MEMOIR OF A fc
 
 \/\
 
 REV. W. ARTHUR'S CANARESE TEACHER.
 
 'OLD DANIEL;' 
 
 OR, 
 
 n 0! a 
 
 OBSERVATIONS ON MISSION WORK 
 IN THE GOOBBE CIRCUIT, 
 
 AND 
 
 BESCBIPTION OF VILLAGE LIFE IN INDIA. 
 
 ILLUSTRATED WITH THIRTEEN ENGRAVINGS. 
 
 BY 
 
 THOMAS HODSON, 
 
 Wesleyan Missionary. 
 
 WITH 
 INTRODUCTION BY THE REV. W. ARTHUR, M.A. 
 
 Bonbon: 
 
 WESLEYAN CONFERENCE OFFICE, 
 
 2, CASTLE-ST., CITY-ROAD; 
 SOLD AT 66, P ATE KNOSTEB-RO W.
 
 HAYMAN BROTHERS AND LILLY, 
 
 BOOK AND COLOUR PRINTERS, 
 
 HATTON HOUSE, PARRINGDON ROAD, 
 
 LONDON, B.C.
 
 PREFACE. 
 
 I CAN now, in my mind's eye, see Chickka, the 
 washerman, as if I had met him yesterday ; and I 
 can see the mud houses of Singonahully, the mud 
 wall of the village, and the temple of Runga, as if 
 they were all before me. Yet five and thirty years 
 are passed and gone since the afternoon when, in 
 quest of medical aid, I rode past the village, hoping 
 yet to see it the abode of many followers of Christ, 
 not knowing that I was never to see it more. At 
 that time Chickka was still a heathen. He was then 
 between forty and fifty years of age, a greyheaded, 
 resolute, self-controlled looking man. 
 
 At the mission-house of Goobbe we knew Chickka 
 well. He was often present at our family prayer, 
 but gave no signs of any religious conviction ; and 
 I cannot remember that he ever expressed more 
 disapproval of idolatry than many did, who to this 
 day have continued in their heathenism. Certainly 
 I had no idea of the processes through which the 
 mind of the washerman had passed. It would have 
 been hard to conceive that one so ignorant and so 
 simple, had as a boy, all untaught, seen as clearly the 
 vanity of idols as well-instructed men could do, 
 and bud in his own simple way taken practical and
 
 iv Preface. 
 
 striking steps to convince others of the justice of 
 his views. 
 
 In the lifelike narrative of Mr. Hodson, where 
 every touch is that of one who has lived among 
 the people, till their sayings and their doings, their 
 surrounding scenes and modes of thought, are all 
 familiar, the reader will find a very curious light 
 upon the processes of thought which, in the deepest 
 night of paganism, may be passing in the mind of 
 a labourer's lad who knows not a letter. We may 
 feel assured that similar lights are shining in the 
 darkest places now, and that millions of young minds 
 are being prepared, as was the mind of Chickka, 
 to turn from dumb idols to serve the living and the 
 true God. Even were the incidents detailed in the 
 following pages those only of the life of a single 
 boy, they would be of great interest. But it is not 
 as incidents that give interest to the story of an 
 inward change of one mind, or of the outward wind- 
 ings of one life, but as a sign of what is going on 
 in multitudes, and as a foretoken of the changes 
 that are to come, that the highest interest attaches 
 to such scenes as that of Chickka breaking the ser- 
 pent-gods, turning the sword -gods into plough- 
 shares, refusing to bow to the idol, or speaking 
 lightly of the great god of the vicinity when his 
 car was burned. Even the procession, which in 
 all forms of idolatry, from that of India to that of 
 Rome, forms an important instrument of public 
 impression, failed to command the feelings of 
 Chickka. How many men in countries where
 
 Preface. 
 
 weeping Madonnas are exhibited have been 
 tormented with the same curiosity which seized 
 Chickka on seeing the tears streaming down the 
 cheeks of Mari, the goddess of diseases ! But 
 seldom have courage and opportunity combined to 
 carry the inquirer to a conclusion so decisive as 
 that which rewarded the research of the poor 
 washerman's son. I seem now as if I could trace 
 the boy, in the struggling grey of the morning, 
 down the gentle slope, till he reached the tank, 
 found the spot where the idol had been cast into it, 
 and, daring to break its head, laid bare all the 
 mystery of the tears. That, too, was a step pre- 
 paring him for the great change when he was to 
 turn to One who is not the work of men's hands, 
 but is the Maker of the mighty and the weak. And 
 the same influences which prepared Chickka, and 
 which eventually changed him into Daniel, are now 
 at work in, I repeat it, millions of minds, where the 
 influences are as much unseen and unsuspected as 
 were at the time those of which the reader will find 
 the account so striking. 
 
 Good Edward Hardey, whose words were the 
 first that were sent home to the heart of the washer- 
 man with the power that quickens dry corns into 
 sprouting seeds, and good Matthew Trevan Male, 
 who baptized him as the firstfruits unto Christ in 
 Goobbe, are both gone to their rest. Many others 
 who have sowed on that field are also gone. 
 Daniel has ended his course in peace. And still 
 the harvest is not reaped. But the harvest is to
 
 vi Preface. 
 
 come. In such a work delay, disappointment, and 
 the deferring of hope are to be taken as but a call 
 for more faith and more prayer. If the lights 
 struggling in the heathen mind of Chickka were 
 but an example of what is taking place in the 
 minds of many, so also the change by which 
 Chickka became Daniel, the steadfast Christian, 
 was but an example of thousands of thousands that 
 are yet to come. l Behold, I make all things 
 new,' says He who caused the light to shine out of 
 darkness; and in the Mysore He will yet bring 
 forth a new and glorious creation. In that country, 
 at this present time, a terrible famine is making 
 ravages. Even that calamity may be overruled for 
 good. At all events it gives fresh emphasis to the 
 call for all followers of Christ to enter in and work 
 for God, where the harvest indeed is plenteous and 
 the labourers are few. It may be that even in times 
 of trial the Spirit will be poured out from on high, 
 and that God will yet gladden with tidings of great 
 joy the hearts of some to whom those fields are 
 unutterably dear, and who have long waited for 
 the full corn in the ear. 
 
 W. ARTHUR.
 
 LIST OF ENGEAVINGS. 
 
 PAGE. 
 
 1. REV. W. ARTHUR'S CANARESE TEACHER ... 6 
 2. GENTLEMAN AND SHEPHERD CONVERSING . .11 
 3. AN IDOL PROCESSION INTERRUPTED . . 17 
 
 4. BEATING SWORDS INTO PLOUGHSHARES . . .22 
 
 5. AN INDIAN PLOUGH 24 
 
 6. A MYSORE MAN PLOUGHING 26 
 
 7. MISSIONARY PREACHING NEAR THE ENTRANCE TO 
 
 GOOBBE 33 
 
 8. GOOBBE MISSION COTTAGE 46 
 
 9. WASHERMEN AT WORK 52 
 
 10. IDOL THROWN OUT OF SINGONAHULLY TEMPLE . 57 
 
 11. BAPTISM OF DANIEL AND HIS FOUR SONS . . 63 
 
 12. GOOBBE CHAPEL 78 
 
 13. SlNGONAHULLY CHAPEL AND VILLAGE GATEWAY , 83
 
 CONTENTS. 
 
 I. DANIEL'S PARENTAGE 1 
 
 II. FIRST PROTEST AGAINST IDOLATRY . . 3 
 
 III. SNAKE WORSHIP 4 
 
 IV. BIBLE IN THE CANARESE LANGUAGE . . 6 
 V. DIALOGUE BETWEEN A GENTLEMAN AND A 
 
 SHEPHERD 8 
 
 VI. THE CRY OP 'SNAKES! SNAKES!'. . .16 
 
 VII. SWORDS BEATEN INTO PLOUGHSHARES . . 18 
 
 VIII. INDIAN AGRICULTURE 24 
 
 IX. How A SCHOOLMASTER BECAME A GOD . . 28 
 X. THE IDOL WHICH SHED TEARS . . .34 
 
 XI. DANIEL IN TROUBLE 39 
 
 XII. THE FIRST SERMON PREACHED IN GOOBBE . 41 
 
 XIII. WESLEYAN MISSION COMMENCED AT GOOBBE 47 
 
 XIV. VILLAGE WASHERMAN 51 
 
 XV. FIRST MISSION HOUSE AT GOOBBE . . 53 
 
 XVI. AN ABANDONED HEATHEN TEMPLE . . 54 
 
 XVII. AN IDOL THROWN OUT OF A TEMPLE . . 57 
 
 XVIII. BAPTISM OF DANIEL AND HIS SONS . . 59 
 
 XIX. DANIEL AND THE VILLAGE PRIEST . . 66 
 
 XX. DANIEL 'MADE A MARRIAGE FOR HIS SON' . 70 
 
 XXI. THE GOOBBE CIRCUIT GIVEN UP . . .73 
 
 XXIL THE GOOBBE CIRCUIT RE-COMMENCED . . 76 
 
 XXIII. A CONVERTED VILLAGE BLACKSMITH . . 80 
 
 XXIV. NEW VILLAGE CHAPEL 83 
 
 XXV. DANIEL'S SICKNESS AND HAPPY DEATH. . 84
 
 OLD DANIEL;' 
 
 OB, A 
 
 xtf n 
 
 i. 
 
 DANIEL'S PAKENTAGE. 
 
 EFORE Daniel was baptised his name 
 was ChwKka, but we will call him 
 Daniel from the beginning to the end 
 of this little memoir. He lived some- 
 times at Goobbe, and sometimes at 
 Singonahully. Goobbe is a large market 
 town in the kingdom of Mysore, and Sin- 
 gonahully is a small village about two 
 miles from Goobbe. The Wesleyan Mission 
 premises are situated between these two 
 places. If my young readers, for whom this 
 little book is written, will take a large map of 
 India, they will see ' Goobbe,' in Latitude 
 13 19' North, and Longitude 77 East. It 
 
 B
 
 Old Daniel: 
 
 is fifty-five miles north-west of Bangalore, 
 and about seventy north-east of Seringa- 
 patam. 
 
 Many years ago, it is not known exactly 
 how many a man of the Washerman caste 
 left his native village and came to Singona- 
 hully. He brought his family with him, but 
 left behind a box containing an idol and 
 some other sacred things, in charge of the 
 village priest. This man was Daniel's grand- 
 father. In Singonahully he entered into 
 friendly relations with the old village washer- 
 man, who was nearly blind, and helped him 
 in his work. In due time one of the blind 
 man's daughters was given in marriage to 
 Daniel's father, whose name was Veera 
 Chickka. 
 
 Daniel was born May 4th, 1799, or ac- 
 cording to his own phraseology, * I was born 
 on the day Seringapatam was taken by the 
 English.' It may here be observed that 
 many of the middle and lower classes of the 
 Hindoos do not keep any correct record of 
 the time when their children are born, so that 
 if no event of importance happens about that 
 time, there is generally no means of ascer- 
 taining the age of any one in such families.
 
 Daniel 1 s first Protest against Idolatry. 3 
 
 Daniel's father was always a poor man, 
 so that his son was never sent to school ; and 
 he was never able either to read or to write ; 
 but, when quite a child, he manifested a very 
 clear judgment in many things, and especially 
 in the view he took as to the worship of idols. 
 
 n. 
 DANIEL'S FIRST PEOTEST AGAINST IDOLATRY. 
 
 ONE day when Daniel was about ten years 
 old, and living with his father in Goobbe, a 
 relation of the family came from Toomcoor, 
 on what, to him, was a very important 
 matter; and he said to Daniel's father, 
 * Well, Yeera Chickka, your father shut up our 
 goddess in a box and left it, in his village, in 
 care of the temple priest, and there she now 
 remains. The goddess has had no worship 
 paid her from that time to this ; she is angry, 
 and a great calamity has, in consequence, 
 come upon me and my family. Come now, 
 let us fetch the goddess from our ancestral 
 home, and worship her here in this place.' 
 The goddess referred to was Lakshmi, the 
 wife of Vishnu, the goddess of wealth and 
 
 r-2
 
 Old Daniel: 
 
 prosperity. When little Daniel heard this 
 proposal, it seemed foolishness to him, and at 
 a favourable opening in the conversation he 
 said to his relation, ' The goddess Lakshmi 
 has blessed you with wealth, but she has left 
 us in poverty ; when she gives us prosperity 
 we will worship her, but not till then.' Both 
 Daniel's father and his visitor looked at the 
 boy angrily, but said nothing; however, in 
 the end his father decided not to fetch the 
 idol. 
 
