The district or county of Hoogli and Howrah, opposite Calcutta and Barrackpore, of which Serampore is the central port, swarms with a population, chiefly Hindoo but partly Mussulman, unmatched for density in any other part of the world. If, after years of a decimating fever, each of its 1701 square miles still supports nearly a thousand human beings or double the proportion of Belgium, we cannot believe that it was much less dense at the beginning of the century. From Howrah, the Surrey side of Calcutta, up to Hoogli the county town, the high ridge of mud between the river and the old channel of the Ganges to the west, has attracted the wealthiest and most intellectually active of all the Bengalees. Hence it was here that Portuguese and Dutch, French and English, and Danish planted their early factories. The last to obtain a site of twenty acres from the moribund Mussulman Government at Moorshedabad was Denmark, two years before Pla.s.sey. In the half century the hut of the first Governor sent from Tranquebar had grown into the "beautiful little town" which delighted the first Baptist missionaries. Its inhabitants, under only British administration since 1845, now number 45,000. Then they were much fewer, but then even more than now the town was a centre of the Vishnoo-worship of Jagganath, second only to that of Pooree in all India. Not far off, and now connected with the port by railway, is the foul shrine of Tarakeswar, which attracts thousands of pilgrims, many of them widows, who measure the road with their prostrate bodies dripping from the bath.

Commercially Serampore sometimes distanced Calcutta itself, for all the foreign European trade was centred in it during the American and French wars, and the English civilians used its investments as the best means of remitting their savings home. When the missionaries landed there was nothing but a Portuguese Catholic church in the settlement, and the Governor was raising subscriptions for that pretty building in which Carey preached till he died, and the spire of which the Governor-General is said to have erected to improve the view of the town from the windows of his summer palace at Barrackpore opposite.

Removed from the rural obscurity of a Bengali village, where the cost of housing, clothing, and living was small, to a town in the neighbourhood of the capital much frequented by Europeans, Carey at once adapted the practical details of his communistic brotherhood to the new circ.u.mstances. With such wisdom was he aided in this by the business experience of Marshman and Ward, that a settlement was formed which admitted of easy development in correspondence with the rapid growth of the mission. At first the community consisted of ten adults and nine children. Grant had been carried off in a fever caused by the dampness of their first quarters. The promising Brunsdon was soon after removed by liver complaint caught from standing on an unmatted floor in the printing-office. Fountain, who at first continued the mission at Dinapoor, soon died there a happy death. Thomas had settled at Beerbhoom, but joined the Serampore brethren in time to do good though brief service before he too was cut off. But, fortunately as it proved for the future, Carey had to arrange for five families at the first, and this is how it was done as described by Ward:--

"The renting of a house, or houses, would ruin us. We hoped therefore to have been able to purchase land, and build mat houses upon it; but we can get none properly situated. We have in consequence purchased of the Governor's nephew a large house in the middle of the town for Rs.6000, or about 800; the rent in four years would have amounted to the purchase. It consists of a s.p.a.cious verandah (portico) and hall, with two rooms on each side. Rather more to the front are two other rooms separate, and on one side is a storehouse, separate also, which will make a printing-office. It stands by the river-side upon a pretty large piece of ground, walled round, with a garden at the bottom, and in the middle a fine tank or pool of water. The price alarmed us, but we had no alternative; and we hope this will form a comfortable missionary settlement. Being near to Calcutta, it is of the utmost importance to our school, our press, and our connection with England."

"From hence may the Gospel issue and pervade all India," they wrote to Fuller. "We intend to teach a school, and make what we can of our press. The paper is all arrived, and the press, with the types, etc., complete. The Bible is wholly translated, except a few chapters, so that we intend to begin printing immediately, first the New and then the Old Testament. We love our work, and will do all we can to lighten your expenses."

This house-chapel, with two acres of garden land and separate rooms on either side, continued till 1875 to be the nucleus of the settlement afterwards celebrated all over South Asia and Christendom. The chapel is still sacred to the worship of G.o.d. The separate rooms to the left, fronting the Hoogli, became enlarged into the stately residence of Mr.

John Marshman, C.S.I., and his two successors in the Friend of India, while beyond were the girl's school, now removed, the residence of Dr.

