Memoires of the Right Rev Daniel Corrie

But whilst Mr. Corrie was thus busily occupied with plans for the extension and perpetuating of divine truth, his health had again begun to decline; for in writing to his brother-in-law, he concludes some observations on the state of religion at Agra, with the remarks:—

“The care of these things tends greatly to increase the inflammation in my side, which is as bad as ever it was at Cawnpore, though I trust it will, as hitherto, give way to medicine.”

In this expectation, however, Mr. C. was disappointed. His illness so increased upon him, that early in July 1814, a voyage to sea was decided upon, as the only means likely to prolong his life. In the letters which Mr. C. wrote to his friends about this time, he speaks of himself as being greatly tried at the thought of having “to leave a variety of hopeful prospects and persons, without knowing how they would terminate;” and in his Journal observes:—

“July 31, 1814. Having been recommended by the medical men to go to England for the recovery of my health, application has been made for leave [to do so.] My mind is, in consequence, much occupied by the subject. Sometimes it is suggested that I am weary of the work, and wish to run away from the difficulties which the various tempers, and wants of the people impose upon me. But certain it is that my frame is so shattered that these difficulties agitate me more than can be conceived, and so as to prevent my gaining strength. On the other hand, I think the horror I feel at the sea-voyage, with the expence and trouble attending it, would prevent my undertaking it from mere self-pleasing motives. I feel, at the same time, so little ability to benefit the cause of missions at home, that I see no good, in that view, likely to arise from the journey. Only a wish to recover strength to serve God in newness of life, I think, is uppermost, though many base and foolish thoughts intrude themselves.”

Before, however, taking his departure from Agra, Mr. Corrie administered the Lord’s Supper to fifty-nine native communicants, and on the next day (Aug. 18th.) he committed the congregation to the care of Mr. Bowley and Abdool Messeeh, “amid many tears on the part of the new converts, and much sorrow on his own.” Respecting that season of interest and solemnity, Mr. C. writes:—

“The will of the Lord is to be acknowledged in my departure, no less than in my arrival at this station. During the preceding sixteen months, seventy-one natives have received baptism, of whom about fifty are adults; about half of them Mahomedans, and the other half Hindoos. Of these, one has been expelled, six have apostatized, four are gone to their friends, and are, we hope, holding fast their profession; and others are occupying different stations, as readers and Catechists: several catechumens remain to be further proved. I would remark, that exactly in opposition to the popular opinion among Europeans in India, the more learned converts, and those who had been Fakeers, caused us the most anxiety and trouble. In this, as in other respects, the Lord’s ways are not as man’s ways; and his gospel will make its way in this country, as usual, first among the poor and least regarded of mankind.”

It remains only to remark, that as the preceding pages, in connection with the published Journal of Abdool Messeeh, make it appear, that the moral results of Mr. Corrie’s short residence at Agra were neither few nor unimportant; so, it is believed, that the following observations addressed by him, soon after leaving Agra, to a friend desirous of information respecting the natives of India, will shew, that his labours had not been prompted by a blind or indiscriminating zeal, but were regulated by the enlightened convictions, and feeling heart, of a Christian philosopher.

“The population of India consists of Mahomedans and Hindoos; though the majority of them are Hindoos. The common people of both classes, are much alike in habits, and superstitions. There is little that is social in the general religious worship of either Mahomedans, or Hindoos; except at certain festivals, when they resort in crowds to the place of assembly; and their respective processions are celebrated in much the same noisy and unmeaning manner.

“In different parts of the country there are Durgahs, or tombs of eminent Mahomedans deceased; which are endowed with lands, for the support of persons to read the Koran at them. This is supposed to have a happy effect on the state of the deceased. At these places, an anniversary is generally observed, which is attended as a fair, by the people, no less than to make offerings at the shrine. There are certain idol temples, also, by making pilgrimages to which, Hindoos think they benefit deceased ancestors, and forward their own future happiness. At these tombs and temples, the priests entertain disciples, who are instructed in their respective creeds.