 The following is another proof of Daniel's 
 decision ; and it shows what a clear view he 
 had of idolatry before he ever heard a word 
 of Gospel truth. The account is given in his 
 own words. 
 
 ra. 
 
 SNAKE WORSHIP. 
 
 ' WHEN I was about eleven years old, my 
 brothers and sisters were suffering from boils, 
 and my parents asked a fortune-teller what 
 they should do to get rid of them. He told 
 my parents that the boils had come in conse- 
 quence of their neglect of serpent- worship, 
 and that the children would be cured if my
 
 Snake Worship. 
 
 parents would again worship snakes. These 
 reptiles often take up their abode in white- 
 ant-hills, after the ants have vacated them. 
 My parents had been in the habit of worship- 
 ping serpents two or three times a year. Their 
 custom was to pour milk, clarified butter, 
 curds, &c., &c., into the holes of a white-ant- 
 hill, when they knew there was a venemous 
 serpent inside. The libations were accom- 
 panied by fastings, prayers, prostrations, and 
 many ceremonial purifications. And now to 
 remove the boils from their children they re- 
 solved to comply with the fortune-teller's 
 directions, and go through a grand perform- 
 ance of serpent worship. They accordingly 
 consecrated two old stone idols, made in the 
 shape of serpents, and commenced the wor- 
 ship of them. I thought this was all foolish- 
 ness, and before the whole of the ceremonies 
 could be completed, watching my opportunity, 
 I broke each snake- stone into two or three 
 pieces, and threw them away as common 
 stones. When my parents saw the broken 
 images, and knew that it was I who had 
 broken them, they were exceedingly angry, 
 and 'my father said, with fury, " Son ! is it 
 proper to do so ? Other gods may be false,
 
 Old Daniel: 
 
 but the Serpent-god is not. The children are 
 suffering from the anger of the Serpent-god, 
 and now you have broken his images, so that 
 his wrath is increased; and what calamity 
 will happen to us it is impossible to say." 
 
 * After my father was a little calm, I said 
 to him, " Father, I believe that this worship- 
 ing snakes and their stone images is all non- 
 sense. What connection can there be be- 
 tween boils on a human body and the image 
 of a serpent? Have patience; no calamity 
 will happen. Should any trouble come, we 
 will then conclude that the serpent is a true 
 god ; and I will, in that case, get two other 
 images made, and putting them in the place 
 of the two broken ones, they shall be conse- 
 crated and receive regular worship." My 
 father thought I was a strange child. How- 
 ever, in a few days, my brothers and sisters 
 were quite well, and the belief of my parents 
 in snake- worship died away.' 
 
 IV. 
 
 BIBLE IN THE CANAEESE LANGUAGE. 
 
 DANIEL, at that time, had no teacher but the 
 Holy Spirit. There were no Bibles in the
 
 Bible in the Canarese Language. 7 
 
 Cauarese language, which was the language 
 spoken by Daniel ; there were no Pro- 
 testant Missionaries where he lived ; no 
 schools in which Hindoo children could be 
 taught to read the Word of God; and no 
 means whatever for acquiring a correct know- 
 ledge of the way to heaven. Had these 
 means of salvation been in existence when 
 Daniel was a boy, he would have been taught 
 to worship the true God, and might have been 
 instrumental in the conversion of many 
 people. But his youth was spent in ignorance 
 and in the service of Satan. Thank God, 
 there is now a change for the better. There 
 are Missionaries who preach the Gospel in 
 many parts of the Mysore country ; there are 
 schools for children, and also for those con- 
 verted young men who wish to be taught how 
 to preach the Gospel to their own countrymen. 
 The Scriptures are translated into the Canarese 
 language, and may be had everywhere at a 
 very cheap rate indeed. A copy of the 
 Canarese Bible, printed at the Wesleyan 
 Mission Press, in Bangalore, and beautifully 
 bound, was presented, with Bibles in other 
 oriental languages, to His Royal Highness the 
 Prince of Wales, on his late visit to Madras.
 
 8 'Old Daniel? 
 
 This is a very different state of things from 
 that which existed when Daniel was a boy. 
 But there is very much yet to be done. The 
 Missionaries have made a good beginning, but 
 the work has to be completed; every man, 
 woman, and child has to be converted ; and 
 therefore the young Missionary collectors all 
 over England, have need to renew their 
 efforts, that many more Missionaries may be 
 sent to India every year. 
 
 v. 
 
 DIALOGUE BETWEEN A GENTLEMAN AND A 
 SHEPHEED. 
 
 WE will now return to our history of the boy 
 Daniel. In the same year that he broke the 
 stone serpents, he played a trick on some 
 impostors who were taking part in a religious 
 procession, which the shepherds of Singona- 
 hully and the neighbourhood had got up. 
 The shepherds in the Mysore country are 
 very ignorant and very superstitious. This 
 may partly be accounted for from the fact 
 that they live with their flocks in the open 
 fields daily, from morning to night, associate 
 little with their fellow-men, and seem shut
 
 Dialogue between a Gentleman and Shepherd. 9 
 
 out from all means of instruction. A very 
 learned Brahmin, who was at one time the 
 Rev. William Arthur's Canarese teacher, 
 wrote a number of ' Village Dialogues,' and 
 in one of them the shepherd is most admirably 
 described. The following extract is made in 
 order to show the shepherd's ignorance, his 
 creed, and his mode of worship. It is a fit 
 introduction to the shepherds' procession 
 which little Daniel interrupted. The extract 
 is part of a supposed dialogue between an 
 English gentleman passing through the 
 country and a shepherd, whom he happens to 
 see near the public road : 
 
 ' The shepherd had a handkerchief round his 
 head, a gray woollen blanket tied like a hood, 
 and a six-cubit piece of cloth round his loins. 
 Behind him came a flock of sheep, and behind 
 the flock, in front, and on both sides there 
 were barking dogs. The shepherd had a stick 
 in his left hand, which he laid upon his left 
 shoulder ; in his right hand he had a long 
 switch, and under the armpit a bag, in a 
 small net of hemp-cord network ; the net 
 hung from the shoulder on the left side. 
 Calling " Hus-si, hus-si, kiy-yo," to the sheep
 
 io 'Old Daniel? 
 
 -**S*^ir<*^r**^r>*jr* l ^^ji^S-***r**^^ 
 
 which were straggling on all four sides, he 
 brought them together and drove them along ; 
 going sometimes before, and sometimes be- 
 hind. Whilst he was going behind, he saw 
 an English gentleman coming along in a 
 travelling carriage, and said to himself, 
 " Who in the world is this ? A gentleman 
 coming, as I'm alive ! Why should I stay in 
 his way ? I'd better hide myself a bit." So 
 he got behind a hedge, and fearing lest the 
 sheep should stray, as he kept peeping and 
 looking out every now and then, and huffing 
 them with his cry, " Hus-si, hus-si," this 
 gentleman saw him, and called out, " Ho Sir, 
 Gowda,* come here." Hearing which, the 
 shepherd said to himself, " What trouble has 
 come now ? He's calling me to come to him. 
 If I go to him, I cannot tell what he may do 
 to me. And if I don't go, I cannot tell what 
 will happen. But they say that English 
 gentlemen never do harm to anybody. 
 Though I hear him, I'll just keep quiet as 
 though I didn't hear, and if he calls again, 
 I'll go." The gentleman, seeing the shep- 
 herd's great perplexity, and knowing that it 
 
 * Gorvda is the head man of a village, and the word was used 
 on this occasion respectfully.
 
 Dialogue between a Gentleman and Shepherd. 1 1 
 
 was through fear that he did not come, again 
 called out, " Ho Sir, Gowda, Gowda, come 
 here ; don't be afraid ; I won't do anything 
 to you ; you need not give me anything ; 
 come here, come and have a talk." On which 
 the shepherd thinking within himself, " If I 
 don't go to him after this, he may get angry, 
 and I can't tell what he will do," delayed a 
 little, as though driving his sheep ; when the 
 gentleman again called, " Come." " There is 
 no getting out of it, I must go," said the 
 shepherd to himself; and came near, and 
 stood with the stick across his shoulders, 
 holding the ends of the stick on both sides 
 with his hands, swinging the switch that he 
 held in his right hand, stooping, moving his 
 head from side to side, and shuffling his feet. 
 Seeing the shepherd, who thus came and 
 stood, the gentleman entered into conversa- 
 tion with him, as follows : 
 
 6r. " Well, Sir, Gowda, who are you ? " 
 
 8. " I am a shepherd, my lord." 
 
 6r. " What is your name ? " 
 
 8. " My name is Bit-tare Shikkanu, Sir." 
 (The words mean, * If you let him go, you 
 won't catch him again.') 
 
 0. " Bravo ! If one let go your name, he
 
 12 ' Old Daniel: 
 
 won't catch it again, eh ? Well, what is your 
 god's name ? " 
 
 8. " Bir-ap-pa is our god, Sir." 
 G. " Bir-ap-pa, eh ? what is he like ? " 
 8. " That's good, Sir. What should god 
 be like ? It is in this temple." 
 
 G. " How do you worship your god ? and 
 how often ? " 
 
 S. " We worship our god once a year, or 
 once in two years, or if we miss that, once in 
 three years. When the worship is made, 
 there is a great gathering, numbers of people 
 come wind instruments, cymbals, tambour- 
 ines, drums, flags, beggars, devotees, stoics, 
 bearskin-capped shepherd-priests, and as 
 for brahmins, they are without number ; they 
 abound wherever you look. Besides these, 
 shops, cocoa-nuts, plantain bunches, and 
 bundles of betel leaves, innumerable. Mounte- 
 banks, ballad- singers, tumblers, companies of 
 stage-players ; all these, a great gathering, 
 Sir. Then worshipping god, presenting 
 flowers, lighted wave offerings, offerings of 
 money, of ornaments, votive offerings, and 
 consecrated cattle ; persons who give their 
 hair, cocoa-nut scramblers, lamp bearers, 
 offerers of fruit and flowers, many people
 
 Dialogue between a Gentleman and Shepherd. 1 3 
 
 come together, and we worship our god Bir- 
 ap-pa." 
 
 G. "Is the temple, where your god is, 
 very clean ? " 
 
 S. " Yes, Sir. If god's place is not clean, 
 what is ? God is set up in a stone temple. 
 Once a year, or once in six months, if we open 
 the door we open it ; if we don't, we don't. 
 Nobody goes there at all except at the feast. 
 If a temple like this is not clean, what is, 
 Sir?" 
 
 G. " But don't you sweep the floor and 
 sprinkle it with water every day ? " 
 
 8. " Who is to sweep it every day, eh ? 
 Once in six months, once in three months, or 
 once a year, the priest opens the door, and if 
 there be a feast or full moon, he sprinkles and 
 sweeps a little, colours and whitewashes the 
 walls with red earth and with white earth, 
 streaks them, brings mango leaves and makes 
 them into festoons over the door ; and if we 
 worship and bring flowers, we do ; and if we 
 don't, we don't. Such a god is our god, Sir." 
 
 G. " Bravo ! a very fine god indeed ! 
 But what do you do to this god at the feast ? 
 Tell us a bit, and let us hear." 
 
 8. "What can I tell you, Sir? We arc
 
 14 * Old Daniel: 
 
 silly shepherds ; all our language seems queer 
 to you." 
 
 G. " Never mind, tell me, Gowda." 
 8. " "Well, Sir, eight days before the feast, 
 the priest must get his head shaved, bathe 
 himself in water, and take but one meal 
 a-day. Having thus taken but one meal 
 a-day for eight days, he, on the feast-day 
 worships the god in the temple, praises it, 
 prostrates himself, and begs it to do us all 
 good. He then comes out and kneels in the 
 court of the temple, near a stone pillar in 
 front of the god. He shuts his eyes, and 
 rests on his hands and knees. When he has 
 taken this position, all who have come to the 
 festival to worship our god Bir-ap-pa, bring 
 cocoa-nuts, and going up to the pillar where 
 the priest is kneeling, they take the cocoa- 
 nuts in their hands, and press upon one 
 another, each crying, " I am first, I am first." 
 Then ten of the most respectable people come 
 out, stand apart from the rest, make the 
 people who are pressing forward stand back, 
 and take the cocoa-nuts, which the people 
 have brought, into their own hands. Four 
 others, strong men, stand near the priest; 
 the elders hand the cocoa-nuts to them ; and
 
 Dialogue between a Gentleman and Shepherd. 1 5 
 
 they keep on breaking them on the priest's 
 head ; the priest, all the time, having his eyes 
 shut, is down on his hands and knees before 
 Bir-ap-pa, holding out his shaven head, until 
 great heaps of cocoa-nut fragments are piled 
 up as high as an elephant on both sides of 
 him. And though so many nuts are dashed 
 against his bare skull, the priest feels no pain, 
 and never utters a sound which indicates 
 suffering. Such a glorious god is our god, 
 Sir. No matter what trouble threatens he 
 wards it off. He always takes care of us." 
 
