Memoires of the Right Rev Daniel Corrie

Archdeacon Corrie arrived in Calcutta toward the end of October, and early in the following month (Nov. 12th) was present at the opening of a new chapel at Mirzapore, in which it was intended to have the services of the Church of England statedly conducted in Bengalee. Not long before Bishop Heber left Calcutta on his last visitation, he had recommended the Church Missionary Society to make a pecuniary grant toward the building of the chapel, and the Archdeacon had laid the foundation-stone of it during the April of this year; the object mainly contemplated in the erection of it being, to afford native Christians and such natives as might be enquiring after Christianity, an opportunity for attending the worship of God, conducted in their own language. On this occasion, a considerable number of native Christians were assembled within the chapel, and the doors were thronged by crowds of Hindoos and Mahomedans, who were attracted to the spot.

“Calcutta, Nov. 13, 1826.

“From Sherer you will learn our own affairs, and will know that since he left us we have been up to Benares. We are rendered uncomfortable in this large house by the decaying state of some part of the walls; so that our personal comfort is not increased by the enlargement of our limits. And so I have found it in every advance in temporal circumstances; something or other connected with it, has always prevented increase of enjoyment. All true happiness dwells in the mind: and O, “What shall I render to the Lord,” that the peace of God, through Christ Jesus, is no stranger to my breast? Too often, alas, have I had reason to mourn my backslidings in heart, and temper, and conduct; but if guilt removed return, the power of the atonement may, also, be again and again proved.

“I find myself more a bishop than during the former vacancy of this See; but here again the passings-by of some, the reluctance with which others apply for what they cannot do without, &c. might well embitter this temporary elevation also; but that, I trust, I have learned to forbear in some measure, and to forgive as I expect forgiveness; so that no breach has occurred with any of our body. I am bound both in conscience and consistency to take part in those measures which have, all along, given offence to some, whilst they are obliged also to take me with them in their plans. The reluctance, however, is on their part, for ‘so that Christ be preached, I rejoice.’

“Now our cold season is set in, I think with reluctance, of returning to England. Here, I trust, I am useful in helping on projects for the good of many thousands; in England, a small parish would be all I could undertake the charge of. Nothing, therefore, but decided inability to remain in India should make me leave it. Our children, indeed, cannot here fully comprehend that flow of the Christian affections which the interest taken in all classes at home calls forth; and whether I shall be able to part with them and their mother, for three years, to visit England, I know not. I greatly shrink from such a separation.

“You will have read the life of Dr. E. D. Clarke, and will have seen the intense desire with which, when abroad, he sought letters from home. Now something similar has always dwelt in me, though wife and children, dear as life, have consoled me under long silence from home. The life of Clarke is admirably well done. I remember the person of the biographer, and admired his fine delivery of a sermon at St. Mary’s [Cambridge]; the subject of it I have forgotten. But that is a long time ago, he must be getting old now, and I am following fast after him.”

During this month (Nov.) it was, that a circumstance occurred of some interest, as indicative of the feeling of the native mind, with regard to Christianity. It appeared that for want of funds, the Committee of the Church Missionary Society in Calcutta, were intending to withdraw their missionary from Culna, a populous town and district on the west bank of the Hooghly, where schools had been established. But no sooner were the principal native inhabitants of the place (who were chiefly of the Brahmin caste) apprised of that intention, than they presented a petition in Bengalee, to Archdeacon Corrie, requesting that the missionary might be continued with them. Among other things, they observed that:—

“They acknowledged that they formerly entertained some slight degree of apprehension of our sacred books; but that in consequence of the Rev. Mr. Deerr making known to them these our Scriptures, not only had their fears entirely vanished, but they considered that these books were deserving of unqualified reception, and highly beneficial; and on this account, they considered themselves equally benefitted, and rejoiced, as much as a man born blind when he receives his sight.”

