Baptist Missionaries to India, where they had established themselves in the small Danish settlement of Serampore, in the province of Bengal. Some of the seeds had been enclosed in a bag, containing a portion of their native earth. In March 1821 a letter of acknowledgment was received by his correspondent from the Doctor, who was himself well skilled in botany, and had a garden rich in plants, both tropical and European. In this enclosure he was wont to spend an hour every morning, before he entered upon those labours and studies which have rendered his name illustrious both at home and abroad, as one of the most accomplished of Oriental scholars and a translator of the Holy Scriptures into many of the Hindoo languages. In the letter aforementioned, which was shown to me, the good man says : ' That I might be sure not to lose any part of your valuable present, I shook the bag over a patch of earth in a shady place : on visiting which a few days afterwards I found springing up, to my inexpressible delight, a Bdlis perennis of our English pastures. I know not that I ever enjoyed, since leaving Europe, a simple pleasure so exquisite as the sight of this English Daisy afforded me ; not having seen one for upwards of thirty years, and never expecting to see one again. ' 308 LIFE OF WILLIAM CAREY. 1821 " On the perusal of this passage, the following stanzas seemed to spring up almost spontaneously in my mind, as the ' little English flower ' in the good Doctor's garden, whom I imagined to be thus addressing it on its sudden appearance. With great care and attention he was able to perpetuate ' the Daisy in India ' as an annual only, raised by seed from season to season. It may be observed that, amidst the luxuriance of tropical vegetation, there are comparatively few small plants, like the multifarious progeny of our native flora. "There is a beautiful coincidence between a fact and a fiction in this cir- cumstance. Among the many natural and striking expedients by which the ingenious author of RoUnson Crusoe contrives to supply his hero on the desolate island with necessaries and comforts of life, not indigenous, we are informed, that Crusoe one day, long after his shipwreck and residence there, perceived some delicate blades of vegetation peeping forth, after the rains, on a patch of ground near his dwelling-place. Not knowing what they were, he watched their growth from day to day, till he ascertained, to his ' inex- pressible delight,' that they were plants of some kind of English corn. He then recollected having shaken out on that spot the dusty refuse of 'a bag' which had been used to hold grain for the fowls on shipboard. 'With great care and attention' he was enabled to preserve the precious stalks till the full corn ripened in the ear. He then reaped the first-fruits of this spontaneous harvest, sowed them again, and, till his release from captivity there, ate bread in his lonely abode, ' Placed far amid the melancholy main.' " Thrice welcome, little English flower ! My mother-country's white and red, In rose or lily, till this hour, Never to me such beauty spread : Transplanted from thine island-bed, A treasure in a grain of earth, Strange as a spirit from the dead, Thine embryo sprang to birth. " Thrice welcome, little English flower ! Whose tribes, beneath our natal skies, Shut close their leaves while vapours lower ; But, when the sun's gay beams arise, With unabash'd but modest eyes, Follow his motion to the west, Nor cease to gaze till daylight dies, Then fold themselves to rest. 1821 JAMES MONTGOMERY ON CAREY'S DAISY. 309 " Thrice welcome, little English flower ! To this resplendent hemisphere, Where Flora's giant offspring tower In gorgeous liveries all the year : Thou, only thou, art little here, Like worth unfriended and unknown, Yet to my British heart more dear Than all the torrid zone. " Thrice welcome, little English flower ! Of early scenes beloved by me, While happy in my father's bower, Thou shalt the blithe memorial be ; The fairy sports of infancy, Youth's golden age, and manhood's prime, Home, country, kindred, friends, with thee, I find in this far clime. " Thrice welcome, little English flower ! I'll rear thee with a trembling hand : Oh, for the April sun and shower, The sweet May dews of that fair land, Where Daisies, thick as star-light, stand In every walk ! that here may shoot Thy scions, and thy buds expand, A hundred from one root. " Thrice welcome, little English flower ! To me the pledge of hope unseen : When sorrow would my soul o'erpower, For joys that were, or might have been, I'll call to mind, how, fresh and green, I saw thee waking from the dust ; Then turn to heaven with brow serene, And place in GOD my trust." From every distant station, from Amboyna to Delhi, he received seeds and animals and specimens of natural history. The very schoolboys when they went out into the world, and the young civilians of Fort William College, enriched his collections. To Jabez, his son in Amboyna, we find him 310 LIFE OF WILLIAM CAKEY. 1816 thus writing: "Pray do you know anything about the Alfoors ? Does their language differ from the Malays ? Have they any writing ? Are they heathens ? And what gods do they worship? ... I am very desirous of information on this subject. ... I have already informed you of the luck- less fate of all the animals you have sent. I know of no remedy for the living animals dying, but by a little attention to packing them, you may send skins of birds and animals of every kind, and also seeds and roots. I lately received a parcel of seeds from Moore (a ]arge boy who, you may remember, was at school when the printing-office was burnt), every one of which bids fair to grow. He is in some of the Malay islands. After all you have greatly contributed to the enlargement of my collection." " Vlth September 1816. I approve much of Bencoolen as a place for your future labours, unless you should rather choose the island of Borneo. . . . The English may send a Eesident thither after a time. I mention this from a con- versation I had some months ago on the subject with Lord Moira, who told me that there is a large body of Chinese on that island." They " applied to the late Lieut.-Governor of Java, requesting that an English Eesident may be sent to govern them, and offering to be at the whole expense of his salary and government. He informed me that a gentleman had it in charge to make proper inquiry into the circumstance, and proposed that J. Marshman should accompany him, saying that the Eesident would have it in his power to do much for him. He also mentioned you as a fit person to go, if I choose it rather than for John to go. I declined it. ... The Borneo business may come to nothing, but if it should succeed it would be a glorious opening for the Gospel in that large island. Sumatra, however, is larger than any one man could occupy." As we read this we see the Serampore apostle's hope fulfilled after a different fashion, in Eajah 1814 " THE HORTUS BENGALENSIS." 311 Brooke's settlement at Sarawak, and in the charter of the North Borneo Company, though not in the evangelical suc- cess of the missionary societies, as yet, whether Dutch or English. To Koxburgh and his Danish successor Wallich, to Voigt who succeeded Wallich in Serampore, and hundreds of corre- spondents in India and Germany, Great Britain and America, Carey did many a service in sending plants and what was a greater sacrifice for so busy a man writing letters. What he did for the Hortus Bengalensis may stand for all. When, in 1814, Dr. Eoxburgh was sent to sea almost dying, Dr. Carey edited and printed at his own press that now very rare volume, the Hortus Bengalensis, or a Catalogue of the Plants of the Honourable East India Com- pany's Botanic Garden in Calcutta. The manuscript had been copied out by a native writer, who had shown a lofty indifference to gender in the cases in which specific names had been removed from one genus to another. Carey's intro- duction of twelve large pages is perhaps his most characteristic writing on a scientific subject. His genuine friendliness and humility shine forth in the testimony he bears to the abili- ties, zeal, and success of the great botanist who, in twenty years, had created a collection of 3200 species. Of these 3000 at least had been given by the European residents in India, himself most largely of all, a fact which " not only vindicates them from the charge of indifference to this object, but evinces a degree of attention to it scarcely paralleled in an equal population in any other country." Having shown in detail the utility of botanical gardens, especially in all the foreign settlements of Great Britain, he declared that only a beginning had been made in observing and cataloguing the stock of Asiatic productions. He urged English residents all over India to set apart a small plot for the reception of the plants of their neighbourhood, and when riding about the country to 312 LIFE OF WILLIAM CAREY. 1820 mark plants, which their servants could bring on to the nur- sery, getting them to write the native name of each. He desiderated gardens at Hurdwar, Delhi, Dacca, and Sylhet, where plants that will not live at Calcutta might prosper, a suggestion which was afterwards carried out by the Govern- ment in establishing a garden at Saharanpoor, in the North- west province, in a Sub-Himalayan region, which has been successfully directed by Eoyle, Falconer, and Jameson. The practical enthusiast thus continues : " Something of the same nature in each of the islands would be desirable to secure collections there, and to preserve the plants collected, that duplicates and even triplicates might be sent in succes- sion to the Botanical Garden at Calcutta, without which they cannot be expected in general to succeed, but which would secure their naturalisation in Bengal if either so useful or so beautiful as to make that desirable, and would greatly promote botanical knowledge by adding to our present cata- logues the greatest part of the undiscovered riches of the vegetable kingdom in the Eastern part of the world." On Dr. Eoxburgh's death in 1815 Dr. Carey waited to see whether an English botanist would publish the fruit of thirty years' labour of his friend in the description of more than 2000 plants, natives of Eastern Asia. At his own risk he then, in 1820, undertook this publication, or the Flora Indica, placing on the title-page, "All Thy works praise Thee, Lord David." Dr. Wallich's absence on a botanical mission in Nepal for eighteen months, and the anxiety of Dr. Carey, whom he termed my " inestimable friend the Eev. Editor," to include the new descriptions in the book, led to delay in the appearance of the second volume till 1824. Both were reprinted in 1832 along with the third volume, when at Captain Eoxburgh's desire Dr. Wallich's additions were struck out. When the Eoxburgh MSS. were made over to the library of the Botanic Garden at Calcutta, the fourth 1811 AN AGKICULTUKAL EEFOEMEE. 313 and final volume appeared with this touching note regarding the new edition : " The work was printed from MSS. in the possession of Dr. Carey, and it was carried through the press when he was labouring under the debility of great age. . . . The advanced age of Dr. Carey did not admit of any longer delay." His first public attempt at agricultural reform was made in the paper which he contributed to the Transactions of the Bengal Asiatic Society, and which appeared in 1811 in the tenth volume of the Asiatic Researches. In the space of an ordinary Quarterly Eeview article he describes the " State of Agriculture in the District of Dinajpoor," and urges im- provements such as only the officials, settlers, and Govern- ment could begin. The soils, the " extremely poor " people, their " proportionally simple and wretched farming utensils," the cattle, the primitive irrigation alluded to in Deuteronomy as " watering with the foot," and the modes of ploughing and reaping, are rapidly sketched and illustrated by lithographed figures drawn to scale. In greater detail the principal crops are treated. The staple crop of rice in its many varieties and harvests at different seasons is lucidly brought before the Government, in language which it would have been well to remember or reproduce in the subsequent avoidable famines of Orissa and North Bihar. Indigo is set before us with the skill of one who had grown and manufactured it for years ; the many inconveniences and objections attending its cultiva- tion are not overlooked. The hemp and jute plants are enlarged on in language which unconsciously anticipates the vast and enriching development given to the latter as an export and a local manufacture since the Crimean War. An account of the oil-seeds and the faulty mode of expressing the oil, which made Indian linseed oil unfit for painting, is followed by remarks on the cultivation of wheat, to which recent events have given great importance. Though many 314 LIFE OF WILLIAM CAREY. 1811 parts, even of Dinajpoor, were fit for the growth of wheat and barley, the natives produced only a dark variety from bad seed. "For the purpose of making a trial I sowed Patna wheat on a large quantity of land in the year 1798, the flour produced from which was of a very good quality." The pulses, tobacco, the egg-plant, the capsicums, the cucumbers, the arum roots, turmeric, ginger, and sugar-cane, all pass in review in a style which the non-scientific reader may enjoy and the expert must appreciate. Improvements in method and the introduction of the best kinds of plants and vege- tables are suggested, notwithstanding " the poverty, prejudices, and indolence of the natives." This paper is most remarkable, however, for the true note which its writer was the first to strike on the subject of forestry. If we reflect that it was not till 1846 that the Government made the first attempt at forest conservancy, in order to preserve the timber of Malabar for the Bombay dock- yard ; and not till after the conquest of Pegu, in 1855, that the Marquis of Dalhousie was led by the Friend of India to appoint Professor D. Brandis of Bonn to care for the forests of Burma and Dr. Cleghorn for those of South India, we shall appreciate the wise foresight of the missionary- scholar, who, having first made his own park a model of forest teaching, wrote such words as these early in the century : "The cultivation of timber has hitherto, I believe, been wholly neglected. Several sorts have been planted ... all over Bengal and would soon furnish a very large share of the timber used in the country. The sissoo, the Andaman redwood, the teak, the mahogany, the satin-wood, the chikrasi, the toona, and the sirisha should be principally chosen. The planting of these trees single, at the distance of a furlong from each other, would do no injury to the crops of corn, but would, by cooling the atmosphere, rather be advantageous. In many places spots now unproductive would be improved by clumps 1820 PROJECTS THE AGRI-HORTICULTURAL SOCIETY. 315 or small plantations of timber, under which ginger and turmeric might be cultivated to great advantage. In some situations sal ... would prosper. Indeed the improve- ments that might be made in this country by the planting of timber can scarcely be calculated. Teak is at present brought from the Bur man dominions. . . . The French naturalists have already begun to turn their attention to the culture of this valuable tree as an object of national utility. This will be found impracticable in France, but may perhaps be attempted somewhere else. To England, the first commercial country in the world, its importance must be obvious." Ten years passed, Carey continued to watch and to extend his agri-horticultural experiments in his own garden, and to correspond with botanists in all parts of the world, but still nothing was done publicly in India. At last, on 15th April 1820, when "the advantages arising from a number of persons uniting themselves as a Society for the purpose of carrying forward any undertaking " were generally acknowledged, the shoemaker and preacher who had a generation before tested these advantages in the formation of the first Foreign Mission Society, issued a Prospectus of an Agricultural and Horticul- tural Society in India, from the " Mission House, Serampore." The prospectus thus concluded : " Both in forming such a Society and in subsequently promoting its objects, important to the happiness of the country as they regard them, the writer and his colleagues will be happy in doing all their other avocations will permit." Native as well as European gentlemen were particularly invited to co-operate. "It is peculiarly desirable that native gentlemen should be eligible as members of the Society, because one of its chief objects will be the improvement of their estates and of the peasantry which reside thereon. They should therefore not only be eligible as members but also as officers of the Society in pre- 316 LIFE OF WILLIAM CAREY. 1820 cisely the same manner as Europeans." At the first meeting in the Town Hall of Calcutta, Carey and Marshman found only three Europeans beside themselves. They resolved to proceed, and in two months they secured more than fifty members, several of whom were natives. The first formal meeting was held on 14th September, when the constitution was drawn up on the lines laid down in the prospectus, it being specially provided " that gentlemen of every nation be eligible as members." At the next meeting Dr. Carey was requested to draw up a series of queries, which were circulated widely, in order to obtain " correct information upon every circumstance which is connected with the state of agriculture and horticulture in the various provinces of India." The twenty queries show a grasp of principles, a mastery of detail, and a kindliness of spirit which reveal the practical farmer, the accomplished observer, and the thoughtful philanthropist all in one. One only we may quote : " 19. In what manner do you think the comforts of the peasantry around you could be increased, their health better secured, and their general happiness pro- moted?" The Marquis of Hastings gladly became patron, and ever since the Government has made a grant to the Society, which is now Bs.2400 a year. His wife showed such an interest in its progress that the members obtained her consent to sit to Chinnery for her portrait to fill the largest panel in the house at Titigur. The Society became speedily popular, for Carey watched its infancy with loving solicitude, and was the life of its meetings. In the sixty-five years of its existence some five thousand of the best men in India have been its members, of whom nearly five hundred are Asiatics. Agriculturists, military and medical officers, civilians, clergy, and merchants are represented on its roll in nearly equal proportions. The whole number at present is about six hundred. The one Society has grown into three in 1820 INDIAN AGRICULTURAL PROGRESS. 317 India, and it formed the model for the Eoyal Agricultural Society of England, which was not founded till 1838. Italy and Scotland alone preceded Carey in this organ- isation, and he quotes with approbation the action of Sir John Sinclair in 1*790, which led to the first inquiry into the state of British agriculture. The Transactions which Carey led the Society to promise to publish in English, Bengali, and Hindostani have proved to be only the first of a series of special periodicals representing Indian agriculture generally, tea, and forestry. The various Governments in India have economic museums ; and the Government of India, under Lord Mayo, has established a Eevenue and Agricul- tural Department. Carey's early proposal of premiums, each of a hundred rupees, or the Society's gold medal for the most successful cultivation on a commercial scale of coffee and im- proved cotton, for the successful introduction of European fruits, for the improvement of indigenous fruits, for the successful introduction from the Eastern Islands of the man- gosteen or doorian, and for the manufacture of cheese equal to Warwickshire, had the best results in some cases. In 1825 Mr. Lamb of Dacca was presented by " Eev. Dr. Carey in the chair " with the gold medal for a maund (80 Ibs.) of coffee grown there. Carey's own head gardener became famous for his cabbages, and we find this sentence in the Society's Eeport just after their founder's death : " Who would have credited fifteen years ago that we could have exhibited vegetables in the Town Hall of Calcutta equal to the choicest in Covent Garden?" The berries brought from Arabia in his wallet by the pilgrim Baba Booden to the hills of Mysore which bear his name two centuries ago have, since that Dacca experi- ment, covered the uplands of South India and Ceylon. Before Carey died he knew of the discovery of the indigenous tea tree in its original home on the Assam border of Tibet, by C. A. Bruce a discovery which, fostered by the Society 318 LIFE OF WILLIAM CAREY. 1828 and Government alike, is fast putting India in the place of China as a producer. In the Society's Proceedings for 9th January 1828 we find this significant record : " Eesolved at the suggestion of the Eev. Dr. Carey that permission be given to Goluk Chundra, a blacksmith of Titigur, to exhibit a steam engine made by himself without the aid of any European artist." At the next meeting, when 109 malees or native gardeners com- peted at the annual exhibition of vegetables, the steam engine was submitted and pronounced " useful for irrigating lands, made upon the mode of a large steam engine belonging to the missionaries at Serampore." A premium of Es.50 was presented to the ingenious blacksmith as an encourage- ment to further exertions of his industry. When in 1832 the afterwards well-known Lieutenant-Governor Thorn ason was deputy -secretary to Government, he applied to the Society for information regarding the manufacture of paper. Dr. Carey and Earn Komal Sen were referred to, and the former thus replied in his usual concise and clear manner : " When we commenced paper-making several years ago, having then no machinery, we employed a number of native papermakers to make it in the way to which they had been accustomed, with the exception of mixing conjee or rice gruel with the pulp and using it as sizing; our object being that of making paper impervious to insects. Our success at first was very imperfect, but the process was conducted as follows : "A quantity of sunn, viz. the fibres of Crotolaria juncea, was steeped repeatedly in limewater, and then exposed to the air by spread- ing it on the grass ; it was also repeatedly pounded by the dhentzee or pedal, and when sufficiently reduced by this process to make a pulp, it was mixed in a gumla with water, so as to make it of the consist- ence of thick soup. The frames with which the sheets were taken up were made of mat of the size of a sheet of paper. The operator sitting by the gumla dipped this frame in the pulp, and after it was drained gave it to an assistant, who laid it on the grass to dry : this finished the process with us ; but for the native market this paper is afterwards sized by holding a number of sheets by the edge and dipping them 1832 PAPER MANUFACTURE. 319 carefully in conjee, so as to keep the sheets separate. They are after- wards dried, folded, and pressed by putting them between two boards, the upper board of which is loaded with one or more large stones. " In the English method the pulp is prepared by the mill and put into cisterns ; the frames are made of fine wire, and the workman stands by the cistern and takes up the pulp on the frames. The sheets when sufficiently dry are hung on lines to dry completely, after which they are sized, if sizing be required. " We now make our paper by machinery, in which the pulp is let to run on a web of wire, and passing over several cylinders, the last of which is heated by steam, it is dried and fit for use in about two minutes from its having been in a liquid state." In the half century since that reply the Government of India, under the pressure of the home authorities, has alter- nately discouraged and fostered the manufacture of paper on the spot. At present it is in the wiser position of preferring to purchase its supplies in India, at once as being cheaper, and that it may develop the use of the many papermaking fibres there. Hence at the Calcutta Exhibition of 1881-82 the jurors began their report on the machine and hand-made paper submitted to them, with a reference to Carey and this report of his. The Serainpore mills were gradually crushed by the expensive and unsatisfactory contracts made by the India Office. The neighbouring Bally mills seem to flourish since the abandonment of that virtual monopoly, and Carey's anticipations as to the utilisation of the plantain and other fibres of India are being realised l nearly a century after he first formed them. Carey expanded and published his "Address respecting an Agricultural Society in India " in the quarterly Friend of India. He still thinks it necessary to apologise for his action by quoting his hero, Brainerd, who was constrained to assist the Indian converts with his counsels in sowing their maize and arranging their secular concerns. " Few," he adds with 1 Journal of the Agricultural and Horticultural Society of India, vol. vii., part i., new series, Calcutta, 1883, p. 1. 320 LIFE OF WILLIAM CAREY. 1820 the true breadth of genius which converted the Baptist shoe- maker into the Christian statesman and scholar, "who are extensively acquainted with human life, will esteem these cares either unworthy of religion or incongruous with its highest enjoyments." When Carey wrote, not only were the millions of five-acre farmers in India only beginning to recover from the oppression and neglect of former rulers and visitation of terrific famines, as we have seen. Trade was as depressed as agriculture. Transit duties, not less offensive than those of the Chinese, continued to weigh down agricultural industry till Lord W. Bentinck's time and later. The English Government levied an unequal scale of duties on the staples of the East and West Indies, against which the former petitioned in vain. The East India Company kept the people in ignorance, and continued to exclude or persecute the European capitalist and captain of labour as an " interloper." The large native landholders were as uneducated as the cultivators. Before all he set these reforms : close attention to the improvement of land, the best method of cropping land, the introduction of new and useful plants, the improvement of the implements of husbandry, the improvement of live stock, the bringing of waste lands under cultivation, the improvement of horticul- ture. He went on to show that, in addition to the abundance which an improved agriculture would diffuse throughout the country, the surplus of grain exported, besides " her opium, her indigo, her silk, and her cotton," would greatly tend to enrich India and endear Britain to her. "Whatever may be thought of the Government of Mr. Hastings and those who immediately preceded him, for these last forty years India has certainly enjoyed such a Government as none of the provinces of the Persian or the Eoman Empire ever enjoyed for so great a length of time in succession, and, indeed, one almost as new in the annals of modern Europe as in those of India." 1820 THE IMPORTANCE OF EUROPEAN CAPITAL. 321 Carey found one of the greatest obstacles to agricultural progress to be the fact that not one European owned a single foot of the soil, " a singular fact in the history of nations," removed only about the time of his own death. His remarks on this have a present significance : "It doubtless originated in a laudable care to preserve our Indian fellow-subjects from insult and violence, which it was feared could scarcely be done if natives of Britain, wholly unacquainted with the laws and customs of the people, were permitted to settle indiscrimi- nately in India. While the wisdom of this regulation at that time is not impugned, however, it may not be improper to inquire whether at the present time a permission to hold landed property, to be granted by Government to British subjects in India, according to their own discretion, might not be of the highest benefit to the country, and in some degree advantageous to the Government itself. " The objections which have been urged against any measure of this nature are chiefly that the indiscriminate admission of Europeans into the country might tend to alienate the minds of the inhabitants from Britain, or possibly lead to its disruption from Britain in a way similar to that of America. Respecting this latter circumstance, it is certain that, in the common course of events, a greater evil could scarcely befall India. On the continuance of her connection with Britain is suspended her every hope relative to improvement, security, and happiness. The moment India falls again under the dominion of any one or any number of native princes, all hope of mental improve- ment, or even of security for person or property, will at once vanish. Nothing could be then expected but scenes of rapine, plunder, blood- shed, and violence, till its inhabitants were sealed over to irremediable wretchedness, without the most distant ray of hope respecting the future. And were it severed from Britain in any other way, the reverse felt in India would be unspeakably great. At present all the learning, the intelligence, the probity, the philanthropy, the weight of character existing in Britain, are brought to bear on India. There is scarcely an individual sustaining a part in the administration of affairs who does not feel the weight of that tribunal formed by the suffrages of the wise and the good in Britain, though he be stationed in the remotest parts of India. Through the medium of a free press the wisdom, probity, and philanthropy which pervade Britain exercise an almost unbounded sway over every part of India, to the incalculable Y 322 LIFE OF WILLIAM CAREY. 1820 advantage of its inhabitants ; constituting a triumph of virtue and wisdom this unknown to the ancients, and which will increase in its effects in exact proportion to the increase in Britain of justice, gener- osity, and love to mankind. Let India, however, be severed from Britain, and the weight of these is felt no more. . . . " It is a fact that in case of outrage or injury it is in most cases easier for a native to obtain justice against a European, than for a European to obtain redress if insulted or wronged by a native. This circumstance, attended as it may be with some inconvenience, reflects the highest honour on the British name ; it is a fact of which India affords almost the first instance on record in the annals of history. Britain is nearly the first nation in whose foreign Courts of Justice a tenderness for the native inhabitants habitually prevails over all the partialities arising from country and education. If there ever existed a period, therefore, in which a European could oppress a native of India with impunity, that time is passed away we trust for ever. That a permission of this nature might tend to sever India from Britain after the example of America is of all things the most improb- able. . . . Long before the number of British landholders in India shall have become considerable, Penang and the Eastern Isles, Ceylon, the Cape, and even the Isles of New South Wales, may in European population far exceed them in number ; and unitedly, if not singly, render the most distant step of this nature as impracticable, as it would be ruinous to the welfare and happiness of India. . . . " British -born landholders would naturally maintain all their national attachments, for what Briton can lose them ? and derive their happiness from corresponding with the wise and good at home. If sufficiently wealthy, they would no doubt occasionally visit Britain, where indeed it might be expected that some of them would reside for years together, as do the owners of estates in the West Indies. While Britain shall remain what she now is, it will be impossible for those who have once felt the force of British attachments, ever to forego them. Those feelings would animate their minds, occupy their con- versation, and regulate the education and studies of their children, who would be in general sent home that they might there imbibe all those ideas of a moral and intellectual nature for which our beloved country is so eminent. Thus a new intercourse would be established between Britain and the proprietors of land in India, highly to the advantage of both countries. While they derived their highest happi- ness from the religion, the literature, the philanthropy and public 1823 HIS ECONOMIC FORESIGHT. 323 spirit of Britain, they would, on the other hand, be able to furnish Britain with the most accurate and ample information relative to the state of things in a country in which the property they held there constrained them to feel so deep an interest. The fear of all oppres- sion being out of the question, while it would be so evidently the interest, not only of every Briton but of every Christian, whether British or native, to secure the protecting aid of Britain, at least as long as two-thirds of the inhabitants of India retained the Hindoo or Mussulman system of religion, few things would be more likely to cement and preserve the connection between both countries than the existence of such a class of British-born landholders in India." It is profitable to read this in the light of the events of the subsequent half-century of the Duff-Bentinck reforms, the Sepoy mutiny, the government of the Queen-Empress, the existence of more than two millions of Christians in India, the social and commercial development due to the non-official and official aliens from Great Britain and America. On the materialistic side alone the first of the reports, showing the industrial and agricultural resources of the Indian Empire, prepared for the London Exhibition of 1886, will form the most pregnant commentary on Carey's scientific and economic work. " Whatever pictures may be drawn of dis- tress in any part of India," we find the Agricultural Secretary of the Government saying, " there is no doubt that the condi- tion of the cultivators generally is materially better than it was fifty years ago." And as if he were quoting Carey's language of urgency sixty-five years before, he adds : " The State landlord-in-chief is promoting railways, canal and well irrigation, the improvement of the rent and revenue systems, the reclamation of waste lands, with the establishment of fuel and fodder reserves, the introduction of agricultural im- provements by new machines and new methods." 1 There is one evil which Carey never ceased to point out, 1 Mr. Buck's address on the "Agricultural Resources of India," pub- lished in the Journal of the London Society of Arts, 30th January 1885, p. 225. 324 LIFE OF WILLIAM CAREY. 1820 but which the very perfection of our judicial procedure and the temporary character of our land assessments have intensi- fied " the borrowing system of the natives." While 12 per cent is the so-called legal rate of interest, it is never below 36, and more frequently rises to 72 per cent. Native marriage customs, the commercial custom of "ad- vances," agricultural usage, and our civil procedure combine to sink millions of the peasantry lower than they were, in this respect, in Carey's time. For this, too, he had a remedy so far as it was in his power to mitigate an evil which only practical Christianity will cure. He was the first to apply in India that system of savings banks which the Government of India has of late sought to encourage. At a time when the English and even Scottish Univer- sities denied their honorary degrees to all British subjects who were not of the established Churches, Brown University, in the United States Judson's spontaneously sent Carey the diploma of Doctor of Divinity. That was in the year 1807. In 1823 he was elected a corresponding member of the Horti- cultural Society of London, a member of the Geological Society, and a Fellow of the Linnsean Society. To him the latter year was ever memorable, not for such honours which he had not sought, but for a flood of the Damoodar river, which, overflowing its embankments and desolating the whole country between it and the Hoogli, submerged his garden and the mission grounds with three feet of water, swept away the botanic treasures or buried them under sand, and destroyed his own house. Carey was lying in bed at the time, under an apparently fatal fever following disloca- tion of the hip -joint. He lost his footing when stepping from a boat on his weekly return from Calcutta, and had been carried to his room by the boatmen. Surgical science was then less equal to such a case than it is now, and for nine days he suffered agony, which on the tenth resulted in 1823 DESTRUCTION OF HIS GARDEN BY A FLOOD. 325 fever. When hurriedly carried out of his tottering house, which in a few hours was scoured away by the rest of the torrent into a hole fifty feet deep, his first thought was of his garden. For six months he used crutches, but long before he could put foot to the ground he was carefully borne all over the scene of desolation. His noble collection of exotic plants, unmatched in Asia save in the Company's Garden, was gone. His scientific arrangement of orders and families was obliterated. It seemed as if the fine barren sand of the mountain torrent would make the paradise a desert for ever. The venerable botanist was wounded in his keenest part, but he lost not an hour in issuing orders and writing off for new supplies of specimens and seeds, which years after made the place as lovely, if not so precious, as before. He thus wrote Dr. Eyland : " SERAMPORE, Dec. 22, 1823. " MY DEAR BROTHER I once more address you from the land of the living, a mercy which about two months ago I had no expectation of, nor did any one expect it more than, nor perhaps so much as, myself. On the 1st of October I went to Calcutta to preach, and returned with another friend about midnight. When I got out of the boat close to our own premises, my foot slipped and I fell ; my friend also fell in the same place. I however perceived that I could not rise, nor even make the smallest effort to rise. The boatmen carried me into the house, and laid me on a couch, and my friend, who was a medical man, examined my hurt. From all this affliction I am, through mercy, nearly restored. I am still very weak, and the injured limb is very painful. I am unable to walk two steps without crutches ; yet my strength is sensibly increasing, and Dr. Mellis, who attended me during the illness, says he has no doubts of my perfect recovery. " During my confinement, in October, such a quantity of water came down from the western hills, that it laid the 326 LIFE OF WILLIAM CAREY. 1823 whole country for about a hundred miles in length and the same in breadth, under water. The Ganges was filled by the flood, so as to spread far on every side. Serampore was under water ; we had three feet of water in our garden for seven or eight days. Almost all the houses of the natives in that vast extent of country fell ; their cattle were swept away, and the people, men, women, and children. Some gained elevated spots, where the water still rose so high as to threaten them with death ; others climbed trees, and some floated on the roofs of their ruined houses. One of the Church missionaries, Mr. Jetter, who had accompanied Mr. Thomason and some other gentlemen to Burdwan to examine the schools there, called on me on his return and gave me a most distressing account of the fall of houses, the loss of property, the violent rushing of waters, so that none, not even the best swimmers, dared to leave the place where they were. " This inundation was very destructive to the Mission house, or rather the mission premises. A slip of the earth (somewhat like that of an avalanche), took place on the bank of the river near my house, and gradually approached it until only about ten feet of space were left between that and the house ; and that space soon split. At last two fissures appeared in the foundation and wall of the house itself. This was a signal for me to remove ; and a house built for a pro- fessor in the College being empty, I removed to it, and through mercy am now comfortably settled there. " I have nearly filled my letter with this account, but I must give you a short account of the state of my mind when I could think, and that was generally when excited by an access of friends ; at other times I could scarcely speak or think. I concluded one or two days that my death was near. I had no joys ; nor any fear of death, or reluctance to die ; but never was I so sensibly convinced of the value of an ATONING Saviour as then. I could only say, ' Hangs my helpless soul 1831 DESTEUCTION OF HIS TREES BY A CYCLONE. 