 G. " How is it, master shepherd, that you 
 do such a silly thing as this ? There is a 
 trick in breaking the cocoa-nuts on the head 
 of the priest. The people who break the 
 cocoa-nuts are clever jugglers. They have a 
 store of cocoa-nuts which have been previously 
 broken and stuck together again. They sub- 
 stitute one for the other, and so deceive the 
 people." 
 
 8. " How it is, Sir, I don't know. You 
 are a gentleman and you understand it. I 
 only say what everybody says, Sir." 
 
 The above dialogue shows a shepherd's 
 creed, his ignorance, and his mode of wor-
 
 1 6 'Old Daniel* 
 
 ship. And it was a festival, a procession, and 
 worship such as this that the shepherds of 
 Singonahully were celebrating when Daniel 
 interfered. The following is his own account. 
 
 VI. 
 THE CEY OF ' SNAKES ! SNAKES ! ' 
 
 * AFTER some of the ceremonies had been per- 
 formed in honour of the shepherds' god, Bir- 
 ap-pa, certain consecrated things were carried 
 by the priest, and others by his wife, to a par- 
 ticular tank, or artificial lake, where special 
 washings and other purifying ceremonies had to 
 be performed. The shepherds and their rela- 
 tions were accompanied by musicians, dancing- 
 girls, religious beggars, and many others. 
 They also had a Brahman to perform the ap- 
 pointed purifying ceremonies at the tank. 
 These being completed the procession came 
 back with great pomp. The priest, his wife, 
 the hired Brahman, and some others, walked 
 on garments which had been spread in the 
 way on purpose for them to walk on. As the 
 wife of the priest came along carrying a 
 Kalasha, a particular kind of water vessel, 
 which for the time, with its contents, was
 
 The cry of ' ' Snakes ! Snakes!' 17 
 
 lield to be pure and sacred, she pretended to 
 be under the influence of some god. She 
 began to swing and roll herself about in a most 
 strange manner, trying to make the multitude 
 believe that Bir-ap-pa, or some other god or 
 goddess, had entered into her. She struck 
 and kicked those persons who tried to hold 
 her, and abused many in very foul language. 
 I saw and heard all this, and thought the 
 woman was a great hypocrite. I could not 
 believe it possible that any god or goddess 
 would compel a woman to act in such a 
 foolish way. I said to myself, " What a 
 shameful impostor this woman is ! " After 
 thinking a little as to what I could do in 
 order to expose her, and shew the people 
 that she was deceiving them, I watched for a 
 favourable opportunity, and then cried out, 
 " Snakes ! snakes !" as loud as I could. This 
 produced immediate confusion. The priest 
 and his wife, through fear of being stung by 
 the snakes, tried to get away ; no one knew 
 which way to run ; some were knocked down, 
 and the sacred things which the priest and 
 his wife were carrying fell to the ground and 
 were broken. The worshippers of Bir-ap-pa, 
 and the mob of followers all dispersed in
 
 i8 ' Old Daniel: - 
 
 vexation and grief ; but I went home greatly 
 amused.' 
 
 VII. 
 
 SWOEDS BEATEN INTO PLOTJGHSHAEES. 
 
 IN the second chapter of Isaiah, and the 
 fourth verse, we read, * They shall beat their 
 swords into ploughshares ;' and by the con- 
 text we know that these words are part of a 
 description of that universal peace which will 
 follow the preaching of the Gospel in every 
 part of the world. This beautiful poetic 
 image made use of by the prophet Isaiah, has 
 been adopted by many writers ancient and 
 modern, and the words are often quoted by 
 eloquent public speakers, when referring to 
 millennial times ; but it is probable that none 
 of them ever expected to hear of the words 
 being literally fulfilled. This, however, was 
 accomplished in Singonahully by our little 
 friend Daniel. We have seen that Daniel's 
 heathen name was ' Chickka,' and his father's 
 name was ' Yeera Chickka,' that is hero 
 Chickka ; but whether any deeds of heroism 
 were ever displayed, either by Daniel's father 
 or by any of his ancestors, is not upon record.
 
 Swords beaten into Ploughshares. ig 
 
 However, we do know that when his old 
 grandfather left his native town and came to 
 live at Goobbe, though he did not bring the 
 image of the family goddess with him, he did 
 bring some old swords which had been in the 
 family very many years. These swords had 
 often been worshipped by Daniel's forefathers. 
 We may here observe, in passing, that all 
 Hindoo mechanics and other workpeople 
 regularly worship their tools and other instru- 
 ments by which they gain their living. They 
 put up any of their implements as representa- 
 tions of Vishwa Karma, the architect and 
 artificer of the gods, (Vishwa means the World 
 or the Universe, and Karma means Work) 
 and pray to these tools for success in business, 
 war, agriculture, etc. Thus a carpenter 
 places a hammer or a saw before him, and 
 putting both his hands to his forehead bows 
 to the instrument, and asks for its help in the 
 work to be done. The barber worships his 
 razor ; the blacksmith worships his bellows ; 
 and the farmer his plough, oxen, etc., etc. 
 Daniel's forefathers having worshipped these 
 old swords, Veera Chickka continued the 
 time-honoured custom. On a special occa- 
 sion he invited his relatives and friends to 
 
 c2
 
 2O ' Old Daniel' 
 
 come and join in the worship, and in the 
 feast which always followed it. This hap- 
 pened when Daniel was about thirteen or 
 fourteen years of age. Preparatory to the 
 worship, his parents cleaned the rusty swords, 
 decorated them with flowers, and placed them 
 upright against a wall. When the proper 
 time came, they and their visitors made offer- 
 ings to the swords, of plantains, cocoa-nuts, 
 rice, etc. After this, they burned incense to 
 their ancestors who were the original owners 
 of the swords, and then falling prostrate 
 before them they all cried out, ' 0, our gods, 
 prosper us : 0, our gods, defend us.' After 
 the worship was over, all the visitors partook 
 of the feast prepared, passed the evening 
 pleasantly in conversation, and the next 
 morning returned to their own homes. 
 Daniel says, ' I was much impressed with the 
 foolishness of all these proceedings, and I said 
 to myself, " What benefit can be derived from 
 the worshipping of these old swords ? I am de- 
 termined to put a stop to this in some way." 
 He thought the matter over several days, and 
 by that time his plan was formed. So one 
 day, when no one saw him, he took the swords, 
 with the box in which they had been car ef ully
 
 Swords beaten into Ploughshares. 2 1 
 
 placed, and started for the blacksmith's shop. 
 But on the way he met his brother, who 
 stopped him, and the following altercation 
 ensued, as given in Daniel's own words : 
 ' " What is that you have got in the box ? and 
 where are you going with it ? " said my 
 brother. I replied, " 0, nothing particular." 
 But he would not allow me to proceed with- 
 out his looking into the box and having a 
 plain answer to his question. I therefore 
 said, " Brother, as our people have been ac- 
 customed to worship these old swords, I think 
 they had better be made into some proper 
 shape. I am therefore taking them to the 
 blacksmith, that he may put them into his 
 fire and make an idol of them." My brother, 
 on hearing this, was quite shocked, and said, 
 " Do you mean to say that you are going to 
 break up these sacred relics, which have been 
 handed down to us from our heroic fore- 
 fathers ? I think you are mad. I will go 
 immediately to our father and tell him what 
 you are doing." So saying he went home in 
 great anger, and I went on to the blacksmith. 
 When I arrived at his shop, I found several 
 men outside waiting to get something done to 
 their agricultural implements, and they all
 
 22 Old Daniel: 
 
 looked at me very enquiringly. I said 
 nothing, but put down my box of swords, and 
 sat upon it. At length the blacksmith said : 
 " Well, Chickka, what have you come for <r> 
 What have you got in that box ?" I opened the 
 box and shewed him the swords. On seeing 
 them he said, " What have you brought these 
 things here for ?" I replied, ' ' These old swords 
 have been occasionally worshipped as gods in 
 our family ; but I don't see that any benefit 
 can be obtained by worshipping such things ; 
 in their present shape they are useless ; I 
 think they may be made into something useful. 
 I have therefore brought them here for you 
 to make ploughshares of them." As soon as 
 I had uttered these words, all the farmers 
 present seemed terrified, and one man ex- 
 claimed, "If you do this, your family will 
 never prosper; these are gods." I said, 
 " Very well, we will see whether they are gods 
 or not, we will give them a fair trial. We 
 will put them into the fire, and if they are 
 gods they will jump out : and if they are not 
 gods they will melt like common iron : let us 
 see." The blacksmith did what I wished. 
 He made one ploughshare immediately, and 
 the others afterwards. The lookers-on said
 
 Swords beaten into Ploughshares. 23 
 
 nothing, but they doubtless expected some 
 dreadful calamity would happen to me. 
 When my father heard what I had done, he 
 was very angry, and said, " This boy is born 
 to destroy our gods and customs." For 
 several days he would not allow me to enter 
 his house : but in two or three weeks my 
 father's displeasure passed away, and the 
 matter of the swords was not mentioned 
 again. But all the members of our family 
 complained that I never bowed to the idol 
 when I passed the temple as they and all the 
 other people in the village did. To this, 
 when questioned, I had only one answer, 
 namely, " I don't believe that any image made 
 by human hands can be God." This boy 
 was evidently taught of God, without the aid 
 of any human means. He could not read; 
 the example of his parents and friends was 
 bad, very bad ; and he had never heard one 
 word of Gospel Truth. 
 
 Every one who has seen an English plough 
 will know that a few old swords would not 
 supply material for one English ploughshare, 
 but an Indian plough is a very different thing, 
 and is well represented by the accompanying 
 sketch. All the iron required is a little bit at
 
 Old Daniel: 
 
 the point which enters the ground. The 
 plough is very light, and may easily be carried 
 by a ~boy from the farmer's house to his field 
 
 AN INDIAN PLOrGH. 
 
 in the morning, and back again in the even- 
 ing. A man may be often seen carrying two 
 ploughs, one on each shoulder. 
 
 VIII. 
 INDIAN AGRICULTURE. 
 
 WE may imagine that the first plough ever 
 used in India was a crooked branch of a 
 tree ; and we may also imagine that when a 
 suitable branch could not be found, the skill
 
 Indian Agriculture. 27 
 
 of the best mechanic in the locality was called 
 into exercise to make something that would 
 do as well as a crooked branch. Then, in the 
 course of years, some original genius improved 
 upon nature by adding, when needed, a harder 
 substance than wood; and hence the bit of 
 iron now added to form the Indian plough- 
 share. Beyond this the farmer who lived a 
 thousand years since in the Mysore country 
 did not venture to go ; and the present race 
 of cultivators, relying with implicit confidence 
 on the wisdom of the ancients, look with sus- 
 picion on all proposed improvements. This 
 primitive instrument, represented in the en- 
 graving, having been tied to a bar of wood 
 laid across the neck of two bullocks, and 
 placed under the management of a ploughboy, 
 the ground is scratched a few inches deep 
 after every shower. This process prepares 
 the ground for the seed, and nature being 
 generous, a very fair crop is produced. In 
 the Mysore country the farmers were never so 
 prosperous as they are at the present day. 
 Thanks to English authority, the people are 
 not oppressed as they were under the despotic 
 rule of their own native princes. The Gov- 
 ernment is the great landlord; the rent of
 
 28 < Old Daniel? 
 
 ground has not been very much increased ; 
 the taxes have been reduced, and the pro- 
 duce of the soil fetches three times the price 
 it did forty years ago. 
 
 IX. 
 
 HOW A SCHOOLMASTER BECAME A GOD. 
 