It having been decided to appoint an assistant to Mr. Bowley, in the mission at Chunar, Mr. Landeman, who was born in India, and well acquainted with Hindoostanee, was the person fixed upon. Previously, however, to the departure of this gentleman from Calcutta, a meeting was held (Dec. 15, 1826,) in the Church Missionary Library, at Mirzapore, when Archdeacon Corrie delivered an address to Mr. Landeman, in which he took a brief review of the circumstances connected with the then state of missions, and the duties arising out of them. The whole address was characterised by that large-mindedness, singleness of heart, and tenderness, which the Archdeacon was wont to manifest on occasions like these.[129]

As several months had now passed since the death of Bishop Heber, the intelligence of the appointment of his successor, was daily expected to reach Calcutta. Thus the Archdeacon writes

“Calcutta, January 25, 1827.

“It seems that the news of Bishop Heber’s death had reached England overland in August. ‘The Osprey,’ and ‘Barett,’ carry official accounts. We shall now soon hear of a successor. The head of the Church reigneth, let the earth rejoice; and may we wait the result in patience. You will hear that Mr. Mack published, in the ‘Monthly Friend of India,’ an attack on our Mirzapore friends; very unkind, and mistaken. It has recoiled painfully on their own head; for Adam, who is now editor of the Bengal Chronicle, has taken it up, and ‘John Bull,’ has responded; and the old sores about Serampore premises, imperfect translations, and fallacious statements, have all been laid open again. We have kept silence, though called upon for explanations, &c. &c., and the storm is a little blown over.... The time of difficulty in our funds, (viz) the end of our year, has come on, and I am often much cast down in mind. Great temptations arise to withdraw, and leave things to themselves: for few come freely to take a part.... But is not the cause of missions the cause of Christ? I fear really for those, who, with the opportunities now afforded, can overlook that cause. It seems pure selfishness, to be content that these [natives] should go on in ignorance and sin, so we get but to heaven ourselves: and it is often, I doubt, fear for myself, rather than love for the heathen, that keeps me, in a measure, at the Missionary helm. But here I must stay: yet after all, if I wear away, some might feel it then incumbent on them to take it up more efficiently. Doubtless a principle is at work in this community, which will lead the population forward rapidly in knowledge and character generally; and if it be not rightly directed, those who neglect the present season of operation will suffer: but I shall not see that time, rapid as the progress is. New states are plainly no place for a person who possesses a competency, and can enjoy repose. India especially, is not a country a man who knows anything of England would choose to grow old in. Here, in a peculiar degree, the mind is forced to look off, both from the Church and from the world, to the Rock, Christ.”

“Feb. 22, 1827.

“We are now more out of the way of such a bustle as we formerly were subject to, being, (as I think I told you) fixed in a nice little house at Cossipore; but I fear falling into the opposite extreme; for when we cease to do all we ought for the good of our fellow-sinners, we sin against the law of Christ. Surely, there is as little peace in retiring, selfish ease, as in bustling ambitious publicity. I returned a few days since, from Burdwan. The fields indeed, in that quarter, seems ‘white for the harvest,’ but both Mr. Perowne, and Mr. Deerr, are obliged to leave their posts, and seek change of air. Mr. Bowley is, also, becoming well attended to, about Chunar. Isaiah lx. 4, 5.[130] has been much on my mind, as applicable to these two spheres of Missionary labour at this time; and fear fills my heart, whilst it is enlarged with gratitude and thankfulness.

“What may be the effect of such a commotion as seems approaching, on the powers that be, and how we shall provide for the increased calls for men and money, I know not. But surely He whom we serve in the gospel of His Son, can, and will appear for us. Rumours have reached us about a new Bishop, and men unknown to missionary fame, have been named. This seems sad: let us in patience wait the event.

“Government has given forty rupees monthly to Chunar Church; and the same to Gorrikepore Church: and I am not without hope of getting a monthly salary for Bowley, as Minister on the Establishment, to a congregation of native Christian subjects of the Government. Yesterday was the Bible Society anniversary. An excellent report, drawn up by Mr. Goode: all our old plans are going on, sometimes briskly, sometimes heavily. ‘Faint, yet pursuing,’ my habitual motto.”

