Memoires of the Right Rev Daniel Corrie

“Palamcottah, Jan. 28, 1836.

“I have been here now seven days, and have been endeavouring to form a distinct idea of the circumstances of this Mission. It appears, that from the first, expectations of redress of wrongs have been held out to such natives as sought aid from the Missionaries. Hence a Vakeel[174] has been employed at the charge of the mission, to ascertain particulars of complaint, and to make representations accordingly to the Tahsildars and in the cutchery[175] of the collector. And this practice has so increased, that Mr. Pettitt is chiefly occupied in hearing and arranging the temporal affairs of native applicants. The consequence has been that whole villages, or the greater part of the inhabitants of some villages, have “come over,” as the expression is, at once, to put themselves under Christian instruction ostensibly, but at the same time, to enjoy the protection referred to. Of the many thus reported, comparatively few have received baptism. In one village of 600, only forty are baptized.

“On enquiring of the assembled inspecting Catechists to-day, ‘How it came to pass, that of so many reported under Christian instruction, for several years, so few were really baptized?’—the answer given was, ‘Partly from the inattention or bad example of the Catechists; partly, that many being disappointed in their expectations of worldly benefit, drew back to heathenism; or, having obtained their object, became satisfied, and were not desirous of baptism.’

“It appears that little or no distinction is observed in the treatment of the baptized, and unbaptized. The Catechist marries the unbaptized when called upon, and also the baptized. In both cases a charm is put on the neck of the female, instead of a ring on the finger. The same services are observed at the burial of the baptized and unbaptized; except that in the former case, going to the house of the deceased, and more ceremony is observed. Some do not use the Church service over the unbaptized, but pray extempore. Mr. Rhenius in the early part of his Mission, used the service of the Church of England in baptism; and confirmed some young persons by the imposition of hands, as directed in our Confirmation-service; but afterwards omitted our forms altogether.

“The children of converts seem not to have been attended to, after the Scripture rule. Some persons having families, were reported, by a Catechist, as baptized seven years ago. Their children, neither then, nor since baptized. It seems that Mr. Rhenius has sent to all his Catechists and School-masters to come and pay their respects to the Bishop; and accordingly a considerable number came after breakfast. On Mr. Dent having called, I explained that I was the Inspector of the Church of England’s Missions; and that they having left it, what had I to do with them? One very plausibly answered, ‘That they worshipped the same Lord, and held the same faith, and preached the same Gospel as before.’ I asked if nothing was said in Scripture of the sin of schism? They answered, ‘Yes.’ I then said, ‘Was there no sin, that when one man in a village beat the drum to call the people to prayers, another should beat the same drum? When one began to pray, another should begin to pray?’ They owned this was wrong; but attempted to lay the blame on the Church Missionary Society’s catechists: but I observed from the case of the young man who came before me the other day, (a catechist of Mr. Rhenius’) that he had owned that he held public worship, at the same time with the Church Missionary catechist. A long examination of persons followed, which, with information before received, led me to address the party as follows:—‘That for fifteen years past, the word of God had been made known, and spread abroad in these parts by means of the Church Missionary Society. That many had become enlightened with the light of life. That Mr. Rhenius had been supplied during that time, with funds as a Missionary of the Church Missionary Society. That having separated from the Society, he left the place; and that during his absence all was peace in the mission. That the young man present, who wrote the letter, stating that the congregations were wishing for his return, admitted that he did not of his own knowledge write thus, but that the catechists, who signed the letter, told him so. That some of the Head-men whose names were affixed to the letter, told me, ‘that they knew not that it was a letter of recal, but [thought it] only a friendly letter of congratulation on his arrival at Arcot. That one of the inspecting catechists (then present, and now in Mr. Rhenius’ employment) had confessed having expressed to Mr. Tucker his sorrow for having signed the letter to Mr. Rhenius; and that he did not know that it was an invitation to come back, having read only a part of it; and was not aware how bad a man David Pillay is:—That a head-man present, had confessed just now, that if Mr. Pettit would have let him the land, and the palmyra-trees at Dobnavoor, for the money he wished (viz. four Rs. instead of ten Rs.) he would not have joined Mr. Rhenius:—That several other of Mr. Rhenius’ people present, had owned [to] having been, at different times, convicted of delinquencies:—That Mr. Rhenius had been told of the deceits practised upon him, but he would not believe it of those who invited him back. These things, in my presence, had been confessed by them: but he had come back, and all this division had followed. The Society would therefore never receive Mr. Rhenius again. That, for myself, I could not but grieve to think, how, in this way, Satan had prevailed to hinder the success of the gospel. That now the heathen laughed, and said, ‘The preachers of the Gospel of Peace, are quarrelling amongst themselves.’ That for those present, who by deceiving Mr. Rhenius, and bringing him back, had been the occasion of this evil, I should pray that God would give them repentance, that they might seek the pardon of this their great sin, and not finally perish among the unbelievers.”