 WE have seen how some old swords were 
 worshipped by Daniel's parents and friends, 
 and we will now show how, many years ago, a 
 god was made out of an old schoolmaster, 
 and is worshipped at the present day. The 
 legend is that, about two hundred years ago, 
 there lived in Goobbe a very efficient school- 
 master, who was celebrated all over that part 
 of the country for his learning, wisdom, and 
 sanctity. He lived to a good old age, and 
 then died. The respect in which he had been 
 held during his life was manifested at his 
 funeral, when there was a very large gather- 
 ing of mourners. His death was looked upon 
 as a public calamity. But he would doubt- 
 less soon have been forgotten had it not been 
 for the gratitude and activity of one of his 
 pupils, named Burree Gowda. This man had,
 
 How a Schoolmaster became a god. 29 
 
 during the course of twenty or thirty years, 
 become very rich, and a person of consider- 
 able influence. He attributed all his success 
 in life to the teaching and good example of 
 his old schoolmaster, and he felt disposed to 
 do something to perpetuate his memory. He 
 therefore one day called together all the in- 
 fluential men of Goobbe, amongst whom there 
 were probably a few of Burree Gowda's fel- 
 low-students, and to this assembly he opened 
 his mind fully. He enumerated the excel- 
 lencies of his old teacher, and stated his 
 conviction that the good schoolmaster was 
 something more than an ordinary mortal; 
 indeed, that he was an incarnation of some 
 deity ; adding that, being divine, he ought to 
 be worshipped. To this opinion the assembly 
 assented. He next proposed that a temple 
 should be erected, and all arrangements se- 
 cured for the schoolmaster being worshipped 
 as the god ' Goobbe-appa ' that is, Goobbe- 
 father. All agreed to this also, as being 
 calculated to benefit the people of Goobbe, as 
 well as to do honour to the schoolmaster. 
 But when Burree Gowda proposed to meet all 
 the expenses himself, we may fairly conclude 
 that the proposal was carried by acclamation.
 
 30 'Old Daniel? 
 
 In due time the temple was built, an idol (the 
 bust of a man with a face of gold) was made, 
 and, with the usual ceremonies, * Prdna pra- 
 tishta' was performed. This is a special 
 ceremony, by "which the Hindoos think life is 
 imparted to an image, or that a god is made 
 to enter into an idol. Thus they supposed 
 that the deified old schoolmaster entered into 
 the image of ' Goobbe Appa,' which had been 
 made for him to dwell in. And there, in that 
 temple, he is the most popular god of all 
 within twenty or thirty miles of Goobbe. He 
 is not only worshipped daily by many who 
 live in the town, but also once a year by eight 
 or ten thousands of people who, at the anni- 
 versary, come in from all the adjacent towns 
 and villages. 
 
 When Daniel was about fourteen or fifteen 
 years of age, he had to take part in one of 
 these annual festivals. It appears that some 
 rich man, probably a descendant of Burree 
 Gowda, had determined that year to have a 
 specially grand procession. He, therefore, 
 months before the time, began to make pre- 
 parations. He had a car, or carriage, made, 
 purchased fireworks, lamps, torches, etc. The 
 washermen far and near were told to bring
 
 How a Schoolmaster became a god. 3 1 
 
 cloths of different colours with which to cover 
 and decorate the car, and payment for them 
 was promised. Some people brought gar- 
 lands of flowers, evergreens and other foliage 
 as presents; so that when the procession 
 started at midnight, with thousands of lamps 
 and hundreds of torches burning, the vast 
 crowds of people gazed with wonder and de- 
 light. Daniel had to attend and help to 
 decorate the car with such cloths as his 
 father had been called upon to supply. This 
 being done, he had to carry a torch. The 
 procession had not proceeded very far before 
 some of the cloths on the car took fire, either 
 from the lamps or from the fireworks, and 
 a terrible confusion was immediately pro- 
 duced. The priest of the temple, who was 
 riding upon the car, was very severely burned, 
 while shrieks and cries were heard on every 
 hand from many who had been knocked 
 down and injured. When the priest was 
 helped out of the burning car he ran into 
 some deep water to cool himself. The idol 
 also was taken out of the flames, and finished 
 its journey in a palankeen. Daniel says, ' I 
 saw all this : and at the time when the priest 
 came out of the water, he ordered me to
 
 32 ' Old Daniel: 
 
 walk by his side, and light the way for him 
 with the torch which I had been directed 
 to carry; but as I proceeded, a sharp 
 thorn ran into my foot, and gave me great 
 pain, so that I could not walk, but was 
 obliged to sit down. The priest commanded 
 me to get up, and come along with him. I 
 said, "Be patient, my lord; lam suffering 
 from a thorn in my foot." However, in a 
 very loud and angry tone he said, " Get 
 up, I command you, and come with me after 
 the god." Then I felt angry too, and re- 
 plied, " Why do you bawl out in that way ? 
 The god does not want me ; but if he does, I 
 cannot come ; I am lame ; he may help him- 
 self." On hearing these words of contempt 
 for the god, the priest abused me very much, 
 took the torch from me, and ordering another 
 person to carry it, he left me on the ground 
 trying to get the thorn out of my foot. Whilst 
 I was lying there in great pain, I heard a cry 
 of " Thieves ! thieves ! robbers ! thieves ! " 
 and saw many men running back from the 
 burning car to the town. I learned after- 
 wards that a great many robbers had laid 
 their plans to enter the tov; a quietly as soon 
 as the inhabitants had left their houses and
 
 How a Schoolmaster became a god. 33 
 
 shops to join the Goobbe Appa procession. 
 The thieves did not accomplish all they 
 planned to do, but they stole very much 
 valuable property.' All that happened at this 
 festival served to convince Daniel that 'Goobbe 
 Appa ' was as helpless as any other idol, and 
 that the so-called worship was senseless. 
 
 This whole account of ' Goobbe Appa ' 
 shows how Hindoo ideas as to God and His 
 worship differ from the ideas of Christians 
 who have been favoured with the Holy Scrip- 
 tures. And the account will, it is hoped, 
 excite pity for the Hindoo men, women and 
 children ; and induce the juvenile collectors, 
 as well as others, to renewed efforts for send- 
 ing more Missionaries to India. 
 
 At the annual festival, which lasts ten 
 days, the Missionaries are fully engaged dis- 
 tributing tracts, preaching, and conversing 
 with serious inquirers who have come from 
 distant towns and villages. The accompany- 
 ing sketch, in which a Missionary is preach- 
 ing, was taken near the entrance to the town 
 of Goobbe, close to the ' Mantapa ' in front of 
 ' Goobbe Appa's ' temple. A mantapa is an 
 open temple, or halting-place for an idol on 
 procession days. 
 
 D
 
 34 ' Old Daniel: 
 
 x. 
 
 THE IDOL WHICH SHED TEAKS. 
 
 WHEN Daniel was about sixteen years of age, 
 the cholera broke out for the first time in 
 Goobbe. It prevailed for about eighteen 
 months, and many persons died of it ever}' 
 day. The inhabitants of Singonahully, and 
 of all the other villages round about, were in 
 consequence very much afraid to enter the 
 town. One day, during the prevalence of 
 this disease, an ass belonging to Daniel's 
 father was missing. It had strayed, and 
 Daniel went from Singonahully towards 
 Goobbe in search of it, but without any in- 
 tention of entering the town. On his way he 
 met a great crowd of people. There was in 
 the crowd something different from anything 
 of the kind he had ever seen. He noticed 
 that many of the people had their bodies 
 painted yellow, and there was to him some- 
 thing very strange in their appearance, dress, 
 and conduct. As he was gazing at the people 
 and walking slowly along, he stumbled, and 
 fell over a dead body, probably a victim of 
 the cholera. He was verv much alarmed ; 
 

 
 The Idol which shed Tears. 35 
 
 and as he got up from the ground in agitation 
 and terror, he saw his uncle coming towards 
 him, who, thinking Daniel was going into the 
 town of Goobbe, threatened to beat him, and 
 said, in a very angry tone, 'Why are you 
 going to that cursed place ? ' To escape his 
 uncle, Daniel run into the thickest part of the 
 crowd, and he then determined to go along 
 with them, and see what was to be done. As 
 they proceeded slowly towards the large tank, 
 (lake,) he saw that a few men near the front 
 were carrying an image of clay in the shape of 
 a woman. She had been worshipped to avert 
 cholera, and now the worshippers were taking 
 the idol to throw it into the tank, as the last 
 act of their devotional ceremony. Daniel was 
 a close observer of all that was done, and he 
 saw at one time, when those who carried the 
 idol held it up higher than the heads of the 
 people, tears run out of its eyes. Many per- 
 sons in the crowd saw the tears, and they all 
 fell prostrate before the image of clay, and 
 cried aloud, e mother, why are you shedding 
 tears ? Tell us what grieves you, and we will 
 do whatever you require.' The priest, imme- 
 diately pretending that the goddess had 
 entered into him, commanded, as if the idol 
 
 D2
 
 36 * Old Daniel: 
 
 -*-S^j~*^S->^-**^~**sr*^r-^r>*^-^s^ 
 
 spake, that more sacrifices should be offered. 
 On hearing this, all the people stood still. 
 They did not go on towards the tank, but re- 
 remained just where they were, until the 
 animals could be brought for the chucklers to 
 offer them in sacrifice. The cliuclders are the 
 lowest class of persons in India, and to Euro- 
 peans it is unaccountable that, under any 
 circumstances, they should be called upon to 
 act as priests. But so it is, in some localities. 
 They sacrifice to M ri, as the goddess who 
 sends and takes away cholera and all epidemic 
 diseases. There is good ground for the 
 opinion that these outcasts are the descend- 
 ants of the original inhabitants of the country, 
 and that they have been subjected to degra- 
 dation by a succession of conquerors. Their 
 invaders found them with a creed, and cer- 
 tain customs to avert diseases, with which 
 they have never interfered. Hence the pre- 
 sent practice. After the Goobbe procession 
 had waited a long time, fifteen buffaloes and 
 a few sheep were brought and sacrificed near 
 the idol. This having been done, the weeping 
 goddess was satisfied, as shown by her shed- 
 ding no more tears. The people took this as 
 a very favourable indication that the cholera
 
 The Idol which shed Tears. 37 
 
 would cease from that moment. They pro- 
 ceeded to the tank, threw the idol into it, and 
 returned to their homes rejoicing. Daniel, 
 who had witnessed all these proceedings, had 
 his curiosity excited, and thought there must 
 be some deception in the matter of the idol 
 shedding tears. And in this sceptical mood 
 he went home to Singonahully perplexed, but 
 resolving to get at the truth if possible. The 
 idol had not been thrown into deep water, 
 and he determined to rise early next morning, 
 go to the tank, and examine the head and 
 eyes of the idol. He did so, and the follow- 
 ing is his own account : ' Before daybreak I 
 ran from my father's house to the place where 
 I had seen the idol thrown into the water, 
 and I found it, just as it had been left the 
 previous evening. I saw many plantains, 
 cocoa-nuts, and other things, which had been 
 offered to the idol, scattered about on the 
 ground. Such as were not spoiled, I col- 
 lected in order to take them home with me. 
 Having done this, I commenced my examina- 
 tion of the image. I broke its head, and the 
 whole mystery was revealed at once. I found 
 in the head an earthen vessel, round as a ball, 
 with two small holes in it ; these corresponded
 
 38 ' Old Daniel: 
 
 with the eyes of the image ; and I perceived 
 that when the vessel had a good quantity of 
 water in it, if those who carried the image 
 made it lean forward a little, a small quantity 
 of water would ooze out of these holes, and 
 trickle down the face of the image like tears. 
 I rejoiced greatly that I had found out the 
 trick by which the people had been deceived ; 
 and, chuckling, I took up the fruit which I 
 had collected, and went back to Singonahully 
 without any one knowing what I had done. I 
 was afraid to take my load of cocoa-nuts and 
 plantains to my father's house, lest I should be 
 questioned as to where I had been and what 
 I had done ; so I hid all my booty in a hollow 
 banyan tree outside the village, and resorted 
 to this store-house whenever I wanted a treat. 
 However, when my young friends and others 
 saw that every day I had an abundance of 
 good things to eat, they were desirous of 
 knowing where I got them. After a little 
 delay, I told one of my young friends, not 
 only where I obtained the fruit, but also all 
 that I had done with the idol. He was terri- 
 fied; and running into the village, he published 
 the whole affair. The villagers were alarmed ; 
 they feared some dreadful result, and won-
 
 Daniel in Trouble. 39 
 
 clered at my wickedness. From Singonahully 
 the news was soon carried to Goobbe, and I 
 was summoned to appear before the chief 
 magistrate of the town. He heard all that 
 my accusers had to say, which I admitted to 
 be true. He was very angry, and said to me, 
 "On account of your wickedness, the cholera 
 has not been removed yet, and as a punish- 
 ment you must be imprisoned for a long 
 time." I was immediately sent to the jail ; 
 but after I had been confined there two or 
 three days, I had an opportunity of speaking 
 to the magistrate ; and I then told him how 
 the people had been deceived, and cheated 
 out of their sheep and buffaloes, and how 
 I had discovered the trick when I broke the 
 head of the idol. He was evidently annoyed, 
 either at the deception practised on the people 
 or at the fact being discovered ; and after 
 a few minutes' hesitation, he released me 
 from prison.' 
 