In the following month, (March 15) Archdeacon Corrie again visited Burdwan, for the purpose of examining the schools there, and also for making enquiry into the conduct of the head Pundit connected with the mission, who, for some time had been carrying on a system of double-dealing. It appeared that this Pundit had induced no less than thirteen Brahmins (most of them school-pundits) to apply to the Missionary at Burdwan for Christian baptism; and that, as a preliminary step, they had accordingly been receiving daily instruction from the missionary, and evidencing the while a good deal of apparent sincerity and earnestness. At length however, one of the number went to the missionary, and told him, that all that had occurred was mere hypocrisy, and had been kept up at the instigation of the head-Pundit; that the only object they had in view, was to induce, if they could, the missionary to “report them as enquirers after truth;” their notion being, that if that were but once published, they would have the missionary in their power, as they thought that, for consistency’s sake, he must keep up appearances, and so be obliged to continue them in their schools, and pay them their wages.

It has been thought desirable to mention the particulars of this transaction, because a repetition of such or similar attempts to deceive missionaries, may be expected to occur the more frequently, in proportion as the profession of Christianity becomes more common among the natives of India. It does not seem, however, that the Christian missionary need be unduly depressed by the occurrence of such instances of the sad depravity of the native character; for whilst deploring the miserable condition of the deceivers themselves, he will know that even they must have received more distinct ideas of divine truth than they otherwise would have had. For himself, he will learn how little confidence can be placed in any profession of Christianity, which does not originate in a change of heart, by the power of the Holy Ghost. Still, the Archdeacon found some encouraging circumstances connected with the mission at Burdwan. In the report of his visit, he relates:—

“I had some conversation with Manick, a Brahmin who was baptized on the 16th of December. He had been for some time employed by different missionaries. I asked him, ‘What he had seen in Christianity which led him to embrace it?’ he replied, ‘In the Hindoo poorans and shasters there is no certainty: one asserts one thing, another, another; but here is a clear way’—‘In what way in particular?’—‘More especially in the way of worshipping God: in other systems a variety of ceremonies and rites must be observed; in this it is required only to pray to God alone’—‘What have you learned to pray for?’—‘Daily I pray for pardon of sin; for this I daily require.’—‘What do you understand by sin?’—‘Whatever is not according to God’s commands.’ He then, in answer, repeated briefly the substance of the Ten Commandments; and said that every one must labour to fulfil them to the utmost of his power, though no one could do it perfectly. A good deal more conversation followed.”

The next communication from the Archdeacon shews him to have been still anxious respecting who might be Bishop Heber’s successor. It is addressed

“Calcutta, April 7, 1827.