327 on thee;' and adopt the language of the first and second verses of the fifty-first Psalm, which I desired might be the text for my funeral sermon. A life of faith in Christ as the Lamb of God who taketh away the sin of the world, appeared more than ordinarily important to my mind, and I expressed these feelings to those about me with freedom and pleasure. " Now, through the gracious providence of God, I am again restored to my work, and daily do a little as my strength will admit. The printing of the translations is now going forward almost as usual, but I have not yet been able to attend to my duties in College. The affairs of the Mission are more extended, and I trust in as prosperous a state as at any former time. There are now many of other denominations employed in Missions, and I rejoice to say that we are all workers together in the work. The native churches were never in a better state, and the face of the Mission is in every respect encouraging. Give my love to all who know me. I am very affectionately yours. " W. CAREY." Still more severe and disastrous in its effects was the cyclone of 1831. The former had desolated the open garden, but this laid low some of the noblest trees which, in their fall, crushed his splendid conservatory. One of his brethren represents the old man as weeping over the ruin of the col- lections of twenty years. Again the Hoogli, lashed into fury and swollen by the tidal wave, swept away the lately-formed road, and, cutting off another fourth of the original settle- ment of the Mission, imperilled the old house of Mr. Ward. Its ruins were levelled to form another road, and ever since the whole face of the right bank of the river has been a source of apprehension and expense. Just before this, Dr. Staughton had written from America that the interest on the funds raised there by Ward for the College would not be sent until the trustees were assured that the money was not to be 328 LIFE OF WILLIAM CAKEY. 1830 spent on the teaching of science in the College, but only on the theological education of Hindoo converts. " I must confess," was Carey's reply, " I never heard anything more illiberal. Pray can youth be trained up for the Christian ministry without science ? Do you in America train up youths for it without any knowledge of science ? " One of Dr. Carey's latest visits to Calcutta was to inspect the Society's Garden then at Alipore, and to write the elaborate report of the Horticultural Committee which appeared in the second volume of the Transactions after his death. He there records the great success of the cultivation of the West India arrowroot. This he introduced into his own garden, and after years of discontinued culture we raised many a fine crop from the old roots. The old man " cannot but advert, with feelings of the highest satisfaction, to the dis- play of vegetables on the 13th January 1830, a display which would have done honour to any climate, or to any, even the most improved system of horticulture. . . . The greater part of the vegetables then produced were, till within these last few years, of species wholly unknown to the native gardeners." When, in 1842, the Agri-Horticultural Society resolved to honour its founder, it appropriately fell to Dr. Wallich, followed by the president Sir J. P. Grant, to do what is thus recorded : " Dr. Wallich addressed the meeting at some length, and alluded to the peculiar claims which their late venerable founder had on the affection of all classes for his untiring exertions in advancing the pro- sperity of India, and especially so on the members of the Society. He concluded his address by this motion : ' That the Agricultural and Horticultural Society of India, duly estimating the great and important services rendered to the interests of British India by the founder of the institu- tion, the late Eeverend Dr. William Carey, who unceasingly applied his great talents, abilities, and influence in advancing 1842 MAKBLE BUST OF CAREY. 329 the happiness of India more especially by the spread of an improved system of husbandry and gardening desire to mark, by some permanent record, their sense of his transcendent worth, by placing a marble bust to his memory in the Society's new apartments at the Metcalfe Hall, there to remain a last- ing testimony to the pure and disinterested zeal and labours of so illustrious a character : that a subscription, accord- ingly, from among the members of the Society, be urgently recommended for the accomplishment of the above object.' " One fact in the history of the marble bust of Carey, which since 1845 has adorned the hall of the Agricultural Society of India, would have delighted the venerable missionary. Following the engraving from Home's portrait, and advised by one of the sons, Nobo Koomar Pal, a self-educated Bengali artist, modelled the clay. The clay bust was sent to England for the guidance of Mr. J. C. Lough, the sculptor selected by Dr. Eoyle to finish the work in marble. Mr. Lough had executed the Queen's statue for the Eoyal Exchange, and the monument with a reclining figure of Southey. In sending out the marble bust of Carey to Calcutta Dr. Eoyle wrote, " I think the bust an admirable one ; General Macleod imme- diately recognised it as one of your much esteemed Founder." The Calcutta photographer has not succeeded in producing a representation of it free enough from shadows to make it possible for the engraver to prepare a satisfactory outline of it for this page. CHAPTER XIII. CAREY'S IMMEDIATE INFLUENCE IN GREAT BRITAIN AND AMERICA. 1813-1830. Carey's relation to the new era The East India Company's Charters of 1793, 1813, and 1833 His double influence on the churches and public opinion The great missionary societies Missionary journals and their readers Bengal and India recognised as the most important mission fields Influence on Robert Haldane Reflex effect of foreign on home missions Carey's power over individuals Melville Home and Douglas of Cavers Henry Martyn Charles Simeon and Stewart of Moulin Robert Hall and John Foster Heber and Chalmers William Wilber- force on Carey Mr. Prendergast and the tub story Last persecution by Lord Minto's Government Carey on the persecution and the charter controversy The persecuting clause and the resolution legalising tolera- tion The Edinburgh Review and Sydney Smith's fun Sir James Mack- intosh's opinion South ey's defence and eulogy of Carey and the Brother- hood in the Quarterly Review Political value of Carey's labours Andrew Fuller's death A model foreign mission secretary His friend- ship with Carey The sixteen years' Dyer dispute Dr. Carey's position His defence of Marshman and rebuke of Dyer His chivalrous self- sacrifice His forgiveness of the younger brethren in Calcutta His fidelity to righteousness and to friendship. HIMSELF the outcome of the social and political forces which began a century ago in the French Eevolution, and are still at work, William Carey was made a living personal force to the new era. The period which was introduced in 1783 by the Peace of Versailles in Europe following the Independence of the United States of America, was new on every side, in politics, in philosophy, in literature, in scien- tific research, in a just and benevolent regard for the peoples 1783-1833 CAREY'S RELATION TO THE NEW ERA. 331 of every land, and in the awakening of the churches from the sleep of formalism. Carey was no thinker, but with the reality and the vividness of practical action and personal sacrifice he led the English-speaking races, to whom the future of the world was then given, to substitute for the dreams of Eousseau and all other theories the teaching of Christ as to His kingdom within each man, and in the pro- gress of mankind. Set free from the impossible task of administering North America on the absolutist system which the Georges would fain have continued, Great Britain found herself committed to the duty of doing for India what Eome had done for Europe. England was compelled to surrender the free West to her own children only that she might raise the servile and idolatrous East to such a Christian level as the genius of its peoples could in time enable them to work out. But it took the thirty years from 1783 to 1813 to convince British statesmen, from Pitt to Castlereagh, that India is to be civilised not according to its own false systems, but by truth in all forms, spiritual and moral, scientific and historical It took other twenty years, to the Charter of 1833, to complete the conversion of the British Parliament to the belief that the principles of truth and freedom are in their measure as good for the East as for the West. At the beginning of this new period William Pitt based his motion for Parliamentary reform on this fact, that "our senators are no longer the representatives of British virtue but of the vices and pollu- tions of the East." At the close of it Lord William Bentinck, Macaulay, and Duff, co-operated in the decree which made truth, as most completely revealed through the English lan- guage and literature, the medium of India's enlightenment. William Carey's career of fifty years, from his baptism in 1783 and the composition of his Enquiry to his death in 1834, covered and influenced more than any other one man's 332 LIFE OF WILLIAM CAREY. 1796- the whole time ; and he represented in it an element of per- manent healthy nationalisation which these successors over- looked, the use of the languages of the peoples of India as the only literary channels for allowing the truth revealed through the English language to reach the millions of the natives. It was by this means that Carey educated Great Britain and America to rise equal to the terrible trust of jointly creating a Christian Empire of India, and ultimately a series of self-governing Christian nations in Southern and Eastern Asia. He consciously and directly roused the churches of all names to carry out the commission of their Master, arid to seek the promised impulse of His Spirit or Divine Eepre- sentative on earth, that they might do greater things than even those which He did. And he, less directly but not less con- sciously, brought the influence of public opinion, which every year was purified and quickened, to bear upon Parliament and upon individual statesmen, aided in this up till 1815 by Andrew Fuller. Although, unlike Duff afterwards, he never set foot in England again, and the influence of his brethren Ward and Marshman during their visits was largely neutral- ised by the calumny of some leaders of their own sect, Carey's character and career, his letters and writings, his work and whole personality, stood out in England, Scotland, and America as the motive power which stimulated every church and society, and won the triumph of toleration in the charter of 1813, of humanity, education, and administrative reform in the legislation of Lord William Bentinck. We have already seen how the immediate result of Carey's early letters was the foundation on a catholic or non- baptist basis of the London Missionary Society, which now represents the great Nonconformist half of England ; of the Edinburgh or Scottish and Glasgow Societies, through which the Presbyterians sent forth missionaries to West an,d South 1836 INFLUENCE ON MISSIONARY SOCIETIES. 333 Africa and to Western India, until their churches acted as such; of the Church Missionary Society which the evan- gelical members of the Church of England have put in the front of all the societies ; and of Eobert Haldane's splendid self-sacrifice in selling all that he had to lead a large Pres- byterian mission to Hindostan. Soon (1797) the London Society became the parent of that of the Netherlands, and of that which has since become one of the most extensive in all Christendom, the American Board of Commissioners for Foreign Missions. The latter, really founded (1810) by Judson and some of his fellow-students, gave birth (1814) to the almost equally great American Baptist Union when Judson and his colleague became Baptists, and the former was sent by Carey to Burma. The Eeligious Tract Society (1799), and the British and Foreign Bible Society (1804) each a handmaid of the missionary agencies sprang as really though less directly from Carey's action. Such organised efforts to bring in heathen and Mohammedan peoples led in 1809 to the at first catholic work begun by the London Society for pro- moting Christianity among the Jews. The older Wesleyaii Methodist and Gospel Propagation Societies, catching the enthusiasm as Carey succeeded in opening India and the East, entered on a new development under which the former in 1813, and the latter in 1821, no longer confined their opera- tions to the slaves of America and the English of the disper- sion in the colonies and dependencies of Great Britain. In 1815 Lutheran Germany also, which had cast out the Pietists and the Moravian brethren as the Church of England had rejected the Wesleyans, founded the principal representative of its evangelicalism at Basel. The succeeding years up to Carey's death saw similar missionary centres formed, or reorganised, in Leipzig (1819), Berlin (1823), and Bremen (1836). The Periodical Accounts sent home from Mudnabati and 334 LIFE OF WILLIAM CAREY. 1794 Serampore, beginning at the close of 1794, gave birth not only to these great missionary movements but to the new and now familiar class of foreign missionary periodicals. The few magazines then existing, like the Evangelical, became filled with a new spirit of unselfishness, catholicity, and earnest aggressiveness. In 1796 there appeared in Edin- burgh The Missionary Magazine, "a periodical publication intended as a repository of discussion and intelligence re- specting the progress of the Gospel throughout the world." The editors, when beginning their second annual volume, declared that " the number of their readers has already far exceeded their most sanguine expectations," so that thus " a considerable revenue is likely to be raised for the support of missions to the heathen." They close their preface in January 1797 with this statement : " With much pleasure they have learned that there was never a greater number of religious periodical publications carried on than at present, and never were any of them more generally read. The aggregate impression of those alone which are printed in Britain every month considerably exceeds thirty thousand." The first article utilises the facts sent home by Dr. Carey as the fruit of his first two years' experience, to show " The Peculiar Advantages of Bengal as a Field for Missions from Great Britain." After describing, in the style of an English statesman, the immense population, the highly civilised state of society, the eagerness of the natives in the acquisition of knowledge, and the principles which the Hindoos and Mohammedans hold in common with Christians, the writer (who is evidently Robert Haldane) thus continues : " The attachment of loth the Mdhommedans and Hindoos to their ancient systems is lessening every day. We have this information from the late Sir William Jones, one of the Judges of that country, a name dear to literature, and a lover of the religion of Jesus. The Mussulmans in Hindostan are in general but little acquainted with their system, and by no means so zealous for it as their brethren 1797 INFLUENCE ON MISSIONARY LITERATURE. 335 in the Turkish and Persian empires. Besides, they have not the strong arm of civil authority to crush those who would convert them. Mr. Carey's letters seem to intimate the same relaxation among the Hindoos. This decay of prejudice and bigotry will at least incline them to listen with more patience, and a milder temper, to the doc- trines and evidences of the Christian religion. The degree of adhesion to their castes, which still remains, is certainly unfavourable, and must be considered as one of Satan's arts to render men unhappy ; but it is not insuperable. The Roman Catholics have gained myriads of converts from among them. The Danish missionaries record their thousands too : and one (Schwartz) of the most successful missionaries at present in the world is labouring in the southern part of Hindostan. Besides a very considerable number who have thrown aside their old superstition, and make a profession of the Christian religion, he com- putes that, in the course of his ministry, he has been the instrument of savingly converting two thousand persons to the faith of Christ. Of these, above five hundred are Mohammedans : the rest are from among the different castes of the Hindoos. In addition to these instances, it is proper to notice the attention which the Hindoos are paying to the two Baptist missionaries, and which gives a favourable specimen of their readiness to listen to the preaching of the Gospel. . . . " The language of Bengal is spoken over a vast extent of country. The preacher on the coast of Africa, in America, in Greenland, who has learned the language of the heathen, finds himself confined to a few hundreds or thousands of miserable Pagans ; and when he goes beyond the narrow limits of his tribe, or horde, is a barbarian to the neigh- bouring nations ; but the missionary who has learned the language of Bengal will have more millions to address than the others can find hundreds or thousands. Of what advantage this is, need not be said. Without any additional trouble of learning tongues, to how wide an extent may he carry the glad tidings of salvation. And a translation of the sacred Scriptures into this tongue will give millions an oppor- tunity of perusing a book which is able to make them wise unto salva- tion, through faith which is in Christ Jesus. . . . " But Bengal has a further recommendation as a field of missions than its populousness, its civilisation, its attainments in science, many common principles of religion, the decay of attachment to old systems, and the safety and quiet of the missionaries. If the Gospel were once planted, and took deep root in that province, there would be a pleasing prospect of its being propagated through every part of Hin- dostan. That immense region, it has been computed, contains a hun- 336 LIFE OF WILLIAM CAREY. 1797 dred and twenty millions of inhabitants. And what disciple of Jesus does not feel his heart glow with all the ardour of holy zeal at the glorious prospect, and anxiously desire to see the door opened to every apartment of that vast habitation of souls, and to have every inclosure of that ample harvest supplied with labourers. Should Bengal ever be converted to the faith of Christ, the way is plain and easy to every other province of the empire ; and if European missionaries should any- where find difficulty of access, Mohammedan and Hindoo converts will be able to carry the Gospel into every part of it without any obstacle, and with every prospect of success. " Benefits still more extensive may be expected from planting the Gospel in Bengal. The situation of that province in respect to the most famous, civilised, and populous countries of the East, merits parti- cular attention. By casting the eye of Christian benevolence on the map of the world, with pleasing surprise, Bengal will be seen placed in the centre of the southern part of Asia, and presenting on every side the noblest fields for missions which are to be found on the face of the earth. China, that world of souls in itself, is at no great distance to the east : and an entrance into it may be more easily obtained by missionaries from that quarter than by the usual channels of com- merce. Thibet and Tartary, on the north, contain their millions. Beyond the ocean, Persia, to the west, calls for the consolations of the Gospel, to cheer them amidst the darkness of Mohammedan delusion : while the swarthy sons of Pegu and Siam, inhabiting large and fertile countries on the south, invite the messengers of peace to come and pro- claim the glad tidings of life and immortality. A better centre of operations than Bengal it is impossible for the spiritual warrior to fix on for extending the kingdom of Jesus Christ, and for crushing the usurpations of Satan and of sin. " Keflect, disciple of Jesus ! on what has been presented to thy view. The cause of Christ is thy own cause. Without deep crimina- lity thou canst not be indifferent to its success. Kejoice that so delightful a field of missions has been discovered and exhibited. House thyself from the slumbers of spiritual languor. Exert thyself to the utmost of thy power ; and let conscience be able to testify, without a doubt, even at the tribunal of Jesus Christ, If missionaries are not speedily sent to preach the glorious Gospel in Bengal, it shall not be owing to me." That is remarkable writing for an Edinburgh magazine in the year 1797, and it was Carey who made it possible. Its 1800 FOREIGN MISSIONS CREATE HOME MISSIONS. 337 author followed up the appeal by offering himself and his all, for life and death, in a " Plan of the Mission to Bengal," which appeared in the April number. Eobert Haldane, whose journal at this time was full of Carey's doings, and his ordained associates, Bogue, Innes, and Greville Ewing, accom- panied by John Eitchie as printer, John Campbell as cate- chist, and other lay workers, determined to turn the very centre of Hindooism, Benares, into a second Serampore. Defeated by one set of Directors of the East India Company, he waited for the election of their successors, only to find the East India Company as hostile to the Scottish gentleman as they had been to the English shoemaker four years before. Pitt and Dundas, at that time dictators of England and Scotland, were his personal friends, but they refused to order that the mis- sionaries should be " lawfully licensed or authorised to go, sail, or repair to the East Indies," under the statute passed really to exclude free traders and secure to the Company their commercial monopoly, but again used to shut out Christianity alone of all religions. The formation of the great Missionary and Bible Societies did not, as in the case of the Moravian Brethren and the Wesleyans, take their members out of the Churches of Eng- land and Scotland, of the Baptists and Independents. It supplied in each case an executive through which these worked aggressively not only on the non-christian world, but still more directly on their own home congregations and parishes. The foreign mission spirit directly gave birth to the home mission on an extensive scale. Not merely did the Haldanes and their agents, following Whitefield and the Secession of 1733, become the evangelists of the north when they were not suffered to preach the Gospel in South Asia ; every member of the churches of Great Britain and America, as he caught the enthusiasm of humanity, in the Master's sense, from the periodical accounts sent home from Seram- z 338 LIFE OF WILLIAM CAREY. 1797 pore, and soon from Africa and the South Seas, as well as from the Red Indians and Slaves of the West, began to work as earnestly among the neglected classes around him, as to pray and give for the conversion of the peoples abroad. From first to last, from the early days of the Moravian influence on Wesley and Whitefield, and the letters of Carey to the suc- cessive visits of missionaries like Duff and Judson, Ellis and Williams, Moffat and Livingstone, to the home churches, it is the enterprise of foreign missions which has been the leaven of Christendom no less really than of the rest of the world. Does the fact that at the close of the year 1796 there were more than thirty thousand men and women in Great Britain who every month read and prayed about the then little known world of heathenism, and spared not their best to bring that world to the Christ whom they had found, seem a small thing ? How much smaller, even to con- temptible insignificance, must those who think so consider the arrival of William Carey in Calcutta to be three years before ! Yet the thirty thousand sprang from the one, and to-day, not a century after, the thirty thousand have become a vast body of Christians really obedient to the Master, in so far as, banded together in a hundred churches and societies, they have sent out five thousand missionaries instead of one or two ; they see thirty thousand Asiatics, Africans, and Polynesians proclaiming the Christ to their countrymen, and their praying is tested by their giving annually a sum of 2,300,000, to which every year is adding. f The influence of Carey and his work on individual men and women in his generation was even more marked, inasmuch as his modesty and humility kept him so often from magnifying his office and glorifying God as the example of Paul should have encouraged him to do. Most important of all for the cause he personally called Ward to be his associate, and his writings drew Dr. and Mrs. Marshman to his side, while his 1800 MELVILLE HORNE AND DOUGLAS OF CAVERS. 339 apostolic charity so developed and used all that was good in Thomas and Fountain, that not even in the churches of John and James, Peter and Paul, Barnabas and Luke, was there such a brotherhood. When troubles came from outside he won to himself the younger brethren, Yates and Pearce, and healed half the schism which Andrew Fuller's unworthy successors made. His Enquiry, followed " by actually embarking on a mission to India," led to the publication of the Letters on Missions addressed to the Protestant Ministers of the British Churches by Melville Home, who, after a brief experience as Church of England chaplain in Zachary Macaulay's settle- ment of Sierra Leone, published that little book to excite in all Christians a passion for missions like the Master's. Ee- ferring to the English churches, Established and Noncon- formist, he wrote : " Except the Eeverend Mr. Carey and a friend who accompanies him, I am not informed of any . . . ministers who are engaged in missions." The Serampore Mission, at an early period, called forth the admiration of the Scottish philanthropist and essayist, James Douglas of Cavers, whose Hints on Missions (1822), a book still full of sug- gestiveness, contains this passage : " Education and the press have only been employed to purpose of very late years, especially by the missionaries of Serampore ; every year they have been making some improvements upon their former efforts, and ... it only requires to increase the number of printing presses, schools, teachers, translators, and professors, to accelerate to any pitch the rate of improvement. ... To attempt to convert the world without educating it, is grasping at the end and neglecting the means." Eeferring to what Carey had begun and the Serampore College had helped to develop in Asia, as in Africa and America, Douglas of Cavers well described the missionary era, the new crusade : " The Eeformation itself needed anew a reform in the spirit if not in the letter. That second Eeformation has begun ; it 340 LIFE OF WILLIAM CAREY. 1800 makes less noise than that of Luther, but it spreads wider and deeper ; as it is more intimate it will be more enduring. Like the Temple of Solomon it is rising silently, without the din of pressure or the note of previous preparation, but notwithstanding it will be not less complete in all its parts nor less able to resist the injuries of time ! " Henry Martyn died, perhaps the loftiest and most loving spirit of the men whom Carey drew to India. Son of a Cornish miner, after passing through the Truro Grammar School, he was sixteen the age at which Carey became a shoemaker's apprentice when he was entered at St. John's, and made that ever since the most missionary of all the col- leges of Cambridge. When not yet twenty he came out Senior Wrangler. His father's death drove him to the Bible, to the Acts of the Apostles, which he began to study, and the first whisper of the call of Christ came to him in the joy of the Magnificat as its strains pealed through the chapel. Charles Simeon's preaching drew him to Trinity Church. In the vicarage, when he had come to be tutor of his college, and was preparing for the law, he heard much talk of William Carey, of his self-sacrifice and his success in India. It was the opening year of the nineteenth century, the Church Mis- sionary Society had just been born as the fruit partly of a paper written by Simeon four years previously, and he offered himself as its first English missionary. He was not twenty- one, he could not be ordained for two years. Meanwhile a calamity made him and his unmarried sister penniless; he loved Lydia Grenfell with a hopeless passion which enriched while it saddened his short life, and a chaplaincy became the best mode in every way of his living and dying for India. What a meeting must that have been between him and Carey, when, already stricken by fever, he found a sanctuary in Aldeen, and learned at Serampore the sweetness of telling to the natives of India in one of their own tongues the love 1813 HENRY MARTYN AND ALEXANDER STEWART. 341 of God. William Carey and Henry Martyn were one in origin, from the people ; in industry, as scholars ; in genius, as God-devoted ; in the love of a great heart not always re- turned. The older man left the church of his fathers because there was no Simeon and no missionary society, and he made his own University ; he laid the foundation of English missions deep and broad in no sect or sectional church, but in Christ, to whom he and Martyn alike gave themselves. The names of Carey and Simeon, thus linked to each other by Martyn, find another pleasant and fruitful tie in the Kev. Alexander Stewart, D.D., Gaelic scholar and Scottish preacher. It was soon after Carey went out to India that Simeon, travelling in the Highlands, spent a Sunday in the manse of Moulin, where his personal intercourse and his even- ing sermon after the season of communion were blessed to the evangelical conversion of Stewart. Moulin was the birthplace ten years after of Alexander Duff, whose parents previously came under the power of the minister's new-found light, 1 Like Simeon, Dr. Stewart thenceforth became a warm sup- porter of foreign missions. Finding in the Periodical Ac- counts a letter in which Carey asked Fuller to send him a - copy of Van der Hooght's edition of the Hebrew Bible because of the weakness of his eyesight, Dr. Stewart at once wrote offering his own copy, and asking how it could best be sent. Fuller gladly accepted the kindness. "I with great pleasure," writes Dr. Stewart, " followed the direction, wrote a letter of some length to Carey, and sent off my parcel to London. I daresay you remember my favourite Hebrew Bible in two volumes. I parted with it with some- thing of the same feelings that a pious parent might do with a favourite son going on a mission to the heathen with a little regret but with much goodwill." This was the beginning of an interesting correspondence with Carey and Fuller. 1 Life of Alexander Duff, D.D., LL.D., chapter i. 342 LIFE OF WILLIAM CATCEY. 1828 Next to Andrew Fuller, and in the region of literature, general culture, and eloquence far before him, the strongest men among the Baptists were the younger Kobert Hall and John Foster. Both were devoted to Carey, and were the most fervid and powerful of the English advocates of his mission. The former, for a time, was led to side with the Society in some of the details of its dispute with Dr. Marsh- man, but his loyalty to Carey and the principles of the mission fired some of the most eloquent orations in English literature. John Foster's more practical intellect and shrewder common sense never wavered, but inspired his pen alike in the heat of controversy and in his powerful essays and criti- cisms. Writing in 1828, he declared that the Serampore missionaries " have laboured with the most earnest assiduity for a quarter of a century (Dr. Carey much longer) in all manner of undertakings for promoting Christianity, with such a renunciation of self-interest as will never be surpassed ; that they have conveyed the oracles of divine truth into so many languages ; that they have watched over diversified missionary operations with unremitting care ; that they have conducted themselves through many trying and some perilous circumstances with prudence and fortitude ; and that they retain to this hour an undiminished zeal to do all that pro- vidence shall enable them in the same good cause." The expenditure of the Serampore Brotherhood up to that time, leaving out of account the miscellaneous missionary services, he showed to have been upwards of 75,000. Dr. Chalmers in Scotland was as stoutly with Carey and his brethren as Foster was in England, so that Marshman wrote : "Thus two of the greatest and wisest men of England are on our side, and, what is more, I trust the Lord God is with us." What Heber thought, alike as man and bishop, his own loving letter and proposal for " reunion of our churches " in the next chapter, will show. 1813 WILLIAM WILBEKFORCE ON CAREY. 343 Of all the publicists in the United Kingdom during Carey's long career the foremost was William Wilberforce ; he was not second even to Charles Grant and his sons. Defeated in carrying into law the " pious clauses " of the charter which would have opened India to the Christ- ian missionary and schoolmaster in 1793, he nevertheless succeeded by his persuasive eloquence and the weight of his character in having them entered as Resolutions of the House of Commons. He then gave himself successfully to the abolition of the slave-trade. But he always declared the toleration of Christianity in British India to be "that greatest of all causes, for I really place it before the abolition, in which, blessed be God, we gained the victory." His defeat in 1793, when Dundas and the Government were with him, was due to the ignorance and apathy of public opinion, and especially of the dumb churches. But in the next twenty years Carey changed all that. Not merely was Andrew Fuller ever on the watch with pen and voice, but all the churches were aroused, the Established to send out bishops and chaplains, the Nonconformist and Established Evangeli- cals together to secure freedom for missionaries and school- masters. In 1793 an English missionary was an unknown and therefore a much-dreaded monster, for Carey was then on the sea. In 1813 Carey and the Serampore Brother- hood were still the only English missionaries continuously at work in India, and not the churches only, but Governor- Generals like Teignmouth and Wellesley, and scholars like Colebrooke and H. H. Wilson, were familiar with the grandeur and political innocency of their labours. Hence this outburst of Wilberforce in the House of Commons on the 16th July 1813, when he used the name of Carey to defeat an attempt of the Company to prevent toleration by omitting the declaratory clauses of the Eesolution which would have made it imply that the privilege should never 344 LIFE OF WILLIAM CAREY. 1813 be exerted though the power of licensing missionaries was nominally conceded. The passage occurs in the Life of Wil- liam Wilberforce 1 by his sons, Eobert Isaac and Samuel : "One great argument of his opponents was grounded on the enthusiastic character which they imputed to the missionary body. India hitherto had seen no missionary who was a member of the English Church, and imputations could be cast more readily on ' Ana- baptists and fanatics.' These attacks Mr. Wilberforce indignantly refuted, and well had the noble conduct of the band at Serampore deserved this vindication. ' I do not know,' he often said, ' a finer in- stance of the moral sublime, than that a poor cobbler working in his stall should conceive the idea of converting the Hindoos to Christ- ianity ; yet such was Dr. Carey. Why, Milton's planning his Para- dise Lost in his old age and blindness was nothing to it. And then when he had gone to India, and was appointed by Lord Wellesley to a lucrative and honourable station in the college of Fort William, with equal nobleness of mind he made over all his salary (between 1000 and 1500 per annum) to the general objects of the mission. By the way, nothing ever gave me a more lively sense of the low and mer- cenary standard of your men of honour, than the manifest effect produced upon the House of Commons by my stating this last circum- stance. It seemed to be the only thing which moved them.' Dr. Carey had been especially attacked, and * a few days afterwards the member who had made this charge came to me, and asked me in a manner which in a noted duellist could not be mistaken, " Pray, Mr. Wilberforce, do you know a Mr. Andrew Fuller, who has written to desire me to retract the statement which I made with reference to Dr. Carey ? " " Yes," I answered with a smile, " I know him perfectly, but depend upon it you will make nothing of him in your way ; he is a respectable Baptist minister at Kettering." In due time there came from India an authoritative contradiction of the slander. It was sent to me, and for two whole years did I take it in my pocket to the House of Commons to read it to the House whenever the author of the accusation should be present ; but during that whole time he never once dared show himself in the House.' " The slanderer was a Mr. Prendergast, who affirmed that Dr. Carey's conduct had changed so much for the worse since the departure of Lord Wellesley, that he himself had seen the 1 Published in 1838, vol. iv. page 123. 1813 MARQUIS WELLESLEY ON SERAMPORE. 345 missionary on a tub in the streets of Calcutta haranguing the mob and abusing the religion of the people in such a way that the police alone saved him from being killed. So, and for the same object of defeating the Eesolutions on Tolera- tion, Mr. Montgomerie Campbell had asserted that when Schwartz was in the heat of his discourse in a certain village and had taken off his stock, " that and his gold buckle were stolen by one of his virtuous and enlightened congregation ; in such a description of natives did the doctrine of the mis- sionaries operate." Before Dr. Carey's exposure could reach England this " tub " story became the stock argument of the anti-christian orators. The Madras barrister, Marsh, who was put up to answer Wilberforce, was driven to such lan- guage as this : " Your struggles are only begun when you have converted one caste ; never will the scheme of Hindoo conversion be realised till you persuade an immense population to suffer by whole tribes the severest martyrdom that has yet been sustained for the sake of religion and are the missionaries whom this bill will let loose on India fit engines for the accomplishment of this great revolution ? Will these people, crawling from the holes and caverns of their original destinations, apos- tates from the loom and the anvil " (he should have said the awl) " and renegades from the lowest handicraft employments, be a match for the cool and sedate controversies they will have to encounter should the Brahmans condescend to enter into the arena against the maimed and crippled gladiators that presume to grapple with their faith ? What can be apprehended but the disgrace and discomfiture of whole hosts of tub preachers in the conflict?" Mr. Prendergast subsequently " felt himself called upon to restate that he had seen Dr. Carey standing on a hogshead, and heard him tell the people that if they continued in their paganism and idolatry, hell fire would be their portion ; and that Dr. Carey was preserved only by the interposition of the police. The attempt to convert the Hin- doos was the most absurd infatuation that ever besotted the weakest mind." Lord Wellesley's eulogy of the Serampore mission in the House of Lords was much more pronounced than appears 346 LIFE OF WILLIAM CAREY. 1813 from the imperfect report. But even in that he answered the Brahmanised member of the House of Commons thus : " With regard to the missionaries, he must say that while he was in India he never knew of any danger arising from their proceedings, neither had he heard of any impression produced by them in the way of conversion. The greater number of them were in the Danish settlement of Serampore ; but he never heard of any convulsions or any alarm produced by them. Some of them, particularly Mr. Carey, were very learned men, and had been employed in the College of Fort William. He had always considered the missionaries who were in India in his time a quiet, orderly, discreet, and learned body ; and he had employed them in the education of youth and the translation of the Scriptures into the eastern languages. He had thought it his duty to have the Sacred Scriptures translated into the languages of the East, and to give the learned natives employed in the translation the advantage of access to the sacred fountain of divine truth. He thought a Christian governor could not have done less ; and he knew that a British governor ought not to do more." Carey's letters to Fuller in 1810-12 are filled with impor- tunate appeals to agitate, so that the new charter might legalise Christian mission work in India. Fuller worked out- side of the House as hard as Wilberforce. In eight weeks of the session no fewer than nine hundred petitions were pre- sented, in twenties and thirties, night after night, till Lord Castlereagh exclaimed, " This is enough, Mr. Fuller." There was more reason for Carey's urgency than he knew at the time he was pressing Fuller. The persecution of the mission- aries in Bengal, excused by the Vellore mutiny, which had driven Judson to Burma and seven other missionaries else- where, was renewed by the Indian Government's secre- taries and police, with the approval of Lord Minto. The Ministry had informed the Court of Directors that they had resolved to permit Europeans to settle in India, yet after five weeks' vacillation that Governor-General yielded to his sub- ordinates so far as to issue an order, on 5th March 1812, for the expulsion of three missionaries, an order which was so 1813 INTOLERANCE OF LORD MINTO'S GOVERNMENT. 