 XI. 
 DANIEL IN TKOUBLE. 
 
 ABOUT that time Daniel's mother became in- 
 sane, and her friends were all of opinion that
 
 40 'Old Daniel: 
 
 she was possessed of an evil spirit. This 
 troubled Daniel, for he loved his mother very 
 much. The remedy for such cases was pre- 
 scribed, and the foolish ceremonies were dulj 
 performed by Daniel's father. After several 
 months the poor woman recovered, and it 
 was supposed by all the friends and neigh- 
 bours that her cure was produced by the 
 ceremonies, charms, and incantations which 
 had been made. It does not appear that 
 Daniel raised any objections to the perform- 
 ance of these superstitious ceremonies, or, on 
 the other hand, that he had any faith in their 
 efficacy; but he rejoiced greatly when his 
 mother was restored to soundness of mind. 
 Daniel says : ' When I was about nineteen 
 years of age, I gave myself up to many wicked 
 practices, and my conduct for many months 
 was very immoral. Our family was poor, and 
 i determined to leave Singonahully for some 
 place where I might get on a little better in 
 the world. But one of my uncles, who was a 
 wealthy man, interposed, and took me to his 
 house. He set me to work in his fields, and 
 assist him generally in agricultural operations. 
 Whilst so employed, I wished to be married, 
 but met with two difficulties : the first was
 
 The First Sermon preached in Goobbe. 4 1 
 
 poverty. My father had no money ; and as 
 the marriage ceremonies and feasts are always 
 expensive, I knew not what to do. Then 
 there was another hindrance : the father of 
 my intended wife withdrew the consent he 
 had formerly given to the marriage, on ac- 
 count of my conduct in connection with the 
 cholera goddess. But my generous uncle 
 interposed, and induced him to give his con- 
 sent. And then he removed the other diffi- 
 culty by paying all the marriage expenses 
 himself. With this uncle we lived many 
 years in Goobbe; and when he became an 
 old man, I managed his farm for him, and at 
 the same time I carried on my work as 
 village washerman.' 
 
 XII. 
 
 THE FIRST SERMON PREACHED IN GOOBBE. 
 
 ON the 1st of September, 1836, Goobbe re- 
 ceived the first visit of a Protestant Mission- 
 ary. The following is an extract from Mr. 
 Hodson's Journal : ' After spending a few 
 days with Captain (now General) Dobbs at 
 Toomcoor, I rode over to Goobbe, a distance
 
 42 ' Old Daniel: 
 
 of twelve miles. When I had arrived within 
 about a mile of the town, I was met by a 
 number of the principal inhabitants, who ex- 
 pected Captain Dobbs. On finding out their 
 mistake, they politely paid me the compli- 
 ments intended for their local governor. They 
 accompanied me to the "gate of the city," 
 and their trumpeter gave notice to the whole 
 town that " a person of distinction " had 
 arrived, and it was very soon known to every- 
 one who loved to hear news that the visitor 
 was a Missionary. After breakfast, which 
 Captain Dobbs' servant had prepared for me, 
 I went into some of the principal streets of 
 Goobbe to make my observations on the suit- 
 ability of the place for a mission-station. In 
 one of the streets I met with a Christian 
 young man, who had been schoolmaster at 
 Toomcoor, who rendered me some assistance. 
 After taking an extensive survey of the place, 
 I returned to the first gate, and seeing a 
 large shop, open to the street, unoccupied, I 
 took possession of it, and requested the young 
 man above mentioned to read part of a Cana- 
 rese tract which he had in his hand. A few 
 people entered the room, but the greater 
 number stood in the street, about two feet
 
 The First Sermon preached in Goobhe. 43 
 
 below the shop. Novelty brought a congre- 
 gation of about one hundred, to whom, after 
 the young native man had done reading, I 
 gave a short address on the plan of salvation, 
 and an exhortation to repent and believe in 
 Christ.' "When this first little sermon was 
 preached in Goobbe, Daniel and his wife had 
 been living there several years.- This day 
 was the commencement of a new era in 
 Daniel's life. Hitherto, from his youth up, 
 though he despised idol worship, he knew 
 nothing about the one true God. Like his 
 neighbours, he believed there were millions of 
 gods, who filled various offices in the govern- 
 ment of the world. He had heard of many 
 incarnations of the chief deities, whose good 
 and evil actions are recorded in books held 
 sacred by the Hindoos. He had very confused 
 notions about a future state, but thought 
 there would be a 'judgment ' of some kind, 
 followed by rewards and punishments. Also, 
 like all other Hindoos, he was of opinion that 
 when a man dies his soul does not go direct 
 to heaven or to hell, but that it passes into 
 some other body : it may be the body of a 
 human being, or it may be into that of a 
 beast, a bird, a fish, or an insect. And then,
 
 44 ' Old Daniel: 
 
 +*-/~^/^S^/~^J*\S***S***S'^S^/^-/^^^ 
 
 after millions of migrations like these, the 
 soul either finds a permanent state of exist- 
 ence according to its fate, or its identity is 
 lost by being absorbed into deity. 
 
 Shortly after Daniel heard the first Gospel 
 sermon, Mr. Franklin, an assistant Mission- 
 ary, 'was sent by Mr. Hodson from Bangalore 
 to Goobbe, to make certain arrangements for 
 building a mission-house. With him Daniel 
 had long and interesting conversations. He 
 says : * I was walking one morning with Mr. 
 Franklin outside the town of Goobbe, looking 
 at some land which he thought would be 
 suitable for building a mission-house upon, 
 and, turning, he saw some tombs. He took 
 hold of my hand, and said, "What are 
 those ? " I replied, " They are tombs that 
 is, the place where the dead are buried." He 
 added: "You and I must die and be buried. 
 We shall turn to dust ; but there will be a 
 resurrection of the bodies of all men, the 
 raised body will be re-united with its soul, 
 and dwell for ever either in happiness or in 
 misery. The true worshippers of the one 
 true God will go to heaven, and the others to 
 hell. These truths are written in the Chris- 
 tian's Shastras. Mr. Hodson and I intend
 
 Wesley an Mission commenced at Goobbe. 47 
 
 coming to live at Goobbe, and then we will 
 teach all the people the way to heaven." I 
 was not much impressed with what he said 
 about the Christian Scriptures, but replied, 
 " When Mr. Ilodson comes, I hope I shall be 
 employed by him as his washerman ? " ' 
 
 XIII. 
 WESLETAN MISSION COMMENCED AT GOOBBE. 
 
 IN April, 1837, Mr. and Mrs. Ilodson went to 
 live at Goobbe. At first they dwelt in tents, 
 and then they built a little cottage, of which 
 the accompanying sketch gives a fair repre- 
 sentation. The walls, about six feet high, 
 were made of mud, the roof was thatch, and 
 the rooms were small and few. But the Mis- 
 sionary and his wife found it very comfortable 
 when the weather was fine, though when it 
 rained they were subject to many little incon- 
 veniences. This mission cottage, situated on 
 the brow of a rising ground, commanded a 
 pleasant and extensive prospect. In the front 
 there was a view over hill and dale, wood and 
 water, for fifty or sixty miles. On one side 
 the low flat lands, well watered from a large
 
 48 'Old Daniel? 
 
 ~-J^*~*~**S~*^S^^*^*>^*^i f -+*~S*+*S~*i^"^^ 
 
 tank, were covered with rich crops of rice. 
 On other sides there were patches of varied 
 cultivation, interspersed with clumps of trees, 
 as well as large tracts of uncultivated land, 
 used as common pasturage for all the cattle 
 of the town. To these unenclosed grounds 
 cows, sheep, etc., were driven out every morn- 
 ing, and after grazing all day, were brought 
 back into the town of Goobbe every evening. 
 Occasionally, a shepherd's boy, reclining on 
 the ground near his sheep, played sweetly on 
 an instrument, newly made by himself out of 
 some hollow vegetable stalk, but which in an 
 hour or two, on its becoming dry or injured, 
 he would break and throw away as a useless 
 ' bruised reed.' The Missionary has often sat 
 at his cottage door admiring these beauties of 
 nature, when unexpectedly a few graceful 
 timid antelopes have run across the garden in 
 front of him, adding life as well as beauty to 
 the scene. On a Sunday morning he often 
 fancied every thing appeared clearer, brighter 
 and more beautiful than on other days. 
 There was, however, one dark cloud hanging 
 over all this loveliness, in the fact that the 
 town of Goobbe, just at the foot of the hill 
 was wholly given to idolatry ;
 
 Wesley an Mission commenced at Goobbe. 49 
 
 ' Every prospect pleases, 
 Only man is vile.' 
 
 The Missionary and his assistant went 
 forth daily from their poor abodes carrying 
 the riches of the Gospel either into one of the 
 streets of Goobbe, or to some of the numerous 
 villages within seven or eight miles of the 
 mission cottage, and preached in the open air 
 to as many people as they could collect ; and 
 when a congregation could not be obtained, 
 they went from house to house, and thus 
 made known the plan of salvation. When 
 they went the first time to any village the 
 people stood in the attitude of attention, but 
 what they heard was so new, that more of 
 wonder than intelligence was manifested by 
 all. After a few visits, when information had 
 increased a little, there was still a manifest 
 disinclination to accept the truth. Because, 
 for a Hindu to be told that in order to salva- 
 tion he must forsake the idols which his fore- 
 fathers have worshipped for hundreds of years, 
 and adopt the creed laid down in the Shastras 
 of another nation, is to him the height of 
 absurdity. And it very frequently happened 
 that at the conclusion of a sermon the Mission- 
 ary would hear some one say, * Very good, all 
 
 E
 
 50 ' Old Daniel' 
 
 very true ; your religion is good for you, and 
 ours is good for us.' 
 
 Very few of the people were able to read, 
 so that the distribution of tracts was very 
 limited. They invited all serious enquirers 
 to the cottage to talk about Christianity. 
 Amongst the women who came, some had 
 sickly children with them. On seeing this, 
 Mrs. Hodson administered some simple medi- 
 cines, which cured several, and their parents 
 attributing the cure to the favour of the 
 Missionary's God, they were for a time very- 
 anxious to hear more about Jesus Christ. 
 Reports of these cures were exaggerated, and 
 so mixed up with the New Testament accounts 
 of the miracles performed by Jesus Christ in 
 raising the dead, opening the eyes of the 
 blind, etc., that one poor woman brought her 
 child, who had been blind three years, in 
 hopes that Mrs. Hodson would be able to 
 restore its sight. Amongst the more intelli- 
 gent visitors was Daniel : and one evening, 
 just after the tent, as a residence, had been 
 abandoned for the thatched cottage, Mrs. 
 Hodson went with her husband to see Daniel's 
 village, Singonahully. No English lady had 
 ever been in the village before, so that there
 
 Village Washerman. 51 
 
 was considerable excitement produced by the 
 visit. Mr. Hodson says, ' As we drew near 
 to the gate of the village we saw two or three 
 boys running to let their parents and others 
 know that the Missionary and his wife were 
 coming. On entering, Daniel showed us his 
 house, and in a very short time nearly all the 
 people of the village, men, women, and 
 children, were gathered together. Having 
 such a large congregation, Mr. Hodson 
 preached a short sermon, but with very little 
 good effect, especially on the minds of the 
 women, for their attention was evidently much 
 more occupied with the shape, colour and 
 material of Mrs. Hodson' s dress than with 
 anything her husband said to them. 
 