“In one case of ninety-nine families, in two adjoining villages, only three families are baptized; and in some congregations not an individual is baptized.”

Two days after the date of this memorandum, the Bishop prepared to leave Palamcottah. He writes

“Jan. 30, 1836.

“My dawk is ordered for to-morrow evening, so that I begin to think of myself as on my way home again. I know not well whether any good has been accomplished by my visit, except convincing the people that the Church Missionary Society will not abandon the mission. The agents of Mr. R. had circulated far and wide that such would be the case. There is no end to the falsehoods propagated by his agents, and to which he gave indirect occasion.

“I have seen nothing of the country around, but from just a little evening’s drive; yet towards the west it is said to be interesting as to scenery, being towards the Ghauts. I am no hand at drawing, as you know, but this sketch will give you some idea of this station.”

“Feb. 1, Stageing Bungalow.

“Fifty-two miles on the way to Madras, and in good health. Thanks be to God! The dreariness of this place answers very well to my state of mind, and gives opportunity for looking back.... Mr. Peet and Mr. Bailey came over from Travancore.

“After the Bishop of Calcutta had been there and had plainly spoken out what reforms were considered necessary for the clergy, the two Metrans collected a hasty synod of their Church, and voted in a violent manner that they would have no reform, nor anything further to do with the missionaries. In consequence the labors of twenty years seem come to nothing. It is now, I believe, intended that the missionaries shall teach and preach as opportunity offers. If any of the clergy reform, of which they have now some hope, their way will be plain; but it remains to be seen. It had become necessary for Mr. Tucker to go over to see the Resident, and consult with him as to the protection it may be in his power, or be right for him to afford, to those who may turn from their errors to the truth. Mr. T. will not be above a week or ten days after me at Madras.

“Yesterday, I ordained John Devasagayam, priest. Mr. Tucker preached, and Messrs. Blackman, Pettitt, Peet, and Bailey, with Mr. Tucker, joined in the imposition of hands. The service was all new to me; I had to look out my places, which took my attention too much off from the sentiments expressed in the service. It was, however, on the whole a day of seriousness, and I hope of blessing. John preached in the evening in Tamil; his text was appropriate, Ephesians vi, 18, 19. I was told he gave a sketch of his training under Dr. John, the colleague of good Dr. Rottler at Tranquebar; and related the circumstances of his conversion, desired the congregation to pray for him, &c.

“After social prayer with the mission family and the catechists, I came away at half-past-eight. I arrived here, fifty-two miles, by nine this morning. By this you will judge how well these bearers carry; they go three before and three behind, and their stages are generally about twenty miles and sometimes thirty; which they accomplish without seeming at all distressed. To-morrow, d. v. I have some children to baptize at Madura, and then onward in the evening towards Trichinopoly, from whence I purpose writing again.”

“Verully Malay, Feb. 3, 1836.[176]