347 executed that one of them was conducted like a felon through the streets and lodged with natives in the jail for two hours. Carey thus wrote to Eyland on the persecution : " CALCUTTA, 14th April 1813. " MY DEAR BROTHER EYLAND Before this reaches you it is probable that you will have heard of the resolution of Government respecting our brethren Johns, Lawson, and Eobinson, and will perhaps have even seen Brother Johns, who was by that cruel order sent home on the Castlereagh. Government have agreed that Brother Lawson shall stay till the pleasure of the Court of Directors is known, to whom a reference will be made. Brother Eobinson was gone down the river, and was on board a ship bound to Java when the order was issued ; he therefore got out without hearing of it, but I understand it will be sent thither after him. Jehovah reigneth ! " Since Brother Johns's departure I have tried to ascer- tain the cause of the severity in Government. I had a long conversation with H. T. Colebrooke, Esq., who has been out of Council but a few months, upon the matter. I cannot learn that Government has any specific dislike to us, but find that ever since the year 1807 the orders of the Court of Directors to send home all Europeans not in the service of Her Majesty or the Company, and who come out without leave of the Directors, have been so peremptory and express that Government cannot now overlook any circumstance which brings such persons to notice. Notwithstanding the general way in which the Court of Directors have worded their orders, I cannot help putting several circumstances together, which make me fear that our Mission was the cause of the enforcement of that general law which forbids Euro- peans to remain in India without the leave of the Court of Directors. " Whether Twining's pamphlet excited the alarm, or was 348 LIFE OF WILLIAM CAKEY. 1813 only an echo of the minds of a number of men hostile to religion, I cannot say, but if I recollect dates aright the orders of the Court of Directors came as soon as possible after that pamphlet was published ; and as it would have been too barefaced to have given a specific order to send home missionaries, they founded their orders on an unjust and wicked clause in the charter, and so enforced it that it should effectually operate on missionaries. " I hope the friends of religion will persevere in the use of all peaceful and lawful means to prevail on the legislature to expunge that clause, or so to modify it that ministers of the Gospel may have leave to preach, form and visit churches, and perform the various duties of their office with- out molestation, and that they may have a right to settle in and travel over any part of India for that purpose. Nothing can be more just than this wish, and nothing would be more politic than for it to be granted; for every one converted from among the heathen is from that time a staunch friend of the English Government. Our necks have, however, been more or less under the yoke ever since that year, and preach- ing the Gospel stands in much the same political light as committing an act of felony. Witness what has been done to Mr. Thompson, the five American brethren, and our three brethren. Mr. Thomason, the clergyman, has likewise hard work to stand his ground. " I trust, however, it is too late to eradicate the Gospel from Bengal. The number of those born in the country who preach the Word is now very considerable. Fifteen of this description preach constantly, and seven or eight more occasionally exhort their countrymen, besides our European brethren. The Gospel is stationed at eighteen or twenty stations belonging to our Mission alone, and at several of them there are churches. The Bible is either translated or under translation into twenty-four of the languages of the 1813 CAREY ON THE INTOLERANCE OF GOVERNMENT. 349 East, eighteen of which we are employed about, besides print- ing most of the others. Thirteen out of these eighteen are now in the press, including a third edition of the Bengali New Testament. Indeed, so great is the demand for Bibles that though we have eight presses constantly at work I fear we shall not have a Bengali New Testament to sell or give away for the next twelve months, the old edition being entirely out of print. We shall be in almost the same pre- dicament with the Hindostani. We are going to set up two more presses, which we can get made in Calcutta, and are going to send another to Eangoon. In short, though the pub- lishing of the Word of God is a political crime, there never was a time when it was so successful. ' Not by might, nor by power, but by my Spirit, saith the Lord.' " Through divine mercy we are all well, and live in peace and love. A small cloud which threatened at the time Brother Johns left us has mercifully blown over, and we are now in the utmost harmony. I will, if possible, write to my nephew Eustace by these ships, but I am so pressed for time that I can never promise to write a letter. The Lord has so blessed us that we are now printing in more languages than we could do before the fire took place. " Give my love to Eustace, also to all who recollect or think of me. I am now near fifty-two years of age ; yet through mercy I am well and am enabled to keep close to work twelve or fourteen hours a day. I hope to see the Bible printed in most of the languages in which it is begun. I am, very affectionately yours, WM. CAREY." Carey had previously written thus to Fuller : " The fault lies in the clause which gives the Company power thus to send home interlopers, and is just as reasonable as one which should forbid all the people in England a select few excepted to look at the moon. I hope this clause will be modified or expunged in the new charter. The prohibition 350 LIFE OF WILLIAM CAEEY. 1813 is wrong, and nothing that is morally wrong can be politically right." We give the words of the clause, and of the 13th Eesolution of 1813 which superseded it after years of con- troversy and persecution, side by side, as a measure of the enlightenment of Carey's days : 33, Geo. III. c. 52, 131. Any unlicensed persons going to those parts (East Indies), or found therein, liable to fine and im- prisonment. 132. Such persons may be arrested, and sent to England for trial, and may be committed. WORDS OF THE STATUTE. 132. Be it further enacted, That if any subject or subjects of His Majesty, etc., not being law- fully licensed or authorised, shall at any time or times, etc., directly or indirectly, go, sail, or repair to, or be found in the East Indies, or any of the parts foresaid, all and every such person and per- sons are hereby declared to be guilty of a high crime and mis- demeanour; and being convicted thereof, shall be liable to such fine or imprisonment, or both fine and imprisonment, as the Court in which such person or persons The 13th Eesolution ran thus : "It is the opinion of this Com- mittee that it is the duty of this country to promote the interests and happiness of the native in- habitants of the British dominions in India, and that such measures ought to be adopted as may tend to the introduction among them of useful knowledge, and of reli- gious and moral improvement. That, in furtherance of the above objects, sufficient facilities shall be afforded by law to persons desirous of going to and remain- ing in India for the purpose of accomplishing these benevolent designs : Provided always, that the authority of the local govern- ments respecting the intercourse of Europeans with the interior of the country be preserved, and that the principles of the British Government, on which the natives of India have hitherto relied for the free exercise of their religion, be inviolably maintained." shall be convicted, shall think fit. The East India Company could still, however, refuse per- mission in any case, and did refuse it to the first missionary for whom Fuller applied. But the Board of Control received the power to overrule such a refusal, and they exercised the power in that instance. Passports, called certificates and licences, were regularly applied for till 1833, when the next 1808 SYDNEY SMITH'S IDEA OF RATIONAL RELIGION. 351 charter swept away the last relic of intolerance, in this form at least. It was left to the charter of 1853 fully to liberalise the Company, but each step was taken too late to save it from the nemesis of 1857 and extinction in 1858. "Let no man think," Wilberforce had said to the House of Commons in 1813, " that the petitions which have loaded our table have been produced by a burst of momentary enthusiasm. While the sun and moon continue to shine in the firmament so long will this object be pursued with unabated ardour until the great work be accomplished." The opposition of Anglo -Indian officials and lawyers, which vainly used no better weapons than such as Mr. Prendergast and his " tub " fabrication, had been anticipated and encouraged by the Edinburgh Review. That periodical was at the height of its influence in 1808, the year before John Murray's Quarterly was first published. The Eev. Sydney Smith, as the literary and professional representative of what he delighted to call " the cause of rational religion," was the sworn foe of every form of earnest and real Christian- ity, which he joined the mob in stigmatising as " Methodism." He was not unacquainted with Indian politics, for his equally clever brother, known as Bobus Smith, was long Advocate- General in Calcutta, and left a very considerable fortune made there to enrich the last six years of the Canon's life. Casting about for a subject on which to exercise at once his animosity and his fun, he found it in the Periodical Accounts, wherein Fuller had undoubtedly too often published letters and pass- ages of journals written only for the eye of the private friend. Carey frequently remonstrated against the publicity given to some of his communications, and the fear of this checked his correspondence. In truth, the new-born enthusiasm was such that, at first, the Committee kept nothing back. It was easy for a litterateur like Sydney Smith in those days to extract passages and to give them such headings as " Brother Carey's 352 LIFE OF WILLIAM CAREY. 1809 Piety at Sea," " Hatred of the Natives to the Gospel." Smith produced an article which, as republished in his collected essays, has a historical value as a test of the bitterness of the hate which the missionary enterprise had to meet in secular literature till the death of Livingstone, Wilson, and Duff opened the eyes of journalism to the facts. In itself it must be read in the light of its author's own criticism of his articles, thus expressed in a letter to Francis Jeffrey, and of the regret that he had written it which, Jeffrey told Dr. Marshman, he lived to utter: "Never mind; let them" (his articles) "go away with their absurdity unadulterated and pure. If I please, the object for which I write is attained ; if I do not, the laughter which follows my error is the only thing which can make me cautious and tremble." But for that picture by himself we should have pronounced Carlyle's drawing of him to be almost as malicious as his own of the Serampore missionaries "A mass of fat and muscularity, with massive Eoman nose, piercing hazel eyes, shrewdness and fun not humour or even wit seemingly without soul altogether." The attack called forth a reply by Mr. Styles so severe that Sydney Smith wrote a rejoinder which began by claim- ing credit for "rooting out a nest of consecrated cobblers." Sir James Mackintosh, then in Bombay, wrote of a similar assault by Mr. Thomas Twining on the Bible Societies, that it " must excite general indignation. The only measure which he could consistently propose would be the infliction of capital punishment on the crime of preaching or embracing Christianity in India, for almost every inferior degree of per- secution is already practised by European or native anti- christians." But it fell to Southey, in the very first number of the Quarterly Review, in April 1809, to deal with the Eev. Sydney Smith, and to defend Carey and the Brotherhood as both deserved. The layman's defence was the more effective 1809 SOUTHEY ON CAREY. 353 for its immediate purpose that he started from the same pre- judice as that of the reverend Whig rationalist " the Wes- leyans, the Orthodox dissenters of every description, and the Evangelical churchmen may all be comprehended under the generic name of Methodists. The religion which they preach is not the religion of our fathers, and what they have altered they have made worse." But Southey had himself faith as well as a literary canon higher than that of his opponent who wrote only to " please " his patrons. He saw in these Methodists alone that which he appreciated as the essence of true faith " that spirit of enthusiasm by which Europe was converted to Christianity they have in some measure revived, and they have removed from Protestantism a part of its reproach." He proceeded to tell how "this Mission, which is represented by its enemies as so dangerous to the British Empire in India, and thereby, according to a logic learnt from Buonaparte, to England also, originated in a man by name William Carey, who till the twenty-fourth year of his age was a working shoemaker. Sectarianism has this main advantage over the Established Church, that its men of ability certainly find their station, and none of its talents are neglected or lost. Carey was a studious and pious man, his faith wrong, his feelings right. He made himself com- petently versed in Latin, Greek, and Hebrew. He is now probably a far more learned orientalist than any European has ever been before him, and has been appointed Professor of Sanskrit and Bengali at the College of Fort William." Then follow a history of the Mission written in a style worthy of the author of the Life of Nelson, and these state- ments of the political and the purely missionary questions, which read now almost as predictions : " It is adherents that we stand in need of, and how are they to be obtained ? Not by colonisation ; colonisation is forbidden by the Com- pany, and it is forbidden also by the higher authority of Nature. Of 2 A 354 LIFE OF WILLIAM CAREY. 1809 all whom we send out to India not one in ten returns : and the mixed breed is bad ; wherever colours are crossed in the human species a sort of mulish obliquity of disposition is produced, which seems to show that the order of Nature has been violated. It is only by christ- ianising the natives that we can strengthen and secure ourselves. The path of duty and of policy is always the same ; and never was it more palpably so than in this instance. The interest and existence of the native Christians would be identified with those of the British Government, and the Church in India be truly the bulwark of the State. It is not pretended that this would render our empire perma- nent, what foreign empire ever was or can be so ? but it would render it as permanent as it ought to be. India would be trained up in civilisation and Christianity, like a child by its guardian, till such tutelage was no longer needed : our protection might be withdrawn when it ceased to be necessary, and the intercourse between the two countries would continue undiminished, just to that extent which would be most beneficial to both. This is looking far before us ! but in an age when there are serious apprehensions entertained of overstocking the world, it is surely allowable to look on for some half a millennium. . . . " The first step towards winning the natives to our religion is to show them that we have one. This will hardly be done without a visible church. There would be no difficulty in filling up the estab- lishment, however ample ; but would the archbishop, bishops, deans, and chapters of Mr. Buchanan's plan do the work of missionaries ? Could the Church of England supply missionaries ? where are they to be found among them ? In what school for the promulgation of sound and orthodox learning are they trained up 1 There is ability and there is learning in the Church of England, but its age of fer- mentation has long been over ; and that zeal which for this work is the most needful is, we fear, possessed only by the Methodists. . . . " Carey and his son have been in Bengal fourteen years, the other brethren only nine ; they had all a difficult language to acquire before they could speak to a native, and to preach and argue in it required a thorough and familiar knowledge. Under these circumstances the wonder is, not that they have done so little, but that they have done so much ; for it will be found that, even without this difficulty to retard them, no religious opinions have spread more rapidly in the same time, unless there was some remarkable folly or extravagance to recommend them, or some powerful worldly inducement. Their pro- gress will be continually accelerating ; the difficulty is at first, as in 1809 SOUTHEY ON THE SERAMPORE BROTHERHOOD. 355 introducing vaccination into a distant land ; when the matter has once taken one subject supplies infection for all around him, and the dis- ease takes root in the country. The husband converts the wife, the son converts the parent, the friend his friend, and every fresh proselyte becomes a missionary in his own neighbourhood. Thus their sphere of influence and of action widens, and the eventual issue of a struggle between truth and falsehood is not to be doubted by those who believe in the former. Other missionaries from other societies have now entered India, and will soon become efficient labourers in their station. From Government all that is asked is toleration for them- selves and protection for their converts. The plan which they have laid for their own proceedings is perfectly prudent and unexception- able, and there is as little fear of their provoking martyrdom as there would be of their shrinking from it, if the cause of God and man require the sacrifice. But the converts ought to be protected from violence, and all cramming with cow-dung prohibited on pain of retaliation with beef-tea. " Nothing can be more unfair than the manner in which the scoffers and alarmists have represented the missionaries. We, who have thus vindicated them, are neither blind to what is erroneous in their doctrine or ludicrous in their phraseology : but the anti-mission- aries cull out from their journals and letters all that is ridiculous, sectarian, and trifling ; call them fools, madmen, tinkers, Calvinists, and schismatics ; and keep out of sight their love of man, and their zeal for God, their self-devotement, their indefatigable industry, and their unequalled learning. These low-born and low-bred mechanics have translated the whole Bible into Bengali, and have by this time printed it. They are printing the New Testament in the Sanskrit, the Orissa, Mahratta, Hindostan, and Guzarat, and translating it into Persic, Telinga, Karnata, Chinese, the language of the Sieks and of the Burmans, and in four of these languages they are going on with the Bible. Extraordinary as this is, it will appear more so when it is remembered that of these men one was originally a shoemaker, another a printer at Hull, and a third the master of a charity-school at Bristol. Only fourteen years have elapsed since Thomas and Carey set foot in India, and in that time have these missionaries acquired this gift of tongues ; in fourteen years these low-born, low-bred mechanics have done more towards spreading the knowledge of the Scriptures among the heathen than has been accomplished, or even attempted, by all the princes and potentates of the world and all the universities and establishments into the bargain. 356 LIFE OF WILLIAM CAREY. 1815 " Let it not be deemed that this is spoken disrespectfully, though the university preacher and the unworthy attempt of the Society for promoting Christian Knowledge ' to shift the odium upon ' an Ana- baptist society merit the severest censure. Far from depreciating church establishments, our earnest wish and desire is that they may be extended let there be one in India, the more magnificent the better make Dr. Barrow a bishop or an archbishop there if it be thought fit build a St. Paul's at Calcutta, and raise the money by evangelical sermons ; but do not think, even if this were done, to supersede the Baptist missionaries till you can provide from your own church such men as these, and, it may be added, such women also as their wives." Soon after the Charter victory had been gained " that fierce and fiery calvinist," whose dictum Southey adopted, that the question in dispute is not whether the natives shall enjoy toleration but whether that toleration shall be extended to the teachers of Christianity, Andrew Fuller, entered into rest on the 7th May 1815, at the age of sixty- two. Sut cliff of Olney had been the first of the three to be taken away l a year before, at the same age. The scholarly Dr. Eyland of Bristol was left alone, and the home management of the Mis- sion passed into the hands of another generation. Up to Fuller's death that management had been almost ideally perfect. In 1812 the Committee had been increased by the addition of nineteen members, to represent the growing in- terest of the churches in Serampore, and to meet the demand of the " respectable " class who had held aloof at the first, but were then eager that the headquarters of so renowned 1 Fuller more than once referred to the dying words of Sutcliff I wish I had prayed more. " I do not suppose he wished he had prayed more fre- quently but more spiritually. I wish I had prayed more for the influences of the Holy Spirit ; I might have enjoyed more of the power of vital godli- ness. I wish I had prayed more for the assistance of the Holy Spirit in studying and preaching my sermons ; I might have seen more of the blessing of God attending my ministry. I wish I had prayed more for the outpouring of the Holy Spirit to attend the labours of our friends in India ; I might have witnessed more of the effects of their efforts in the conversion of the heathen." 1815 A MODEL FOEEIGN MISSION SECEETAEY. 357 an enterprise should be removed to London. But Fuller prevailed to keep the Society a little longer at Kettering, although he failed to secure as his assistant and successor the one man whose ability, experience, and prudence would have been equal to his own, and have prevented the troubles that followed Christopher Anderson. As Fuller lay dying, he dictated a letter to Eyland in which he thus referred to the evangelical doctrine of grace which he had been the one English theologian of his day to defend from the hyper- calvinists and to use as the foundation of the modern mis- sionary enterprise : " I have preached and written much against the abuse of the doctrine of grace, but that doctrine is all my salvation and all my desire. I have no other hope than from salvation by mere sovereign, efficacious grace through the atonement of my Lord and Saviour : with this hope I can go into eternity with composure. We have some who have been giving it out of late that if Sutcliff and some others had preached more of Christ and less of Jonathan Edwards they would have been more useful. If those who talk thus had preached Christ half as much as Jonathan Edwards did, and were half as useful as he was, their useful- ness would be double what it is. It is very singular that the Mission to the East originated with one of these prin- ciples, and without pretending to be a prophet I may say if it ever falls into the hands of men who talk in this strain (of hyper-calvinism) it will soon come to nothing." Andrew Fuller was not only the first of Foreign Mission Secretaries ; he was a model for all. To him his work was spiritual life, and hence, though the most active preacher and writer of his day, he was like Carey in this, that his working day was twice as long as that of most men, and he could spend half of his time in the frequent journeys all over the kingdom to raise funds, in repeated campaigns in London to secure toleration, and in abundant letters to the missionaries. His 358 LIFE OF WILLIAM CAREY. 1815 relation to the Committee, up to the last, was equally exem- plary. In the very earliest missionary organisation in England it is due to him that the line was clearly drawn between the deliberative and judicial function which is that of the members, and the executive which is that of the secre- tary. Wisdom and efficiency, clearness of perception and promptitude of action, were thus combined. Fuller's, too, was the special merit of realising that, while a missionary committee or church are fellow-workers only with the men and women abroad, the Serampore Brotherhood was a self- supporting, and to that extent a self-governing body in a sense true of no foreign mission ever since. The two trium- virates, too, consisted of giants Carey, Marshman, and Ward abroad ; Fuller, Sutcliff, and Eyland at home. To Carey personally the death of Fuller was more than to any other. For almost the quarter of a century he had kept his vow that he would hold the rope. When Pearce died all too soon there was none whom Carey loved like Fuller, while Fuller's devotion to Carey was all the greater that it was tempered by a wise jealousy for his perfectness. So early as 1797, Fuller wrote thus to the troublesome Fountain " It affords us good hope of your being a useful missionary, that you seem to love and revere the counsels of Brother Carey. A humble, peaceful, circumspect, disinterested, faithful, peaceable, and zealous conduct like his will render you a blessing to society. Brother Carey is greatly re- spected and beloved by all denominations here. I will tell you what I have foreborne to tell him lest it should hurt his modesty. Good old Mr. Newton says : ' Mr. Carey has favoured me with a letter, which, indeed, I accept as a favour, and I mean to thank him for it. I trust my heart as cordially unites with him as though I were a brother Baptist myself. I look to such a man with reverence. He is more to me than bishop or archbishop ; he is an apostle. 1815 SELF-SUPPORTING MISSIONS. 359 May the Lord make all who undertake missions like-minded with Brother Carey!'" As the home administrator, no less than as the theological controversialist, Andrew Fuller stands only second to William Carey, the founder of Modern English Missions. Fuller's last letter to Carey forms the best introduction to the little which it is here necessary to record of the action of the Baptist Missionary Society when under the secretaryship of the Eev. John Dyer. Mr. John Marshman, C.S.I., has written the detailed history of that controversy not only with filial duty, but with a forgiving charity which excites our admiration for one who suffered more from it than all his predecessors in the Brotherhood, of which he was the last representative. The Society has long since ceased to approve of the Dyer period. Its opinion has become that of Mr. Marshman, to which a careful perusal of all the docu- ments both in Serampore and England has led us " Had it been possible to create a dozen establishments like that of Serampore, each raising and managing its own funds, and connected with the Society as the centre of unity in a com- mon cause, it ought to have been a subject of congratulation and not of regret." The whole policy of every missionary church and society is now and has long been directed to creating self-supporting and self-propagating missions, like Serampore, that the region beyond may be evangelised whether these be colleges of catechumens and inquirers, like those of Duff and Wilson, Hislop and Dr. Miller in India, and of Govan and Dr. Stewart in Lovedale, Kafraria; or the indigenous churches of the West Indies, West Africa, the Pacific Ocean, and Burma. The worst result of the Dyer mistake was not merely that it outraged justice in the case of the men of Serampore, but that it arrested nearly for half a century the progress of a healthy because indigen- ous Church of India. To us the long and bitter dispute is 360 LIFE OF WILLIAM CAREY. 1815 now of value only in so far as it brings out in Christlike relief the personality of William Carey. At the close of 1814, Dr. Carey had asked Fuller to pay 50 a year to his father, then in his eightieth year, and 20 to his (step) mother if she survived the old man. Protest- ing that an engraving of his portrait had been published in violation of the agreement which he had made with the artist, he agreed to the wish of each of his relatives for a copy. To these requests Fuller had replied : " You should not insist on these things being charged to you, nor yet your father's 50, nor the books, nor anything necessary to make you comfortable, unless it be to be paid out of what you would otherwise give to the mission. To insist on their being paid out of your private property seems to be dictated by resent- ment. It is thus we express our indignation when we have an avaricious man to deal with." The first act of the Committee, after Fuller's funeral, led Dr. Eyland to express to Carey his unbounded fears for the future. There were two difficulties. The new men raised the first question, in what sense the Serampore property belonged to the Society? They then proceeded to show how they would answer it, by appointing the son of Samuel Pearce to Serampore as Mr. Ward's assistant. On both sides of their independence, as trustees of the property which they had created and gifted to the Society on this condition, and as a self-supporting, self-elective brotherhood, it became neces- sary, for the unbroken peace of the mission and the success of their work, that they should vindicate their moral and legal position. The correspondence fell chiefly to Dr. Marshman. Ward and he successively visited England, to which the controversy was transferred, with occasional refer- ences to Dr. Carey in Serampore. All Scotland, led by Christopher Anderson, Chalmers, and the Haldanes all England, except the Dyer faction, and Eobert Hall for a time, 1815 THE CONTROVERSY FORCED ON THE BROTHERHOOD. 361 among the Baptists, and nearly all America, held with the Serampore men ; but their ever-extending operations were checked by the uncertainty, and their hearts were nearly broken. The junior missionaries in India formed a separate union and congregation by themselves in Calcutta, paid by the Society, though professing to carry out the organisation of the Serampore Brotherhood in other respects. The Com- mittee's controversy lasted sixteen years, and was closed in 1830, after Ward's death, by Carey and Marshman drawing up a new trust-deed, in which, having vindicated their posi- tion, the old men made over properties which had cost them 7800 to eleven trustees in England, stipulating only that they should occupy them rent free till death, and that their colleagues who were John Marshman and John Mack, of Edinburgh University might continue in them for three years thereafter, paying rent to the Society. Such self- sacrifice would be pronounced heroic, but it was only the outcome of a life of self-devotion, marked by the spirit of Him who spake the Sermon on the Mount, and said to the first missionaries He sent forth " Be wise as serpents, harm- less as doves." The story is completed by the fact that John Marshman, on his father's death, again paid the price of as much of the property as the Hoogli had not swallowed up when the Committee were about to put it in the market. Such was Dr. Carey's position in the Christian world that the Dyer party considered it important for their interest to separate him from his colleagues, and if not to claim his influence for their side at least to neutralise it. By trying to hold up Dr. Marshman to odium by misrepresentation and suppression of facts, they roused the righteous indignation of Carey, while outraging his sense of justice by their blows at the independence of the Brotherhood. Dr. Marshman, when in England, met this course by frankly printing the whole private correspondence of Carey on the subject of the 362 LIFE OF WILLIAM CAREY. 1819 property, or thirty-two letters ranging from the year 1815 to 1828. One of the earliest of these is to Mr. Dyer, who had so far forgotten himself as to ask Dr. Carey to write home alone his opinion of his " elder brethren," and particularly of Dr. Marshman. The answer, covering eleven octavo pages of small type, is a model for all controversialists, and espe- cially for any whom duty compels to rebuke the man who has failed to learn the charity which envieth not. We repro- duce the principal passages, and the later letters to Christopher Anderson and his son Jabez, revealing the nobleness of Carey and the inner life of the Brotherhood : "SERAMPORE, 1.5th July 1819. "MY DEAR BROTHER I am sorry you addressed your letter of January the 9th to me alone, because it places me in a most awkward situation, as it respects my elder brethren, with whom I have acted in concert for the last nineteen years, with as great a share of satisfaction and pleasure as could reasonably be expected from a connection with imperfect creatures, and whom I am thereby called to condemn con- trary to my convictions, or to justify at the expense of their accusers. It also places me in a disagreeable situation as it respects my younger brethren, whom I highly respect as Christians ; but whose whole conduct, as it respects the late unhappy differences, has been such as makes it impossible for me to do otherwise than condemn it. ... " You ask, ' Is there no ground for the charges of pro- fusion, etc., preferred against Brother Marshman V Brother Marshman has always been ardently engaged in promoting the cause of God in India, and, being of a very active mind, has generally been chosen by us to draw up our Eeports, to write many of our public letters, to draw up plans for pro- moting the objects of the mission, founding and managing schools, raising subscriptions, and other things of a like nature ; so that he has taken a more active part than Brother 1819 HIS DEFENCE OF DE. MAESHMAN. 363 Ward or myself in these public acts of the mission. These things placed him in the foreground, and it has been no un- common thing for him to bear the blame of those acts which equally belong to Brother Ward and myself, merely because he was the instrument employed in performing them. " You know that Brother Mar shman, Brother Ward, and my- self, were some years ago chosen to be a committee to manage the affairs of the Society, to dispose of its funds, to regulate the salaries of the brethren, and to choose their situations for labour ; in short, to manage all the details of the mission in India. Several of these were unthankful offices, and we always found it difficult to give satisfaction ; indeed, I have no doubt but the circumstance of our being thus chosen excited jealousies among our other brethren, long before the present seceders arrived in India. They often thought us severe, and not unfrequently charged us with being lordly, unkind, and unjust. This induced us several years ago to declare that we considered every station as independent of Serampore and of each other ; and only dependent on the Society. The harsh and unkind letters we often received from our brethren, induced us to write to Brother Fuller, and afterwards to Brother Eyland, declining to manage the funds of the Society any longer than till they could accommodate themselves ; and we recommended the house of Alexander & Co., in Calcutta. Much obloquy was therefore cast on Brother Marshman merely from the suspicion that he was the mov- ing cause in most of these transactions. It is not there- fore to be wondered at that he should be often misjudged, and should become an object of dislike, though in all public measures we always acted with him, and ought therefore to bear an equal share of the blame. " The charge of profusion brought against Dr. Marshman is more extensive than you have stated in your letter. He is charged with having his house superbly furnished, with 364 LIFE OF WILLIAM CAREY. 1819 keeping several vehicles for the use of his family, and with labouring to aggrandise and bring them into public notice to a culpable extent. The whole business of furniture, internal economy, etc., of the Serampore station, must exclusively belong to ourselves, and I confess I think the question about it an unlovely one. Some person we know not who, told some one we know not whom, ' that he had been often at Lord Hast- ings' table, but that Brother Marshman's table far exceeded his.' I have also often been at Lord Hastings' table (I mean his private table), and I do therefore most positively deny the truth of the assertion ; though I confess there is much domestic plain- ness at the table of the Governor- General of India (though nothing of meanness ; on the contrary, everything is marked with a dignified simplicity). I suspect the informant never was at Lord Hastings table t or he could not have been guilty of such misrepresentation. Lord Hastings' table costs more in one day than Brother Marshman's in ten. " The following statement may explain the whole business of Brother Marshman's furniture, etc., which you have all been so puzzled to account for, and have certainly accounted for in a way that is not the true one. We have, you know, a very large school, perhaps the largest in India. In this school are children of persons of the first rank in the country. The parents or guardians of these children frequently call at the Mission-house, and common propriety requires that they should be respectfully received, and invited to take a break- fast or dinner, and sometimes to continue there a day or two. It is natural that persons who visit the Mission-house upon business superintended by Brother Marshman should be enter- tained at his house rather than elsewhere. Till within the last four or five years we had no particular arrangement for the accommodation of visitors who came to see us ; but as those who visited us on business were entertained at Brother Marshman's, it appeared to be the most eligible method to 1819 HIS REBUKE OF CALUMNIATORS. 365 provide for the entertainment of other visitors there also ; but at that time Brother Marshman had not a decent table for persons of the above description to sit down to. We, therefore, voted him a sum to enable him to provide such articles as were necessary to entertain them with decency ; and I am not aware that he has been profuse, or that he has provided anything not called for by the rules of propriety. I have no doubt but Brother Ward can enumerate and describe all these articles of furniture. It is, however, evident that you must be very imperfect judges of their necessity, unless you could at the same time form a just estimate of the circumstances in which we stand. It ought also to be considered that all these articles are public property, and always convertible into their full value in cash. I hope, however, that things are not yet come to that pass, that a man who, with his wife, has for nineteen or twenty years laboured night and day for the mission, who by their labour disinterestedly contribute between 2000 and 3000 rupees monthly to it, and who have made sacrifices which, if others have not seen, Brother Ward and I have ; sacrifices which ought to put to the blush all his accusers, who, notwithstand- ing their cries against him, have not only supported them- selves, but also have set themselves up in a lucrative business at the Society's expense ; and who, even to this day, though they have two prosperous schools, and a profitable printing- office, continue to receive their monthly allowance, amounting (including Miss Chaffin's) to 700 rupees a month from the Society ; I feel indignant at their outcry on the subject of expense, and I say, merely as a contrast to their conduct, So did not Brother Marshman. Surely things are not come to that pass, that Tie or any other brother must give an account to the Society of every plate he uses, and every loaf he cuts. " Till a very few years ago, we had no vehicle except a 366 LIFE OF WILLIAM CAREY. 1819 single horse chaise for me to go backwards and forwards to Calcutta. That was necessarily kept on the opposite side of the river ; and if the strength of the horse would have borne it, could not have been used for the purposes of health. Sister Marshman was seized with a disease of the liver, a disease which proves fatal in three cases out of four. Sister Ward was ill of the same disorder, and both of them underwent a long course of mercurial treatment, as is usual in that dis- ease. Exercise was considered by the physicians as of the first importance, and we certainly thought no expense too great to save the valuable lives of our sisters. A single horse chaise, and an open palanquin, called a Tonjon, were procured. I never ride out for health ; but usually spend an hour or two, morning and evening, in the garden. Sister Ward was necessitated to visit England for hers. Brother Ward had a saddle horse presented to him by a friend. My wife has a small carriage drawn by a man. These vehicles were therefore almost exclusively used by Brother Marshman's family. When our brethren arrived from England, they did not fail to put this equipage into the account against Brother Marshman. They now keep three single horse chaises, beside palanquins ; but we do not think they keep more than are necessary. " Brother Marshman retains for the school a French master, a music master, and a drawing master. The expenses of these are amply repaid by the school, but Brother Marshman's children, and all those belonging to the family, have the advantage of their instructions. Brother Marshman's children are, however, the most numerous, and envy has not failed to charge him with having retained them all for the sake of his own children. Surely a man's caring for his family's health and his children's education is, if a crime, a venial one, and ought not to be held up to blacken his reputation. Brother Marshman is no more perfect than other men, partakers like 1819 SIMPLICITY OF HIS DAILY LIFE. 367 him of the grace of God. His natural bias and habits are his own, arid differ as much from those of other men, as theirs differ from one another. I do not deny that he has an inclination to display his children to advantage. This, however, is a foible which most fond parents will be inclined to pardon. I wish I had half his piety, energy of mind, and zeal for the cause of God. These excellencies, in my opinion, so far overbalance all his defects that I am constrained to consider him a Christian far above the common run. I must now close this defence of Brother Marshman by repeating that all matters of furniture, convenience, etc., are things belonging to the economy of the station at Serampore, and that no one beside ourselves has the smallest right to interfere therewith. The Calcutta brethren are now acting on the same principle, and would certainly repel with indignation any attempt made by us to regulate their affairs. " I have said that ' I never ride out for the sake of health ;' and it may therefore be inquired, ' why are vehicles, etc., for the purpose of health more necessary for the other members of the family than for you V I reply, that my health is in general good, and probably much benefited by a journey to and from Calcutta two or three times a week. I have also a great fondness for natural science, particularly botany and horticulture. These, therefore, furnish not only exercise, but amusement for me. These amusements of mine are not, however, enjoyed without expense, any more than those of my brethren, and were it not convenient for Brother Marshman's accusers to make a stepping stone of me, I have no doubt but my collection of plants, aviary, and museum, would be equally impeached as articles of luxury and lawless expenses ; though, except the garden, the whole of these expenses are borne by myself. "John Marshman is admitted a member of the union, but he had for some time previously thereto been a member 368 LIFE OF WILLIAM CAEEY. 