Joshua Marshman before his death, and the boys' school presented to the mission by the King of Denmark. The separate rooms to the right grew into the press; farther down the river was the house of the Lady Rumohr who became Carey's second wife, with the great paper-mill behind; and, still farther, the second park in which the Serampore College was built, with the princ.i.p.al's house in which Carey died, and a hostel for the Native Christian students behind. The whole settlement finally formed a block of at least five acres, with almost palatial buildings, on the right bank of the Hoogli, which, with a breadth of half a mile when in flood, rolls between it and the Governor-General's summer house and English-like park of Barrackpore. The original two acres became Carey's Botanic Garden; the houses he surrounded and connected by mahogany trees, which grew to be of umbrageous beauty. His favourite promenade between the chapel and the mill, and ultimately the college, was under an avenue of his own planting, long known as "Carey's Walk."

The new colleagues who were to live with him in loving brotherhood till death removed the last in 1837 were not long in attracting him. The two were worthy to be a.s.sociated with him, and so admirably supplemented his own deficiencies that the brotherhood became the most potent and permanent force in India. He thus wrote to Fuller his first impressions of them, with a loving self-depreciation:--"Brother Ward is the very man we wanted: he enters into the work with his whole soul. I have much pleasure in him, and expect much from him. Brother Marshman is a prodigy of diligence and prudence, as is also his wife in the latter: learning the language is mere play to him; he has already acquired as much as I did in double the time." After eight months of study and evangelising work they are thus described:--"Our brother Marshman, who is a true missionary, is able to talk a little; he goes out frequently, nay almost every day, and a.s.saults the fortress of Satan. Brother Brunsdon can talk a little, though not like Marshman.

Brother Ward is a great prize; he does not learn the language so quickly, but he is so holy, so spiritual a man, and so useful among the children."

Thus early did Carey note the value of Hannah Marshman, the first woman missionary to India. Granddaughter of the Baptist minister of Crockerton in Wiltshire, she proved to be for forty-six years at once a loving wife, and the equal of the three missionaries of Christ and of civilisation whom she aided in the common home, in the schools, in the congregation, in the Native Christian families, and even, at that early time, in purely Hindoo circles. Without her the mission must have been one-sided indeed. It gives us a pathetic interest to turn to her household books, where we find entered with loving care and thoughtful thrift all the daily details which at once form a valuable contribution to the history of prices, and show how her "prudence" combined with the heroic self-denial of all to make the Serampore mission the light of India. Ward's journal supplies this first sketch of the brotherhood, who realised, more than probably any in Protestant, Romanist, or Greek hagiology, the life of the apostolic community in Jerusalem:--

"January 18, 1800.--This week we have adopted a set of rules for the government of the family. All preach and pray in turn; one superintends the affairs of the family for a month, and then another; brother Carey is treasurer, and has the regulation of the medicine chest; brother Fountain is librarian. Sat.u.r.day evening is devoted to adjusting differences, and pledging ourselves to love one another. One of our resolutions is, that no one of us do engage in private trade; but that all be done for the benefit of the mission...

"August 1.--Our labours for every day are now regularly arranged. About six o'clock we rise; brother Carey to his garden; brother Marshman to his school at seven; brother Brunsdon, Felix, and I, to the printing-office. At eight the bell rings for family worship: we a.s.semble in the hall; sing, read, and pray. Breakfast. Afterwards, brother Carey goes to the translation, or reading proofs: brother Marshman to school, and the rest to the printing-office. Our compositor having left us, we do without: we print three half-sheets of 2000 each in a week; have five pressmen, one folder, and one binder.

At twelve o'clock we take a luncheon; then most of us shave and bathe, read and sleep before dinner, which we have at three. After dinner we deliver our thoughts on a text or question: this we find to be very profitable. Brother and sister Marshman keep their schools till after two. In the afternoon, if business be done in the office, I read and try to talk Bengali with the brammhan. We drink tea about seven, and have little or no supper. We have Bengali preaching once or twice in the week, and on Thursday evening we have an experience meeting. On Sat.u.r.day evening we meet to compose differences and transact business, after prayer, which is always immediately after tea. Felix is very useful in the office; William goes to school, and part of the day learns to bind. We meet two hours before breakfast on the first Monday in the month, and each one prays for the salvation of the Bengal heathen. At night we unite our prayers for the universal spread of the Gospel."