 XIV. 
 VILLAGE WASHEEMAN. 
 
 DANIEL was by this time regularly installed as 
 Mission "Washerman. There is no such 
 person as a -washerwoman amongst the 
 Hindoos. Men do the washing in India, and 
 their manner of doing it is very different from 
 the English mode. Instead of using wash- 
 
 E 2
 
 52 Old Daniel' 
 
 tubs, etc., etc., as an English washerwoman 
 does, the Indian washerman loads a donkey 
 or two with the dirty clothes, takes them to a 
 tank of good clean water, and there, in the 
 open air, he performs all his purifying opera- 
 tions. Close to the water's edge there is 
 placed a sloping piece of wood, or a large 
 flat stone. The washerman standing close to 
 it, dips the cloth or garment into the water, 
 and taking hold of one end gives the other, 
 which has been dipped, a good swing in the 
 air and brings it down on the wood or stone 
 with a heavy splashing thump. This is re- 
 peated again and again, until the cloth or 
 garment is clean. It is then laid out on the 
 grass or rock to dry. In this way Daniel and 
 his relatives had done all the washing required 
 by the farmers and others, in Goobbe and 
 Singonahully, for many years. In their cases 
 ironing or mangling was never thought of. 
 When, therefore, Daniel was sent for to do 
 the Mission-house washing and ironing, he 
 expressed his readiness to do the former, but 
 doubted his ability to perform the latter, and 
 expressed many fears. But Mrs. Hodson 
 shewed him how to wash and also to iron her 
 dresses in the way she wished to have them
 
 First Mission House at Goobbe. 53 
 
 done. She made him a present of an iron, 
 taught him how to use it, so that, in due 
 time, his work was pronounced satisfactory, 
 and it was acknowledged by all that Daniel 
 stood at the head of his profession that his 
 skill exceeded that of any other washerman 
 within a circuit of many miles round Goobbe. 
 This little act of kindness in giving the iron 
 to Daniel, was gratefully remembered by him 
 as long as he could remember anything, and 
 he would occasionally shew it to visitors. 
 Under other circumstances he would doubtless 
 have worshipped that smoothing iron as his 
 forefathers did the old swords. 
 
 xv. 
 
 FIRST MISSION HOUSE AT GOOBBE. 
 
 MRS. HODSON laid the foundation brick of the 
 Goobbe Mission House on the 24th of May, 
 1838. The building was finished on the 17th 
 of August following, and cost 180. A few 
 days after it was finished, Mr. and Mrs. John 
 Jenkins, with their child, came to live at 
 Goobbe, and had half the new house (namely, 
 one large room and two small ones) given up
 
 54 'Old Daniel? 
 
 to them; the two mission families cheerfully 
 sacrificing a few comforts for the benefit of 
 having an additional preacher in the Circuit. 
 We have seen how Daniel, even when a lad, 
 and without the gospel, treated idols and idol- 
 atry ; but after the gospel had been preached 
 to him and to his neighbours, the people of 
 his village came round very much to his 
 opinion, greatly to the encouragement of the 
 Missionaries. 
 
 XVI. 
 AN ABANDONED HEATHEN TEMPLE. 
 
 ON the llth of October, 1839, Mr. Arthur 
 joined Mr. Jenkins at Goobbe, and by that 
 time the fruit of past labour was beginning to 
 appear ; not in the shape of individual conver- 
 sions, but in an extensive neglect of idol wor- 
 ship, particularly in Singonahully. Mr. Arthur 
 gives the following account : ' About the time 
 of my arrival, the inhabitants of the place 
 declared that they had abandoned idolatry, 
 and would no more honour the temple of 
 Runga. To test their sincerity, Mr. Jenkins 
 one morning, asked them whether he might
 
 An abandoned Heathen Temple. 55 
 
 go to the temple. "0, by all means." 
 " Might we enter ? " " Yes ; go where you 
 like." "Might we enter without taking off 
 our shoes ? " " Certainly ; we don't care who 
 goes, or how : we have given up the idol." 
 This was strong proof that their old feelings 
 had vanished ; and, accordingly, at the temple 
 we found no obstacle to our entrance. Shod 
 and covered, we passed up through the outer 
 apartment to the sanctuary, where sat the 
 grim image of Runga, incrusted in the con- 
 gealed oil and ghee of many anointings, with 
 the lightless lamp before him, faded garlands 
 hanging round his neck, loads of dust settled 
 on his person, and part of the roof falling in 
 directly above. No room remained for doubt. 
 The faith which once adored Runga had 
 changed into contempt ; and we rejoiced over 
 that forsaken idol, as an earnest of better 
 days. On afterwards enquiring what induced 
 them to withdraw the confidence they had so 
 long reposed in Runga, they answered, "You 
 (meaning the Missionaries) told us that the 
 god did not protect us, but that we protected 
 the god ; that if we only left him alone, we 
 should see that he could not take care of him- 
 self ; and if he could not take care of himself,
 
 56 ' Old Daniel: 
 
 how could lie take care of us ? Now we 
 thought that was a buddhi matu, (a word of 
 sense,) and so we resolved to see whether he 
 could take care of himself or not ; for we felt 
 certain that if he could not take care of him- 
 self, it was out of the question that he could 
 take care of U3. Accordingly we discontinued 
 pooja (worship). We soon found he could 
 not keep the lamp burning, nor the garlands 
 fresh, nor the temple clean, nor do a single 
 thing for himself. The lamp went out, the 
 flowers withered, the temple became dirty; 
 and then," (they added, laughing) " the roof 
 fell in, just over his head, and there he sat, 
 soommanay (tamely) under it ; so we saw very 
 well he could not take care of himself." Not- 
 withstanding all this, we had some fears that 
 the return of their annual feast-day would 
 revive their love for heathenish merry-makings 
 with a force too strong for their new convic- 
 tions. The day came, and we watched the 
 village narrowly. There was no car, no pro- 
 cession, no music : and, when night came, no 
 tom-tonri was beaten, no rocket sent up, nor 
 any other sign that it was the day of Runga. 
 One morning, when preaching in the village, 
 I observed that the old man who used to con-
 
 An Idol thrown otU of a Temple. 57 
 
 duct the services of the temple, was not in the 
 congregation ; and feeling, for the moment, a 
 suspicion lest he should have returned to his 
 former occupation, I asked, " Where is the 
 poojari ?" A young man instantly replied, 
 smiling, and patting his person, "0, he has 
 gone to the fields with the cattle : now that 
 the temple is given up, he must do something 
 for his stomach." ' 
 
 XVII. 
 AN IDOL THROWN OUT OF A TEMPLE. 
 
 MR. MALE, who succeeded Mr. Jenkins at 
 Goobbe, has left upon record a further account 
 of what happened to the idol Kunga. He 
 says, ' One day in August, 1842, as I was re- 
 turning from Toomcoor to Goobbe, I overtook 
 a Brahman, and in the course of conversation 
 he enquired whether or not I had heard of 
 what had befallen Singonahully Rung a Swami. 
 I replied that I had not. He then said, 
 " Runga Swami has been thrown out of his 
 temple, and is now outside the door among 
 the stones." " Well," I said, " what do you 
 think will be done ? " He answered, " Why,
 
 58 ' Old Daniel: 
 
 ^S~^/~^S~'*>*'~**-S**~'~**-S***-'~^S~**/^^ 
 
 formerly, a great deal of money would have 
 been collected, and with it many things would 
 have been done to purify the god ; and then 
 he would have been replaced in the temple ; 
 but now the people care nothing about it, no 
 money will be given and nothing will be done. 
 If anything be said to the people of the village 
 on the subject, they will say, " What can we 
 do ? We have nothing to give : we did not 
 throw the god out, etc., etc." Mr. Male 
 adds, * The remarks of the Brahman were very 
 true, for the people did not do anything to re- 
 instate the idol. I spoke to them several 
 times about the downfall of their god, but 
 they made very light of the matter. How- 
 ever, after the idol had been thus degraded 
 for many weeks, some villagers, out of pity to 
 the poor old priest, promised that they would 
 reinstate the idol when they had money 
 enough to pay for all the ceremonies. The 
 priest, therefore, in order to preserve the idol 
 from further indignities, and also to commence 
 the process of purification, put it into a well 
 near the temple, to remain there, until the 
 villagers performed their promise. The next 
 event, cheering to the Missionaries, was the 
 baptism of Daniel.
 
 Baptism of Daniel. 59 
 
 XVIII. 
 BAPTISM OP DANIEL. 
 
 IN the beginning of 1843, the mind of Daniel 
 was brought under a very powerful and 
 gracious influence of the Holy Spirit, which 
 produced an ardent desire for salvation. 
 Hitherto he had been an opponent of idol- 
 atry, and he had manifested an interest 
 in the doctrines of Christianity, but he had 
 never shown any deep conviction of his sinful- 
 ness and danger, nor any desire to obtain 
 pardon and purity. He had been a diligent 
 hearer of the Word of God, and he had studied 
 its truths well. The Missionaries had estab- 
 lished a school in Singonahully, and visited 
 it regularly to examine the boys. At these 
 times many of the parents attended, and took 
 great interest in the progress of their children. 
 Daniel used very frequently to sit in the 
 school listening to the lessons, and, though 
 he was never able to read himself, he had his 
 children taught, and made them read the 
 Scriptures to him day by day for many years. 
 He was blessed with a very retentive memory 
 and with good common sense, so that he had
 
 60 ' Old Daniel: 
 
 ^^^^^ M ^^.^^^^^N^^^^^^^-^ J ^^^^^^^^^^^^>^^^^^^^N W ^^^^^^^^^-X^^. 
 
 a very fair acquaintance with the history, the 
 biography, and the doctrinal teaching of both 
 the Old and the New Testament. And now, to 
 this knowledge, there was added that special 
 working of the Holy Spirit, which produced 
 deep conviction of sin, and an anxious desire 
 to escape eternal punishment. He says, ' I 
 regularly attended the preaching of the Mis- 
 sionaries, and always felt interested in what 
 they taught, but I did not feel any serious 
 concern for salvation until Mr. Hardey came 
 to live at Goobbe. Under his teaching and 
 prayers I was brought to a better mind ; but 
 even then there were some sins which I did 
 not wish to give up. I wanted to save my 
 soul and yet retain some pecuniary advan- 
 tages connected with heathenism. I and my 
 family had often conversed about our all 
 becoming Christians, and they, every one of 
 them, always declared that they would follow 
 me. This cheered and comforted me. But, 
 for a long time, as often as I decided to go 
 and open my mind to the Missionaries, so 
 often did some strong temptation turn me 
 aside. I feared my uncle who had been very 
 kind to me. And then I thought, all my rela- 
 tions will disown me, and they will unite with,
 
 Baptism of Daniel. 6 1 
 
 other heathens in persecuting me, so that my 
 life will be made miserable. Thus I went on 
 month after month. But at length, in answer 
 to prayer, I received power to decide for 
 Christ and against the world. I went imme- 
 diately and told Mr. Hardey all that was in 
 my heart. After this, he and Nallamuttoo, 
 the Catechist, daily instructed me and prayed 
 with me for many weeks. I felt the benefit of 
 this teaching, and by Divine aid I was able to 
 say, 'I give up all for Christ.' One day 
 while under this course of instruction, I felt 
 very anxious to be baptized without further 
 delay, and I asked Mr. Hardey to fix upon a 
 day for the baptism. This being done I went 
 home and told my wife and children what I 
 had done : and they all said we will do as you 
 do. Mr. Male was at this time living in 
 Mysore, but as he had known and instructed 
 me before Messrs. Hardey and Sanderson came 
 to live at Goobbe, he was requested by them 
 to come and perform this sacrament of bap- 
 tism. On his arrival he had a long conversa- 
 tion with me. He asked me many questions, 
 warned me as to coming persecutions, and 
 exhorted me to watchfulness, prayer, and 
 faith. I said, " I believe that in every diffi-
 
 62 'Old Daniel? 
 
 culty God will be my friend and protector. 
 By Divine help, I shall be able to endure : 
 and I am prepared to give up all for Christ." 
 / The day fixed for the baptism was Sun- 
 day, the 13th of August, 1843 ; and the place 
 was the Goobbe chapel, near the fort gate, 
 not the present chapel, but the one which 
 was first built in that locality. Out of curi- 
 osity many came to see a baptism, and 
 amongst them several of Daniel's relatives. 
 Mr. Male conducted the usual Sunday morn- 
 ing service, and the large congregation was 
 very attentive, both during the sermon and 
 whilst he read a portion of the baptismal ser- 
 vice ; but when by his movements it became 
 evident to those natives in the congregation 
 who were nearest to him that he was about 
 to make some use of the water, which was in 
 the vessel on a table in front of him, they 
 shrunk back upon the people behind them, 
 and in a moment there was a panic. Some, 
 not knowing exactly how the water would be 
 used, and fearing that a drop or two might 
 by chance fall on them, so as to make them 
 
 Christians without their consent, rushed to 
 ft 
 
 the aoor; others, in ignorance, followed; 
 and as all tried to get out of the chapel at
 
 Baptism of Daniel. 65 
 
 once, the doorway was soon blocked up. Then 
 a fetv men scrambled out at the windows ; 
 and in the scuffle two or three children were 
 knocked down, but no one was seriously hurt. 
 The confusion and noise put a stop to the 
 sacred service for several minutes. But when 
 all the congregation had gone out except 
 Daniel and his four sons, Mr. Male proceeded 
 with the service without further interruption. 
 The people who had escaped out of the chapel 
 remained near to it in the street until the 
 service was over. A few peeped in at the 
 open door and windows to gratify their 
 curiosity. The father was named Daniel, and 
 his four sons were named respectively John, 
 Peter, Timothy, Samuel. There were some 
 hindrances in the way of Daniel's wife being 
 baptized with her husband and children ; but 
 as Mr. Male happened to be passing through 
 Goobbe six months afterwards, he baptized 
 her then, giving her the name of Sarah, as 
 previously fixed upon. After the baptism of 
 Daniel and Sarah they continued to live in 
 the village of Singonahully, without any 
 serious persecution from their heathen neigh- 
 bours. This may, perhaps, be accounted for on 
 the ground that the villagers having no love
 
 66 ' Old Daniel: 
 
 for idolatry, generally approved of Daniel's 
 conduct in embracing Christianity. 
 