1819 of the church. I perceive plainly that all your objections to him have been excited by the statements of the Calcutta brethren, which you certainly ought to receive with much caution in all things which regard Brother Marshman and his family. You observe that the younger brethren especially look up to me with respect and affection. It may be so ; but I confess I have frequently thought that, had it been so, they would have consulted me, or at least have mentioned to me the grounds of their dissatisfaction before they pro- ceeded to the extremity of dividing the mission. When I engaged in the mission it was a determination that, what- ever I suffered, a breach therein should never originate with me. To this resolution I have hitherto obstinately adhered. I think everything should be borne, every sacrifice made, and every method of accommodation or reconciliation tried, before a schism is suffered to take place. . . . " I disapprove as much of the conduct of our Calcutta brethren as it is possible for me to disapprove of any human actions. The evil they have done is, I fear, irreparable ; and certainly the whole might have been prevented by a little frank conversation with either of us ; and a hundredth part of that self-denial which I found it necessary to exercise for the first few years of the mission, would have prevented this awful rupture. I trust you will excuse my warmth of feel- ing upon this subject, when you consider that by this rupture that cause is weakened and disgraced, in the establish- ment and promotion of which I have spent the best part of my life. A church is attempted to be torn in pieces, for which neither I nor my brethren ever thought we could do enough. We laboured to raise it ; we expended much money to accomplish that object ; and in a good measure saw the object of our desire accomplished. But now we are traduced, and the church rent by the very men who came to be our helpers. As to Brother Marshman, seriously, what do they 1819 HIS REBUKE OF ENVY. 369 want ? Would they attempt to deny his possessing the grace of God ? He was known to and esteemed by Brother Eyland as a Christian before he left England. I have lived with him ever since his arrival in India, and can witness to his piety and holy conduct. Would they exclude him from the mission ? Judge yourself whether it is comely that a man, who has laboriously and disinterestedly served the mission so many years, who has by his diligence and hard labour raised the most respectable school in India, as well as given a tone to all the others, who has unvaryingly consecrated the whole of that income, as well as his other labours, to the cause of God in India, should be arraigned and condemned without a hearing by a few young men just arrived, and one of whom had not been a month in the country, before he joined the senseless outcry? Or would they have his blood ? Judge, my dear brother, yourself, for I am ashamed to say more on this subject. " I think their plans anti-missionary, and forced on them by the necessity of their circumstances ; for their actions can only be justified by a condemnation of our measures. I certainly think it a monstrous waste of money and strength for four missionary brethren, beside Pearce and Penney, to be crowded together in Calcutta, when there are besides them four Pgedobaptist brethren, and four Evangelical clergymen, besides four native brethren, and where we also preach. " My plan relative to spreading the gospel has, for several years past, been, to fix European brethren at the distance of 100 or 150 miles from each other, so that each one should occupy the centre of a circle of 100 miles diameter more or less; and that native brethren should be stationed within that circle as preachers, schoolmasters, readers, etc., at proper distances, as circumstances may make convenient ; and that he, as a brother, not a lord, should visit and superintend 2 B 370 LIFE OF WILLIAM CAEEY. 1819 them, so as to stir them up to zeal, correct their mistakes, explain divine things to them, and in short, be as the soul of that circle. By following this plan the brethren now crowded together in Calcutta would occupy a space of 400 miles in length by 100 in breadth, and had they all stayed in Bengal, could, with those already there, have completely occupied the province of Bengal. The proportion of ex- pense necessary to carrying this plan into execution through- out India, might perhaps be borne by contributions from England and America, till brethren raised up in the country were sufficiently established in divine things, and sufficiently informed respecting the gospel doctrines and the nature of the Christian life, to do without them. But what possible funds can meet the enormous expense of crowding so many into one place, if that is to be the plan adopted for the whole country ? . . . " I will just mention the countries to which it is desirable to send missions, and in which every effort should be made to establish them, especially as the Bible is in a good degree of forwardness for them all 1. Afghanistan, Peshawar the capital. 2. Kashmeer. 3. Punjab. 4. Mooltan. 5. Sind, or the lower provinces on the Indus. 6. Kutch, or Goozerat (now relinquished by us). 8. Marwar. (My son Jabez is now at Ajmere in Marwar.) 9. Bikaneer. 10. Jeypoor. 11. Oodeypoor. 12. Kumaon. 13. Palpa. 14. Dogoora. 15. Buttaneer. 16. Nepal. 17. Bundel-khund. 18. Baghul- khund. 19. Oojjuyuna. 20. Poona. 21. Nagpore in the Mahratta country. 22. Orissa. 23. Assam. We ought also to have one station at least in the Telinga and Kurnatta countries. Besides these, there are other places which I have not mentioned, as 1. Hurriana. 2. Eohil-Khund. 3. Kooshala, near Lucknow. 4. Kanooj, or the Dooab. 5. South Behar. 6. Mithila, or Tirhoot. The countries in- habited by the Garrows, the Khassees, and the Koonkees. 1819 LIFE AND INFLUENCE OF THE BROTHERHOOD. 371 " I need not say, that circumstances must in a great mea- sure determine where missionaries should settle. The chief town of each of these countries would be preferable, if other circumstances permit ; but sometimes Government would not allow this, and sometimes other things may close the door. Missionaries however must knock loud and push hard at the door, and if there be the smallest opening, must force them- selves in ; and, once entered, put their lives in their hands and exert themselves to the utmost in dependence upon divine support, if they ever hope to do much towards evange- lising the heathen world. My situation in the college, and Brother Marshman's as superintending the first academy in India, which, I likewise observe, has been established and brought to its present flourishing state wholly by his care and application, have made our present situation widely different from what it was when first engaged in the mission. As a missionary, I could go in a straw hat and dine with the judge of the district, and often did so ; but as a Professor in the College, I cannot do so. Brother Marshman is placed in the same predicament. These circumstances impose upon us a necessity of making a different appearance to what we for- merly did as simple missionaries ; but they furnish us with opportunities of speaking to gentlemen of the first power and influence in government, upon matters of the highest import- ance to the great work in which we are engaged ; and, as a proof that our opportunities of this nature have not been in vain, I need only say that, in a conversation which I had some time ago with one of the secretaries to Government, upon the present favourable bias of government and the public in general to favour all plans for doing good, he told me that he believed the whole was owing to the prudent and temperate manner in which we had acted ; and that if we had acted with precipitancy and indiscretion, he had every reason to believe the general feeling would have been as 372 LIFE OF WILLIAM CAREY. 1828 hostile to attempts to do good as it is now favourable to them. " I would not wish you to entertain the idea that we and our brethren in Calcutta are resolved upon interminable hatred. On the contrary, I think that things are gone as far as we may expect them to go ; and I now expect that the fire of contention will gradually go out. All the distressing and disagreeable circumstances are, I trust, past ; and I ex- pect we shall be in a little time on a more friendly footing. Much of what has taken place originated in England. Mis- takes and false conclusions were followed by all the circum- stances I have detailed. I think the whole virulence of opposition has now spent itself. Our brethren have no control over us, nor we over them. And, if I am not mis- taken, each side will soon acknowledge that it has gone too far in some instances ; and ultimate good will arise from the evil I so much deplore. " Having now written to you nay whole sentiments upon the business, and formerly to my very dear Brother Eyland, allow me to declare my resolution not to write anything further upon the subject, however much I may be pressed thereto. The future prosperity of the mission does not depend upon the clearing up of every little circumstance to the satisfaction of every captious inquirer ; but upon the restoration of mutual concord among us, which must be pre- ceded by admitting that we are all subject to mistake, and to be misled by passion, prejudice, and false judgment. Let us therefore strive and pray, that the things which make for peace and those by which we may edify one another may abound among us more and more. I am, my dear brother, very affec- tionately, yours in our Lord Jesus Christ, W. CAREY." Uth May 1828. " MY DEAR BROTHER ANDERSON Yours by the Louisa, of October last, came to hand a few days ago with the copies 1828 HIS CONTEMPT FOR MARSHMAN'S ASSAILANTS. 373 of Brother Marshman's brief memoir of the Serampore Mis- sion. I am glad it is written in so temperate and Christian a spirit, and I doubt not but it will be ultimately productive of good effects. There certainly is a great contrast between the spirit in which that piece is written, and that in which observations upon it, both in the Baptist and Particular Baptist Magazines are written. The unworthy attempts in those and other such like pieces to separate Brother Marshman and me are truly contemptible. In plain English, they amount to thus much ' The Serampore Missionaries, Carey, Marshman, and Ward, have acted a dishonest part, alias are rogues. But we do not include Dr. Carey in the charge of dishonesty ; he is an easy sort of a man, who will agree to anything for the sake of peace, or in other words he is a fool. Mr. "Ward, it is well known,' say they, ' was the tool of Dr. Marshman, but he is gone from the present scene, and it is unlovely to say any evil of the dead.' Now I certainly hold these persons' exemption of me from the blame they attach to Brother Marshman in the greatest possible con- tempt. I may have subscribed my name thoughtlessly to papers, and it would be wonderful if there had been no in- stance of this in so long a course of years. The great esteem I had for the Society for many years, undoubtedly on more occasions than one, put me off my guard, and I believe my brethren too ; so that we have signed writings which if we could have foreseen the events of a few years, we should not have done. These, however, were all against our own private interest, and I believe I have never been called an easy fool for signing of them. It has only been since we found it necessary to resist the claims of the Committee that I have risen to this honour. " It has also been hinted that I intend to separate from Brother Marshman. I cannot tell upon what such hints or reports are founded, but I assure you, in the most explicit 374 LIFE OF WILLIAM CAREY. 1828 manner, that I intend to continue connected with him and Serampore as long as I live ; unless I should be separated from him by some unforeseen stroke of Providence. There may be modifications of our union, arising from circum- stances ; but it is my wish that it should remain in all things essential to the mission as long as I live. " I rejoice to say that there is very little of that spirit of hostility which prevails in England in India, and I trust what still remains will gradually decrease till scarcely the remembrance of it will continue. Our stations, I mean those connected with Serampore, are of great importance, and some of them in a flourishing state. We will do all we can to maintain them, and I hope the friends to the cause of God in Britain will not suffer them to sink for want of that pecu- niary help which is necessary. Indeed I hope we shall be assisted in attempting other stations beside those already occupied ; and many such stations present themselves to my mind which nothing prevents being immediately occupied but want of men and money. The college will also require assistance, and I hope will not be without it ; I anticipate the time when its salutary operation in the cause of God in India will be felt and acknowledged by all. " These observations respecting my own conduct you are at liberty to use as you please. I hope now to take my final leave of this unpleasant subject, and have just room to say, that I am very affectionately yours, W. CAREY." Throughout the controversy thus forced upon him, we find Dr. Carey's references to the brethren in Calcutta, in his unpublished letters, all in the strain of the following to his son Jabez : " 15th August 1820. This week we received letters from Mr. Marshman, who had safely arrived at St. Helena. I am sure it will give you pleasure to learn that our long-continued 1828 HIS INDIGNATION AT THE FALSEHOOD OF ENVY. 375 dispute with the younger brethren in Calcutta is now settled. We met together for that purpose about three weeks ago, and after each side giving up some trifling ideas and expressions, came to a reconciliation, which, I pray God, may be lasting. Nothing I ever met with in my life and I have met with many distressing things ever preyed so much upon my spirits as this difference has. I am sure that in all disputes very many wrong things must take place on both sides for which both parties ought to be humbled before God and one another. " I wish you could succeed in setting up a few more schools. . . . Consider that and the spread of the gospel as the great objects of your life, and try to promote them by all the wise and prudent methods in your power. Indeed we must always venture something for the sake of doing good. The cause of our Lord Jesus Christ continues to prosper with us. I have several persons now coming in who are inquirers; two or three of them, I hope, will be this evening received into the Church. Excuse my saying more as my room is full of people." Eight years after, on the 17th April 1828, he thus cen- sured Jabez in the matter of the Society's action at home : " From a letter of yours to Jonathan, in which you express a very indecent pleasure at the opposition which Brother Marshman has received, not by the Society, but by some anonymous writer in a magazine, I perceive you are informed of the separation which has taken place between them and us. What in that anonymous piece you call a ' set-down ' I call a ' falsehood.' You ought to know that I was a party in all public acts and writings, and that I never intend to with- draw from all the responsibility connected therewith. I utterly despise all the creeping, mean assertions of that party when they say they do not include me in their censures, nor do I work for their praise according to them and according to your rejoic- 376 LIFE OF WILLIAM CAREY. 1828 ing. ... I am either a knave or a fool a knave if I joined with Brother Marshman ; but if, as those gentlemen say, and as you seem to agree with them, I was only led as he pleased, and was a mere cat's-paw, then of course I am a fool. In either way your thoughts are not very high as it respects me. I do not wonder that Jonathan should express himself un- guardedly ; his family connection with Mr. Pearce sufficiently accounts for that. We have long been attacked in this country first by Mr. Adam, 1 and afterwards by Dr. Bryce. 2 Bryce is now silenced by two or three pieces by John Marsh- man in his own newspaper, the John Bull ; and as to some of the tissues of falsehood published in England, I shall certainly never reply to them, and I hope no one else will. That cause must be bad which needs such means to support it. I believe God will bring forth our righteousness as the noonday." On the 12th July 1828 the father again writes to his son Jabez thus: " Your apologies about Brother Marshman are un- doubtedly the best you can offer. I should be sorry to harbour hostile sentiments against any man on the earth upon grounds so slight. Indeed, were all you say matter of fact you ought to forgive it as God for Christ's sake forgives us. We are required to lay aside all envy and strife and animosities, to forgive each other mutually and to love one another with a pure heart fervently. ' Thine own friend and thy father's friend forsake not.' " 1 The Baptist missionary, who became an Arian, and was afterwards em- ployed by Lord William Bentinck to report on the actual state of education in Bengal. 2 The first Indian chaplain of the Church of Scotland, superintendent of stationery and editor of the John Bull. See Life of Alexander Duff, D.D. CHAPTEK XIY. CAREY AS AN EDUCATOR THE FIRST CHRISTIAN COLLEGE IN THE EAST. i 1818-1834. A college the fourth and perfecting corner-stone of the mission Carey on the importance of English in 1800 Anticipates Duff's policy of undermining Brahmanism New educational era begun by the charter of 1813 and Lord Hastings Plan of the Serampore College in 1818 Anticipates the Anglo -Orientalism of the Punjab University The building described by John Marshman Bishop Middleton follows The Scottish Free Church and other colleges Action of the Danish Government The royal charter Visit of Maharaja Serfojee Death of Ward, Charles Grant, and Bentley Bishop Heber and his catholic letter Dr. Carey's reply Progress of the college Cause of its foundation Reasons for giving its Council control of the mission stations The college directly and essen- tially a missionary undertaking Action of the Brotherhood from the first vindicated Carey appeals to posterity The college and the syste- matic study of English Carey author of the Grant in Aid system Economy in administering missions The Serampore Mission'_has eighteen stations and fifty missionaries of all kinds Subsequent history of the Serampore College. THE first act of Carey and Marshman when their Committee took up a position of hostility to their self-denying independ- ence, was to complete and perpetuate the mission by a college. As planned by Carey in 1793, the constitution had founded the enterprise on these three corner-stones preaching the Gospel in the mother tongue of the people, translating the Bible into all the languages of Southern and Eastern Asia, teaching the young, both heathen and Christian, both boys and girls, in vernacular schools. But Carey had not been 378 LIFE OF WILLIAM CAREY. 1818 a year in Serampore when, having built well on all three, he began to see that a fourth must be laid some day in the shape of a college. He and his colleagues had founded and supervised by the year 1818 no fewer than 126 native schools, containing some 10,000 boys, of whom more than 7000 were in and around Serampore. His work among the pundit class, both in Serampore and in the college of Fort William, and the facilities in the Mission-house for training natives, Eurasians, and the missionaries' sons to be preachers, translators, and teachers, seemed to meet the immediate want. But as the mission in all its forms grew every year and the experience of its leaders developed, the necessity of creating a college staff in a building adapted to the purpose became more urgent. Only thus could the otherwise educated natives be reached, and the Brahmanical class especially be perma- nently influenced. Only thus could a theological institute be satisfactorily conducted to feed the native Church. On 10th October 1800 the missionaries had thus written home : " There appears to be a favourable change in the general temper of the people. Commerce has roused new thoughts and awakened new energies; so that hundreds, if we could skilfully teach them gratis, would crowd to learn the English language. We hope this may be in our power sometime, and may be a happy means of diffusing the gospel. At present our hands are quite full." A month after that Carey wrote to Fuller : " I have long thought whether it would not be desirable for us to set up a school to teach the natives English. I doubt not but a thousand scholars would come. I do not say this because I think it an object to teach them the English tongue ; but, query, is not the universal incli- nation of the Bengalis to learn English a favourable circum- stance which maybe improved to valuable ends ? I only hesitate at the expense." Thirty years after Duff reasoned in the same way, after consulting Carey, and acted at once in Calcutta. 1816 EDUCATIONAL EVANGELISING OF INDIA FIRST STATED. 379 By 1816, when, on 25th June, Carey wrote a letter, for his colleagues and himself, to the Board of the American Baptist General Convention, the great idea, destined slowly to revolutionise not only India, but China, Japan, and the farther East, had taken this form "We know not what your immediate expectations are relative to the Burman empire, but we hope your views are not confined to the immediate conversion of the natives by the preaching of the Word. Could a church of converted natives be obtained at Rangoon, it might exist for a while, and be scattered, or perish for want of additions. From all we have seen hitherto we are ready to think that the dis- pensations of Providence point to labours that may operate, indeed, more slowly on the population, but more effectually in the end ; as knowledge, once put into fermentation, will not only influence the part where it is first deposited, but leaven the whole lump. The slow progress of conversion in such a mode of teaching the natives may not be so encourag- ing, and may require, in all, more faith and patience ; but it appears to have been the process of things, in the progress of the Eeformation, during the reigns of Henry, Edward, Elizabeth, James, and Charles. And should the work of evangelising India be thus slow and silently progressive, which, however, considering the age of the world, is not perhaps very likely, still the grand result will amply recom- pense us, and you, for all our toils. We are sure to take the fortress, if we can but persuade ourselves to sit down long enough before it. ' We shall reap if we faint not.' " And then, very dear brethren, when it shall be said of the seat of our labours, the infamous swinging-post is no longer erected ; the widow burns no more on the funeral pile; the obscene dances and songs are seen and heard no more; the gods are thrown to the moles and to the bats, and Jesus is known as the God of the whole land ; the poor 380 LIFE OF WILLIAM CAREY. 1818 Hindoo goes no more to the Ganges to be washed from his filthiness, but to the fountain opened for sin and unclean- ness ; the temples are forsaken ; the crowds say, ' Let us go up to the house of the Lord, and he shall teach us of his ways, and we will walk in his statutes ;' the anxious Hindoos no more consume their property, their strength, and their lives, in vain pilgrimages, but they come at once to Him who can save to 'the uttermost;' the sick and the dying are no more dragged to the Ganges, but look to the Lamb of God, and commit their souls into His faithful hands ; the children, no more sacrificed to idols, are become ' the seed of the Lord, that he may be glorified ;' the public morals are improved; the language of Canaan is learnt ; benevolent societies are formed ; civilisation and salvation walk arm in arm to- gether ; the desert blossoms ; the earth yields her increase ; angels and glorified spirits hover with joy over India, and carry ten thousand messages of love from the Lamb in the midst of the throne ; and redeemed souls from the different villages, towns, and cities of this immense country, constantly add to the number, and swell the chorus of the redeemed, c Unto Him that loved us, and washed us from our sins in His own blood, unto HIM be the glory ;' when this grand result of the labours of God's servants in India shall be realised, shall we then think that we have laboured in vain, and spent our strength for nought ? Surely not. Well, the decree is gone forth ! ' My word shall prosper in the thing whereunto I sent it.'" India was being prepared for the new missionary policy. On what we may call its literary side Carey had been long busy. On its more strictly educational side, the charter of 1813 had conceded what had been demanded in vain by a too feeble public opinion in the charter of 1793. A clause was inserted at the last moment declaring that a sum of not less than a lakh of rupees (or ten thousand pounds) a year 1818 SERAMPORE COLLEGE PROJECTED. 381 was to be set apart from the surplus revenues, and applied to the revival and improvement of literature and the en- couragement of the learned natives of India, and for the introduction and promotion of a knowledge of the sciences among the inhabitants of the British territories there. The clause was prompted by an Anglo-Indian of oriental tastes, who hoped that the Brahman and his Veda might thus be made too strong for the Christian missionary and the Bible as at last tolerated under the 13th Eesolution. For this rea- son, and because the money was to be paid only out of any surplus, the directors and their friends offered no opposition. For the quarter of a century the grant was given, and was applied in the spirit of its proposer. But the scandals of its application became such that it was made legally by Ben- tinck and Macaulay, and practically by Duff, the fountain of a river of knowledge and life which is now flooding the East. The first result of the liberalism of the charter of 1813 and of the generous views of Lord Hastings was the estab- lishment in Calcutta by the Hindoos themselves, under the influence of English secularists, of the Hindoo, now the Presidency College. Carey and Marshman were not in Cal- cutta, otherwise they must have realised even then what they left to Duff to act on fourteen years after the importance of English not only as an educating but as a Christianising instrument. But though not so well adapted to the im- mediate need of the reformation which they had begun, and though not applied to the very heart of Bengal in Calcutta, the prospectus of their " College for the Instruction of Asiatic, Christian, and Other Youth in Eastern Literature and Euro- pean Science," which they published on the 15th July 1818, sketched a more perfect and complete system than any since attempted, if we except John Wilson's almost unsup- ported effort in Bombay. It embraced the classical or 382 LIFE OF WILLIAM CAEEY. 1818 learned languages of the Hindoos and Mohammedans, Sans- krit and Arabic ; the English language and literature, to enable the senior students " to dive into the deepest recesses of European science, and enrich their own language with its choicest treasures ; " the preparation of manuals of science, philosophy, and history in the learned and vernacular lan- guages of the East ; a normal department to train native teachers and professors ; as the crown of all, a theological institute to equip the Eurasian and native Christian students, by a quite unsectarian course of study, in apologetics, exegetics, and the Bible languages, to be missionaries to the Brahmanical classes. While the Government and the Scottish missionaries have in the university and grant in aid systems since followed too exclusively the English line, happily sup- planting the extreme Orientalists, it is the glory of the Serampore Brotherhood that they sought to apply both the Oriental and the European, the one as the form, the other as the substance, to evangelise and civilise the people through their mother tongue. They were the Vernacularists in the famous controversy between the Orientalists and the Anglicists raised by Duff. In 1867 the present writer 1 in vain attempted to induce the University of Calcutta to follow them in this. It was left to Sir Charles Aitchison, when he wielded the power and the influence of the Lieu- tenant-Go vernor, by founding the Punjab University to do in 1882 what the Serampore College would have accomplished had its founders been young instead of old men. Lord Hastings and even Sir John Malcolm took a per- sonal interest in the Serampore College. The latter, who had visited the missionaries since his timid evidence before the House of Lords in 1813, wrote to them : " I wish I could be certain that your successors in the serious task you propose would have as much experience as you and your 1 Appendix III. 1818 NOBLE PROPORTIONS OF THE COLLEGE BUILDING. 383 fellow-labourers at Serampore that they would walk, not run, in the same path I would not then have to state one reserve." His Excellency the Governor - General " inter- rupted pressing avocations " to criticise both the architectural plan of the building and the phraseology of the draft of the first report, and his suggestions were followed. Adopting one of the Grecian orders as most suitable to a tropical climate, the Danish Governor's colleague, Major Wickedie, planned the noble Ionic building which was then, and, we do not hesitate to declare, is still the finest edifice of the kind in British India. Mr. John Marshman's architectural description is authoritative, and it is within the truth. u The centre building, intended for the public rooms, was a hun- dred and thirty feet in length, and a hundred and twenty in depth. The hall on the ground floor, supported on arches, and terminated at the south by a bow, was ninety-five feet in length, sixty-six in breadth, and twenty in height. It was originally intended for the library, but is now occupied by the classes. The hall above, of the same dimen- sions and twenty-six feet in height, was supported by two rows of Ionic columns ; it was intended for the annual examinations. Of the twelve side-rooms above and below, eight were of spacious dimensions, twenty-seven feet by thirty-five. The portico which fronted the river was composed of six columns, more than four feet in diameter at the base. The staircase-room was ninety feet in length, twenty-seven in width, and forty-seven in height, with two staircases of cast-iron, of large size and elegant form, prepared at Birmingham. The spacious grounds were surrounded with iron railing, and the front entrance was adorned with a noble gate, likewise cast at Birmingham. . . . " The scale on which it was proposed to establish the college, and to which the size of the building was necessarily accommodated, corre- sponded with the breadth of all the other enterprises of the Seram- pore missionaries, the mission, the translations, and the schools. While Mr. Ward was engaged in making collections for the support of the institution in England, he wrote to his brethren, ' the buildings you must raise in India ;' and they determined to respond to the call, and, if possible, to augment their donation from .2500 to 8000, and to make a vigorous effort to erect the buildings from their own funds. Neither the ungenerous suspicions, nor the charge 384 LIFE OF WILLIAM CAREY. 1821 of unfaithfulness, with which their character was assailed in England, was allowed to slacken the prosecution of this plan. It was while their reputation was under an eclipse in England, and the benevolent hesitated to subscribe to the society, till they were assured that their donations would not be mixed up with the funds of the men at Serampore, that those men were engaged in erecting a noble edifice for the promotion of religion and knowledge, at their own cost, the expense of which eventually grew under their hands to the sum of .15,000. To the charge of endeavouring to alienate from the society premises of the value of .3000, their own gift, they replied by erecting a building at five times the cost, and vesting it in eleven trustees, seven besides themselves. It was thus they vindicated the purity of their motives in their differences with the society, and en- deavoured to silence the voice of calumny. They were the first who maintained that a college was an indispensable appendage to an Indian mission." The first to follow Carey in this was Bishop Middleton, who raised funds to erect the chaste Gothic pile next to the Botanic Garden, since to him the time appeared "to have arrived when it is desirable that some missionary endeavours, at least, should have some connection with the Church estab- lishment." That college no longer exists, in spite of the saintly scholarship of such. Principals as Mill and Kay ; the building is now utilised as a Government engineering college. But in Calcutta the Duff College, the General Assembly's Institution, the Cathedral Mission Divinity School, and the Bhowanipore Institution ; in Bombay the Wilson College, in Madras the Christian College and Free Church Institution, in Nagpoor the Hislop College, in Agra St. John's College, and in Lahore the Church Mission Divinity School, and others, bear witness to the fruitfulness of the Alma Mater of Serampore. The Serampore College began with thirty-seven students, of whom nineteen were native Christians and the rest Hindoos. When the building was occupied in 1821 Carey wrote to his son : " I pray that the blessing of God may attend it, and that it may be the means of preparing many 1826 KING OF DENMARK GRANTS A CHARTER AND GIFTS. 385 for an important situation in the Church of God. . . . The King of Denmark has written letters signed with his own hand to Brothers Ward, Marshman, and myself, and has sent each of us a gold medal as a token of his approbation. He has also made over the house in which Major Wickedie re- sides, between Sarkies's house and ours, to us three in per- petuity for the college. Thus Divine generosity appears for us and supplies our expectations." The missionaries had declined the Order of the Dannebrog. When, in 1826, Dr. Marshman visited Europe, one of his first duties was to acknowledge this gift to Count Moltke, Danish Minister in London, and ancestor of the great strategist, and to ask for a royal charter. The Minister and Count Schulin, whose wife had been a warm friend of Mrs. Carey, happened to be on board the steamer in which Dr. Marshman, accompanied by Christopher Anderson, sailed to Copenhagen. Easke, the Orientalist, who had visited Serampore, was in the University there. The vellum charter was prepared among them, em- powering the College Council, consisting of the Governor of Serampore and the Brotherhood, to confer degrees like those of the Universities of Copenhagen and Kiel, but not carrying the rank in the State implied in Danish degrees unless with the sanction of the Crown. The King, in the audience which he gave, informed Dr. Marshman that, having in 1801 promised the mission protection, he had hitherto refused to transfer Serampore to the East India Company, since that would pre- vent him from keeping his word. When, in 1845, the Com- pany purchased both Tranquebar and Serampore, it could be no longer dangerous to the Christian Mission, but the Treaty expressly provided that the College should retain all its powers under the Danish charter, which it does. It was thus the earliest degree-conferring college in Asia, but it has never exercised the power. Christian VIII., then the heir to the throne, showed particular interest in the Bible trans- 2 c 386 LIFE OF WILLIAM CAREY. 1824 lation work of Carey. When, in 1884, the Evangelical Alli- ance held its session in Copenhagen and was received by Christian IX., it did well, by special resolution, to express the gratitude of Protestant Christendom to Denmark for such courageous and continued services to the first Christian mis- sion from England to India. The new College formed an additional attraction to visitors to the mission. One of these, in 1821, was the Maharaja Serfojee, the prince of Tanjore whom Schwartz had tended, but who was on pilgrimage to Benares. Hand in hand with Dr. Carey he walked through the missionary workshop, noticed specially the pundits who were busy with translation to which Lord Hastings had directed his atten- tion, and dilated with affectionate enthusiasm on the deeds and the character of the apostle of South India. In 1823 cholera suddenly cut off Mr. Ward in the midst of his labours. The year after that Charles Grant died, leaving a legacy to the mission. Almost his last act had been to write to Carey urging him to publish a reply to the attack of the Abbe Dubois on all Christian missions. Another friend was removed in J. Bentley, the scholar who put Hindoo astronomy in its right place. Bishop Heber began his too brief episcopate in 1824, when the college, strengthened by the abilities of the Edin- burgh professor, John Mack, was accomplishing all that its founders had projected. The Bishop of all good Christian men never penned a grander production not even his hymns than this letter, called forth by a copy of the Eeport on the College sent to him by Dr. Marshman : " I have seldom felt more painfully than while reading your appeal on the subject of Serampore College, the unhappy divisions of those who are the servants of the same Great Master ! Would to God, my honoured brethren, the time were arrived when not only in heart and hope, but visibly, we shall be one fold, as well as under one shepherd ! In the meantime I have arrived, after some serious con- siderations, at the conclusion that I shall serve our great cause most 1824 BISHOP HEBER AND CAREY. 387 effectually by doing all which I can for the rising institutions of those with whom my sentiments agree in all things, rather than by forwarding the labours of those from whom, in some important points, I am conscientiously constrained to differ. After all, why do we differ ? Surely the leading points which keep us asunder are capable of explanation or of softening, and I am expressing myself in much sincerity of heart (though, perhaps, according to the customs of the world, I am taking too great a freedom with men my superiors both in age and in talent), that I should think myself happy to be per- mitted to explain, to the best of my power, those objections which keep you and your brethren divided from that form of church government which I believe to have been instituted by the apostles, and that admission of infants to the Gospel Covenants which seems to me to be founded on the expressions and practice of Christ himself. If I were writing thus to worldly men I know I should expose myself to the imputation of excessive vanity or impertinent intrusion. But of you and Dr. Carey I am far from judging as of worldly men, and I there- fore say that, if we are spared to have any future intercourse, it is my desire, if you permit, to discuss with both of you, in the spirit of meekness and conciliation, the points which now divide us, convinced that, if a reunion of our churches could be effected, the harvest of the heathen would ere long be reaped, and the work of the Lord would advance among them with a celerity of which we have now no experience. " I trust, at all events, you will take this hasty note as it is in- tended, and believe me, with much sincerity, your friend and servant in Christ, REGINALD CALCUTTA. " June 3, 1824." This is how Carey reciprocated these sentiments, when writing to Dr. Eyland : " SERAMPORE, July 6, 1824. " I rejoice to say that there is the utmost harmony be- tween all the ministers of all denominations. Bishop Heber is a man of liberal principles and catholic spirit. Soon after his arrival in the country he wrote me a very friendly letter, expressing his wish to maintain all the friendship with us which our respective circumstances would allow. I was then confined, but Brother Marshrnan called on him. As soon as 388 LIFE OF WILLIAM CAREY. 