“It is now a year since Providence was pleased to withdraw our Bishop, and we have no tidings of a successor. We shall no doubt, hear in due time, but the delay of arrivals keeps us, also, in ignorance how matters stand with those who are dear to us in the bonds of nature. Since the beginning of January, we have continued to reside at Cossipore chiefly. The quiet, freedom and airiness of the situation is very agreeable to us; and when a Bishop arrives, I shall have less occasion to be so frequently in town. The ship that carries this, carries also Mr. Perowne and family. His removal just now is very painful, on account of the mission, as you can well judge. Deerr will reside there; but declines taking charge of the mission. Mr. Wilson will go up every month: he has been three times since you left us; and is very acceptable to the people; and we may hope the work will go on. Dear Abdool Messeeh is gone to his rest. A tumour somewhere in the back, of which he had nearly died two years ago, proved to be a carbuncle, brought on mortification and death. He always spoke of it as a boil; and his little medical knowledge proved indeed a fatal thing to him. But his end was according to the tenor of his life,—peaceful, intelligent, resigned. His last sensible breath was expended in singing a hymn, of the kind and meaning of that in Simeon’s collection, “Lord, remember me!”[131] An obituary is sent home, which you will no doubt see.[132] Mr. Reichardt will now have the principal charge at Mirzapore. His German order and system, is becoming very important to us. There are three catechists, who ought to be lectured once a week at least: and an account kept of their labours for the information of the Society. Mr. W. seems as if he could not do this. He will talk and preach from morning to night; but this particularity seems to him, resting in the letter; but Reichardt thinks otherwise, and rightly; and will labour also to render the whole a spiritual service. My sphere, as far as it appears, is about Benares. There our friends require only to be led; and I feel I have no power to command. I am expecting 300 Rupees a month [from Government] for Mr. Morris, as minister of Chunar. Greenwood is coming down to the Calcutta Grammar school, perhaps has arrived there; and Morris can officiate also in Hindoostanee, leaving Bowley free to itinerate. The Society will be relieved, in part, by these means, besides in some degree accredited by Government. Indeed, since I have been in charge, Government has done every thing I asked. Both Mr. H. and B. and Lord Combermere, have, in official matters, shewn much kindness; and I ask nothing else.... The expences of the mission, of necessity increase, as the work increases. Bowley now requires three bungalows in different villages, where influential people have embraced the gospel; and their neighbours desire, also, to hear more of ‘this way.’ Mirza Bagir, son of the traveller, Abu Talib Khan, was baptized last month. Mr. W. Bird was the means of his becoming acquainted with the Scriptures, and sent him to Bowley for baptism.”

In a communication addressed, in May, to the Church Missionary Society in England, the Archdeacon enters more fully into some of the encouraging circumstances, and prospective difficulties, then attending missions, and which are touched upon in the letter given above.

“Opportunities open on every side for missionary work: but we cannot meet them. I agree entirely, that the prospect of good, and not present local patronage, should move us in attempting new plans; but everywhere the population is very large, and access to them comparatively easy. Government has granted to Mr. Morris at Chunar 300 rupees a month, in consideration of services rendered to the native congregation; but new openings round that station call for increased help. One convert baptized last year, has, from his fisher’s death, become heir of his property in land: a place of worship is required in his village; with a school, and a native catechist. A Zemindar, also lately baptized, possessing property in land in a village opposite to Chunar, has called for the same kind of aid: a bungalow is building, and a catechist will reside with him. Thus success in our labours entails increased expense. We may hope that Divine Providence will raise up aid; but at present, we see not how. We may indeed, hope that the days of indifference on the part of the British are gone by, and that our Bishops will continue, in succession, to uphold the work of evangelization; but it seems to me that the most trying period for all our plans may yet be to come. Till help be raised up among the natives, or the Government take up the subject, the work will be up hill: we cannot expect the natives to join heartily till they taste the good of what is brought before them; and that will not be, humanly speaking, till the young now educating, grow into active life. The Government has given a precedent at Chunar, of helping to afford instruction to converted natives; but till congregations are collected, Government, on the present system, cannot help directly. Fifteen or twenty years then must pass on this “System of Mendicancy,” as Bishop Heber well termed it; and as we feel it to be, in a way which you at home cannot well understand: you address congregations where all acknowledge the duty, and profess faith in God for its success—we mix with those who scarcely acknowledge the duty or utility of attempting the conversion of the heathen, and have no hope of success. We are encouraged however, to persevere; and I trust that our faith will be found of a kind more precious than gold that perisheth, though it be tried, and sometimes as by fire; and that, after all, chiefly from within.”

During the summer of 1827, the Archdeacon had his equanimity somewhat disturbed by the intelligence that the sermon which he had printed on the death of Bishop Heber, only for circulation among his own friends, and those of the deceased prelate, had been made public in England. With reference to that circumstance, he writes

“I am filled with concern to hear that my sermon has been reprinted in England. It was intended to be purely private, and I sent some copies to be distributed privately. It will be fine game for the reviewers: well, I must be content. No man ever less sought publicity, or was less fitted for the trials connected with it. I have been led from one step to another, and it is singular that those with whom I have felt most closely united, have seemed least to rejoice in my advancement from time to time. I have acquainted you with some of my experience in the school of authority; and it has made me desire retirement more than ever; yet how I shall leave this country, except ill-health compel me, I know not.”