“Except at such places, the generality of Mahomedans observe the times of daily prayer according to their inclination, wherever they happen to be. In large Mahomedan towns, indeed, a few assemble at the Mosques on Fridays: at Agra, the number, (except on festivals,) was usually six. The Hindoos, also, make their offerings at the idol-temple, at the time most convenient to themselves. So that there is no general appearance of religious observances among them, except at the festivals; when the whole country wears the appearance of a mountebank-show. On these occasions, a portion of time is given to hear the history of the prophet, or god, connected with the occasion; and rich individuals unite to pay a pundit, or learned Hindoo, who reads to them, usually in the evening, portions of their books, in a chaunting tone of voice, and explains sentence by sentence, to the audience, as he goes on. By such means the Mahomedans, especially the higher classes of them, are acquainted with the principal names in the Old and New Testaments, and with some particulars of their history; with the exceedingly gross intermixtures which are to be found in the Koran. The Hindoo books, also, contain some stories derived from the books of Moses, or from ancient tradition, mixed with much fable. These facts, on which all agree, serve as points on which a Christian may engage them in conversation, and from which by rational deduction, he may prove them in error; whilst the Holy Ghost alone can convert them to the acknowledgment of the truth.

“The general habits of both Mahomedans and Hindoos greatly assimilate. They alike bathe their bodies, under the idea of rendering themselves more holy in the sight of the Deity; they alike observe the distinction of caste, and avoid eating with certain classes of men; they alike revere Fakeers, or religious mendicants; they alike pay adoration to the rising or setting sun, the new moon, and to recently-lighted lamps; and they alike implore, in their prayers, the intercession of deceased persons, reputed holy; and observe times and seasons, accounted lucky or unlucky. They all believe in ghosts and apparitions, and the active agency of evil spirits. To guard against their influence, they wear charms: and depend on the aid of some particular patron god or saint. The more religious enrol themselves as the disciples of some renowned holy man: and in sickness or under any calamity, or with a view to obtain some desired object, they multiply charms, or increase their offerings, at the tomb or temple: make vows, or offer in sacrifice a goat or a fowl, sometimes a buffalo: and on the day the Mahomedans commemorate Abraham’s offering up his son, a camel is sacrificed, the flesh of which is eagerly sought after as holy meat. Hence the arguments used by Abdool Messeeh, respecting the necessity of inward purity. The insufficiency of any mediator, but one that is Divine: the doctrine of the atonement by the sacrifice of Immanuel: the happiness of having an Almighty friend, patron, and protector; and being under the teaching and guidance of the Holy and good Spirit; were equally applicable to Hindoos and Mahomedans; and his instructions proved equally attractive to both descriptions of people.... The difficulties in the way of improving every class of native Indians, are greater than any one can suppose who has not been acquainted with them. They are not, however, of a nature to demand great bodily exertion or much severe privation. They arise from causes which require a common measure of understanding; and an intimate acquaintance with human nature, as described in holy Scripture.

“Persons whose intercourse with the natives relates merely to temporal concerns, can have little idea of their peculiar habits and prejudices. It is thus that I account for the very incorrect reports respecting the religious state of the natives of India, and which have been published in England by some who resided years among them. I have even known men of real piety, whose situations led them to much intercourse with the natives, for mercantile and other temporal purposes, express it as their opinion that nothing less than a miraculous interposition could convert them to Christianity. I account for this from the circumstance, that they find such a disposition to chicanery and imposition, in the natives, as requires the exercise of a degree of authority and even of severity, in men dealing with them, which is unknown in England.... From having lived always under an absolute, military despotism, the natives of India, beside that natural propensity to selfishness, which in them is uncontrolled, are cautious how they offend their superiors; and such they consider Europeans of almost every rank. They must have had much proof of the forbearance and gentleness of a white man, before they will ask questions on any subject, further than he appears disposed to answer; and they will be cautious how they answer to his questions, lest they should unintentionally offend.... This servile spirit does not give place entirely, even on conversion. It renders much patience and tenderness necessary in dealing with new converts, no less than with the unconverted. They have very little idea of an option being allowed them in things indifferent; and will often appear hesitating and indecisive, when their only fear is offending their superiors. So that the impossibility of benefitting, or improving the moral state of the different classes of [native] Christians, is asserted by many of the British, equally with the impossibility of the conversion of the Heathen.”