“I am to-day at a stageing Bungalow in the Tondeman’s country,—the title of an independent prince who retains his paternal inheritance independent of the Company, in name, and he is wise enough to be quiet, collect his own revenue, and live at peace with the lion. Yesterday, I sent off a letter to your beloved mother from Madura, and which I hope is before me; but am not certain, as I have come on pretty quick. I mentioned, in going from hence, a beautiful lake with a very tasty summer-house, on an Island in the middle of it,—in front of the Collector’s house at Madura. Yesterday was the annual Festival of the Idol at Madura; a float, with a very splendid temple erected upon it, was prepared on the lake. A gentleman present said it was like the Chinese Temples erected in St. James’s Park, when the allied Sovereigns were in England. The Idol was brought with great noise, and amidst a large concourse of people, from the Temple in the fort, above a mile distant, and placed on the float, which was then drawn by ropes, from the shore, twice round the lake. After a rest, the float was drawn towards the Island, where the Idol was to pass the evening, and the Temple and the entire bank of the lake to be illuminated at night. Vast crowds were going towards Madura, as I came away, to see the illumination; and all the Europeans were to be at Mr. Blackburne’s to view the sight. I felt no inducement to stay. Colonel Maclean was there with the Tondeman, as resident. Two American missionaries who were settled at Madura, came to breakfast, and staid till 11 o’clock conversing on missionary subjects. They are very self-denying and persevering in their labours: I was much taken with them. Two others of their party were gone to Ceylon for change, having lost their wives at Madura, within three months of their landing. I baptized a child of Mr. Hooper, the Judge, and saw the catechist of the Propagation Society. There is a branch of the Tanjore mission here, which has been much neglected of late years,—the Lord’s Supper has not been administered during two years past. I saw Mr. Rosen, the missionary of that Society in Tinnevelly. His sphere of labour is about 20 miles distant from Palamcottah. He came hither to see me, and brought me a statement of his mission. He is a Dane by nation, and a good man, but is deaf and quite inadequate to be alone.... The people of Tanjore are in a deplorable state of apathy, and want of spiritual life. I came away from Madura before 5 P. M., and reached my halting-stage by five this morning, when the bearers being ready, I came on hither, and am only 20 miles from Trichinopoly. I expect to be there by nine this evening, and to enjoy a comfortable bed at Mr. Blair’s, which I rather anticipate; for three disturbed nights add considerably to the natural tremulousness of my frame.”

“Trichinopoly, Thursday morning.

“I arrived here last night just at gun-fire. Mrs. Blair is, it seems, so much better as to have gone to the neighbourhood for change of air, and Mr. B. is with her; but everything was ready for me here, and I was glad to go at once to bed. This morning early, I was roused by the sweet sound of ‘fairy-like music:’ though, to be sure, the great drum rather dissipated the idea of fairies. The European barrack is, I find, near; but the most joyous event, is a letter this morning from Mr. Bainbridge, saying you are all well.”

“Tanjore, Feb. 6, 1836.

“You will know, I passed the whole of Thursday and yesterday, at Mr. Blair’s at Trichinopoly; he seems a very valuable man. There are fifteen families or so, who meet together on Tuesday evenings for religious improvement; and among the soldiers there is a Wesleyan, and a Church of England Society. In the latter, there are several of the officers of H. M. Regiment, who meet the men, and read prayers and a sermon. Finding there were so many pious people at the Station, I told the Chaplain we would have service last night. Accordingly, at a quarter past 6, we assembled in the church: there were not so few as 100 soldiers, and the church appeared filled, though not crowded, with officers and their families. My text was Psalm cxxx. 4. A chair was placed for me by the Communion-table, upon Heber’s grave. I was tired in body, and could feel nothing on any subject; but it was a very solemn occasion to me, that he, one of the flowers of human nature, should have been cut down so seemingly prematurely, and I, a withered stalk, left and put into his place. Surely God’s ways are not as man’s ways! From Heber all good of which man is capable, might have been expected, whilst I can only say, ‘my desire is to the remembrance of Thy name.’—He perfects strength in human weakness, and by things foolish in the eye of carnal reason, humbles man’s pride, and causes it to be acknowledged that the ‘excellency of the power is of Himself.’ This is my only, but—blessed be God!—my sufficient consolation in my office. May God make manifest his strength in my weakness!

“Did I tell you I went one evening to the Fort at Palamcottah, and had service with the few artillerymen? They seemed most attentive, and some of them much moved; and last Sunday some of them came to Church, though not ordered, and knelt in prayer, and appeared very attentive. Who knows but the arrow, shot at a venture, may fix a saving conviction in them? May it prove so!”

“Tanjore, Feby. 7th, 1836.