It must not be omitted to mention, that with the administration of the diocese of Calcutta, during this vacancy of the see, was connected a more active attention to the operations of the Society for Propagating the Gospel, and of the Society for Promoting Christian Knowledge, than the Archdeacon had before felt called upon to give. To this was added an occasional correspondence with the English functionaries of those Societies. The following communication addressed to the secretary of the Society for Promoting Christian Knowledge, will not be read without interest:—

“Calcutta, Sep. 15, 1827.

“I had yesterday the honour to receive your letter of March 1st., and beg to offer my best thanks to the venerable Society for Promoting Christian Knowledge, for its acceptance of my offers of service, and to yourself for the obliging manner in which your communication is conveyed. On the subject of the Native schools, I would respectfully call your attention to the condition on which I proposed to transfer the funds to the Society for Promoting Christian Knowledge; viz. “if the Society for Promoting Christian Knowledge send out no more Missionaries.” It is with reference to the superintendence alone any difficulty can arise. My humble opinion is, that all the Societies in the Establishment should strive together in the good cause, and each support as many schools as it can, each at the same time supplying superintendence for its own schools. In this way all classes who support our Establishment will be induced to lend their aid; and it is agreeable to the constitution of human nature, and not contrary to the gospel, that each Society should labour to support its own schools whilst it rejoices in the prosperity of all. The superintendents being amenable to one Society, whilst the expenses of the schools are supplied by another, has led, I must say, to less exertion, and a less strict economy than would otherwise have been the case; and as in the case of the Rev. Mr. D’Mello at Howrah, some of his schools being supported by the Society for the Propagation of the Gospel, whilst others of them are supported by the Society for Promoting Christian Knowledge, causes a perplexity in our proceedings, which the public will not take the trouble to understand. My purpose, however, in writing now is not to oppose but merely to put you in possession of the true state of things here, and my earnest endeavours shall be directed in conjunction with the other friends of the Society here, to promote its interests and uphold the credit it has justly acquired by its long and most beneficial labours in the cause of pure and undefiled religion. In its English department it is unrivalled, and the edification afforded by its lending libraries in this country cannot be expressed in adequate language.

“There is a circumstance connected with the support of native schools which has not been prominently brought forward; viz. the providing of school-books. This is a source of considerable expense, but without incurring it, schools are utterly inefficient. The school-book Society supplies its books to religious Societies at half-price; these are mostly of a mere elementary character, but necessary in their place. Besides these, our Diocesan Committee printed an edition of the discourses, miracles, and parables of our blessed Saviour, which has long been expended. The Diocesan Committee’s National schools have been supplied from time to time with copies both of the whole New Testament, and of the Gospels and Acts separately, by the Calcutta Auxiliary Bible Society, and with copies of a catechism on the evidences and leading doctrines of Christianity, and of Watts’ catechism, and of dialogues on the events related in the book of Genesis, by a Mr. Ellerton, from the press of the Church Missionary Society (all gratis,) in Bengalee. Last week at a meeting of the Diocesan Committee’s Society for the Propagation of the Gospel, I submitted to the meeting the necessity of printing the books most sought after by the Natives, after the gospels, viz. Watts’s Catechism and Ellerton’s dialogues, at the press of Bishop’s College. A question then arose, at whose expense should they be printed, the Society for Promoting Christian Knowledge, or the Society for the Propagation of the Gospel? and this question is to be discussed next quarterly meeting. In the meantime the schools will be supplied from the former sources. The Rev. Mr. Tweddle has been resident since June last in the Society’s house, connected with the Russypuglah circle of schools, and is greatly encouraged by the attention which many of the adult population pay to the subject of Christianity. Several have professed their desire to be baptized, but he delays a little to prove their sincerity and impart further instruction. In that neighbourhood the desire for schools is very urgent, and all, be it observed, are willing, I might say desirous, that the Christian Scriptures should be introduced. The objection to the Scriptures seems chiefly among the Brahmins and Pundits, and they counteract, without great care on the part of the Missionary, the willingness at least of the people to know something about the Gospel. The wise and the learned among the Hindoos, as formerly among the Greeks, are, generally speaking, least disposed to attend to the things which belong to their peace. To the poor the gospel is preached, and they will receive it; and as a wealthy native lately observed to me respecting native female education, ‘We shall soon be obliged to teach our daughters letters, for all the poor are becoming more knowing than the rich:’ so the superiority of character which Christianity produces in the poor will force the rich to reflect on their ways. Till then, we shall have to struggle with scanty funds and poor converts; and how long that may be, God only knows, but in due time we “shall reap if we faint not.” If you will have your schools prosper, and produce the fruits of righteousness, pray send Missionaries; but allow me to say, other kind of men are wanted here, than would suit well enough for North America. We want, besides good character, activity, aptness to learn languages, and to impart instruction. A Missionary who should come here merely to impart instruction in English would only waste his Society’s money, disappoint the expectations of those who sent him, and expose the ministerial character to contempt. The natives can perceive, and do admire the disinterestedness of a man, who can be content with little, whilst he spends his strength in native labours; but a clergyman living among a few Europeans at an out-station, without other employment, would be liable to be considered as on some account or other disgraced; like some who have been dismissed the service of government with a pittance to subsist on.