1824 I could walk without crutches I did the same, and had much free conversation with him. Some time after this he wrote us a very friendly letter, saying that it would highly gratify him to meet Brother Marshman and myself, and discuss in a friendly manner all the points of difference between himself and us, adding that there was every reason to expect much good from a calm and temperate discussion of these things, and that, if we could at any rate come so near to each other as to act together, he thought it would have a greater effect upon the spread of the gospel among the heathen than we could calculate upon. He was then just setting out on a visitation which will in all probability take a year. "We however wrote him a reply accepting his proposal, and Brother Marshman expressed a wish that the discussion might be carried on by letter, to which in his reply he partly consented. I have such a disinclination to writing, and so little leisure for it, that I wished the discussion to be viva voce ; it will however make little difference, and all I should have to say would be introduced into the letter. " Brother Mack is an excellent man, and of great use in the mission, Brother Williamson is an exceedingly steady and useful man. He was educated at Edinburgh for the medical line, and went several voyages to Eussia and other parts, and at last came to this country as the surgeon of a ship. Here he settled, and after his conversion joined in communion with us, and left that profession for the purpose of preaching to the heathen. He now speaks Bengali with fluency, and is very useful among our native brethren. Brother Fernandez baptized five persons a short time since, and expects to baptize six more. The churches among the Arakanese were broken up, or rather all the people driven from their habitations, by the war between us and the Bur- mans. They have all, with their families, through mercy, arrived safely at Chittagong, where they are with Brother 1826 THE SERAMPOKE COLLEGE AND MISSION. 389 Johannes. Brother Fink is here. We sent them 100 rupees, and our Christian friends (here) contributed 150 more, which have also been sent to help them under their present distress, as they have lost their all, and are nearly 300 persons, men, women, and children. A small detachment of our troops was cut off by a large body of Burmans at Bamoo, which place and Coxe's Bazar, places where our brethren lived, have been taken possession of by them." On the death of Mr. Ward and departure of Dr. Marsh- man, Mr. John Marshman was formally taken into the Brotherhood. He united with Dr. Carey in writing these letters to the Committee. They show the progress of the college and the mission from the first as one independent agency, and they close with Carey's appeal to the judgment of posterity. "SERAMPORE, Jan. 21, 1826. " DEAR BRETHREN Our colleague, Dr. Marshman, being about to visit his native land, after twenty-six years of active missionary service, we embrace this opportunity of soliciting your attention to the necessity of some arrangement respect- ing the stations connected with Serampore College ; and as he is perfectly acquainted with our sentiments, and equally anxious with ourselves for the continuance of mutual har- mony, we are enabled to leave the conclusion of any settle- ment in his hands with entire confidence. "The missionary stations connected with us, and now associated with the college, amount to ten. It will be in your recollection that they have from the beginning been supported independently of subscriptions from Europe, and almost exclusively from the proceeds of our own labour. These stations, however, have been constantly identified with yours in all your applications for public support, and the majority of the subscribers to the Baptist Mission have been ignorant of the fact that we did not participate in the 390 LIFE OF WILLIAM CAKEY. 1826 funds thus raised. We might, indeed, with strict equity, have claimed a share of support for them out of those dona- tions, for they have in general out-numbered the other Indian stations ; but, as we felt a particular pleasure in supporting them ourselves, we have never, till lately, 1 made any solicita- tion to you on their behalf, which has left one-half of the stations in India in the entire enjoyment of those funds which were subscribed towards the maintenance of all. We have not, however, the most distant idea of censuring this arrangement, for we voluntarily allowed the claim of our stations to lie dormant ; but, as we are now constrained to solicit public assistance for those stations, it appears requisite to state this circumstance, as the ground on which we make our primary application to you. " About seven years ago we felt convinced of the neces- sity of erecting a college for native Christian youth, in order to consolidate our plans for the spread of gospel truth in India ; and, as we despaired of being able to raise from public subscriptions a sum equal to the expense of the buildings, we determined to erect them from our own private funds. Up to the present date they have cost us nearly 14,000, and the completion of them will require a further sum of about 5000, which if we are not enabled to advance from our own purse, the undertaking must remain incomplete. With this burden upon our private funds we find it impossible any longer to meet, to the same extent as formerly, the demands of our out-stations. The time is now arrived when they must cease to be wholly dependent on the private donations of three individuals, and must be placed on the strength of public contributions. As two out of three of the members of our body are now beyond the age of fifty-seven, it becomes our duty to place them on a more permanent footing, as it re- 1 "A request was made in 1819 to the Committee for 1500 annually during three years, while we were erecting the College buildings at our own expense ; which request was declined owing to want of funds. " 1826 A DIVINITY FACULTY. 391 gards their management, their support, and their increase. We have therefore associated with ourselves, in the superin- tendence of them, the Eev. Messrs. Mack and Swan, the two present professors of the college, with the view of eventually leaving them entirely in the hands of the body of professors, of whom the constitution of the college provides that there shall be an unbroken succession. " To secure an increase of missionaries in European habits we have formed a class of theological students in the college, under the Divinity Professor. It contains at present six promising youths, of whose piety we have in some cases undoubted evidence, in others considerable ground for hope. The class will shortly be increased to twelve, but none will be continued in it who do not manifest undeniable piety and devotedness to the cause of missions. As we propose to allow each student to remain on an average four years, we may calculate upon the acquisition of two, and perhaps three, additional labourers annually, who will be eminently fitted for active service in the cause of missions by their natural familiarity with the language and their acquisitions at col- lege. This arrangement will, we trust, secure the speedy accomplishment of the plan we have long cherished, that of placing one missionary in each province in Bengal, and eventually, if means be afforded, in Hindostan. " It will strike you at once that such a plan, for the per- manence and increased efficiency of missionary labours, re- quires the permanent security of public support. "We would therefore apply to you in the first instance for assistance, partly because these stations have hitherto contributed to the improvement of your funds, and partly because of the sincere pleasure it would give us if all the Baptist stations in India could appear before the public in connection with you. We would therefore propose the following arrangement : That you should bring this plan of operation distinctly before the 392 LIFE OF WILLIAM CAEEY. 1826 public, distinguishing the stations connected with Serampore College from those under your own guidance and superintend- ence ; that all the intelligence from our stations be published by you from our Periodical Accounts, of which we should then send only a few copies to our friends ; and that you should appropriate from the funds raised on this combined publication 1000 annually to the support of our stations at present, and 1500 eventually, when they so far increase as to need it. It scarcely needs to be remarked that this plan would leave you annually 7000 for the support of somewhat more than one moiety of the stations in India in the Baptist connection. Our reason for desiring that the stations should be kept distinct in the same publication is, that, in the event of the funds thus raised being at any future period inadequate to the support of both classes of stations, these funds might be left entirely for the support of your stations, and we might be enabled to apply to the public in a separate form for sup- plies, without even the appearance of any division. " You will easily perceive that unless permanent support be obtained we must sacrifice our stations, the fruit of so many years' labour, and dismiss every prospect of future use- fulness a course which we are confident would distress you as much as ourselves. We can therefore leave the determi- nation of the question to your own judgment with perfect safety, only adding that nothing would give us more sincere pleasure than for our efforts to remain united with yours. But should you, after maturely weighing the question, dis- cover inconveniences in this plan, and perceive that greater advantages would accrue to the cause from our stations form- ing a distinct claim before the public, we have requested Dr. Marshman to consult with the friends of religion on the best means of bringing them forward and raising supplies ; and, as we cannot expect any member of the College to visit England till three years after Dr. Marshman's return to India, 1827 THE COLLEGE TO BE PERMANENT. 393 we have pointed out to him the indispensable necessity of his securing some permanent arrangement, either with you or with the public, for the support and increase of our missionary stations before he quit England. " It may not be intrusive for us to mention the arrange- ments respecting the college, to which Dr. Marshman will direct his attention. As the completion of the buildings requires no public contribution, the sole expense left on the generosity of its friends is that of its existing establishment. Our subscriptions in India, with what we receive as the interest of money raised in Britain and America, average 1000 annually; about 500 more from England would cover every charge, and secure the efficiency of the institu- tion. Nor shall we require this aid beyond a limited period, as we are endeavouring to form a fund here, with a view of presenting it to the college when it is sufficiently increased to provide permanently for two professors, which we calculate will be effected in twelve or fourteen years ; and when the professors and fellows (or tutors) are thus permanently pro- vided for, we trust that the contributions of the Indian public will be sufficient for all other expenses of the college. We have therefore requested Dr. Marshman to aim at the forma- tion of about five corresponding committees in as many of the principal towns in England, with the hope of receiving 100 annually from each ; and, as the college possesses a literary as well as a missionary interest, we further trust that the greater part of this sum may be obtained from among those who are not in the habit of aiding missionary efforts." " SERAMPOEE, Nov. 15, 1827. "Dr. Carey, and after him, Dr. Marshman and Mr. Ward, were, as you know, sent out soon after the formation of the Baptist Missionary Society, by the Committee, to plant the gospel in India, with this express stipulation, that they should without delay, make exertions for their own 394 LIFE OF WILLIAM CAREY. 1827 support, and should receive assistance from the Society only till they were able thus to support themselves. Within eighteen months respectively of their arrival, they were enabled to fulfil this stipulation, and to relinquish all sup- port from England. Thus was the pecuniary connection between the two bodies dissolved, in the earliest stage of the mission. " Though thus disconnected in a pecuniary sense, they were still bound to the Committee, more especially to Mr. Fuller, by the most intimate ties which can unite men to- gether, by a common co-operative interest in one of the most illustrious objects of human pursuit. It would be idle to institute any comparison between the strength of union thus created, and any other in which pecuniary dependence must constitute a prominent ingredient. The full and free com- munion of soul which characterised the first association between Fuller, SutclifY, and Eyland, the three chief men who presided over the Society at home, and their colleagues in India, was the offspring of those peculiar circumstances which fall but once within the history of a society. With the death of Mr. Fuller this bond of union, which had subsisted for nearly a quarter of a century, was weakened. Subsequent events combined, with the death of Dr. Eyland, to dissolve it altogether. " It is a fact that no stipulation was made with the Serampore missionaries regarding the disposal of their private funds. But the principles of natural equity, which were admitted by both parties, and which give every free- born man the absolute control of his own property, supplied the deficiency. The Society, as a body created to receive and disburse public subscriptions, could not interfere with funds not thus received, without departing from the spirit of its institution. Hence, Mr. Fuller required accounts only of the public subscriptions with which he entrusted us as the 1827 MISSIONAKIES KAISED UP IN THE COUNTRY. 395 corresponding Committee of the Society ; and we confined our annual returns of receipts and disbursements to these specific sums. As our private income gradually increased so as to exceed the necessities of the three families, we ex- pended the surplus in the formation of missionary stations around us. We superintended them ourselves, but sent the missionary intelligence from them to the Committee, to be incorporated with the annual Eeport of the Society. " With the multiplication of the stations, the efficiency of missionaries raised up in the country became more apparent, and we determined to bend our attention chiefly to this object. The native Christian population had also increased, and required increasing care. We therefore determined in 1818 to establish a college, which might in its gradual de- velopment provide means for more extensively diffusing religion and knowledge in Hindostan. Convinced that it would be difficult to raise funds for the college buildings, we determined to attempt the erection of them ourselves, and though we were thereby involved in debt for many years, we have now the happiness of knowing that about 3000 more will complete the undertaking. We need scarcely add, that for this sum also we do not intend to apply to the public. The course of circumstances has thus led us first to the establishment of means for our own support then to the employment of a portion of our surplus income in the extension of the cause by missionaries raised up in the country after this, to provide for the education of native Christian youth and finally to concentrate every plan in one institution, in the hope that it might survive the transient circumstances of our private union. " Of these three objects connected with the college, the education of non-resident heathen students, the education of resident Christian students, and the preparation of mis- sionaries from those born in the country, the first is not 396 LIFE OF WILLIAM CAREY. 1827 strictly a missionary object, the two latter are intimately connected with the progress of the good cause. The pre- paration of missionaries in the country was not so much recommended as enforced by the great expense which at- tends the despatch of missionaries from Europe. That the number of labourers in this country must be greatly aug- mented, before the work of evangelising the heathen can be said to have effectively commenced, can admit of no doubt. But the prospect of adequately supplying the missionary exigencies of the country from Europe, is altogether hopeless. Nearly every European missionary has, on an average, cost the public in his education, outfit, and passage, 700. The first eighteen months of his residence are necessarily de- voted to the acquisition of the language. If we estimate the expense of that period at 300, a charge of 1000 is incurred before he can be said to have commenced his mis- sionary career. After such an expenditure, it will not be found in the records of any society, that more than half the number of missionaries sent out are to be found at their post, at the close of ten years ; so hostile is this climate to European constitutions. " The expense of Asiatic missionaries educated at Seram- pore College, during the four years of study, amounts to nearly 200 each, including their clothes, etc., and their board through the whole year. Their intuitive knowledge of the language enables them to enter on their duty without delay ; their widows fall back into the society of their re- latives, and require but a slender support. If attacked with disease, no long sea voyages are required to restore them to health ; and if inefficient as missionaries, they may be severed from the body with little expense. Their con- stitutions are moreover so assimilated to the climate, that, of ten missionaries thus employed by us, during the last fifteen years (some of course for a shorter period), we have 1827 IDEAL OF NATIVE CHRISTIAN MINISTERS. 397 lost only one by disease. All that is required to fit them for labour is the grace of God, and an adequate education, and we were therefore led to think that we could not render a more acceptable service to the cause than to assemble in the college every facility for their tuition. " The education of the increasing body of Native Chris- tians likewise, necessarily became a matter of anxiety. No- thing could be more distressing than the prospect of their being more backward in mental pursuits than their heathen neighbours. The planting of the gospel in India is not likely to be accomplished by the exertions of a few mission- aries in solitary and barren spots in the country, without the aid of some well-digested plan which may consolidate the missionary enterprise, and provide for the mental and reli- gious cultivation of the converts. If the body of native Christians required an educational system, native ministers, who must gradually take the spiritual conduct of that body, demanded pre - eminent attention. They require a know- ledge of the ingenious system they will have to combat, of the scheme of Christian theology they are to teach, and a familiarity with the lights of modern science. We cannot discharge the duty we owe as Christians to India, without some plan for combining in the converts of the new religion, and more especially in its ministers, the highest moral re- finement of the Christian character, and the highest attain- able progress in the pursuits of the mind. " Subsequently to the adoption of this plan, it appeared desirable to attach the superintendence of the stations to the college; the reasons which recommended this arrangement were two. First, pre-supposing the zeal and piety of the professors, we thought that no individuals could be better adapted to conduct the work of the mission than those whose daily employment was so intimately associated with it ; and that, as the body of the missionaries in our connec- 398 LIFE OF WILLIAM CAEEY. 1827 tion would gradually be formed out of those who had pur- sued their studies at the college, no men could be better fitted to direct their future labours than their former tutors, who must necessarily possess a more distinct knowledge of their several capacities and deficiencies than any other men. The second reason for taking this step was, our anxious wish to consolidate and perpetuate the missionary undertaking we had begun. The peculiar circumstances under which our union, partly missionary, partly secular, arose, are not likely again to occur. We were therefore desirous of placing our missionary undertaking during our own lifetime, on a more permanent basis, by separating it from the risk which must inevitably have attended its being entwined with the transactions of secular business. We wished that the mis- sionary undertaking, which was the great object, should in no respect be dependent on the secular undertakings, the minor object. No plan seemed more likely to secure this result, than to associate the professors of the college with ourselves in our missionary exertions, and gradually to de- volve on them, with the lapse of our lives, the responsibility and management of the stations. By the charter the college has acquired that perpetuity which could never be given to a union in which an aptitude for secular business must be an essential qualification. By this arrangement we hoped to secure the object nearest to our hearts, the per- petuity and enlargement of the missionary plan, which has formed the chief business of our lives. " The plan proposed by the Committee, of severing the stations from the college, by bestowing the management of them on the body of resident missionaries in Bengal, or by leaving them with us only during the lifetime of the two elder missionaries, would completely have subverted our design. The Committee will forgive our objecting to the proposal partly on this ground. We cannot bring ourselves 1827 THE COLLEGE ESSENTIALLY MISSIONARY. 399 to violate the paternal feelings with which we cherish the prospects of missionary utility likely to result from our plan. We cannot contemplate without dismay the annihila- tion of those expectations which give the college its chief value, nor the gloomy prospect that on the death of two of our number (the one sixty-seven, the other sixty), everything that was valuable at Serampore should be transplanted to another soil. These fears were not idle and unfounded. Your proposal would immediately have excluded the professors of the college and the youngest member of our body, from all share in the management of the stations, since they are not officially Baptist missionaries. If thus excluded during the lifetime of their elder colleagues, it is not to be expected that they would meet with more favourable treatment after their death. "There appears another objection to this proposal. It has been objected to the college that it was not calculated to promote the missionary undertaking. We have invari- ably maintained that it was eminently adapted to promote that great work, and have employed every effort to bring it to bear directly on it. Were we then to subscribe to a measure which would remove out of our possession the means of rendering the college efficient for this work, we should give validity to the taunts of our adversaries, and appear weak, inconsistent, and contemptible, in the eyes of the Christian world. The last, but not the least objection to this proposal is, the uncertainty to which it would expose the missionary establishment. For the welfare of the stations in connection with us we are responsible. We are responsible to a higher tribunal than an assembly of sub- scribers, and if we were to place their welfare in any degree of risk, we should be guilty of a dereliction of duty, for which the highest human approbation could not compensate. Our experience of the past is perhaps superior to yours, since 400 LIFE OF WILLIAM CAREY. 1827 it has been acquired by suffering. That experience forbids us to hope that if at any future period the direction of the stations be left open as a prize for competition, there can be any prospect of harmony. It is even possible that discussions similar to those which have embittered the last ten years may be renewed. In this case the cause would be the first and greatest sufferer ; and we cannot reconcile it with the tenor of our responsibility to leave our missionary under- taking on so dangerous a footing. " On these grounds we are constrained to withhold our assent from your last proposal to Dr. Marshman, and to give our cordial concurrence to the arrangements he has made. Your first proposal (to allow us a tenth of your income) did not compromise the independence of our missionary stations, but left the management of them with us, we therefore agreed to it. When Dr. Marshman requested from you an addition of funds, you proposed to take them away from Serampore after the death of the two elder missionaries. We therefore withhold our assent from this plan. We are fully aware of the pecuniary risk which we incur. In fact, the risk is entirely on our side. You have five missionary stations on the continent of India, ani twelve European and Asiatic missionaries on your funds ; we have ten mis- sionary stations, and from twenty-five to twenty-eight Euro- pean, Asiatic, and Native missionaries dependent on us for support. The prospect of our being embarrassed for funds is therefore much more immediate than yours. But with every pecuniary disadvantage against us, we prefer the adop- tion of a plan which secures a certain tangible benefit, with the blessing of peace, to one which contains within itself the seeds of discord and dissolution. . . . "The irreconcilable difference of our plans of action having thus rendered a separation inevitable, we are of course anxious to part on friendly terms, and to secure the 1827 HIS APPEAL TO POSTEEITY. 401 esteem, even though we should not enjoy the co-operation, of all our brethren. We entreat only for that measure of can- dour, in forming a judgment of our conduct, which every man is permitted to expect from his neighbour. If we were to say that every plan sketched out and every document penned here, during the last twenty-seven years, has been free from imperfection, we should justly appear ridiculous. Like every other body of men associated in a new undertaking of some difficulty, we have been constrained to follow that judgment which appeared most correct. When the lapse of time or the course of circumstances has discovered the error of that judgment we have not scrupled to adopt a different line of conduct. Thus in 1805 Mr. Ward drew up his ideas of mis- sionary economy, in the ' agreement ' respecting the way in which we thought missionaries ought to act in money matters, and obtained the concurrence and signature of his brethren to it ; in less than a year it was found impracticable, and was consigned to oblivion. We were no parties to its publication, from which we never reaped a farthing of benefit ; and if we could have foreseen the unfair use which has been made of it to our disparagement, we should certainly have sent home for publication a formal abrogation of it in 1806. "It was superseded in 1808 by another arrangement, when the out-stations were formed. We then wrote to our brethren to say that, in reference to our own money, we intended to make several appropriations and to present the surplus to the Society. Mr. Fuller never acted on this gift, nor suffered it to appear in the Annual Accounts of the Society, convinced, as he informed us, that we were more competent to manage our own affairs than the Society at home. When, upon his death, there arose a new Committee, almost entirely ignorant of the state of affairs, they appeared to us to claim as a right what we had intended to present, and their missionaries appeared ready to give effect to this claim. 2 D 402 LIFE OF WILLIAM CAEEY. 1827 We therefore determined to pursue a new line of conduct. Withdrawing nothing of what we had already given, we re- solved to give no more. An idea has been propagated that we seized on the property of the Society and then declared ourselves independent. It is unfounded. The balance of money belonging to the Society in our hands, Rs.25,927, 2as. 8p. (3249 : 17 : 6), we paid over to Messrs. Alexander and Co. on the 15th of July 1817. Eespecting our own property, our letter of 1817 informed you that, when all our obligations should be discharged, we should have nothing left, except the premises the right of property in which is still vested in the Society. Our determination, therefore, had reference to the future, not to the past. But when we resolved that our future income should be free and unfettered, we did not intend to desert the cause. During the last ten years of entire inde- pendence the missionary cause has received from the product of our labour, in the erection of the college buildings, in the support of stations and schools, and in the printing of tracts, much more than 23,000. The unceasing calumny with which we have been assailed, for what has been called ' our declaration of independence ' (which, by the bye, Mr. Fuller approved of our issuing almost with his dying breath), it is beneath us to notice, but it has fully convinced us of the propriety of the step. This calumny is so unreasonable that we confidently appeal from the decision of the present age to the judgment of posterity. If the whole amount of public money ever expended in any shape by the Society on the three senior missionaries never exceeded 1500, and if this sum has been repaid with far more than a twenty-fold addi- tion, is not that judgment harsh which condemns us ? If, when we found it necessary for own security ten years ago to dissolve whatever pecuniary connection was supposed to subsist between us and the Society, we conscientiously respected every preceding gift, and simply determined that 1827 EDUCATION OF NATIVE WOMEN. 403 we would not give our future income to a body we knew not and who knew us not, what individual would not have acted in the same manner under similar circumstances ? " We fervently join in the prayer with which your Eeport concludes, that it may please God to overrule this event, however undesirable in itself, to the furtherance of the Gospel of his Son." Under Carey, as Professor of Divinity and Lecturer on Botany and Zoology, Mack and John Marshman, with pundits and moulavies, the college grew in public favour, even during Dr. Marshman's absence, while Mrs. Marshman continued to conduct the girls' school and superintend native female education with a vigorous enthusiasm which advanc- ing years did not abate and misrepresentation in England only fed. 1 The difficulties in which Carey found himself had the happy result of forcing him into the position of being the 1 "What Hannah Marshman, and for a time Charlotte Emilia Carey, had done for the education of the girls and women of Bengal may be imagined from this paragraph in the Brief Memoir of the Brotherhood, published in London in 1827 : "The education of females, till within these few years, had never been attempted ; and not a few were disposed to regard the experiment as one which must prove altogether vain. This, however, like various other prog- nostications respecting India, was a great mistake. In Serampore and its vicinity there are at present fourteen schools composed entirely of Hindoo females, among which are the Liverpool and Chatham, the Edinburgh and Glasgow, the Stirling and Dunfermline schools, etc. Besides these, one is taught at Benares, another at Allahabad, a third in Beerbhoom, three at Chittagong, and seven at Dacca ; in the whole twenty-seven schools, with 554 pupils on the lists. One of these in the vicinity of Serampore may be regarded as an unprecedented thing : an adult female school, in which the women who have entered have shown themselves quite desirous to receive in- struction. The daughters of Mohammedans, as well as Hindoos, indeed, re- ceive instruction with evident delight : and into these schools, whether for boys or girls, the sacred Scriptures are freely admitted." In Calcutta, when the separation had taken place, the wives of the two younger missionaries who had been first trained at Serampore, Mrs. Pearce and Mrs. Lawson, conducted a school on the plan of Mrs. Marshman's, and encouraged the young ladies, some of whom became the wives of mission- aries, to open schools for native girls. 404 LIFE OF WILLIAM CAREY. 1826 first to establish practically the principle of the Grant in Aid system. Had his Nonconformist successors followed him in this, with the same breadth of view and clear distinction be- tween the duty of aiding the secular education, while giving absolute liberty to the spiritual, the splendid legacy which he left to India would have been both perpetuated and extended. As it is, it was left to his young colleague, John Marshman, and to Dr. Duff, to induce Parliament, by the charter of 1853, and the late Lord Halifax in the Educational Despatch of 1854, to sanction the system of national education for the multifarious classes and races of our Indian subjects, under which secular instruction is aided by the state on impartial terms according to its efficiency, and Christianity delights to take its place, unfettered and certain of victory, with the Brahmanical and aboriginal cults of every kind. In 1826 Carey, finding that his favourite Benevolent Institution in Calcutta was getting into debt, and required repair, applied to Government for aid. He had previously joined the Marchioness of Hastings in founding the Calcutta School Book and School Society, and had thus been relieved of some of the schools. Government at once paid the debt, repaired the building, and has ever since given a grant of 240 a year. John Marshman did not think it necessary " to defend Dr. Carey from the charge of treason to the prin- ciples of dissent in having thus solicited and accepted aid from the state for an educational establishment ; the repudia- tion of that aid is a modern addition to those principles." He tells us that " when conversation happened to turn upon this subject at Serampore, his father was wont to excuse any warmth which his colleague might exhibit by the humorous remark that renegades always fought hardest. There was one question on which the three were equally strenuous that it was as much the duty of Government to support education as to abstain from patronising missions." 1818 ECONOMICS OF INDIA MISSIONS. 405 A letter written in 1818 to his son William, then one of the missionaries, shows with what jealous economy the founder of the great modern enterprise managed the early undertakings. At a time when " missionaryism " threatens, in some cases, to drag down to a lower level the noblest form of disinterestedness which this or any century has seen, the letter has its lessons: "MY DEAR WILLIAM Yours of the 3d instant I have received, and must say that it has filled ine with distress. I do not know what the allowance of 200 rupees includes, nor how much is allotted for particular things ; but it appears that Es.142 : 2 is expended upon your private expenses, viz. 78 : 2 on table expenses, and 64 on servants. Now neither Lawson nor Eustace have more than 140 rupees for their allowance, separate from house rent for which 80 rupees each is allowed, and I believe all the brethren are on that, or a lower allowance, Brother Yates excepted, who chooses for himself. I cannot therefore make an application for more with any face. Indeed we have no power to add or diminish salaries, though the Society would agree to our doing so if we showed good reasons for it. I believe the allowances of the missionaries from the London Society are about the same, or rather less viz. 200 sterling, or 132 rupees a month, besides extra expenses ; so that your income, taking it at 140 rupees a month, is quite equal to that of any other missionary. I may also mention that neither Eustace nor Lawson can do without a buggy, which is not a small expense. " I suppose the two articles you have mentioned of table expenses and servants include a number of other things ; otherwise I cannot imagine how you can go to that expense. When I was at Mudnabati my income was 200 per month, and during the time I stayed there I had saved near 2000 rupees. My table expenses scarcely ever amounted to 50 rupees, and though I kept a moonshi at 20 rupees and four 406 LIFE OF WILLIAM CAREY. 1825 gardeners, yet my servants' wages did not exceed 60 rupees monthly. I kept a horse and a farmyard, and yet my ex- penses bore no proportion to yours. I merely mention this without any reflection on you, or even a wish to do it : but I sincerely think your expenses upon these two articles are very great. " I expect Felix every hour at Calcutta. I am greatly distressed to know what is to be done with him. He writes Jonathan that the Eajah of Tippera has offered him 300 rupees a month, but that he has refused it, and requires 500. This is certainly a most thoughtless step, for places of 300 rupees monthly are not to be met with every day. In England it would be a good fortune. If he comes to Calcutta he must expect to be cast into prison for debt. Jonathan thinks that if his creditors will have patience he can get him a situation in an attorney's office. But Felix will never confine himself from eight in the morning till four in the evening at a desk. If he be but truly on the Lord's side I have no doubt but he will be provided for ; but I am full of anxiety. " Of Jabez I have heard nothing for a long time past. I have been disabled from writing by a bad hand, which is now through mercy well ; but I have for the last week been unable to bend on account of a violent pain at the bottom of my back, which is still very bad. The cholera morbus still awfully prevails. May we all be found ready whenever the call may come. I am your affectionate father, W. CAREY." " Wth March 1818." In 1825 Carey completed his great Dictionary of Bengali and English in three quarto volumes, abridged two years afterwards. No language, not even in Europe, could show a work of such industry, erudition, and philological complete- ness at that time. Professor H. H. Wilson declared that it must ever be regarded as a standard authority, especially because of its etymological references to the Sanskrit, which 1825 HIS BENGALI DICTIONARY. 407 supplies more than three-fourths of the words ; its full and correct vocabulary of local terms, with which the author's " long domestication amongst the natives " made him familiar, and his unique knowledge of all natural history terms. The first copy which issued from the press he sent to Dr. Eyland, who had passed away at seventy-two, a month before the following letter was written : "June 1th, 1825. On the 17th of August next I shall be sixty-four years of age ; and though I feel the enervating influence of the climate, and have lost something of my bodily activity, I labour as closely, and perhaps more so than I have ever done before. My Bengali dictionary is finished at press. I intend to send you a copy of it by first oppor- tunity, which I request you to accept as a token of my unshaken friendship to you. I am now obliged, in my own defence, to abridge it, and to do it as quickly as possible, to prevent another person from forestalling me and running away with the profits. " On Lord's day I preached a funeral sermon at Calcutta for one of our deacons, who died very happily ; administered the Lord's Supper, and preached again in the evening. It was a dreadfully hot day, and I was much exhausted. Yesterday the rain set in, and the air is somewhat cooled. It is still un- certain whether Brothers Judson and Price are living. There was a report in the newspaper that they were on their way to meet Sir Archibald Campbell with proposals of peace from the Burman king ; but no foundation for the report can be traced out. Living or dead they are secure." On hearing of the death of Dr. Kyland, he wrote : " There are now in England very few ministers with whom I was acquainted. Fuller, Sutcliff, Pearce, Fawcett, and Eyland, besides many others whom I knew, are gone to glory. My family connections also, those excepted who were children 408 LIFE OF WILLIAM CAREY. 1829 when I left England, or have since that time been born, are all gone, two sisters only excepted. Wherever I look in England, I see a vast blank ; and were I ever to revisit that dear country, I should have an entirely new set of friendships to form. I, however, never intended to return to England when I left it, and unless something very unexpected were to take place I certainly shall not do it. I am fully convinced I should meet with many who would show me the utmost kind- ness in their power, but my heart is wedded to India, and though I am of little use, I feel a pleasure in doing the little I can, and a very high interest in the spiritual good of this vast country, by whose instrumentality soever it is promoted." By 1829 the divinity faculty of the College had become so valuable a nursery of Eurasian and Native missionaries, and the importance of attracting more of the new generation of educated Hindoos within its influence had become so appar- ent that Oriental gave place to English literature in the curriculum. Mr. Eowe, as English tutor, took his place in the staff beside Dr. Carey, Dr. Marshman, Mr. Mack, and Mr. John Marshman. Hundreds of native youths flocked to the classes. Such was the faith, such the zeal of Carey, that he continued to add new missions to the ten of which the college was the life-giving centre ; so that when he was taken away he left eighteen, under eleven European, thirteen Eurasian, seventeen Bengali, two Hindostani, one Telugoo, and six Arakanese missionaries. When Mr. David Scott, formerly a student of his own in Eort William College, and in 1828 Commissioner of Assam (then recently annexed to the empire), asked for a missionary, Carey's importunity prevailed with his colleagues only when he bound himself to pay half the cost by stinting his personal expenditure. Similarly it was the generous action of Mr. Garrett, when judge of Burisal, that led him 1 to send the best of his Seram- pore students to found that afterwards famous mission. 