“I have had a very fatiguing morning. At half-past seven we went to Tamil service; after morning prayer I preached on the latter part of 1 Cor. xi. Mr. Coombes interpreting for me. After service the Lord’s Supper was administered to upwards of 200 Native christians. Among them were three of the hitherto nonconformists, the most intelligent of the whole christian community; Pakianaden the native judge, Warswasyanaden, the native priest; and Thomas, head catechist. What effect their conformity will have on the rest, remains to be seen; but my object in coming hither at this time seems gained. Thanks to God! There is a disposition, I fear, to require personal apologies from them: if this is done, more inconvenience will arise; and surely we should be content, if the principle of caste be yielded by them. The service was not over till after eleven. I feel that if I were to attend the afternoon-service, and preach as intended, I should probably have fever; and, with the journey before me, I remain at home all the afternoon.

“Monday. The country generally is uninteresting and thinly peopled, but all last night we seemed passing through a town: the fertility of the Tanjore country is proverbial. Soon after day, we arrived at a village where all was bustle and activity: it is their Idol festival. A car very much decorated, and much more in the style of a triumphal car than any they have in the north, was being dragged through the street, with frequent discharges of heavy pieces, or fireworks. The bearers took me down a lane to avoid the crowd, or perhaps that my feringee[177] presence might not offend the god. I am staying over the day on the border of the Tanjore country. In the evening cross the Coleroon, and shall reach Porto Novo by nine or ten. Last night I slept very little—my thoughts were much with you. Sir H. Montgomery has sent a peon[178] to attend me through each of the three stages under him: this civility saves me trouble, and secures what I may want.

“Tuesday. Porto Novo. This is a very interesting place, close on the sea. I proceed to Cuddalore this evening and from thence, to-morrow, go to Sadras. I shall not probably write again, as I shall be as soon at Madras as the post.”

The Bishop reached Madras on the 12th of February, but not without having suffered from the fatigue inseparable from so long a journey. He considered himself, however, to have been amply compensated for all the expence and exhaustion which he had encountered, since, if no other good should result, his visit to Palamcottah and Tanjore had brought to light the real state of the missions there. With reference therefore to that subject, he writes

“Madras, Feb. 17, 1836.

“We have many hundred Native christians here, and in the provinces to the southward, many thousands; but they are in a most deplorably low state as to true religion.... In Tanjore, of nearly 5,000 professed christians, scarcely one is known to be spiritually-minded; and in Tinnevelly, of the 10,000 reported christians, very few indeed are really converted to God. Of them all, not above 2,000 men, women and children included, are baptized, though all are treated as christians. The old missions in that quarter are also in a low state; and in the most southern point 3,000 descendants of the first converts have returned to heathenism, and are more opposed to attempts at their conversion than those who never heard of Christ.... Afflicting as is the state of these people, there is no room for discouragement. We must endeavour to do them good with more simplicity and diligence. I have heard here of a very characteristic remark of Bishop Turner. When asked what he thought of the Tanjore christians? He answered, That he thought the best way of dealing with them would be, to excommunicate them all, and begin the work of conversion anew.”

The causes which mainly contributed to this state of things seem to have been, the worldly advantages and protection connected with the profession of christianity in Southern India, and the want of a sufficient number of competent missionaries. Worldly advantages have always been found to call forth the duplicity of the native character, and to lead them for unworthy ends to place themselves under christian instruction.[179] In this case the number of self-seekers seems to have been so great, that, with every desire to do so, it became utterly impracticable for a few missionaries to give adequate attention to every individual native who might offer himself for instruction. The employment of, and trusting to, native catechists became thus unavoidable, to a much greater extent than under different circumstances could have happened. Then, as these in their turn betrayed the confidence placed in them, by practising as much deception as the pretended catechumens could do; and as those who visited these localities on behalf of the missionary societies, could in most cases hold intercourse with the natives themselves, only through an interpreter, the inspectors of the mission were the more easily misled by outward appearances, and interested representations. It were doubtless no difficult matter to suggest, that if a greater degree of caution had been used in the first instance, on the part of the missionaries, some of the evils which the Bishop found in operation might have been prevented; but it is to be feared that the blame must ultimately rest on that lukewarmness in christians, which has never yet supplied missionaries in numbers at all commensurate with the magnitude of the work to be done; nor funds adequate to the efficient support of the few missionaries who have gone forth.