“I might perhaps have omitted to write now, as we have heard of the appointment of a Bishop; but I am anxious to afford to those who, like yourself, take an interest in the Church in India, information respecting the true state of our affairs. The reviewer of the church in India notices the many applications to Bishop Heber for Missionaries; and as an indication of improved feeling among Europeans here, it is a most gratifying fact; but if it should lead any to offer himself as a Missionary under the idea that English services were the chief thing required, and this idea should not be corrected by those who send him forth, the effect would be to misapply missionary-funds, and to fill India with a poor clergy to the saving of a rich Government.

“Accept, I pray, my unfeigned apology for any thing I have written which may appear irrelevant or uncalled for. As far as I know myself, my only desire is to promote the interests of the Established Church in these lands. I shall not again intrude myself on your attention; and at the age of fifty, in a climate like this, and after twenty-one years service, cannot expect to be of much use to a cause, the prosperity of which constitutes my chief joy.”

[119] Rev. Josiah Torriano, Vicar of Stansted-Mount-fitchet, Essex, formerly Chaplain to the E. I. C.

[120] A school-book written in Hindoostanee, by Archdeacon Corrie.

[121] A full account of this part of Hindoostan, with views of the scenery, is contained in “the Himalaya Tourist,” edited by E. Roberts.

[122] The mountain-pass at Hurdwar, the entrance to the Dhoon.

[123] Near Stamford.

[124] General G. fell at the commencement of the Nepaul war, in an heroic assault on the fort of Kalunga, on the 30th of October 1814.

[125] Edward A. Newton, Esq. now of Pittsfield, Massachusetts, U.S.

[126] A horse soldier.

[127] Bhurtpore was taken by storm on the 18th of January, 1826; and peace was concluded with Ava towards the end of the same month.

[128] An account of the proceedings on that sorrowful occasion is given in an Appendix to the Life of Bishop Heber.

[129] The address is given at length in the Missionary Register for 1827, pp. 489, &c.

[130] “Lift up thine eyes round about and see, all they gather themselves together, they come to thee; thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.”

[131] The following literal translation of this hymn is given by the Archdeacon in his memoir of Abdool:—

Beloved Saviour, let not me

In thy kind heart forgotten be!

Of all that deck the field or bower,

Thou art the sweetest, fairest flower!

Youth’s morn has fled, old age comes on;

But sin distracts my soul alone;

Beloved Saviour, let not me

In thy kind heart, forgotten be!

See Missionary Register, 1827, p. 453.

[132] Ibid. p. 449-453.