1834 HIS DEFENCE OF EVANGELISING BY EDUCATION. 409 Having translated the Gospels into the language of the Khasias in the Assam hills, he determined in 1832 to open a new mission at the village of Cherra, which the Serampore Brotherhood were the first to use as a sanitarium in the hot season. For this he gave up 60 of his Government pension and Mr. Garrett gave a similar sum. He sent another of his students, Mr. Lisk, to found the mission, which prospered until it was transferred to the Welsh Calvinists, who have made it the centre of extensive and successful operations. Thus the influence of his middle age and old age in the Colleges of Fort William and of Serampore combined to make the missionary patriarch the father of two bands that of the Society and that of the Brotherhood. Dr. Carey's last report, at the close of 1832, was a defence of what has since been called, and outside of India and of Scotland has too often been misunderstood as, educational missions or Christian Colleges. To a purely divinity college for Asiatic Christians he preferred a divinity faculty as part of an Arts and Science College, 1 in which the converts study side by side with their inquiring countrymen, the inquirers are influenced by them as well as by the Christian teaching and secular teaching in a Christian spirit, and the Bible consecrates the whole. The Free Church of Scotland has, alike in India and Africa, proved the wisdom, the breadth, and the spiritual advantage of Carey's policy. When the Society opposed him, scholars like Mack from Edinburgh and Leech- man from Glasgow rejoiced to work out his Paul-like concep- 1 In 1834, the year Carey died, there were in the college ten European and Eurasian students learning Hebrew, Greek, Latin, Bengali, mathematics, chemistry, mental philosophy, and history (ancient and ecclesiastical). There were forty-eight resident native Christians and thirty-four Hindoos, sons of Brahmans chiefly, learning Sanskrit, Bengali, and English. "The Bengal language is sedulously cultivated. . . . The Christian natives of India will most effectually combat error and diffuse sounder information with a knowledge of Sanskrit. The communication, therefore, of a thoroughly classic Indian education to Christian youth is deemed an important but not always an indis- pensable object." 410 LIFE OF WILLIAM CAREY. 1834-1883 tion. When not only he, but Dr. Marshman, had passed away Mack bravely held aloft the banner they bequeathed, till his death in 1846. Then John Marshman, who in 1835 had begun the Friend of India as a weekly paper to aid the College, transferred the mission to the Society under the Eev. W. H. Denham. When in 1854 a new generation of the English Baptists accepted the College also as their own, it received a Principal worthy to succeed the giants of those days, the Eev. John Trafford, M.A., a student of Foster's and of Glasgow University. For twenty-six years he carried out the principles of Carey in all things, save that, when Seram- pore became one of the colleges of the Calcutta University, the Society would not apply for the same grant in aid from Government which other Nonconformist colleges enjoy. The result was that after Mr. Trafford's retirement l the college of Carey and Marshman ceased with the year 1883, and in the same building a purely native Christian Training Institution took its place. There, however, the many visitors from Christendom still find the library and museum; the bibles, grammars, and dictionaries ; the natural history collections, and the Oriental MSS. ; the Danish charter, the royal portraits, and the British treaty ; as well as the native Christian classes, all of which re-echo William Carey's appeal to posterity. 1 On the 6th March 1879 a meeting was held by the old students of Ser- ampore College to bid farewell to their Principal, the Rev. J. Trafford, M.A. An address was read by Babu Narayan Bhattacharjya expressing appreciation of Mr. Trafford's motives and labours, and admiration of the way in which he had performed the task he set before him. One last kindness they asked of him was to send his picture to be hung up in the college hall. Pundit Jadhob Bhattarcharjya then read a poetical address in Sanskrit. An address was also given in Sanskrit by the second pundit of the college, after which an address in English was given by the entrance class. Mr. Trafford strove in his reply to make clear to them the object for which he had laboured as a teacher. He said that he had been glad to introduce them to much that was useful and elevating in English literature, and both he and they had therefrom received benefit and enjoyment. But the object of his life at Serampore had been to make the Bible known to them and theirs. CHAPTER XV. CAREY'S LAST DAYS. 1830-1834. The college and mission stripped of all their funds Failure of the six firms for sixteen millions Carey's official income reduced from 1560 to 600 His Thoughts and Appeal published in England His vigour at seventy Last revision of the Bengali Bible Final edition of the Bengali New Testament Carey rejoices in the reforms of Lord William Bentinck's Government In the emancipation of the slaves Carey sketched by his younger contemporaries By Leslie, Tyerman, Alexander Duff, Mrs. J. T. Jones of America, Leechman, Mack, Gogerly His latest letters and last message to Christendom Visits of Lady "William Bentinck and Bishop Daniel Wilson Marshmaii's affection and promise as to the garden The English mail brings glad news a fortnight before his death His last Sabbath He dies Is buried His tomb among his converts His will The Indian press on his poverty and disinterestedness Dr. Marshman and Mack, Christopher Anderson and John Wilson of Bombay on his character His influence still as the founder of missions Dr. Cox and Robert Hall on Carey as a man Scotland's estimate of the father of the Evangelical Revival and its foreign missions. THE last days of William Carey were the best. His sun went down in all the splendour of a glowing faith and a burning self-sacrifice. Not in the penury of Hackleton and Moulton, not in the hardships of Calcutta and the Soondar- bans, not in the fevers of the swamps of Dinajpoor, not in the apprehensions twice excited by official intolerance, not in the most bitter sorrow of all the sixteen years' persecution by English brethren after Fuller's death, had the father of modern missions been so tried as in the years 1830-33. Blow succeeded blow, but only that the fine gold of his 412 LIFE OF WILLIAM CAREY. 1830 trust, his humility, and his love might be seen to be the purer. The Serampore College and Mission lost all the funds it had in India. By 1830 the financial revolution which had laid many houses low in Europe five years before, began to tell upon the merchant princes of Calcutta. The six firms, which had developed the trade of Northern India so far as the Company's monopolies allowed, had been the bankers of the Government itself, of states like Haidarabad, and of all the civil and military officials, and had enriched a succes- sion of partners for half a century, fell one by one fell for sixteen millions sterling among them. Palmer and Co. was the greatest ; the house at one time played a large part in the history of India, and in the debates and papers of Parlia- ment. Mr. John Palmer, a personal friend of the Serampore men, had advanced them money at ten per cent four years previously, when the Society's misrepresentation had done its worst. The children in the Eurasian schools, which Dr. and Mrs. Marshman conducted with such profit to the mission, depended chiefly on funds deposited with this firm. It suddenly failed for more than two millions sterling. Although the catastrophe exposed the rottenness of the system of credit on which commerce and banking were at that time conducted, in the absence of a free press and an intelligent public opinion, the alarm soon subsided, and only the more business fell to the other firms. But the year 1833 had hardly opened when first the house of Alexander and Co., then that of Mackintosh and Co., and then the three others, collapsed without warning. The English in India, officials and mer- chants, were reduced to universal poverty. Capital dis- appeared and credit ceased at the very time that Parliament was about to complete the partial concession of freedom of trade made by the charter of 1813, by granting all Carey had argued for, and allowing Europeans to hold land. 1833 FAILURE OF THE SIX CALCUTTA FIRMS. 413 The funds invested for Jessor and Delhi ; the legacy of Fernandez, Carey's first convert and missionary; his own tenths with which he supported three aged relatives in Eng- land ; the property of the partner of his third marriage, on whom the money was settled, and who survived him by a year; the little possessed by Dr. Marshman, who had paid all his expenses in England even while working for the Society all was swept away. Not only was the small balance in hand towards meeting the college and mission expenditure gone, but it was impossible to borrow even for a short time. Again one of Dr. Carey's old civilian students came to the rescue. Mr. Garrett, nephew of Eobert Eaikes who first began Sunday schools, pledged his own credit with the Bank of Bengal, until the generous and devoted Samuel Hope of Liverpool, treasurer of the Serampore Mission there, could be communicated with. Meanwhile the question of giving up any of the stations or shutting the college was not once favoured. " I have seen the tears run down the face of the venerable Dr. Carey at the thought of such a calamity," wrote Leechman ; " were it to arrive we should soon have to lay him in his grave." When the interest of the funds raised by Ward in America ceased for a time because of the malicious report from England that it might be applied by Dr. Marsh- man to the purposes of family aggrandisement, Carey replied in a spirit like that of Paul under a similar charge: 'Dr. Marshman is as poor as I am, and I can scarcely lay by a sum monthly to relieve three or four indigent relatives in Europe. I might have had large possessions, but I have given my all, except what I ate, drank, and wore, to the cause of missions, and Dr. Marshman has done the same, and so did Mr. Ward." Carey's trust in God, for the mission and for himself, was to be still further tried. On 12th July 1828 we find him thus writing from Calcutta to Jabez : " I came down 414 LIFE OF WILLIAM CAREY. 1830 this morning to attend Lord W. Bentinck's first levee. It was numerously attended, and I had the pleasure of seeing there a great number of gentlemen who had formerly studied under me, and for whom I felt a very sincere regard. I hear Lady Bentinck is a pious woman, but have not yet seen her. I have a card to attend at her drawing-room this evening, but I shall not go, as I must be at home for the Sabbath, which is to-morrow." It soon fell to Lord William Bentinck to meet the financial consequences of his weak predecessor's administration. The College of Fort William had to be sacrificed. Metcalfe and Bay ley, Carey's old students whom he had permanently influenced in the higher life, were the members of council, and he appealed to them. They sent him to the good Governor-General, to whose sympathy he laid bare all the past and present of the mission's finance. He was told to have no fear, and indeed the Council held a long sitting on this one matter. But from June 1830 the college ceased to be a teaching, and became an examining body. When the salary was reduced one-half, from Es.1000 a month, the Brotherhood met to pray for light and strength. Mr. Eobinson, the Java missionary who had attached him- self to Serampore, and whose son long did good service as a Bengali scholar and preacher, gives us this glimpse of its inner life at this time : " The two old men were dissolved in tears while they were engaged in prayer, and Dr. Marshman in particular could not give expression to his feelings. It was indeed affecting to see these good old men, the fathers of the mission, entreating with tears that God would not forsake them now gray hairs were come upon them, but that He would silence the tongue of calumny, and furnish them with the means of carrying on His own cause." They sent home an appeal to England, and Carey him- self published what is perhaps the most chivalrous, just, and 1830 HIS FAITH AND VIGOUR AT SEVENTY. 415 weighty of all his utterances on the disagreeable subject Thoughts upon the discussions which have arisen from the Separation between the Baptist Missionary Society and the Serampore Missions. " From our age and other circumstances our contributions may soon cease. We have seen a great work wrought in India, and much of it, either directly or in- directly, has been done by ourselves. I cannot, I ought not to be indifferent about the permanency of this work, and cannot therefore view the exultation expressed at the pros- pect of our resources being crippled otherwise than being of a character too satanic to be long persisted in by any man who has the love of God in his heart." The appeal to all Christians for " a few hundred pounds per annum " for the mission stations closed thus : " But a few years have passed away since the Protestant world was awakened to missionary effort. Since that time the annual revenues collected for this object have grown to the then unthought of sum of 400,000. And is it unreasonable to expect that some unnoticeable portion of this should be in- trusted to him who was amongst the first to move in this enterprise and to his colleagues?" The Brotherhood had hardly despatched this appeal to England with the sentence, " Our present incomes even are uncertain," when the shears of financial reduction cut off Dr. Carey's office of Bengali translator to Government, which for eight years had yielded him Es.300 a month. But such was his faith this final stroke called forth only an expression of regret that he must reduce his contributions to the missionary cause by so much. He was a wonder to his colleagues, who wrote of him : " Though thus reduced in his circumstances the good man, about to enter on his seventieth year, is as cheerful and as happy as the day is long. He rides out four or five miles every morning, returning home by sunrise ; goes on with the work of translation day by day ; gives two lectures on divinity 416 LIFE OF WILLIAM CAEEY. 1830 and one on natural history every week in the college, and takes his turn of preaching both in Bengali and in English." When the Christian public responded heartily to his appeal Carey was loud and frequent in his expressions of gratitude to God, who, "in the time of our great extremity, appeared and stirred up His people thus willingly to offer their substance for His cause." " With respect to myself, I consider my race as nearly run. The days of our years are three score years and ten, and I am now only three months short of that age, and repeated bilious attacks have weakened my constitution. But I do not look forward to death with any painful anticipations. I cast myself on and plead the efficacy of that atonement, which will not fail me when I need it." Dr. Marshman gives us a brighter picture of him. "I met with very few friends in England in their seventieth year so lively, so free from the infirmities of age, so interesting in the pulpit, so completely conversible as he is now." The reason is found in the fact that he was still useful, still busy at the work he loved most of all. He completed his last revision of the entire Bible in Bengali the fifth edition of the Old Testament and the eighth edition of the New in June 1832. Immediately thereafter, when presiding at the ordination of Mr. Mack as co-pastor with Dr. Marshman and himself over the church at Serampore, he took with him into the pulpit the first copy of the sacred volume which came from the binder's hands, and addressed the converts and their children from the words of Simeon " Lord now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation." As the months went on he carried through the press still another and improved edition of the New Testa- ment, and only then he felt and often said that the work of his heart was done. He had other sources of saintly pleasure as he lay medi- 1830 REJOICES IN THE BENTINCK REFORMS. 417 tating on the Word, and praising God for His goodness to the college and the mission stations increased to nineteen by young Henry Havelock, who founded the Church at Agra. Lord William Bentinck, having begun his reign with the abolition of the crime of suttee, was, with the help of Carey's old students, steadily carrying out the other reforms for which in all his Indian career the missionary had prayed and preached and published. The judicial service was reorganised so as to include native judges. The uncovenanted civil service was opened to all British subjects of every creed. The first act of justice to native Christians was thus done so that he wrote of the college "The students are now eligible to every legal appointment in India which a native can hold ; those who may possess no love for the Christian ministry- have the prospect of a profitable profession as advocates in the judicial courts, and the hope of rising to posts of honour- able distinction in their native land." The Hindoo law of inheritance which the Regulating Act of Parliament had so covered that it was used to deprive courts and Christianity of all civil rights, was dealt with so far as a local regulation could do so, and Carey, advised by such an authority as Harington, laid it on his successor in the apostolate, the young Alexander Duff, to carry the act of justice out fully, which was done under the Marquis of Dalhousie. The orders drawn up by Charles Grant's sons at last, in February 1833, freed Great Britain from responsibility for the connec- tion of the East India Company with temple and mosque endowments and the pilgrim tax. His son Jonathan wrote this of him two years after his death : " In principle my father was resolute and firm, never shrinking from avowing and maintaining his sentiments. He had conscientious scruples against taking an oath ; and condemned severely the manner in which oaths were administered, and urged vehemently the propriety of altogether dispensing with them. I remember three instances in which he took a conspicuous part in regard to oaths, such as was 2 E 418 LIFE OF WILLIAM CAEEY. 1830 characteristic of the man. On one occasion, when a respectable Hindoo servant of the college of Fort William, attached to Dr. Carey's department, was early one morning proceeding to the Ganges to bathe, he perceived a dead body lying near the road ; but it being dark, and no person being present, he passed on, taking no further notice of the circumstance. As he returned from the Ganges after sunrise, he saw a crowd near the body, and then happened to say to one of the watchmen present that in the morning he saw the body on the other side of the road. The watchman took him in custody, as a witness before the coroner ; but, when brought before the coroner, he refused to take an oath, and was, consequently, committed to prison for contempt. The Hindoo, being a respectable person, and never having taken an oath, refused to take any nourishment in the prison. In this state he continued a day and a half, my father being then at Serampore ; but upon his coming to Calcutta, the circumstances were mentioned to him. The fact of the man having refused to take an oath was enough to make him interest himself in his behalf. He was delighted with the resolution the man took rather to go to prison than take an oath ; and was determined to do all he could to procure his liberation. He first applied to the coroner, but was directed by him to the sheriff. To that function- ary he proceeded, but was informed by him that he could make no order on the subject. He then had an interview with the then chief judge, by whose interference the man was set at liberty, " Another instance relates to him personally. On the occasion of his last marriage, the day was fixed on which the ceremony was to take place friends were invited and all necessary arrangements made ; but, three or four days prior to the day fixed, he was informed that it would be necessary for him to obtain a licence, in doing which, he must either take an oath, or have banns published. To taking an oath he at once objected, and applied to the then senior judge, who informed him that, as he was not a quaker, his oath was indispens- able ; but, rather than take an oath, he applied to have the banns published, and postponed the arrangements for his marriage for another three weeks. " The third instance was as follows : It was necessary, in a cer- tain case, to prove a will in court, in which the name of Dr. Carey was mentioned, in connection with the Serampore missionaries as executors. An application was made by one of his colleagues, which was refused by the court, on account of the vagueness of the terms, 4 Serampore missionaries ;' but as Dr. Carey's name was specifically 1830 SKETCHED BY LESLIE. 419 mentioned, the court intimated that they would grant the application if made by him. The communication was made : but when he was informed that an oath was necessary, he shrunk with abhorrence from the idea ; but after much persuasion, he consented to make the ap- plication, if taking an oath would be dispensed with. He did attend, and stated his objections to the then chief judge, which being allowed, his affirmation was received and recorded by the court. "The duties connected with the College of Fort William afforded him a change of scene, which relieved his mind, and gave him oppor- tunities of taking exercise, and conduced much to his health. During the several years he held the situation of professor to the college, no consideration would allow him to neglect his attendance ; and though he had to encounter boisterous weather in crossing the river at un- seasonable hours, he was punctual in his attendance, and never applied for leave of absence. And when he was qualified, by the rules of the service, to retire on a handsome pension, he preferred being actively employed in promoting the interests of the college, and remained, assiduously discharging his duties, till his department was abolished by Government. The business of the college requiring his attendance in Calcutta, he became so habituated to his journeys to and fro, that at his age he painfully felt the retirement he was subjected to when his office ceased. After this circumstance, his health rapidly declined; and though he occasionally visited Calcutta, he complained of extreme debility. This increased daily, and made him a constant sufferer ; until at length he was not able to leave his house." Nor was it in India alone that the venerable saint found such causes of satisfaction. He lived long enough to thank God for the emancipation of the slaves by the English people, for which he had prayed daily for fifty years. We have many sketches of the Father of English Missions in his later years by young contemporaries who, on their first arrival in Bengal, sought him out. In 1824 Mr. Leslie, an Edinburgh student, who became in India the first of Baptist preachers, and was the means of the conversion of Henry Havelock, who married Dr. Marshman's youngest daughter, wrote thus of Carey after the third great illness of his Indian life : 420 LIFE OF WILLIAM CAEEY. 1830 " Dr. Carey, who has been very ill, is quite recovered, and bids fair to live many years ; and as for Dr. Marshman, he has never known what ill health is, during the whole period of his residence in India. They are both active to a degree which you would think im- possible in such a country. Dr. Carey is a very equable and cheerful old man, in countenance very like the engraving of him with his pundit, though not so robust as he appears to be there. Next to his translations Botany is his grand study. He has collected every plant and tree in his garden that will possibly grow in India, and is so scientific withal, that he calls everything by its classical name. If, therefore, I should at any time blunder out the word Geranium, he would say Pelargonium, and perhaps accuse me of ignorance, or blame me for vulgarity. We had the pleasure of hearing him preach from Kom. vii. 13, when he gave us an excellent sermon. In manner he is very animated, and in style very methodical. Indeed he carries method into everything he does ; classification is his grand hobby, and wherever anything can be classified, there you find Dr. Carey ; not only does he classify and arrange the roots of plants and words, but visit his dwelling, and you find he has fitted up and classified shelves full of minerals, stones, shells, etc., and cages full of birds. He is of very easy access, and great familiarity. His attachments are strong, and extend not merely to persons but places. About a year ago, so much of the house in which he had lived ever since he had been at Serampore, fell down so that he had to leave it, at which he wept bitterly. One morning at breakfast, he was relating to us an anecdote of the generosity of the late excellent John Thornton, at the remem- brance of whom the big tear filled his eye. Though it is an affecting sight to see the venerable man weep ; yet it is a sight which greatly interests you, as there is a manliness in his tears something far removed from the crying of a child." The house in which for the last ten years he lived, and where he died, is seen to the right of the picture, partly shadowed by a small teak tree. It was the only one of two or three, planned for the new professors of the college, that was completed. Compared with the adjoining college it was erected with such severe simplicity that it was said to have been designed for angels rather than for men. Carey's room and library looked towards the river with the breadth of the college garden between. The white front shows the upper 1830 VISITED BY ALEXANDER DUFF. 421 verandah where in the morning he worked at his desk almost to the last, and in the evening towards sunset he talked with his visitors. In 1826 the London Missionary Society sent out to Calcutta the first of its deputations, the Eev. D. Tyerman and Mr. G. Bennet. Dr. Carey sent his boat for them, and in the absence of her husband in England Mrs. Marshman entertained the guests. They wrote " We found Dr. Carey in his study, and we were both pleased and struck with his primitive, and we may say, apostolical appearance. He is short of stature, his hair white, his countenance equally bland and benevolent in feature and expression. Two Hindoo men were sitting by, engaged in painting some small subjects in natural history, of which the doctor, a man of pure taste and highly intellectual cast of feeling, irrespective of his more learned pursuits, has a choice collection, both in specimens and pictorial representations. Botany is a favourite study with him, and his garden is curiously enriched with rarities. In the evening Mr. Tyerman was invited to preach, which he did from Acts viii. 5-8, the subject, Philip at Samaria. The congregation consisted chiefly of the mission family, namely, a hundred and twenty children of both sexes at Mrs. Marshman's school, and about thirty other persons." Of all the visits paid to Carey none are now so inter- esting to the historian of the Church of India, as those of the youth who succeeded him as he had succeeded Schwartz. Alexander Duff was twenty-four years of age when, in 1830, full of hesitation as to carrying out his own plans in opposition to the experience of all the missionaries he had consulted, he received from Carey alone the most earnest encouragement to pursue in Calcutta the Christian college policy so well begun in the less central settlement of Serampore. We have elsewhere l told the story : 11 Landing at the college ghaut one sweltering July day, the still ruddy Highlander strode up to the flight of steps that leads to the finest modern building in Asia. Turning to the left, he sought the 1 Life of Alexander Duff, D.D. LL.D., 1879, 422 LIFE OF WILLIAM CAREY. 1831 study of Carey in the house ' built for angels/ said one, so simple is it where the greatest of missionary scholars was still working for India. There he beheld what seemed to be a little yellow old man in a white jacket, who tottered up to the visitor of whom he had already often heard, and with outstretched hands solemnly blessed him. A contemporary soon after wrote thus of the childlike saint : * Thou'rt in our heart with tresses thin and grey, And eye that knew the Book of Life so well, And brow serene, as thou wert wont to stray Amidst thy flowers like Adam ere he fell.' " The result of the conference was a double blessing ; for Carey could speak with the influence at once of a scholar who had created the best college at that time in the country, and of a vernacularist who had preached to the people for half a century. The young Scotsman left his presence with the approval of the one authority whose opinion was best worth having. . . . " Among those who visited him in his last illness was Alexander Duff, the Scotch missionary. On one of the last occasions on which he saw him if not the very last he spent some time talking chiefly about Carey's missionary life, till at length the dying man whispered, Pray. Dun knelt down and prayed, and then said Good-bye. As he passed from the room, he thought he heard a feeble voice pronouncing his name, and, turning, he found that he was recalled. He stepped back accordingly, and this is what he heard, spoken with a gracious solem- nity : ' Mr. Duff, you have been speaking about Dr. Carey, Dr. Carey ; when I am gone, say nothing about Dr. Carey speak about Dr. Carey's Saviour.' Duff went away rebuked and awed, with a lesson in his heart that he never forgot." 1 In 1831 the American missionaries Mr. and Mrs. J. T. Jones visited Serampore on their way to Burma, for, said Marshman, " We think all the missionaries who come to this country belong to us." Mrs. Jones wrote : " "We next went to pay a visit to the good old patriarch, whose dwelling is very near the college and mission house. He gave us a hearty welcome, and showed us his extensive library, and collection of natural curiosities. After dining at Brother Marshman's, we took an affectionate farewell of our kind friends, scarcely conscious that our 1 William Carey, by James Culross, D.D., 1881. 1832 FAINT YET PURSUING. 423 acquaintance was that of a day. On my part it really was not so, for the names of Carey and Marshman had been known, loved, and asso- ciated with all my ideas of India and missionary operations since the days of early childhood." When with his old friends he dwelt much on the past. Writing of May 1832, Dr. Marshman mentioned "I spent an hour at tea with dear Brother Carey last night, now seventy and nine months. He was in the most comfortable state of health, talking over his first feelings respecting India and the heathen, and the manner in which God kept them alive, when even Fuller could not yet enter into them, and good old John Eyland (the doctor's father) denounced them as unscriptural. Had these feelings died away in what a different state might India now have been!" In September of that year, when burying Mrs. Ward, he seemed, in his address at the grave, to long for renewed intercourse with the friends who had pre- ceded him in entering into the joy of the Lord. On Mr. Leechman's arrival from Scotland to be his colleague, he found the old man thus vigorous even in April 1833, or if " faint, yet pursuing " : " Our venerable Dr. Carey is in excellent health, and takes his turn in all our public exercises. Just forty years ago, the first of this month, he administered the Lord's Supper to the church at Leicester, and started on the morrow to embark for India. Through this long period of honourable toil the Lord has mercifully preserved him ; and at our missionary prayer meeting, held on the first of this month, he delivered an interesting address to encourage us to persevere in the work of the Lord. We have also a private monthly prayer meeting held in Dr. Carey's study, which is to me a meeting of uncommon interest. On these occasions we particularly spread before the Lord our public and private trials, both those which come upon us from the cause of Christ, with which it is our honour and privilege to be con- nected, and those also which we as- individuals are called to bear. At our last meeting Dr. Carey read part of the history of Gideon, and commented with deep feeling on the encouragement which that history affords, that the cause of God can be carried on to victory and triumph, by feeble and apparently inefficient means." 424 LIFE OF WILLIAM CAREY. 1834 Carey's successor, Mack, wrote thus to Christopher Anderson ten months later : " SERAMPORE, 31st January 1834. " "We are still enjoying mercies suited to our day, and have many causes of thankfulness. Our venerable father, Dr. Carey, is yet con- tinued to us, but in the same state in which he has been for the last three months or so. He is quite incapable of work, and very weak. He can walk but a few yards at a time, and spends the day in reading for profit and entertainment, and in occasionally nodding and sleeping. He is perfectly tranquil in mind. His imagination does not soar much in vivid anticipations of glory ; and it never disquiets him with restless misgivings respecting his inheritance in God. To him it is everything that the gospel is true, and he believes it ; and, as he says, if he can say he knows anything, he knows that he believes it. When his attention is turned to his dismissal from earth, or his hope of glory, his emotions are tender and sweet. They are also very simple, and express themselves in a few brief and pithy sentences. His interest in all the affairs of the mission is unabated, and although he can no longer join us either in deliberation or associated prayer, he must be informed of all that occurs, and his heart is wholly with us in what- ever we do. I do not conceive it possible that he can survive the ensuing hot season, but he may, and the Lord will do in this as in all other things what is best. " Our private circumstances are not such as to make a boast of. The two great agency houses of Fergusson, Fairlie and Co., and Cruttenden, Mackillop and Co. have both failed lately ; but their failure created no sensation, as it had been looked for for months past. The last remnant of the property of Dr. Marshman's nephew and niece, except a small portion in John's hands, and a house or perhaps two at Barrackpore, has gone in Cruttenden's. And as six or seven of the children in Dr. and Mrs. Marshman's schools were paid for through one or other of these two houses, the schools so far must suffer through their failure. About Rs.1000 belonging to the college, which sum was intended for carrying on the cultivation of the estate near Bani- pore, have been lost in Cruttenden's ; and in Fergusson's was nearly the whole of what we had received of the Burisal school funds. We are not much concerned about the loss, however, as we have been obliged to withdraw from the concern altogether. It will save trouble if you will apply to Mr. Garrett for particulars of that business. " Dr. Marshman's school is sinking lower and lower, and this adds 1834 " WAITING FOR THE GOOD HOUR." 425 greatly to his depression. Mrs. Marshman bears it much better. . . . John's business is doing well, and working itself out of debt. Had he a new steam engine he would have nothing to fear. Leechman and I are living from hand to mouth. A month ago we had nothing, nor the prospect of anything. But I advertised for private pupils to make us independent of salary from the college ; and I am thankful to say that two are coming immediately at Ks.64 each per mensem. This will provide us food to eat, at any rate, and gives us hope of something more. You know Leechman lives with us ; and, I assure you, though we are as poor as church mice, we are a very happy family. He desires nothing but usefulness, and that he is sure to have. We are of one heart and mind, and my only concern is that we may have grace to labour together through our day, and that the Lord may continue us until He has provided others to fill up our places. "When our necessities were coming to their climax I concluded that I must leave Serampore in order to find food to eat, and I fixed upon Cherra-poonjee as my future residence. I proposed establishing a first-class school there, and then with some warmth of imagination I began anticipating a sort of second edition of Serampore up in the Khasia hills, to be a centre of diffusing light in the western provinces. I became really somewhat enamoured of the phantom of my imagina- tion, but it was not to be. The brethren here would not see it as I did." This last sketch, by Mr. G-ogerly whom the London Missionary Society had sent out in 1819, brings us still nearer the end : " At this time I paid him my last visit. He was seated near his desk, in the study, dressed in his usual neat attire ; his eyes were closed, and his hands clasped together. On his desk was the proof sheet of the last chapter of the New Testament, which he had revised a few days before. His appearance, as he sat there, with the few white locks which adorned his venerable brow, and his placid colour- less face, filled me with a kind of awe ; for he appeared as then listening to the Master's summons, and as waiting to depart. I sat, in his presence, for about half an hour, and not one word was uttered ; for I feared to break that solemn silence, and call back to earth the soul that seemed almost in heaven. At last, however, I spoke ; and well do I remember the identical words that passed between us, though more than thirty-six years have elapsed since then. I said, ' My dear friend, you evidently are standing on the borders of the eternal world : 426 LIFE OF WILLIAM CAKEY. 1834 do not think it wrong, then, if I ask What are your feelings in the immediate prospect of death ? ' The question roused him from his apparent stupor, and opening his languid eyes, he earnestly replied, ' As far as my personal salvation is concerned, I have not the shadow of a doubt ; I know in Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day ; but when I think that I am about to appear in the presence of a holy God, and remember all my sins and manifold imperfections I tremble.' He could say no more. The tears trickled down his cheeks, and after a while he relapsed into the same state of silence from which I had aroused him. " Deeply solemn was that interview, and important the lesson I then received. Here was one of the most holy and harmless men whom I ever knew who had lived above the breath of calumny for upwards of forty years, surrounded by and in close intimacy with many, both Europeans and natives, who would have rejoiced to have witnessed any inconsistency in his conduct, but who were constrained to admire his integrity and Christian character whilst thus convinced of the cer- tainty of his salvation, through the merits of that Saviour whom he had preached, yet so impressed with the exceeding sinfulness of sin, that he trembled at the thought of appearing before a holy God ! A few days after this event, Dr. Carey retired to his bed, from which he never rose." * So long before this as 17th March 1802, Carey had thus described himself to Dr. Eyland : " A year or more ago you, or some other of my dear friends, mentioned an intention of publishing a volume of sermons as a testimony of mutual Christian love, and wished me to send a sermon or two for that purpose. I have seriously intended it, and more than once sat down to accomplish it, but have as constantly been broken off from it. Indolence is my prevailing sin, and to that are now added a number of avocations which I never thought of ; I have also so continual a fear that I may at last fall some way or other so as to dishonour the Gospel that I have often desired that my name may be buried in oblivion ; and indeed I have reason for those fears, for I am so prone to 1 The Pioneers: A Narrative of Facts connected with Early Christian Missions in Bengal. By George Gogerly. London, 1871. 1833 HIS LAST LETTERS. 427 sin that I wonder every night that I have been preserved from foul crimes through the day, and when I escape a temptation I esteem it to be a miracle of grace which has preserved me. I never was so fully persuaded as I am now that no habit of religion is a security from falling into the foulest crimes, and I need the immediate help of God every moment. This sense of my continual danger has, I confess, operated strongly upon me to induce me to desire that no publication of a religious nature should be published as mine whilst I am alive. Another reason is my sense of incapacity to do justice to any subject, or even to write good sense. I have, it is true, been obliged to publish several things, and I can say that nothing but necessity could have induced me to do it. They are, however, only grammatical works, and cer- tainly the very last things which I should have written if I could have chosen for myself." His last letters were brief messages of love and hope to his two sisters in England. On 27th July 1833 he wrote to them : " About a week ago so great a change took place in me that I concluded it was the immediate stroke of death, and all my children were informed of it and have been here to see me. I have since that revived in an almost miraculous manner, or I could not have written this. But I cannot expect it to con- tinue. The will of the Lord be done. Adieu, till I meet you in a better world. Your affectionate brother, W. CAREY." Two months later he was at his old work, able " now and then to read a proof sheet of the Scriptures." "SERAMPORE, 25th Sept. 1833. " MY DEAR SISTERS My being able to write to you now is quite unexpected by me, and, I believe, by every one else ; but it appears to be the will of God that I should continue a 428 LIFE OF WILLIAM CAREY. 