 XIX. 
 
 
 
 DANIEL AND THE VILLAGE PEIEST. 
 
 AFTER his baptism Daniel was very consistent 
 in his conduct as a Christian, and in a quiet 
 way attempted to promote the spiritual well- 
 being of his neighbours. He was well quali- 
 fied by his knowledge of the Scriptures to set 
 forth the truth as it is in Jesus ; and was 
 ' ready always to give an answer to every man 
 that asked him a reason of the hope that was 
 in him with meekness and fear ;' and his word 
 was often accompanied with divine power. 
 He had long disputations with the village 
 priest (a nephew of the man who was priest 
 when the idol was thrown out of the temple). 
 His case is a very interesting one. He was 
 a sincere enquirer, and became a regular 
 attendant at Daniel's family prayer. He said 
 one day to the Missionary, ' Although I have 
 walked daily several miles to gather flowers 
 after bathing and putting on my temple gar- 
 ments ; although I have gone into the temple
 
 Daniel and the Village Priest. 67 
 
 and made offerings to the idol ; although I 
 have done all this in sincerity to the present 
 time this idol, neither in my dreams nor 
 when awake, has ever said, "Thy sins are 
 forgiven thee." Although from fear lest the 
 idol should destroy me, I have fasted and 
 prayed, it never said to me, " Thou shalt 
 escape hell and enjoy heaven." Therefore the 
 idol is a lie, and I forsake it. I embrace Jesus 
 Christ as my Saviour and my God.' Mr. 
 Walker gives the following account of him : 
 * A few days ago, just as I was leaving the 
 village of Singonahully, after preaching, I 
 saw the poojari with his guitar in his hand, 
 going off to another village to beg his bread 
 for the day. I stopped him, and we entered 
 into conversation on the sin of idol-worship. 
 I told him that in order to salvation it was 
 absolutely necessary for him to abandon his 
 idols and embrace Christ as his only and 
 present Saviour. He tried to appear uncon- 
 cerned, and said, " It is getting late ; I must 
 go for alms," and left me. In a few days he 
 came to the Groobbe Chapel, and after the 
 sermon I spoke pointedly to him, asking him, 
 in the presence of the whole congregation, if 
 he was desirous of obtaining salvation. He
 
 68 ' Old Daniel: 
 
 said, " I am." I asked if his idols could save 
 him. He answered, " No." I then said, " If 
 you will, with all your heart, believe in Christ 
 and become His disciple, He will save you." 
 Throughout this conversation all the people 
 looked at him in amazement. After a few 
 days I went again to Singonahully, and saw the 
 poojari in company with Daniel. I preached 
 to a small congregation from a part of the 
 eighth chapter of St. Matthew's Gospel ; and 
 in my sermon I proved the divinity of our 
 Lord Jesus Christ from the miraculous cure 
 he wrought upon the leper. I showed to 
 them the leprosy of sin ; and after dwelling 
 upon the awful consequences of sin, I exhorted 
 the people to seek for the healing of their 
 spiritual maladies by faith in Jesus Christ. 
 This done, the poojari and Daniel accom- 
 panied me to my house. At Daniel's request 
 I read the parable of the Pharisee and 
 Publican, and commented on it. The next 
 morning the poojari came to my house again, 
 and said he wished to be baptized. I ex- 
 horted him to stand steadfast, by faith in 
 Christ, and then prayed with him. He ap- 
 peared to be deeply affected. He came with 
 Daniel to our next Class-meeting, and joined
 
 Daniel and the Village Priest. 69 
 
 heartily in our devotions. In a day or two 
 lie came to my house again, and gave me 
 the idol which he and his family had wor- 
 shipped for many years.' He then went 
 home, and told his wife what he had done 
 with the idol, and that he had made up his 
 mind to become a Christian. His wife on 
 hearing this began to beat her breast and cry 
 bitterly. She threatened to go to the mission- 
 house, pull out her tongue and die there. The 
 heathen people in Singonahully, hearing that 
 the priest had given Mr. Walker the idol 
 which he and his family had worshipped, 
 became alarmed, and secured the keys of a 
 temple inside the village, where the priest 
 officiated daily, lest the idol in it should also 
 be taken and given to the Missionary. After 
 a few days the priest's wife ceased her oppo- 
 sition, and began herself to converse with 
 Daniel's wife and others about the truths 
 of Christianity. The villagers annoyed the 
 priest in every possible way, As he could 
 not remain peaceably in his own house, he 
 left the village, and the Missionary gave him 
 a room on the mission premises. Sunday, 
 December 20th, 1846, was the day fixed on 
 for the baptism. The place was the chapel
 
 70 ' Old Daniel: 
 
 in which. Daniel had been baptized about 
 three years previously. The congregation 
 was unusually large, and a solemn awe rested 
 upon the people. The interest increased as 
 the service proceeded. Vysha Runga was 
 the priest's heathen name. After he had 
 answered all the questions proposed to him in 
 the presence of the congregation, he was bap- 
 tized in the name of the Father, the Son, and 
 the Holy Ghost, and was henceforth known by 
 the name of Abraham. On the same day he 
 voluntarily took food with the other Chris- 
 tians, as a public announcement that he had 
 broken his caste. The Missionaries considered 
 that Daniel was the chief instrument, in the 
 hands of God, of this man's conversion. 
 
 xx. 
 
 DANIEL 'MADE A MAERIAGE FOE HIS SON.' 
 
 IN the year 1848 Daniel 'made a marriage 
 for his son,' and the Missionaries fearing that 
 he might go to some excess either in expen- 
 diture or in some worldly conformity, gave 
 him special warning, and watched over the 
 preparations with anxious care. On the
 
 Daniel f made a Marriage for his Son? 71 
 
 wedding day a great number of the friends of 
 both families assembled, and amongst them 
 were many heathens. There were present 
 some who at one time had manifested the 
 greatest hostility to Daniel on account of his 
 baptism. They had refused him access to 
 their houses, and invoked the most dreadful 
 calamities upon him and his family for re- 
 nouncing the religion of his fathers. How- 
 ever, in many things Daniel had prospered : 
 the blessing of God upon his diligence had 
 placed him in better circumstances than he 
 was in when he embraced Christianity. There 
 was a cheerful generosity in his manner 
 which was well calculated to remove un- 
 pleasant feelings, whilst respect was gained 
 by his consistent Christian deportment. This 
 was an illustration of the proverb, ' When a 
 man's ways please the Lord he maketh even 
 his enemies to be at peace with him.' After 
 the marriage ceremony was over, all went 
 together to Daniel's house, which was not 
 large enough to contain half of them. But 
 he had, as is usual on festive occasions, 
 erected a temporary covering at the front 
 part of the house, which was very cool and 
 pleasant. Here at eight o'clock in the even-
 
 72 ' Old Daniel' 
 
 ing the marriage supper commenced, and 
 without a drawback of any kind all went on 
 very pleasantly. But the Missionaries felt 
 anxious lest there should be, through mis- 
 taken kindness, a yielding in some degree to 
 the customs followed at heathen weddings. 
 They therefore determined to go from the 
 mission-house to Singonahully, so as to arrive 
 about the time when the supper is over, and 
 heathens, on such occasions, commence their 
 music, dancing, etc. They thought that if 
 any ill-advised arrangements had been con- 
 templated they would thus be averted; and 
 also that their presence would be a mark of 
 interest felt in the happiness of the newly- 
 married pair. The delight of the Missionaries 
 may be imagined when, as they approached 
 the house, they not only found ah 1 to be peace 
 and good order, but what was more gratify- 
 ing, the bridegroom was reading a chapter 
 of the New Testament, and Daniel was com- 
 menting, at proper intervals, upon what was 
 read, endeavouring to explain and apply the 
 words. The Missionaries sat down in the 
 temporary verandah, where they spent a 
 happy half-hour with the wedding party in 
 religious conversation and prayer. Daniel
 
 The Goobbe Circuit Given lip. 73 
 
 was full of joy. This was his ' family prayer' 
 on a larger scale than usual. He said to all 
 present, with gratitude to God, ' When I be- 
 came a Christian, my neighbours told me 
 that I should never be able to get my chil- 
 dren married, nor even to procure bread for 
 my family. But God has supplied all my 
 wants. Whatever I have needed He has given, 
 and I have no fears as to the future.' The 
 Missionaries returned home truly thankful to 
 God for this instance of His preserving grace. 
 
 XXI. 
 
 THE GOOBBE CIRCUIT GIVEN UP. 
 
 UP to this time Daniel had been sustained by 
 Divine power against all the opposition of his 
 enemies. He had been tried and found faith- 
 ful. But now he had to endure trial from 
 the conduct of his best friends the Mission- 
 aries and the Missionary Committee. In the 
 year 1851, the Society was in debt to a large 
 amount, so that retrenchment was resorted 
 to, and the Mysore District was one of the 
 sufferers. In this difficulty the District Meet- 
 ing decided to abandon the Goobbe Circuit.
 
 74 'Old Daniel: 
 
 In accordance with this decision, not only 
 were the Missionaries removed, but the 
 Goobbe mission-house, the Goobbe chapel, in 
 which Daniel had been baptized, the school- 
 rooms, and all other buildings, were sold. 
 When the idol was tumbled out of the temple, 
 Christianity triumphed ; and when the house 
 of God was sold, heathenism triumphed. That 
 was not only a bitter day to good old Daniel, 
 but a terrible How to the cause of Christ in 
 Goobbe. Enquirers after the way of salvation 
 enquired no more. Some who had taken a 
 few steps in the narrow path turned back, and 
 never entered it again ; while every heathen 
 priest found in this breaking up of the Mission 
 a powerful argument to keep his disciples out 
 of the way to heaven. Whenever Daniel went 
 from his own village to Goobbe, he was de- 
 rided by the heathen, as Pilgrim was at Vanity 
 Fair. The blasphemy and ridicule with which 
 he was assailed were almost unbearable. One 
 day especially he was most severely tried. As 
 he was going along one of the principal 
 streets some of the * lewd fellows of the baser 
 sort ' were most insulting and abusive ; and 
 a few shopkeepers joined them in ridiculing 
 the Christian. His own account is this :
 
 The Goobbe Circuit Given up. 75 
 
 * Some said, " What ! did your Missionaries 
 leave Goobbe because they had no food?" 
 " They had nothing to eat, so they sold the 
 bungalow, and the schools, and even God's 
 house ! Such is your fate. Have they given 
 you any of the money to live upon ? " I re- 
 plied, " God will not forsake me. When I 
 was an enemy to God, He protected and took 
 care of me ; and now I am His child, will He 
 forsake me ? Never ! " They said, " Will 
 your God maintain you if you sit doing 
 nothing at home ? " I answered, " It is idle- 
 ness to sit quietly at home. God has given 
 me strength and a mind to work for my living." 
 One said, " You spoiled your caste when you 
 had every comfort; you are mad." One man, 
 without attempting to ridicule, said solemnly, 
 " All that has happened to him was his fate ; 
 it was written in his forehead ; let him alone." 
 Of course Daniel was much distressed. 
 He went home quite cast down, and in 
 tears told his wife how the people had ridi- 
 culed him, and how dejected he felt. But 
 she comforted him by saying ' We are called 
 to bear all these reproaches for Christ's sake, 
 and He will support us under them ; He will 
 never forsake us.' At night he had a portion
 
 Old Danhi: 
 
 ~^~+-s~^^*s~+ui^^i^^ir^t*^^ 
 
 )f God's Word read to him as usual, and at 
 "amily prayer lie was much comforted : his 
 Faith and hope were strengthened. In this 
 way he went on for four or five years, without 
 any human help except an occasional visit 
 from a Missionary, who, on a preaching tour, 
 turned aside to spend a few hours with him. 
 Daniel says, * One day the Revs. Messrs. San- 
 derson and Hardey called to see us, and I 
 exclaimed, " 0, Sirs, we are left here as sheep 
 without a shepherd. You have planted a 
 young tree, but it is dying for want of water. 
 The people reproach us, saying, "Your 
 Missionaries having no food, have sold the 
 mission-house, the schools, and even the house 
 of God." ' Messrs. Sanderson and Hardey did 
 and said all they could to comfort and en- 
 courage the few forsaken Christians, and their 
 effort was not in vain. 
 
 xxn. 
 