1833 little time longer. How long that may be I leave entirely with Him, and can only say, ' All the days of my appointed time will I wait till my change come.' I was, two months or more ago, reduced to -such a state of weakness that it appeared as if my mind was extinguished ; and my weakness of body, and sense of extreme fatigue and exhaustion, were such that I could scarcely speak, and it appeared that death would be no more felt than the removing from one chair to another. I am now able to sit and to lie on my couch, and now and then to read a proof sheet of the Scriptures. I am too weak to walk more than just across the house, nor can I stand even a few minutes without support. I have every comfort that kind friends can yield, and feel, generally, a tranquil mind. I trust the great point is settled, and I am ready to depart ; but the time when, I leave with God. " 3d Oct. I am not worse than when I began this letter. I am, your very affectionate brother, WM. CAREY." His latest message to Christendom was sent on the 30th September, most appropriately to Christopher Anderson : " As everything connected with the full accomplishment of the divine promises depends on the almighty power of God, pray that I and all the ministers of the Word may take hold of His strength, and go about our work as fully expecting the accomplishment of them all, which, however difficult and improbable it may appear, is certain, as all the promises of God are in Him, yea, and in Him, Amen." Had he not, all his career, therefore expected and attempted great things ? He had had a chair fixed in a small platform on four wheels, constructed after his own direction, that he might be wheeled through his garden. At other times the chief gar- dener, Hullodhur, reported to him the state of the collection of plants, numbering about 2000. Dr. Marshman saw his friend daily, sometimes twice a day, and found him always what Lord Hastings had described him to be " the cheerful old 1833 VISITED BY LADY W. BENTINCK AND BISHOP WILSON. 429 man." On the only occasion on which he seemed sad, Dr. Marshman as he was leaving the room turned and asked why. "With deep feeling the dying scholar looked to the others and said, " After I am gone Brother Marshman will turn the cows into my garden." The reply was prompt, " Far be it from me ; though I have not your botanical tastes, the care of the garden in which you have taken so much delight, shall be to me a sacred duty." 1 Of strangers his most frequent visitor was the Governor- General's wife, Lady "William Bentinck. Her husband was in South India, and she spent most of her time in the Barrack- pore summer house opposite to Carey's house. During her frequent converse with him, in his life as well as now, she studied the art of dying. Daniel Wilson, Bishop of Calcutta, learned to delight in Serampore almost from the beginning of his long episcopate, and in later years he lived there more than in Calcutta. On the 14th February 1833 he first visited Carey, " his interview with whom, confined as he was to his room, and apparently on the verge of the celestial world, was peculiarly affecting." In the last of subsequent visits the young Bishop asked the dying missionary's benediction. With all the talk was the same, a humble resignation to the will of God, firm trust in the Eedeemer of sinners, a joyful gratitude for the wonderful progress of His Kingdom. W T hat a picture is this that his brethren sent home 2 six weeks before he passed away. " Our aged and venerable brother feels him- self growing gradually weaker. He can scarcely rise from his couch, and it is with great difficulty that he is carried out daily to take the air. Yet he is free from all pain as to disease, and his mind is in a most serene and happy state. He is in full possession of his faculties, and, although with 1 For years, and till the land was sold to the India Jute Company in 1875, the Garden was kept up at the expense of John Marshman, Esq., C.S.I. 2 Periodical Accounts of the Serampore Mission, 30th April 1834, No. 81 of the 3d Series. 430 LIFE OF WILLIAM CAREY. 1834 difficulty on account of his weakness, lie still converses with his friends from day to day." The hottest season of the year crept wearily on during the month of May and the first week of June. Each night he slept well, and each day he was moved to his couch in the dining-room for air. There he lay, unable to articulate more than a word or two, but expressing by his joyful features union in prayer and interest in conversation. On the 22d May the English mail arrived with gladdening intelligence from Mr. Hope God's people were praying and giving anew for the mission. Especially was his own latest station of Cherra-poonjee remembered. As he was told that a lady, anonymously, had offered 500 for that mission, 500 for the college, 500 for the translations, and 100 for the mission generally, he raised his emaciated hands to heaven and mur- mured his praise to God. When the delirium of departure came he strove to reach his desk that he might write a letter of thanks, particularly for Cherra. Then he would recall the fact that the little church he at first formed had branched out into six-and-twenty churches, in which the ordinances of the Gospel were regularly administered, and he would whisper, " What has God wrought !" The last Sabbath had come and the last full day. The constant Marshman was with him. " He was scarcely able to articulate, and after a little conversation I knelt down by the side of his couch and prayed with him. Finding my mind unexpectedly drawn out to bless God for His goodness, in having preserved him and blessed him in India for above forty years, and made him such an instrument of good to His church ; and to entreat that on his being taken home, a double portion of his spirit might rest on those who remained behind ; though unable to speak, he testified sufficiently by his coun- tenance how cordially he joined in this prayer. I then asked Mrs. Carey whether she thought he could now see me. She 1834 HE DIES. 431 said yes, and to convince me, said, ' Mr. Marshman wishes to know whether you now see him ?' He answered so loudly that I could hear him, ' yes, I do/ and shook me most cordially by the hand. I then left him, and my other duties did not permit me to reach him again that day. The next morning, as I was returning home before sunrise, I met our Brethren Mack and Leechman out on their morning ride, when Mack told me that our beloved brother had been rather worse all the night, and that he had just left him very ill. I immedi- ately hastened home, through the college in which he has lived these ten years, and when I reached his room, found that he had just entered into the joy of his Lord Mrs. Carey, his son Jabez, my son John, and Mrs. Mack being present." It was Monday the 9th June 1834, at half-past five, as the morning sun was ascending the heavens towards the perfect day. The rain-clouds burst and covered the land with gloom next morning when they carried William Carey to the converts' burial ground and made great lamentation. The notice was too short for many to come up from Calcutta in those days. " Mr. Duff, of the Scottish Church, returned a most kind letter." Sir Charles Metcalfe and the Bishop wrote very feelingly in reply. Lady Bentinck sent the Eev. Mr. Fisher to represent the Governor-General and herself, and "a most kind and feeling answer, for she truly loved the venerable man," while she sadly gazed at the mourners as they followed the simple funeral up the right bank of the Hoogli, past the College and the Mission chapel. Mr. Yates, who had taken a loving fare- well of the scholar he had been reluctant to succeed, repre- sented the younger brethren; Lacroix, Micaiah Hill, and Gogerly, the London Missionary Society. Corrie and Dealtry do not seem to have reached the spot in time. The Danish Governor, his wife, and the members of council were there, and the flag drooped half-mast high as on the occasion 432 LIFE OF WILLIAM CAREY. 1834 of a Governor's death. The road was lined by the poor, Hindoo and Mohammedan, for whom he had done so much. When all, walking in the rain, had reached the open grave, the sun shone out, and Leechman led them in the joyous resurrection hymn, " Why do we mourn departing friends ? " "I then addressed the audience," wrote Marshrnan, "and, contrary to Brother Mack's foretelling that I should never get through it for tears, I did not shed one. Brother Mack was then asked to address the native members, but he, seeing the time so far gone, publicly said he would do so at the village. Brother Robinson then prayed, and weeping then neither myself nor few besides could refrain." In Jannuggur village chapel in the evening the Bengali burial hymn was sung, Pceritran CJirister Moront, " Salvation by the death of Christ," and Pran Krishna, the oldest disciple, led his countrymen in prayer. Then Mack spoke to the weeping converts with all the pathos of their own sweet vernacular from the words, " For David, after he had served his own generation by the will of God, fell on sleep." Had not Carey's been a royal career, even that of a king and a priest unto God ? " We, as a mission," wrote Dr. Marshman to Christopher Anderson, " took the expense on ourselves, not suffering his family to do so, as we shall that of erecting a monument for him. Long before his death we had, by a letter signed by us all, assured him that the dear relatives, in England and France, should have their pensions continued as though he were living, and that Mrs. Carey, as a widow, should have Ks.100 monthly, whatever Mackintosh's house might yield her." Twenty-two years before, when Chamberlain was com- plaining because of the absence of stone, or brick, or inscrip- tion in the mission burial-ground, Carey had said, "Why should we be remembered ? I think when I am dead the sooner I am forgotten the better." Dr. Johns observed that 1834 HIS TOMB. 433 it is not the desire of the persons themselves but of their friends for them, to which Carey replied, " I think of others in that respect as I do of myself." When his second wife was taken from him, his affection so far prevailed that he raised a memorial stone, and in his will left this " order " to Mack and William Eobinson, his executors : " I direct that my funeral be as plain as possible ; that I be buried by the side of my second wife, Charlotte Emilia Carey ; and that the following inscription and nothing more may be cut on the stone which commemorates her, either above or below, as there may be room, viz. WILLIAM CAREY, BORN AUGUST 17, 1761 ; DIED "A wretched, poor, and helpless worm, On Thy kind arms I fall." The surviving brethren seem to have taken the small oblong stone, with the inscription added as directed, and to have placed it in the south side of the domed square block of brick and white plaster since renewed from time to time which stands in the left corner of the God's-acre, now con- secrated by the mingled dust of three generations of mis- sionaries, converts, and Christian people. Ward's monument stands in the centre, and that of the Marshman family at the right hand. Three and a half years afterwards Joshua Marsh- man followed Carey ; not till 1847 was Hannah Marshman laid beside her husband, after a noble life of eighty years. Mack had gone the year before, cut off by cholera like Ward. But the brotherhood cannot be said to have ended till John Marsh- man, C.S.I., died in London in 1877. From first to last the three families contributed to the cause of God from their own earnings, ninety thousand pounds, and the world would never have known it but for the lack of the charity that envieth not on the part of Andrew Fuller's successors. Carey's last will and testament begins : " I utterly disclaim 2 F 434 LIFE OF WILLIAM CAREY. 1834 all or any right or title to the premises at Serampore, called the mission premises, and every part and parcel thereof ; and do hereby declare that I never had, or supposed myself to have, any such right or title. I give and bequeath to the College of Serampore the whole of my museum, consisting of minerals, shells, corals, insects, and other natural curiosities, and a Hortus Siccus ; also the folio edition of Hortus Woburnensis, which was presented to me by Lord Hastings ; Taylor's Hebrew Concordance, my collection of Bibles in foreign languages, and all my books in the Italian and Ger- man languages." His widow, Grace, who survived him a short time, had the little capital that was hers before her marriage to him, and he desired that she would choose from his library whatever English books she valued. His youngest son, Jonathan, was not in want of money. He had paid Felix and William Ks.1500 each in his lifetime. In order to leave a like sum to Jabez, he thus provided : " From the failure of funds to carry my former intentions into effect, I direct that my library be sold." In dying as in living he is the same just to others because self- devoted to Him to whom he thus formally willed himself, " On Thy kind arms I fall." The Indian journals rang with the praises of the mis- sionary whose childlike humility and sincerity, patriotism and learning, had long made India proud of him. After giving himself, William Carey had died so poor that his books had to be sold to provide f 187 : 10s. for one of his sons. One writer asserted that this man had contributed " sixteen lakhs of rupees " to the cause of Christ while connected with the Serampore Mission, and the statement was everywhere repeated. Dr. Marshman thereupon pub- lished the actual facts, " as no one would have felt greater abhorrence of such an attempt to impose on the Christian public than Dr. Carey himself, had he been living." At a time when the old Sicca Eupee was worth half a crown, 1834 MONEY ESTIMATE OF HIS LIFE. 435 Carey received, in the thirty-four and a half years of his residence at Serampore, from the date of his appointment to the College of Fort William, 45,000. 1 Of this he spent 7500 on his Botanic Garden in that period. If accuracy is of any value in such a question, which has little more than a curious biographical interest, then we must add the seven years previous to 1801, and we shall find that the shoe- maker of Hackleton received in all for himself and his family 600 from the Society which he called into existence, and which sent him forth, while he spent on the Christianisation and civilisation of India 1625 received as a manufacturer of indigo ; and 45,000 as Professor of Sanskrit, Bengali, 1 " From May 1801 to June 1807, inclusive, as Teacher of Ben- 8a ' gali and Sanskrit, 74 months at 500 rupees monthly . 37,000 From 1st July 1807, to 31st May 1830, as Professor of ditto, at 1000 rupees monthly 275,000 From 23d Oct. to July 1830, inclusive, 300 rupees monthly, as Translator of Government Regulations .... 24, 600 From 1st July 1830, to 31st May 1834, a pension of 500 rupees monthly 23,500 " Sicca Rupees . 360,100 "It is possible," wrote Dr. Marshman, " that if, instead of thus living to God and his cause with his brethren at Serampore, Dr. Carey had, like the other professors in the college, lived in Calcutta wholly for himself and his family, he might have laid by for them a lakh of rupees in the thirty years he was employed by Government, and had he been very parsimonious, pos- sibly a lakh and a half. But who that contrasts the pleasures of such a life, with those Dr. Carey enjoyed in promoting with his own funds every plan likely to plant Christianity among the natives around him, without having to consult any one in thus doing, but his two brethren of one heart with him, who contributed as much as himself to the Redeemer's cause, and the fruit of which he saw before his death, in Twenty-six Gospel Churches planted in India within a surface of about eight hundred miles, and above Forty labour- ing brethren raised up on the spot amidst them, would not prefer the latter ? What must have been the feelings on a deathbed of a man who had lived wholly to himself, compared with the joyous tranquillity which filled Carey's soul in the prospect of entering into the joy of his Lord, and above all with what he felt when, a few days before his decease, he said to his com- panion in labour for thirty-four years : ' I have no fears : I have no doubts ; I have not a wish left unsatisfied.' " 436 LIFE OF WILLIAM CAREY. 1834 and Marathi, and Bengali Translator to Government, or 46,625 in all. In the Danish Church of Serampore, and in the Mission Chapel, and afterwards in the Union Chapel of Calcutta, Dr. Marshman and Mr. Mack preached sermons on William Carey. These and the discourse delivered in Charlotte Chapel, Edinburgh, on the 30th of November, by Christopher Anderson, were the only materials from which a just esti- mate of Carey and his work could be formed for the next quarter of a century. All, and especially the last, were as worthy of their theme as eloges pronounced in such cir- cumstances could be. Marshman spoke from the text chosen by Carey himself a few weeks before his death as contain- ing the foundation of his hope and the source of his calm and tranquil assurance " For by grace are ye saved." Mack found his inspiration again, as he had done in the Bengali village, in Paul's words "David, after he had served his own generation, by the will of God, fell on sleep." The Edinburgh preacher turned to the message of Isaiah where- with Carey used to comfort himself in his early loneliness, and which the Ee vised Version renders " Look unto Abraham your father; for when he was but one I called him and I blessed him and made him many." And in Bombay the young contemporary missionary who most nearly resembled Carey in personal saintliness, scholarship, and self-devotion, John Wilson, thus wrote : "Dr. Carey, the first of living missionaries, the most honoured and the most successful since the time of the Apostles, has closed his long and influential career. Indeed his spirit, his life, and his labours, were truly apostolic. . . . The Spirit of God which was in him led him forward from strength to strength, supported him under privation, enabled him to overcome in a fight that seemed without hope. Like the beloved disciple, whom he resembled in simplicity of mind, 1834 JOHN WILSON ON WILLIAM CAREY. 437 and in seeking to draw sinners to Christ altogether by the cords of love, he outlived his trials to enjoy a peaceful and honoured old age, to know that his Master's cause was pros- pering, and that his own name was named with reverence and blessing in every country where a Christian dwelt. Perhaps no man ever exerted a greater influence for good on a great cause. Who that saw him poor, and in seats of learning uneducated, embark on such an enterprise, could ever dream that, in little more than forty years, Christendom should be animated with the same spirit, thousands forsake all to follow his example, and that the Word of Life should be translated into almost every language and preached in almost every corner of the earth ? " As the Founder and Father of Modern Missions the char- acter and career of William Carey are being revealed every year in the progress and, as yet, the purity of the expansion of the Church and of the English-speaking races in the two- thirds of the world which are still outside of Christendom. The 13 : 2 : 6 of Kettering became 400,000 before he died, and is now 2,330,000 a year. The one ordained English mis- sionary is now a band of 3000 sent out by a hundred agencies of the Eeformed Churches. The solitary converts, each with no influence on his people, or country, or generation, are now about two-thirds of a million in India alone, and in all the lands outside of Christendom two and a half millions, of whom thirty thousand are missionaries to their own countrymen, and many are leaders of the native communities. Since the first edition of the Bengali New Testament appeared at the beginning of the century 220 millions of copies of the Holy Scriptures have been printed, of which one-half are in 340 of the non-English tongues of the world. The Ben- gali school of Mudnabati, the Christian College of Seram- pore, have set in motion educational forces that are bringing nations to the birth, are passing under Bible instruction 438 LIFE OF WILLIAM CAKEY. 1825-1842 every day more than four hundred thousand boys and girls, young men and maidens of the dark races of mankind. The historian of the Baptist Missionary Society, and Eobert Hall, whom Sir James Mackintosh pronounced the greatest English orator, have both attempted an estimate of Carey's genius and influence. Dr. E. A. Cox x remarks : " Had he been born in the sixteenth century he might have been a Luther, to give Protestantism to Europe ; had he turned his thought and observations merely to natural philosophy he might have been a Newton ; but his faculties, consecrated by religion to a still higher end, have gained for him the sublime distinction of having been the Translator of the Scriptures and the Benefactor of Asia." Eobert Hall 2 spoke thus of Carey in his lifetime : " That extraordinary man who from the lowest obscurity and poverty, without assistance rose by dint of unrelenting industry to the highest honours of literature, became one of the first of Orientalists, the first of Missionaries, and the instrument of diffusing more religious knowledge among his contemporaries than has fallen to the lot of any individual since the Eeformation; a man who unites with the most profound and varied attainments the fervour of an evangelist, the piety of a saint, and the simpli- city of a child." Except the portrait in London and the bust in Calcutta, no memorial, national, catholic, or sectarian, marks the work of Carey. That work is meanwhile most appropriately embodied in the College for natives at Seram- pore, and in the Lall Bazaar chapel and Benevolent Insti- tution for the poor of Calcutta. The Church of England, which he left, like the Wesleys, has recently allowed E. S. Eobinson, Esq., of Bristol, to place an inscription, on brass, in the porch of the church of his native village, beside the stone which he erected over the remains of his father, the 1 History of the Baptist Missionary Society, from 1792 to 1842. London, 1842. 2 Sermon on the Death of the Rev. Dr. Ryland in 1825. 1884 FATHER OF THE SECOND REFORMATION. 439 parish clerk : " To the Glory of God and in memory of Dr. Wm. Carey, Missionary and Orientalist." Neither Baptist nor Anglican, the present biographer would, in the name of the country which stood firm in its support of Carey and Serampore all through the forty-one years of his apostolate, add this final eulogy, pronounced in St. George's Free Church, Edinburgh, on the man who, more than any other and before all others, made the civilisation of the modern world by the English-speaking races a Christian force. 1 Carey, childlike in his humility, is the most striking illustration in all Hagiology, Protestant or Eomanist, of the Lord's declaration to the Twelve when He had set a little child in the midst of them, "Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven." Yet we, ninety-three years after he went forth with the Gospel to Hindostan, may venture to place him where the Church History of the future is likely to keep him amid the uncrowned kings of men who have made Christian England what it is, under God, to its own people and to half the human race. These are Chaucer, the Father of English Verse ; Wiclif, the Father of the Evangelical Eeformation in all lands ; Hooker, the Father of English Prose ; Shakspere, the Father of English Literature ; Milton, the Father of the English Epic ; Bunyan, the Father of English Allegory ; Newton, the Father of English Science ; Carey, the Father of the Second [Reformation through Foreign Missions. 1 The Evangelical Succession. Third Series. Edinburgh, Macniven and Wallace, 1884. APPENDIX. i. THE BOND OF THE MISSIONAEY BROTHERHOOD OF SERAMPORE. The following is the FORM of AGREEMENT described at page 129. It was printed at the Brethren's Press, Serampore, in 1805, and reprinted at the Baptist Mission Press, Calcutta, in 1874, with this title-page : FORM of AGREEMENT respecting the Great Principles upon which the Brethren of the Mission at Serampore think it their duty to act in the work of instructing the Heathen, agreed upon at a Meeting of the Brethren at Serampore, on Monday, October 7, 1805. THE REDEEMER, in planting us in this heathen nation, rather than in any other, has imposed upon us the cultivation of peculiar qualifica- tions. We are firmly persuaded that Paul might plant and Apollos water, in vain, in any part of the world, did not God give the increase. We are sure that only those who are ordained to eternal life will believe, and that God alone can add to the church such as shall be saved. Nevertheless we cannot but observe with admiration that Paul, the great champion for the glorious doctrines of free and sovereign grace, was the most conspicuous for his personal zeal in the work of persuading men to be reconciled to God. In this respect he is a noble example for our imitation. Our Lord intimated to those of His Apostles who were fishermen, that He would make them fishers of men, inti- mating that in all weathers, and amidst every disappointment, they were to aim at drawing men to the shores of eternal life. Solomon says, " He that winneth souls is wise," implying, no doubt, that the 442 LIFE OF WILLIAM CAREY. work of gaining over men to the side of God, was to be done by winning methods, and that it required the greatest wisdom to do it with success. Upon these points, we think it right to fix our serious and abiding attention. First. In order to be prepared for our great and solemn work, it is absolutely necessary that we set an infinite value upon immortal souls ; that we often endeavour to affect our minds with the dread- ful loss sustained by an unconverted soul launched into eternity. It becomes us to fix in our minds the awful doctrine of eternal punish- ment, and to realise frequently the inconceivably awful condition of this vast country, lying in the arms of the wicked one. If we have not this awful sense of the value of souls, it is impossible that we can feel aright in any other part of our work, and in this case it had been better for us to have been in any other situation rather than in that of a Missionary. Oh ! may our hearts bleed over these poor idolaters, and may their case lie with continued weight on our minds, that we may resemble that eminent Missionary, who compared the travail of his soul, on account of the spiritual state of those committed to his charge, to the pains of childbirth. But while we thus mourn over their miserable condition, we should not be discouraged, as though their recovery were impossible. He who raised the sottish and brutalised Britons to sit in heavenly places in Christ Jesus, can raise these slaves of superstition, purify their hearts by faith, and make them worshippers of the one God in spirit and in truth. The promises are fully sufficient to remove our doubts, and to make us anticipate that not very distant period when He will famish all the gods of India, and cause these very idolaters to cast their idols to the moles and to the bats, and renounce for ever the work of their own hands. Secondly. It is very important that we should gain all the infor- mation we can of the snares and delusions in which these heathens are held. By this means we shall be able to converse with them in an intel- ligible manner. To know their modes of thinking, their habits, their propensities, their antipathies, the way in which they reason about God, sin, holiness, the way of salvation, and a future state, to be aware of the bewitching nature of their idolatrous worship, feasts, songs, etc., is of the highest consequence, if we would gain their attention to our dis- course, and would avoid being barbarians to them. This knowledge may be easily obtained by conversing with sensible natives, by reading some parts of their works and by attentively observing their manners and customs. Thirdly. It is necessary, in our intercourse with the Hindoos, APPENDIX. 443 that, as far as we are able, we abstain from those things which would increase their prejudices against the Gospel. Those parts of English manners which are most offensive to them should be kept out of sight as much as possible. We should also avoid every degree of cruelty to animals. Nor is it advisable at once to attack their prejudices by exhibiting with acrimony the sins of their gods ; neither should we upon any account do violence to their images, nor interrupt their worship. The real conquests of the Gospel are those of love : " And I, if I be lifted up, will draw all men unto me." In this respect, let us be continually fearful lest one unguarded word, or one unnecessary display of the difference betwixt us, in manners, etc., should set the natives at a greater distance from us. Paul's readiness to become all things to all men, that he might by any means save some, and his dis- position to abstain even from necessary comforts that he might not offend the weak, are circumstances worthy our particular notice. This line of conduct we may be sure was founded on the wisest principles. Placed amidst a people very much like the hearers of the Apostle, in many respects, we may now perceive the solid wisdom which guided him as a Missionary. The mild manners of the Moravians, and also of the Quakers towards the North American Indians, have, in many instances, gained the affections and confidence of heathens in a wonder- ful manner. He who is too proud to stoop to others, in order to draw them to him, though he may know that they are in many respects inferior to himself, is ill-qualified to become a Missionary. The words of a most successful preacher of the Gospel still living, " that he would not care if the people trampled him under their feet, if he might become useful to their souls," are expressive of the very temper we should always cultivate. Fourthly. It becomes us to watch all opportunities of doing good. A missionary would be highly culpable if he contented himself with preaching two or three times a week to those persons whom he might be able to get together into a place of worship. To carry on conversa- tions with the natives almost every hour in the day, to go from village to village, from market to market, from one assembly to another, to talk to servants, labourers, etc., as often as opportunity offers, and to be instant in season and out of season this is the life to which we are called in this country. We are apt to relax in these active exer- tions, especially in a warm climate ; but we shall do well always to fix it in our minds, that life is short, that all around us are perishing, and that we incur a dreadful woe if we proclaim not the glad tidings of salvation. 444 LIFE OF WILLIAM CAREY. Fifthly. In preaching to the heathen, we must keep to the example of Paul, and make the great subject of our preaching, Christ the Crucified. It would be very easy for a missionary to preach nothing but truths, and that for many years together, without any well-grounded hope of becoming useful to one soul. The doctrine of Christ's expiatory death and all-sufficient merits has been, and must ever remain, the grand mean of conversion. This doctrine, and others immediately connected with it, have constantly nourished and sancti- fied the church. Oh that these glorious truths may ever be the joy and strength of our own souls, and then they will not fail to become the matter of our conversation to others. It was the proclaiming of these doctrines that made the Reformation from Popery in the time of Luther spread with such rapidity. It was these truths that filled the sermons of the modern Apostles, Whitfield, Wesley, etc., when the light of the Gospel which had been held up with such glorious effects by the Puritans was almost extinguished in England. It is a well-known fact that the most successful missionaries in the world at the present day make the atonement of Christ their continued theme. We mean the Moravians. They attribute all their success to the preaching of the death of our Saviour. So far as our experience goes in this work, we must freely acknowledge, that every Hindoo among us who has been gained to Christ, has been won by the astonishing and all-constraining love exhibited in our Redeemer's propitiatory death. Oh then may we resolve to know nothing among Hindoos and Mussulmans but Christ and Him crucified. Sixthly. It is absolutely necessary that the natives should have an entire confidence in us, and feel quite at home in our company. To gain this confidence we must on all occasions be willing to hear their complaints ; we must give them the kindest advice, and we must decide upon everything brought before us in the most open, upright, and impartial manner. We ought to be easy of access, to condescend to them as much as possible, and on all occasions to treat them as our equals. All passionate behaviour will sink our characters exceed- ingly in their estimation. All force, and everything haughty, reserved, and forbidding, it becomes us ever to shun with the greatest care. We can never make sacrifices too great, when the eternal salvation of souls is the object, except, indeed, we sacrifice the commands of Christ. Seventhly. Another important part of our work is to build up, and watch over, the souls that may be gathered. In this work we shall do well to simplify our first instructions as much as possible, and to press the great principles of the Gospel upon the minds of the con- APPENDIX. 445 verts till they be thoroughly settled and grounded in the foundation of their hope towards God. We must be willing to spend some time with them daily, if possible, in this work. We must have much patience with them, though they may grow very slowly in divine knowledge. We ought also to endeavour as much as possible to form them to habits of industry, and assist them in procuring such employments as may be pursued with the least danger of temptations to evil. Here too we shall have occasion to exercise much tenderness and forbear- ance, knowing that industrious habits are formed with difficulty by all heathen nations. We ought also to remember that these persons have made no common sacrifices in renouncing their connections, their homes, their former situations and means of support, and that it will be very difficult for them to procure employment with heathen masters. In these circumstances, if we do not sympathise with them in their temporal losses for Christ, we shall be guilty of great cruelty. As we consider it our duty to honour the civil magistrate, and in every state and country to render him the readiest obedience, whether we be persecuted or protected, it becomes us to instruct our native brethren in the same principles. A sense of gratitude too presses this obligation upon us in a peculiar manner in return for the liberal pro- tection we have experienced. It is equally our wisdom and our duty also to show to the civil power, that it has nothing to fear from the progress of Missions, since a real follower of Christ must resist the example of his Great Master, and all the precepts the Bible contains on this subject, before he can become disloyal. Converted heathens, being brought over to the religion of their Christian Governors, if duly instructed, are much more likely to love them, and be united to them, than subjects of a different religion. To bear the faults of our native brethren, so as to reprove them with tenderness, and set them right in the necessity of a holy conver- sation, is a very necessary duty. We should remember the gross darkness in which they were so lately involved, having never had any just and adequate ideas of the evil of sin, or its consequences. We should also recollect how backward human nature is in forming spiritual ideas, and entering upon a holy self-denying conversation. We ought not, therefore, even after many falls, to give up and cast away a relapsed convert while he manifests the least inclination to be washed from his filthiness. In walking before native converts, much care and circumspection are absolutely necessary. The falls of Christians in Europe have not such a fatal tendency as they must have in this country, because there 446 LIFE OF WILLIAM CAKEY. the word of God always commands more attention than the conduct of the most exalted Christian. But here those around us, in conse- quence of their little knowledge of the Scriptures, must necessarily take our conduct as a specimen of what Christ looks for in His dis- ciples. They know only the Saviour and His doctrine as they shine forth in us. In conversing with the wives of native converts, and leading them on in the ways of Christ, so that they may be an ornament to the Christian cause, and make known the Gospel to the native women, we hope always to have the assistance of the females who have embarked with us in the mission. We see that in primitive times the Apostles were very much assisted in their great work by several pious females. The great value of female help may easily be appreciated if we con- sider how much the Asiatic women are shut up from the men, and especially from men of another caste. It behoves us, therefore, to afford to our European sisters all possible assistance in acquiring the language, that they may, in every way which Providence may open to them, become instrumental in promoting the salvation of the millions of native women who are in a great measure excluded from all opportuni- ties of hearing the word from the mouths of European missionaries. A European sister may do much for the cause in this respect, by promot- ing the holiness, and stirring up the zeal, of the female native converts. A real missionary becomes in a sense a father to his people. If he feel all the anxiety and tender solicitude of a father, all that delight in their welfare and company that a father does in the midst of his children, they will feel all that freedom with, and confidence in him which he can desire. He will be wholly unable to lead them on in a regu- lar and happy manner, unless they can be induced to open their minds to him, and unless a sincere and mutual esteem subsist on both sides. Eighthly. Another part of our work is the forming our native brethren to usefulness, fostering every kind of genius, and cherishing every gift and grace in them. In this respect we can scarcely be too lavish of our attention to their improvement. It is only by means of native preachers that we can hope for the universal spread of the Gospel throughout this immense continent. Europeans are too few, and their subsistence costs too much, for us ever to hope that they can possibly be the instruments of the universal diffusion of the word amongst so many millions of souls, spread over such a large portion of the habitable globe. Their incapability of bearing the intense heat of the climate in perpetual itineracies, and the heavy expenses of their journeys, not to say anything of the prejudices of the natives against APPENDIX. 