 THE GOOBBB CIRCUIT EE-COMMENCED. 
 
 IN the course of three or four years there was 
 an improvement in the pecuniary circum- 
 stances of the Missionary Society, and arrange-
 
 The Goobbe Circuit re-commenced. jg 
 
 ments were made for recruiting the Mysore 
 District. In connection with these changes, 
 Mr. Hodson returned to India. He landed 
 at Madras January 1st, 1854. After being 
 detained there several months, he went to 
 live at Bangalore, and paid his first visit to 
 Goobbe on the 16th of April, 1855. He found 
 the old mission-house in a very dilapidated 
 state. It had become the property of Govern- 
 ment, and was used as a travellers' bungalow 
 a public rest-house for every traveller pass- 
 ing that way who needed accommodation. 
 Mr. Hodson and Daniel soon had an inter- 
 view, and the past days of trial were brought 
 under review. In the midst of all difficulties 
 and persecutions Daniel had ' kept the faith.' 
 In his conversation with Mr. Hodson, he re- 
 ferred to the time when the first sermon was 
 preached in Goobbe, his being employed by 
 Mrs. Hodson, his conviction of sin, and his 
 baptism. He stated with wonderful correct- 
 ness many events that had happened in the 
 Mission from its commencement to that day ; 
 and some of them were referred to with deep 
 feeling. When Mr. Hodson said, 'We will 
 try to re-purchase this house, build a new 
 char el, and put a Missionary to live at Goobbo
 
 So ' Old Daniel: 
 
 again,' the good man wept with joy. He said 
 that this revival of the Mission had been his 
 prayer and hope ever since the Missionaries 
 went away. The Government re-sold the 
 mission-house to Mr. Hodson for the sum they 
 had paid the Mission for it. Under Mr. 
 Sullivan's care the house was put into com- 
 plete repair, and a good substantial chapel 
 was built in the town of Gocbbe. Mr. Hod- 
 son preached the opening sermon, June \ 2th, 
 1860. 
 
 XXIII. 
 
 A CONVEETED VILLAGE BLACKSMITH. 
 
 WE have already seen how Daniel tried to 
 bring his heathen neighbours into the way to 
 heaven ; but another instance of his success- 
 ful efforts is given by Mr. Sullivan, the then 
 resident Missionary : * Runga was a black- 
 smith, a very immoral man, who lived in Sin- 
 gonahully. Daniel instructed him and warned 
 him. He told him of heaven and hell ; showed 
 him that unless he repented and believed in 
 Christ he could not be saved. Sometimes 
 Runga was attentive, and his case seemed
 
 A Converted Village Blacksmith. Si 
 
 hopeful, but at other times it was quite the 
 reverse. At length he yielded to Daniel's 
 invitation, and attended morning and evening 
 in Daniel's house at the time for family de- 
 votions. After that he began to attend 
 divine service in the Singonahully chapel. He 
 was ridiculed and persecuted by the heathen, 
 but he held on his way. These means of 
 grace were blessed to him. He became 
 penitent, and brought forth the fruits of re- 
 pentance. The reformation in his conduct 
 was evident to all who observed him. From 
 being a drunkard he became a sober man ; 
 and he resolved never to take another drop of 
 intoxicating liquor a resolution which he 
 faithfully kept to the day of his death. He 
 also became industrious, so that his wife and 
 children, who had formerly been half starved, 
 and who were covered with rags and dirt, 
 now experienced a wonderful change. They 
 had abundance of good food, were well 
 clothed, and their house, as well as their per- 
 sons, was always neat and clean. But Daniel, 
 though pleased with this outward reformation, 
 was not satisfied; he knew that something 
 more was necessary. He persevered in ex- 
 hortation and prayer for the man's conversion 
 
 G
 
 82 ' Old Daniel: 
 
 to God; and he wished him to make an open 
 confession of his faith by baptism. As often 
 as Daniel pressed this duty upon him, so 
 often did Eunga declare, ' I am not worthy to 
 be called a Christian ; I am not worthy to be 
 as you are. I believe in Christ for salvation, 
 but I am too vile to be honoured with bap- 
 tism.' One day, by way of showing that he 
 had done with idolatry, he took a number of 
 iron things not idols, but instruments that 
 had been used in idolatrous ceremonies by 
 himself and his forefathers and with his own 
 hands he made them into reaping-hooks and 
 other useful farming instruments, preceding 
 his work by the declaration, * These things 
 won't be wanted any more in their present 
 shape, so I will make something useful of 
 them.' When he was attacked by a fatal 
 disease, some of the villagers said to him 
 exultingly, 'Ah! you have become a Chris- 
 tian ; you trust in the Christian's God ; let 
 us see if He will cure you ; He cannot ; our 
 god will kill you.' Daniel said to the sick 
 man, ' Do you believe that their god can harm 
 you ? ' He said, ' No, no ! ' Daniel's wife 
 then added, ' But we all think you will die ; 
 are you afraid to die ? * He answered, ' I ain
 
 New Village Chapel. 83 
 
 not afraid ; I believe in the Lord Jesus Christ.' 
 When he became worse, and it was evident 
 that he had not many minutes to live, Daniel 
 said to him, * Runga, continue to trust in the 
 Lord Jesus Christ.' He replied, 'I believe 
 ONLY on the Lord Jesus Christ,' and in a few 
 minutes he died. He was never baptised, 
 but doubtless he was saved through the merit 
 of Jesu's death, and Daniel was the chief 
 instrument in his conversion. 
 
 XXIV. 
 
 NEW VILLAGE CHAPEL. 
 
 UP to the year 1864, one building in Sirigona- 
 hully, had served the double purpose of chapel 
 and school-room. This was not according to 
 Daniel's wish. He thought there ought to be 
 two buildings. And he resolved to erect a 
 school-room at his own expense, and give it to 
 the Mission, as a thank-offering to the Lord 
 for a good harvest ; for by this time he was a 
 farmer as well as a washerman. Full of this 
 idea he came to the Mission-house, and with 
 great modesty spoke of the plan which he had 
 made. The Missionary approved of having
 
 84 ' Old Daniel: 
 
 two buildings, but suggested that instead of 
 building a school-room, it would be better to 
 keep the present building for school purposes, 
 and erect a new chapel. The sum which 
 Daniel had set apart was 4, but this would 
 not build a chapel. However, the Missionary 
 proposed that Daniel should give his 4, and 
 that a few friends should be asked to make 
 up the deficiency. This was done, and the 
 chapel was built. Four pounds may, to some 
 persons, seem a small sum, but He who 
 ' searches the heart,' and Who approved of 
 the widow's two mites, rightly estimated the 
 value of old Daniel's gift ; and the Missionary 
 Society would have a larger income than it 
 now has, if all Christians would give the same 
 proportion of their income as Daniel gave on 
 this occasion. 
 
 xxv. 
 DANIEL'S SICKNESS AND HAPPY DEATH. 
 
 WHEN Daniel was over seventy years of age, 
 he said to a friend, ' It has pleased God to 
 take my wife to himself, and I am now an 
 aged pilgrim near my journey's end. I have 
 been spared to see my children's children,
 
 Daniel's Sickness and Happy Death. 85 
 
 even to the third generation. I have five 
 sons, twelve grandchildren, and eight great- 
 grandchildren. I commit them all to the hand 
 of the great God whom I serve. I pray that 
 He will bless them, keep them all in the way 
 to Heaven, and that I may meet them all in 
 glory. May He help me to wait patiently 
 here until He shall call me into Heaven 
 through the merit of my Lord and Saviour 
 Jesus Christ. God bless the Missionaries 
 and the Mission work abundantly.' 
 
 About twelve months before his death, 
 Daniel caused the following testimony to be 
 written, ' I was born in sin, and I lived in the 
 practice of all kinds of iniquity. I performed 
 the ceremonies and followed the customs of 
 our people for many years, but I found no 
 peace in them. Then I began to think about 
 worshipping the one God, of whom I had 
 heard something, but I was very ignorant and 
 knew not how to worship Him. While I was 
 thinking much on this subject, the Missionaries 
 came and preached the Gospel. I heard the 
 truth ; and by their teaching I was made to 
 understand the way of salvation. I believed 
 on the Lord Jesus Christ with my whole 
 heart, and then I felt that God, for the sake
 
 86 'Old Daniel? 
 
 of Christ's merit, had pardoned all my sins. 
 Peace and joy sprung up in my heart : and I 
 now pray for His help to keep me from sin as 
 long as I live. I am nearly eighty years old ; 
 my days are uncertain ; I do not know when 
 I may die. I have no delight in this world, and 
 I hope to enter the world of glory, through 
 the merit of the death of Christ.' 
 
 He became gradually more and more feeble, 
 and for many weeks before he died was blind 
 and nearly deaf. Mr. Haigh, who was then 
 at Goobbe, gives the following account : ' On 
 Saturday evening I went with Mr. and Mrs. 
 Hocken to see Daniel. We found him sleeping 
 on a mattress. He awoke soon after we 
 entered his room, but the attendants found it 
 difficult to make him understand who we were. 
 He did not answer our questions, but muttered 
 a few short sentences, and then after a long 
 pause, he said distinctly, " 0, Jesus, take me 
 to Thyself, take me to Thyself." When, at 
 length, his son made him understand who we 
 were, the good old man wept, and said, " Alas ! 
 I cannot see them." At this moment of 
 clearer consciousness, his son, at Mr. Hocken's 
 request, asked him if he had joy in thinking of 
 Jesus. He replied, " Yes, great joy."
 
 Daniel 's Sickness and Happy Death. 87 
 
 Mr. Hocken lias given the following ac- 
 count : * On Saturday evening, October 25th, 
 Mr. Haigh, Mrs. Hocken and myself went 
 from the Mission-house to see old Daniel. We 
 found him lying on a mat, and covered with a 
 white cloth. He appeared unconscious of our 
 presence, and murmured as one in a dream, 
 " Jesu, Swamy, (Lord,) take me to Thy feet." 
 It was some time before he could understand 
 who we were, and then he cried because he 
 could not see us. The villagers crowded 
 round the door, and watched us with almost 
 deathly silence. I tried to draw the old man 
 into conversation, but his mind wandered. 
 At intervals he prayed fervently to Jesus, 
 lingering over, and repeating many times, the 
 name of Jesus. His mind seemed to be con- 
 tinually running on the thought that he should 
 soon be with Jesus. We prayed, and made 
 preparations for giving him the Lord's Supper: 
 As soon as I put the sacramental bread into 
 his hand, a flash of devout joy lighted up his 
 face, and he lifted the bread reverently to his 
 mouth. It was a very affecting sight to see 
 this worthy old Christian taking the Sacra- 
 ment for the last time. All his family were 
 deeply moved. When we took leave of him
 
 Old Daniel' 
 
 he started as lie took my wife's hand. He 
 said, " This is a little one, whose is it ? " 
 They told him it was Mrs. Hocken's. The 
 old man bent over it and blessed her.' 
 
 A few days after this, while the Mission- 
 aries were away from Goobbe, Daniel died ; 
 and the Catechist gives the following account : 
 ' On the day of his death he appeared to be 
 much better ; his hearing and his sight were 
 both partially restored. He could see anyone 
 moving about the room. In the morning, 
 being conscious that he was dying, he asked 
 that all his people might come around him, 
 and when they had assembled he exhorted 
 them all to follow him to heaven. He said, 
 " Give my salam to the Missionaries, and tell 
 them I die happy ; my heart is full of love to 
 God." " And when he had said this, he fell 
 asleep." 
 
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