447 the very presence of Europeans, and the great difficulty of becoming fluent in their languages, render it absolute duty to cherish native gifts, and to send forth as many native preachers as possible. If the practice of confining the ministry of the word to a single individual in a church be once established amongst us, we despair of the Gospel's ever making much progress in India by our means. Let us there- fore use every gift, and continually urge on our .native brethren to press upon their countrymen the glorious Gospel of the blessed God. Still further to strengthen the cause of Christ in this country, and, as far as in our power, to give it a permanent establishment, even when the efforts of Europeans may fail, we think it our duty, as soon as possible, to advise the native brethren who may be formed into separate churches, to choose their pastors and deacons from amongst their own countrymen, that the word may be statedly preached, and the ordinances of Christ administered, in each church, by the native minister, as much as possible, without the interference of the mis- sionary of the district, who will constantly superintend their affairs, give them advice in cases of order and discipline, and correct any errors into which they may fall, and who, joying and beholding their order, and the steadfastness of their faith in Christ, may direct his efforts continually to the planting of new churches in other places, and to the spread of the Gospel throughout his district as much as in his power. By this means, the unity of the missionary character will be preserved, all the missionaries will still form one body, each one movable as the good of the cause may require, the different native churches will also naturally learn to care and provide for their ministers, for their church expenses, the raising places of worship, etc., and the whole administration will assume a native aspect, by which means the inhabitants will more readily identify the cause as belonging to their own nation, and their prejudices at falling into the hands of Europeans will entirely vanish. It may be hoped too that the pastors of these churches, and the members in general, will feel a new energy in attempting to spread the Gospel, when they shall thus freely enjoy the privileges of the Gospel amongst themselves. Under the divine blessing, if, in the course of a few years, a number of native churches be thus established, from them the word of God may sound out even to the extremities of India, and numbers of preachers being raised up and sent forth, may form a body of native missionaries, inured to the climate, acquainted with the customs, lan- guage, modes of speech and reasoning of the inhabitants ; able to become perfectly familiar with them, to enter their houses, to live 448 LIFE OF WILLIAM CAREY. upon their food, to sleep with them, or under a tree ; and who may travel from one end of the country to the other almost without any expense. These churches will be in no immediate danger of falling into errors or disorders, because the whole of their affairs will be constantly superintended by a European missionary. The advantages of this plan are so evident, that to carry it into complete effect ought to be our continued concern. That we may discharge the important obligations of watching over these infant churches when formed, and of urging them to maintain a steady discipline, to hold forth the clear and cheering light of evangelical truth in this region and shadow of death, and to walk in all respects as those who have been called out of darkness into marvellous light, we should continually go to the Source of all grace and strength ; for if, to become the shepherd of one church be a most solemn and weighty charge, what must it be to watch over a number of churches just raised from a state of heathenism, and placed at a distance from each other ? We have thought it our duty not to change the names of native converts, observing from Scripture that the Apostles did not change those of the first Christians turned from heathenism, as the names Epaphroditus, Phebe, Fortunatus, Sylvanus, Apollos, Hermes, Junia, Narcissus, etc., prove. Almost all these names are derived from those of heathen gods. We think the great object which Divine Providence has in view in causing the Gospel to be promulgated in the world, is not the changing of the names, the dress, the food, and the innocent usages of mankind, but to produce a moral and divine change in the hearts and conduct of men. It would not be right to perpetuate the names of heathen gods amongst Christians, neither is it necessary or prudent to give a new name to every man after his conversion, as hereby the economy of families, neighbourhoods, etc., would be need- lessly disturbed. In other respects, we think it our duty to lead our brethren by example, by mild persuasion, and by opening and illumi- nating their minds in a gradual way, rather than use authoritative means. By this they learn to see the evil of a custom, and then to despise and forsake it ; whereas in cases wherein force is used, though they may leave off that which is wrong while in our presence, yet not having seen the evil of it, they are in danger of using hypocrisy, and of doing that out of our presence which they dare not do in it. Ninthly. It becomes us also to labour with all our might in forwarding translations of the sacred Scriptures in the languages of Hindoostan. The help which God has afforded us already in this work is a loud call to us to " go forward." So far, therefore, as God APPENDIX. 449 has qualified us to learn those languages which are necessary, we con- sider it our bounden duty to apply with unwearied assiduity in acquiring them. We consider the publication of the Divine Word throughout India as an object which we ought never to give up till accomplished, looking to the Fountain of all knowledge and strength to qualify us for this great work, and to carry us through it to the praise of His Holy Name. It becomes us to use all assiduity in explaining and distributing the Divine Word on all occasions, and by every means in our power to excite the attention and the reverence of the natives towards it, as the fountain of eternal truth, and the Message of Salvation to men. It is our duty also to distribute, as extensively as possible, the different religious tracts which are published. Considering how much the general diffusion of the knowledge of Christ depends upon a liberal and constant distribution of the Word, and of these tracts, all over the country, we should keep this continually in mind, and watch all opportunities of putting even single tracts into the hands of those persons with whom we occasionally meet. We should endeavour to ascertain where large assemblies of the natives are to be found, that we may attend upon them, and gladden whole villages at once with the tidings of salvation. The establishment of native free schools is also an object highly important to the future conquests of the Gospel. Of this very pleasing and interesting part of our missionary labours, we should endeavour not to be unmindful. As opportunities are afforded, it becomes us to establish, visit, and encourage these institutions, and to recommend the establishment of them to other Europeans. The progress of divine light is gradual, both as it respects individuals and nations. What- ever therefore tends to increase the body of holy light in these dark regions is "as bread cast upon the waters to be seen after many days." In many ways the progress of providential events in preparing the Hindoos for casting their idols to the moles and the bats, and for becoming a part of the chosen generation, the royal priesthood, the holy nation. Some parts of missionary labours very properly tend to the present conversion of the heathen, and others to the ushering in tbe glorious period when " a nation shall be born in a day." Of the latter kind are native free schools. Tenthly. That which, as a means, is to fit us for the discharge of these laborious and unutterably important labours, is the being instant in prayer, and the cultivation of personal religion. Let us ever have in remembrance the examples of those who have been most 2 G 450 LIFE OF WILLIAM CAREY. eminent in the work of God. Let us often look at Brainerd, in the woods of America, pouring out his very soul before God for the perish- ing heathen, without whose salvation nothing could make him happy. Prayer, secret, fervent, believing prayer, lies at the root of all personal godliness. A competent knowledge of the languages current where a missionary lives, a mild and winning temper, and a heart given up to God in closet religion, these, these are the attainments which, more than all knowledge, or all other gifts, will fit us to become the instru- ments of God in the great work of Human Redemption. Let us then ever be united in prayer at stated seasons, whatever distance may sepa- rate us, and let each one of us lay it upon his heart that we will seek to be fervent in spirit, wrestling with God, till He famish these idols and cause the heathen to experience the blessedness that is in Christ. Finally. Let us give ourselves up unreservedly to this glorious cause. Let us never think that our time, our gifts, our strength, our families, or even the clothes we wear, are our own. Let us sanctify them all to God and His cause. Oh that He may sanctify us for His work ! Let us for ever shut out the idea of laying up a cowry for ourselves or our children. If we give up the resolution which was formed on the subject of private trade, when we first united at Seram- pore, the Mission is from that hour a lost cause. A worldly spirit, quarrels, and every evil work, will succeed, the moment it is admitted that each brother may do something on his own account. Woe to that man who shall ever make the smallest movement towards such a measure. Let us continually watch against a worldly spirit, and cul- tivate a Christian indifference towards every indulgence. Rather let us bear hardness as good soldiers of Jesus Christ, and endeavour to learn in every state to be content. If in this way we are enabled to glorify God with our bodies and spirits which are His our wants will be His care. No private family ever enjoyed a greater portion of happiness, even in the most prosper- ous gale of worldly prosperity, than we have done since we resolved to have all things in common, and that no one should pursue business for his own exclusive advantage. If we are enabled to persevere in the same principles, we may hope that multitudes of converted souls will have reason to bless God to all eternity for sending His Gospel into this country. To keep these ideas alive in our minds, we resolve that this Agreement shall be read publicly, at every station, at our three annual meetings, viz., on the first Lord's day in January, in May, and October. APPENDIX. 451 II LATEST JUSTIFICATION OF CAREY'S PIONEER WORK. In the eighty-first Report of the British and Foreign Bible Society (1885), received since the text was corrected for press, we find this passage, page 189 : "Two new versions (of the Bible) are in progress, 'the Tulu, a lan- guage spoken by half a million of people inhabiting the central part of South Canara, and the Konkani, a dialect of Marathi, spoken by upwards of 100,000 people on the western coast. 3 In both these lan- guages some efforts were made long ago in the case of the Konkani, by Dr. Carey ; but time and better tools have imposed the duty of advancing upon the achievements of the past, not so much displacing and superseding as building upon them. In proceeding with this work the Konkani Grammar and Dictionary, compiled during the past few years by the Jesuit missionaries at Mangalore, will be of considerable use." The Madras Auxiliary Bible Society in 1884 published an edition of the Gospel of John, " taken from Carey's version, printed in 1818 in the Devanagari character, but somewhat altered, so as to be better understood by all classes." Renewed revisions of the versions of the Bible in Marathi, Goojarati, Pushtoo, Persian, Telugoo, Santali, Ooriya, Hindi, and Bengali are still being made by the ablest missionary scholars, Native and European, on the spot. Among the native revisers is that accomplished minister of the Free Church of Scot- land and Marathi scholar, the Rev. Baba Padmanji. The Rev. Dr. Imad-ud-din, of the Church Missionary Society, formerly a Moham- medan maulavi, is of opinion that the Oordoo or Hindostani Bible also needs revision, and a committee of experts is to be formed for the purpose. In the Great Exhibition held at Calcutta in 1883, Carey's Translations, lent by the College Library at Serampore, were exhibited side by side with the revised versions, to which they gave birth in most instances. No Scriptures were sold in the Exhibition, but 28,675 copies of the Gospels and other sacred books were presented to native visitors. 452 LIFE OF WILLIAM CAEEY. III. THE ANGLO -ORIENTAL AND ANGLO -VERNACULAR versus THE EXCLUSIVELY ENGLISH SYSTEM OF EDUCATION IN INDIA. The following is taken from the Minutes of the University of Calcutta : From GEORGE SMITH, Esquire, to J. SUTCLIFFE, Esquire, Registrar of the University of Calcutta, dated Serampore, the 29th November 1867. IT seems to me that the time has come for the Indian University system to assimilate to itself, and so to elevate and impregnate with the results of Western thought, the purely Oriental learning and Ver- nacular Education of India. That system is based exclusively on the constitution and practice of the London University, and ignores almost all that is not English in form and substance. It will certainly be admitted, at least, that the time has come to ask the question, whether the course of education in India in the last third of a century has not been too exclusively English in its char- acter. The people themselves feel this want, and in the past few years more than one demand has been made upon Government for its satisfaction. The movement which is known as that of the Lahore or Punjab University is well known to the Senate. Of its earnestness and importance I satisfied myself when at Lahore at the end of last year, and Major Lees will testify to both with an authority I cannot presume to claim. Solely from the impossibility or unwillingness of our University to assist, elevate or incorporate that movement, it has drifted into what looks very like ultimate failure. The opinions of His Excellency the Chancellor and of Sir Donald M'Leod in favour of that movement have been widely published. Both have given it warm personal and official support. Then there has been, more recently, the similar application of the Institute at Allyghur or Bareilly, represent- ing the learned natives of the North-Western Provinces. The reply of the Government of India to that application recognised the necessity APPENDIX. 453 for aiding Oriental learning by honours and rewards. At present all that our University does is to insist that graduates shall add to a sound and extensive knowledge of the English language and literature, and of European history, science and philosophy, all taught and acquired through the medium of English, familiarity with one learned language, which may be Latin or Greek as well as Sanskrit or Arabic. This seems to me not enough. It fails, and will always fail, to reach the learned class of Pundits and Moulvies whom, for political as well as social reasons, it is so desirable to influence, and it has not the remotest effect on the progress of Vernacular Education. If our University is to be true to its name and functions, and to develop not after a London pattern, but naturally and with a healthy and varied fulness, it must recognise the wants, absorb the intellectual life, and guide the literature and language of all classes. The University is in a new position, and has made a noble beginning. The question is, how will it best represent and elevate the full and varied intellectual life of India ? (.) That the University of Calcutta be empowered to affiliate Colleges in which true science, true history, and true metaphysics are taught only through the Oriental languages, and in which such lan- guages and their literature are scientifically studied. (6.) That the University be permitted to grant degrees for purely Oriental attainment of an honorary character to distinguished Oriental Scholars, and after examination to others. If the University of London could meet the growing interest of Englishmen in physical science by creating the degree of Doctor of Science ; why should not that of Calcutta adapt itself to India by conferring such degrees as Doctor of Sanskrit or Master of Arabic 1 The late Sir DONALD M'LEOD, when Lieutenant-Governor of the Punjab, thus addressed the Hindoo and Mohammedan nobles of Lahore on this subject : The great bulk of our scholars never attain more than a very superficial knowledge, either of English or of the subjects they study in that language, while the mental training imparted is, as a general rule, of a purely imitative character, ill calculated to raise the nation to habits of vigorous or independent thought. It appears indeed evident that, to impart knowledge in a foreign tongue must of necessity greatly increase the difficulties of education. 454 LIFE OF WILLIAM CAREY. In England, where the Latin and Greek languages are considered an essential part of a polite education, all general instruction is conveyed, not in those languages, but in the vernacular of the country ; and it seems difficult to assign a sufficient reason why a different principle should be acted upon here. And this brings me to the defect which I myself more especially deplore in the system of instruction at present almost exclusively followed, viz. that it has tended, though not intentionally, to alienate from us, in a great measure, the really learned men of your race. Little or nothing has been done to conciliate these, while the literature and science which they most highly value have been virtually ignored. The consequence has been that the men of most cultivated minds amongst our race and yours have remained but too often widely apart, each being unable either to understand or to appreciate the other. And thus we have virtually lost the aid and co-operation of those classes who, I feel assured, afforded by far the best instruments for creating the literature we desire. By Act XXI. of 1875 the University of Calcutta obtained power to grant honorary degrees, and at once exercised the power by conferring the degree of Doctor in Law (D.L.) on H.E.H. Albert Edward, Prince of Wales, KG. In 1876 the degree of D.L. was conferred on Professor Monier Williams, Rev. K. M. Banerjea, and Rajendralala Mitra, all Orientalists. But this University declined to adapt or extend its system so as to meet the views of the Punjab, or those of the learned of the North- Western Province who shared them. In 1869 the movement in the Punjab was so generally sup- ported by the chiefs and nobles of the province that the Govern- ment of India sanctioned the creation of the Punjab University College, with power to grant certificates only and not degrees. In 1882 an Act of the Legislative Council of India, with the consent of the Crown, erected this into the Punjab University, with a Faculty of Arts, and a separate Oriental Faculty which grants the degrees, after examination, of Bachelor, Master, and Doctor of Oriental Learning, but is not yet empowered to grant degrees in Law, Science, Medicine, or Engineering. Mr. B. H. BADEN-POWELL, C.I.E., Vice-Chancellor of the APPENDIX. 455 Punjab University in 1884, thus described its principles in an address to Convocation : The aims of the new University are embodied in a threefold function of the Institution, which function it endeavours to perform in addition to its ordinary duty as the Chief Public Examining body of the Province. The first of these functions is to watch over the Vernacular literature of the Punjab, both translated and original. With this object, the University maintains " fellowships," or, as they are now called (to avoid clashing with the statutory title of Fellow as that only of members of the Senate) " Readerships." These reader- ships are only tenable on condition of the holder engaging in either translation, original authorship and research, or in teaching. Besides which the Senate grants aid and offers rewards to authors of approved merit. The second function is to encourage not only English education, but education of a national character and Oriental tone, of course, through the medium of the Vernaculars. The third, is to act as a sort of public council to give advice to Government on all educational matters when consulted as it always has been by Government. ... It is in connection with Higher Oriental Education that questions arise and difficulties are felt, which no other Indian Uni- versity has to face. As is well known, there are very naturally two much opposed schools of thought on the subject. Each view is supported with ability and energy, but it is sometimes no light task to hold the balance evenly between the two. The warmth with which opinions are espoused is in itself by no means an unmixed evil. That men feel warmly on a subject shows that the matter is one of real interest and importance. No one will I am sure be disposed to deny that English scholarship must always be the aim of those who would reach the highest place. And this is quite exceptionally the case in law studies. No success in translation work can ever avail to give the purely vernacular student all that a man can take for him- self when he has the key of the storehouse in the shape of a thorough knowledge of English. On the other hand, this University would never have come into existence if it was not the feeling that there were serious drawbacks to the education given in English schools and colleges. The advocates of English education seem to have considered that the vernaculars never could be sufficiently improved to become the vehicles of a tolerably complete literary or scientific teaching such as a good college would desire ; they found the ancient learn- ing absolutely valueless, and the ancient literature just of so much 456 LIFE OF WILLIAM CAREY. practical worth, that it might take a place somewhat inferior to that occupied by Greek and Latin in the older collegiate course in Eng- land. But while this view necessarily went contrary to the feelings of many, especially of the older men in the country, the English teaching had the effect of not only uprooting all religious feeling, but also the older forms of courtesy, and the traditions of parental and family life and subordination. It is, of course, a great difficulty that State edu- cation must be purely secular. Common justice demands that no active attempt to teach one religion to the exclusion of another should be made. On the other hand, the great principle will hardly be denied certainly if it is denied it will vindicate itself in results that the moral and spiritual side of man's nature needs cultivation as well as the intellectual and the physical side ; and it has been felt that English State Education was no doubt without any intention that it should be so, but was in effect to chill and even to destroy the springs of reverence and devotion and the religious sentiment in the students. It is my earnest conviction that no education can be of any real use while it does that I mean any use in the wide sense of the word to the nation as well as to the individual. " The root of wisdom is to fear God and the branches of it are Life." So wrote a learned Jew nearly 2000 years ago in Alexandria, then the centre of Eastern learning ; and it is as true now as then. . . . How to main- tain that reverence in our public education without violating religious neutrality is a great problem. It is true that mere secular teaching will impart a certain sense of self-respect, and may be the agent of enlightenment which in itself produces a certain improvement in the moral nature. It may incidentally illustrate and even formally incul- cate, the advantages and the beauty of truth, temperance and simplicity of life ; but at best it can only give a cold and almost selfishly utili- tarian moralitv. INDEX. ABRAHAM, 86. Adam, J., 376. Afghans, 168. Bible, 261. Agra, 164. Agricultural and Horticultural Society of India, 315. Agriculture of India, 313, 323. Aitchison, Sir Charles, 170, 290, 382. Aldeen, 188. Alexander and Co., 412. of Com ana, 11. Alfred, King, 274. Alipore, Calcutta, 328. Allahabad, 164. Amboyna, 165, 173, 310. America, Missionary Board, 173, 333. Baptist Society, 173, 379. United States, 65, 117, 173, 270, 330. Anam, 170. Anderson, Dr., 297. Dr. T., 300. Christopher, 372, 424, 428, 436. Annianus, 10. Anstruther, Sir John, 228. Armenians, 150. Arrowroot culture, 328. Asiatic Society of Bengal, 228, 313. Assam, 165, 317, 408. languages, 258. Augustine, 288.. Aurangzeb, 278. Australia, 322. BABA BOODEN, 317. Bacon the sculptor, 75. Baeda, 273. Baillie, J., 215. Balasore, 65. Bali, 279. Bally, 319. Baudel, 81. Baptist Churches, 47. Missionary Society, 40, 51, 111, 173, 356, 361. Barlow, Sir G., 164, 215, 283. Barrackpore, 122, 188. Basel Missionary Society, 333. Bathurst, Lord, 4. Bayley, W. B., 233, 284. Beddome, B., 53. Bellary, 261. Bell of Madras, 14.8. Benares, 69, 164, 169. Benedict, 273. Benevolent Institution, 153, 438. Bengal, 67, 69, 334. Bengali, 99, 252, 274, 406. Bentinck, Lord W., 280, 331, 417. Lady, 414, 429. Bentley, 386. Berhampore, 165. Berlin Missionary Society, 333. Bharut, 139. Bhootan, 100, 105. Bible Society, 263, 451. translation, 99, 173, 185, 235^249. Bie, Governor, 121. Bird, R. M., 233. W., 233. Black Hole of Calcutta, 76, 83. Blundel, Thomas, 52. Boehme, 11. Bogue, Dr., 114, 337. Bombay, 281. Bonar of Torphichen, 44. Borneo, 310. Botanic Garden, Calcutta, 82, 300. Serarnpore, 304, 324, 327, 435. Botany of Bengal, 300. Boyle, R., 43. Brahman, first Christian, 139. Brahmanism, 75, 155, 278. Brainerd, 40, 319, 450. Brandis, Dr. D., 305, 314. Bremen Missionary Society, 333. British-born landholders in India, 321. Brown, Rev. D., 78, 118, 188, 215. Mr., planter, 196. University, 324. Browning, 26. Bruce, C. A., 317. Brunsdon of Serampore, 117. 458 INDEX. Bryce, Dr., 195, 376. Buchanan, Claudius, 163, 195, 215, 280, 288. - Hamilton, 228. Dr., 300. Bunnoo, 261. Bunyan, 1, 276, 439. Burdwan, 326. Burial of native Christians, 146. Burke, E., 71, 77. Burma, 169, 263, 314, 379. Burton, Joshua, 52. Bust of Carey, 329. CALCUTTA, 65, 76, 158, 319. Exhibition, 319, 451. Calicut, 91. Campbell, Eev. J., 337. Montgomerie, 345. Canning, Captain, 200. Lord, 276. Cape Colony, 322. Carey, the name, 2. the peers, 2. Henry, the poet, 3. Felix, 61, 136, 150, 165, 171, 263, 275, 406. Mrs. and the Black Hole, 83. William, 150, 165, 198, 405. Jabez, 166, 173, 310, 374. Charlotte Emelia, 181. Grace, 434. Jonathan, 198, 305, 417. CAREY, WILLIAM, birth, 1 ; parentage, 3 ; childhood, 5 ; reading, 8 ; appren- ticed, 9 ; twelve years a shoemaker, 10, 13 ; conversion, 15 ; baptism, 17 ; a preacher, 19 ; his "college," 20 ; linguistic power, 23 ; poverty, 28 ; fired with the idea of Foreign Missions, 29 ; his Enquiry, 32 ; at Leicester, 49 ; his great sermon, 51 ; set apart as missionary, 57 ; Journal on the voyage, 63 ; lauds in Bengal, 65 ; in Calcutta, 82 ; in the Soon- darbans, 85 ; first Bengali sermon, 89 ; in Dinajpoor, 90 ; in Serampore, 121 ; his first native convert, 137 ; founds Church of North India, 143 ; opens schools, 148 ; Professor of Ben- gali, 158 ; work in Calcutta, 159 ; missions from Delhi to Amboyna, 164 ; letter to Jabez, 174 ; his family, 180 ; his portrait, 198 ; on the College of Fort William, 217 ; address to Lord Wellesley, 223 ; influence on men, 232 ; Bible translation work, 237 ; destruction of the press, 266 ; gave literary form to Bengali, 273 ; first newspaper in the East, 276 ; Friend of India, 277 ; on infanticide and voluntary drowning, 280 ; action against suttee, 283 ; against Jaga- nath murders, 288 ; against the charak, 290 ; for lepers, 291 ; for slaves, 292 ; as a man of science, 295 ; zoologist, 299 ; botanist, 300 ; forester, 304 ; his English daisy, 307 ; founds Agricultural Society of India, 315 ; paper manufacturer, 318 ; on the political future of India, 321 ; his garden twice destroyed, 324 ; his bust, 329 ; relation to the new era, 330 ; influence on contemporaries, 333 ; Wilberforce on Carey, 343 ; on Government intolerance, 347 ; Edin- burgh and Quarterly Reviews, 351 ; Baptist Missionary Society dispute, 359 ; plan of missions, 369 ; as an educator, 377 ; Serampore College, 381 ; correspondence with Heber, 386 ; on native Christian ministers, 397 ; appeals to posterity, 402 ; on missionary economics, 485 ; on evan- gelising by education, 409 ; faith and energy under loss of income, 413 ; sketched by his contemporaries, 419 ; last message to Christendom, 428 ; dies, 431 ; his will, 433 ; estimates of his career, 436. Careya, the, 304. Carlyle, Thomas, 11. Carpenters, 133. Caste, 134. Castell, W., 43. Castlereagh, 331. Cawnpore, 165. Cecil, Kev. E., 116. Ceylon, 165, 172. Chaitanya, 133, 273. Chalmers, Thomas, 113, 342. Chamberlain, 145, 165, 261. Chambers, Justice, 78. Chaplains, 76, 189. Charak festival, 290, 379. Charters, East Indian Company's, 350, 380. Chater, 165. Chaucer, 439. Cherra-poonjee, 430. Chevers, Dr. N., 287. China, 165, 170, 244, 336. Chingleput, 296. Chinnery, 316. Chittagong, 165. Church of India, 141, 167, 447. of England, 15, 438. Missionary Society, 292. INDEX. 459 Clarkson, T., 1, 293. Cleghorn, Dr., 305, 314. Clive, 65, 76. Coffee, 317. Colebrooke, 119, 163, 210. Colonel, 240, 260. Coleridge, S., 11, 12. College of Fort William, 214, 371. Serampore, 377, 381, 386, 390. others in India, 384, 390, 409, 454. Colombo, 172. Combaconum, 148. Conjeveram, 289. Cook, Captain, 7, 54. Cornwallis, Lord, 65, 67, 70, 228. Corrie, Bishop, 189, 431. Cotton, Bishop, 190. Courtenhall, 43. Coverdale, 252. Cowper, the poet, 1, 8, 26, 63, 293. Cox, Dr. F. A., 438. Creighton of Malda, 149. Crispin, 11. Cromwell, 43. Cross, the, 172. (Jrotalaria Juncea, 318. Cuddalore, 76. Cunningham of Lainshaw, 104. Cust, Mr. R. N., 295. Cutwa, 165, 205, 291. Cyclone of 1831, 327. DACCA, 165. Daisy, Carey's, 307. Dalhousie, Marquis of, 314, 417. Dannebrog Order, 385. Das Guueshan, 78. Krishna, 166. Syam, 139. Dealtry, Bishop, 431. Deegah, 164. Delessert, M., 304. Delhi, 164. Denham, Rev. W. H., 410. Denmark and Missions, 62, 122, 296, 385. De Quincey, 212. Des Granges, 190. Devanagari, 243, 273. Dig-darshan, magazine, 276. Dinajpoor, 94, 313. Mission, 97, 165. Doddridge, 1. Douglas of Cavers, 339. Draupadi, 139, 143. Dravidian Race, 75. Languages, 261. Dubois Abbe, 386. Duff, Alexander, 66, 190, 297, 421. Duncan, Jonathan, 281. Dundas, 69, 115, 337. Durand. Sir Henry, 170. Dutch Missions, 178. Dyer, Rev. J., 359. EARLS BARTON, 19. Earyes, John, 52. East India Company, 63, 67, 90, 213, 278, 320, 347. Eden, Sir A., 290. Edinburgh Review, 351. Edmonstone, H. B., 215. Educational Missions, 379, 409, 449. Lakh of Rupees, 380. Edwardes, 261. Edward III., 273. Edwards, Jonathan, 44, 357. Eliot, John, 40. Ellerton, Mrs., 194. English as an Educator, 154, 378, 409. Erasmus, 42, 236. Erskine, Rev. Dr., 24, 53. Eucalyptus, 304. Eurasians, 150. Europeans in India, 321. Eusebius of Caesarea, 288. Evangelical Alliance, 385. Succession, 439. Ewing Greville, 115, 337. FAKEER, 132. Falconer, Dr., 300, 312. Falkland, 3. Famine in Bengal, 67. Female, see Woman. Fernandez I., 99, 202. Flora Indica, 312. Forestry, 314. Forsyth, Rev. N., 118. Fort William College, 214. Foster, John, 342. Fountain, J., 109. Fox, George, 1, 11. France and Forestry, 315. Francis, P., 76. Franke, 75, 113. Fredericksnagore, 121. Friend of India, Magazine, 277, 285, 319. Weekly Newspaper, 277, 410. Fuller, Andrew, 19, 30, 46, 48, 57, 113, 197, 270, 344, 356. Fullerism, 47. GARRETT, Mr., 409, 413. Gaya, 165, 289. George III., 254, 331. German Missionary Societies, 333. 460 INDEX. Ghat murders, 291. Ghazeepore, 165. Ghosal, Jay Narain, 169. Ghospara Sect, 133. Gilchrist, Dr., 215, 222. Glasgow Missionary Society, 115. Goadesee, 259. Goamalty, 165. Gogerly, Rev. G., 425, 431. Gokool, 136, 142. Golook, 143. Gordon the Jailer, 161. Government House, Calcutta, 220. Graham, John, 304. Grant, Charles, 21, 54, 77, 286, 386. his sons, 290. of Serampore, 117, 119. Sir J. P., 328. Grant in Aid System, 404. Greenwood, A., 52. Greig, Peter, 117. Grenfell, Lydia, 340. Griffith, Ealph T. H., 230. Dr., 300. Guericke, 75, 296. Guthrie, Thomas, 12. HACKLETON, 16. Haileybury College, 226. Haldane, Robert, 115, 333, 334. Halhed, 211. Halifax, Lord, 404. Hall, Robert, senior, 16, 342. his son, 438. Hashnabad, 85. Hastings, Warren, 65, 76, 210, 320. - Lord, 271, 276, 310, 316, 365, Havelock, Sir Henry, 417. Hawaii, 56. Haweis, Rev. T., 114. Heber, Bishop, 386. Heighten, William, 52. Henderson, Alexander, 43. Hey, W., 265. Heyne, Dr., 78, 296. Hill, M., 431. Himalaya, 107. Hindi, 252, 257, 451. Hindooism, 71, 278. Hindostani, 252. Hislop, Stephen, 359. ffitopadesa, 230. Hodgson, B. H., 233. Hogg, Reynold, 52. Home's Portrait of Carey, 198, 329. Hoogli, 122, 125. Hooker, 1, 439. Sir Joseph, 304. Hope S., 413. Home, Melville, 339. Hortus Bengalensis, 311. Hough, 173. Howrah, 122. Hullodhur, 305, 428. Hurdwar, 262. Hymns, 112, 113, 133, 135. INDIGO Culture System, 92, 313. Manufacture, 93. Infanticide, 281. limes, Rev., 337. " Interloper," the, 320, 349. Islam, 133, 278, 454. JAGANATH worship, 257, 288. Jameson, Dr., 312. Jannuggur, 141, 436. Java, 165. Jeffrey, Francis, 352. Jenkins, Richard, 233. Jessor, 165. Jetter, 326. Jeymooni, 138, 143. Jochanan, Rabbi, 11. John, Dr., 296. Johns, Dr., 285. Johnson, Samuel, 11, 44, 275. Jones, Sir W., 211, 334. Mr. W., 245. Mrs. J. T., 422. Jubilee hymn, 112. Judson, Adoniram, 115, 170, 172, 324, 333. Ann, 172. Jute, 313. KABEEE, 133. Kashmeer, 168. Kean, Edmund, 3. Keshab Chunder Sen, 275. Kettering, 51, 57. Kharta-bhajas, 133. Khasias, 258. Kiernander, 76, 81. Kishore, Gunga, 274. Klein, Dr., 296. Koenig, Dr., 296. Kols, 121. Koinal, 139, 143. Konkani, 259, 451. Krishna C. Pal, 133, 160. Kyd, Col. A., 300. LACROIX, 431. Lahore, 168, 279. Lake, Lord, 230, 283. Lamb, Mr., 317. Lancaster's system, 148, 153. INDEX. 461 Land-tax of Bengal, 68, 297, 321. Language, growth of, 272. Lawrence, Lord, 193, 234, 292, 452. Law, William, 11. Leechman, Mr., 409, 423. Leibniz, 210. Leicester, 49, 57. Leipzig Missionary Society, 333. Leonard, Mr., 153. Lepers, 286, 291. Leslie, Rev. J., 419. Lewis, Rev. C. B., 59. Leyden, John, 197. Livingstone, David, 81, 352. London Missionary Society, 114, 117. Society of Arts, 323. Exhibition of 1886, 323. Lough, sculptor, 329. Lushington, C., 153. Luther, 99, 236. Lyall, Sir A., 287. Lytton, Lord, 276, 290. MACAULAY, Lord, 214. Mack, 388, 410. Mackintosh and Co., 412. Mackintosh, Sir James, 226, 352. Macpherson, 65. Madagascar, 154. Madras, 75, 451. Magazines, missionary, 334, 375. Maghadi, 257. MahaJbarata, 101, 220. Mahipal, 104. Maine, Sir H. S., 144, 282. Maithili, 257. Malabar, 314. Malay language, 177, 310. Malcolm, Sir John, 382. Malda, 90. Manoo, 284. Marathi, 258, 451. Marathas, 278. Mardon, 165. Marriage, 144, 145, 193. Marsh, Mr., 345. Marshman, Dr. Joshua, 117, 127, 192, 277, 362, 434. Hannah, 117, 127, 180, 365, 403 435. John, 126, 262, 277, 310,367. Martin, Dr., 296. Martyn, Henry, 191, 287, 340. Pagoda, 189. Mason, John, 1. Massillon, 182. Mauritius, 154, 165. Max Miiller, Professor, 208. Mayo, Lord, 317. Metcalfe, Lord, 233, 284, 286, 414. Mezzofanti, 24. Middletou, Bishop, 271, 297, 384. Miller, Rev. Dr. W., 75, 359. Milman, Dean, 229. Milton, 439. Minto, Lord, 174, 285, 346. Missions, 33, 79, 162, 171, 175, 328, 332, 369, 379, 396, 405, 441. Medical, 59, 103. Moravian, 43, 78, 443. Mohammedanism, 133, 222, 334. first convert from, 139. Moltke, Count, 385. Monghir, 165. Monohur, 243. Montgomery, James, 307. Moore, 165. Moorshedabad, 165. Morris of Clipstone, 32, 298. Morrison, Dr. R., 170. Moulton, 25, 27. Mudnabati, 90. Muir, Sir W., 281. Dr. John, 282. Murray, John, 351. Music and missions, 115. NAGPOOR, 165. Names of converts, 141, 448. Nanak, 133. Natural history, 201, 299. Negroes, 43. Newspapers in Bengal, 276. Newton, John, 1, 62, 112, 358. Isaac, 439. Niecamp, 296. Nizamat Adawlat judges, 284. Nobo Koomar Pal, 329. Northamptonshire, 5. Nuddea, 81, 274. OLNEY, 25. Onunda married, 145. Oorya language, 243, 252, 257. Orissa, 289. PALI, 171. Palmer and Co., 412. Pauchanan, 242. Paper manufacture, 244, 318. Parell, 226. Parsons, 190. Patna, 164. Paulerspury, 3, 4. Paul the Apostle, 288. Pearce, Samuel, 53, 55, 179. Peasant proprietors, 297. Penal Code, 293. 462 INDEX. Penaiig, 165. Periodical Accounts, 113, 429. Permanent settlement, 68. Peroo, 139. Phayre, Sir R., 170. Piddington, 16. Pilgrimage in India, 257, 262, 282, 288, 289, 380. - Tax, 289. Pindarees, 276. Pitt, W., 69, 115, 331. Place, Mr., 289. Plassey, 285. Pliitschau, 78. Poita, the, 140. Pooranas, 278. Pooree, 257. Portuguese in India, 77, 151. Pounds, John, 12. Poynder, J., 285. Pratapaditya, Raja, 275. Prayer concert, 44, 45, 128. Prendergast, 279, 344. Printing in Bengal, 102, 246. Prosad Krishna, 140, 142, 145, 166. Punjab University, 382, 452. Quarterly Review, 241, 351, 352. RAFFLES, Sir S., 165. Rai, Raja Krishna, 274. Rajpoot infanticide, 281. Ralston, R., 270. Ramayana, 229. Ram Basu, 80, 275. Baboo, 274. Komal Sen, 275, 318. Roteen, 142. Rameshwaram, 247. Rangoon, 172. Raske, 385. Rasoo, 138, 143. Rhumohr, Chevalier de, 181. Rice, 313. Rippon, 97. Robinson Crusoe, 308. Robinson, Thomas, 50. Missionary, 165. E. S., 439. Romaine, 46. Roman Provinces, 288, 320. Romer, 221, 233. ' Rottler, Dr., 296. Rousseau, 331. Rowe, Mr., 165, 408. Roxburgh, Dr., 119, 297, 301, 311. Royds, Sir John, ] 96. Royle, Dr., 312, 329. Ruskin, 261. Russel, Dr., 297. Ryland, senior, 31. - Dr., of Bristol, 17, 50, 114, 173, 360, 407. Ryots, 68, 323. SABAT, 265. Sachs, Hans, 11, 13. Sadamahal, 165, 198. Sagar Island, 275, 281. Saharanpoor, 312. St. George's Free Church, 439. Samachar Darpan, newspaper, 276. Sanskrit, 100, 219, 248. Santals, 120. Sati, 283, see also Widows. Satya-gooroos, 255. Savings Banks, 324. Schlegel, A. W., 229. Schools, 102, 148. Sunday, 150. Schwartz, 75, 345, 386. Science and Missions, 327. Scotland on Carey, 439. Scottish Kirk, 44. Missionary Society, 115. Scott, Thomas, 1, 21. David, 408. Serampore, 117, 122, 125, 219, 244, 288, 304, 325. 381. Brotherhood, 123, 128, 360, 441. Press, 266. Serfojee, Maharaja, 386. Shakspere, 1, 12, 439. Sharp, Granville, 293, 337. Sherman, E., 52. Shillitoe, 12. Shoemaker Missionaries, 10, 251. Shore, Sir John, see Teignmouth. Short, C., 85. Siam, 187. Sikhs, 168, 263. Simeon, Charles, 189, 340. Sinclair, Sir John, 317. Singh, Petumber, 139. Slavery, 31, 286, 292, 343. in India, 151, 293. Smith, Adam, 43. R., 265. Sydney, 351. Sonnerat, 100. Sooudarbans, 84. Southey, 229, 352. Spencer, Lord, 254. Staughton, Dr., 270, 327. Steam Engine, 245. Stein, 68. Stennett, Dr., 54. Stewart, Rev. Dr. A., 341. INDEX. 463 Stewart of Lovedale, 359. Stuart, Dr. K. , 292. Styles, Rev., 352. Surat, 165. Sutcliff of Olney, 45, 356. Suttee, see Widows. TAGORE, D., 277. Tahiti, 55. Tangaii river, 94. Tanjore, 75. Taylor, Dr., 190. Teak, 315. Tea in India, 317. Teignmouth, Lord, 65, 67, 91, 264. Theodosius, 290. Thomas, medical missionary, 56, 80. Thomason, 189, 267, 326, 348. his sou, 318. Thompson, Mr., 263. Thomson, Dr. T., 300. Timms, Joseph, 52. Tinnevelli, 75. Tippera, 486. Titighur, 316. Towcester, 3. Townsend, Meredith, 277. Trafford, Rev. J., 410. Tranquebar, 75, 296. Trees, 314. Tulu, 451. Twining, 279, 352. Tyerman, Rev. D., 421. Tyndale, 237. Type-cutting, 242. UDNY, G., 58, 86, 91, 95, 102, 164, 283. R., 86, 91. Ulfila, 99. United Presbyterian Church, 337. University, Edinburgh, 115. Glasgow", 409, 410: - Punjab, 382, 453. - Calcutta, 382, 452. VANDERKEMP, 115. Veda, the, 209. Vernacular education, 382, 449, 452. Languages, 273, 455. Society, 102 Versailles, peace of, 330. Vidyalankar, M. 227, 257, 275, 286. Voigt, Dr., 311. WALES, Prince of, 454. Walker, Colonel, 281. Wallich, Dr., 205, 300, 328. Wallis, Widow, 53. Walter, 296. Ward, William, 57, 71, 116, 120, 127, 287. Waring Scott, 197, 279. Watling Street, 3. Wellesley, Marquis, 66, 104, 211, 254, 279, 345. Wellington, Duke of, 221. Wenger, Dr., 238, 252. Wesley, 11, 333, 338, 438. Wheat, 314. Whitefield, 11, 26, 195, 337. Whittier, 12. Wickedie, Major, 383. Wickes, Captain, 117, 141. Wiclif, 1, 99, 236, 273, 439. Widebrog, 296. Widows in India, 74, 139. Burning, 107, 279, 283. Wilberforce, W., 40, 343. Wilkins, Sir C., 211, 242. Wilson, Captain H., 55. Rev. Dr. John, 115, 281, 282, 437. Bishop Daniel, 193, 231, 429. Horace Hayman, 210, 230. Woman in India, 73, 139, 274. missionaries, 127, 403. converts, 138, 446. YATES, Dr., 238, 251, 431. Yoodi Shtheera, 220. ZAMEENDARS, 68. Zananas, 77, 293. Ziegenbalg, 75, 296. Zinzendorf, 121. Zoology of Bengal, 299. THE END. Printed by R. & R. CLARK, Edinburgh. BY THE SAME AUTHOR. The Life of John Wilson, D.D., F.RS., for Fifty Years Philanthropist and Scholar in the East, With Portrait and Illustrations. Second Edition. Price 9s. London : John Murray. 1879. "Dr. Smith's life of the late Dr. John Wilson, of Bom-bay, is, without exception, one of the most valuable records of missionary work in India ever submitted to the English public, and equally worthy of its subject and its author. . . . Dr. George Smith's mature knowledge of Indian affairs has enabled him to give an admirable presentation of Dr. Wilson's life and labours in connection with the great public improvements and progress of the years, extending over two generations of official service, during which he resided in Bombay. Dr. Smith has given us not simply a biography of Dr. Wilson, but a complete history of missionary, philanthropic, and educational enterprise in AVestern India, from the Governorship of Mountstuart Elphinstone, 1819-27, to that of Sir Bartle Frere, 1862-67. He has arranged the many subjects with which he has had to deal and the materials placed at his disposal with great simplicity, clearness, and effect." The Times. The Life of Alexander Duff, D.D., LL.D. With Portraits by Jeens. (1) LIBRARY EDITION, 2 Vols. Koyal 8vo, Price 18s. (2) POPULAR EDITION, 1 Vol., Price 9s. London : Hodder & Stoughton. 1879. United States and Canada Editions, 1879 and 1882. ' ' Dr. George Smith's life of Duff is characterised by the same mastery of his subject and skill in its presentment as distinguished his ' Life of Dr. John Wilson of Bombay.' " The Athenceum. "The two missionaries are happy in their biographer." The London Quarterly Review. The Student's Geography of British India, Political and Physical, with Maps (detailing the principal Mission Stations of Forty-six Churches and Societies, and of the Latin and Greek Churches there). 7s. 6d. London: John Murray. 1882. " It is a marvel of labour and condensation." The Spectator. "The difficult and usually ungrateful task of condensing such a gigantic subject into a given number of pages has been undertaken and accomplished so ably and carefully that the descriptions, though necessarily brief, are full of interest. The whole book is carefully and thoroughly planned. The maps are clear and well arranged." The Economist. Short History of Christian Missions, from Abraham and Paul to Carey, Livingstone, and Duff. 2s. 6d. Edinburgh : T. & T. Clark. 1884. (Handbooks for Bible Classes and Private Students.) " Here we have not only the history of all missions, but also the philo- sophy, the origin, the theory, the rationale of this department of the kingdom of Christ. The details of the story of the various missions, and the life and work of the world's most noted and devoted missionaries, are graphically recorded, and the statistical information given is particularly useful and thorough. The possessor of this little volume will find himself as well fur- nished as if he had a hundred volumes on missions at his hand." The British and Foreign Evangelical Review. " This small volume of 226 pages is a valuable contribution to our foreign missionary literature. Its scope is world wide and universal as the race, and its grasp of facts and figures altogether remarkable." 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