The "Form of Agreement" which regulated the social economy and spiritual enterprise of the brotherhood, and also its legal relations to the Baptist Society in England, deserves study, in its divine disinterestedness, its lofty aims, and its kindly common sense. Fuller had pledged the Society in 1798 to send out 360 a year for the joint family of six missionaries, their wives, and children. The house and land at Serampore cost the Society Rs.6000. On Grant's death, leaving a widow and two children, the five missionaries made the first voluntary agreement, which "provided that no one should trade on his own private account, and that the product of their labour should form a common fund to be applied at the will of the majority, to the support of their respective families, of the cause of G.o.d around them, and of the widow and family of such as might be removed by death." The first year the schools and the press enabled the brotherhood to be more than self-supporting. In the second year Carey's salary from the College of Fort-William, and the growth of the schools and press, gave them a surplus for mission extension. They not only paid for the additional two houses and ground required by such extension, but they paid back to the Society all that it had advanced for the first purchase in the course of the next six years. They acquired all the property for the Serampore Mission, duly informing the home Committee from time to time, and they vested the whole right, up to Fuller's death in 1815, in the Society, "to prevent the premises being sold or becoming private property in the families." But "to secure their own quiet occupation of them, and enable them to leave them in the hands of such as they might a.s.sociate with themselves in their work, they declared themselves trustees instead of proprietors."

The agreement of 1800 was expanded into the "Form of Agreement" of 1805 when the spiritual side of the mission had grown. Their own authoritative statement, as given above, was lovingly recognised by Fuller. In 1817, and again in 1820, the claims of aged and dest.i.tute relatives, and the duty of each brother making provision for his own widow and orphans, and, occasionally, the calls of pity and humanity, led the brotherhood to agree that "each shall regularly deduct a tenth of the net product of his labour to form a fund in his own hands for these purposes." We know nothing in the history of missions, monastic or evangelical, which at all approaches this in administrative perfectness as well is in Christlike self-sacrifice. It prevents secularisation of spirit, stimulates activity of all kinds, gives full scope to local ability and experience, calls forth the maximum of local support and propagation, sets the church at home free to enter incessantly on new fields, provides permanence as well as variety of action and adaptation to new circ.u.mstances, and binds the whole in a holy bond of prayerful co-operation and loving brotherhood. This Agreement worked for seventeen years, with a success in England and India which we shall trace, or as long as Fuller, Ryland, and Sutcliff lived "to hold the ropes," while Carey, Marshman, and Ward excavated the mine of Hindooism.

The spiritual side of the Agreement we find in the form which the three drew up in 1805, to be read publicly at all their stations thrice every year, on the Lord's Day. It is the ripe fruit of the first eleven years of Carey's daily toil and consecrated genius, as written out by the fervent pen of Ward. In the light of it the whole of Carey's life must be read. In these concluding sentences the writer sketches Carey himself:--"Let us often look at Brainerd in the woods of America, pouring out his very soul before G.o.d for the perishing heathen, without whose salvation nothing could make you happy. Prayer, secret, fervent, believing prayer, lies at the root of all personal G.o.dliness. A competent knowledge of the languages current where a missionary lives, a mild and winning temper, and a heart given up to G.o.d in closet religion; these, these are the attainments which more than all knowledge or all other gifts, will fit us to become the instruments of G.o.d in the great work of human redemption. Finally, let us give ourselves unreservedly to this glorious cause. Let us never think that our time, our gifts, our strength, our families, or even the clothes we wear are our own. Let us sanctify them all to G.o.d and His cause. Oh!

that He may sanctify us for His work. Let us for ever shut out the idea of laying up a cowrie (mite) for ourselves or our children. If we give up the resolution which was formed on the subject of private trade, when we first united at Serampore, the mission is from that hour a lost cause. Let us continually watch against a worldly spirit, and cultivate a Christian indifference towards every indulgence. Rather let us bear hardness as good soldiers of Jesus Christ. No private family ever enjoyed a greater portion of happiness, even in the most prosperous gale of worldly prosperity, than we have done since we resolved to have all things in common. If we are enabled to persevere in the same principles, we may hope that mult.i.tudes of converted souls will have reason to bless G.o.d to all eternity for sending His Gospel into this country."

Such was the moral heroism, such the spiritual aim of the Serampore brotherhood; how did it set to work?

CHAPTER VI

THE FIRST NATIVE CONVERTS AND CHRISTIAN SCHOOLS

1800-1810

A carpenter the first Bengali convert--Krishna Pal's confession--Caste broken for the first time--Carey describes the baptism in the Hoogli--The first woman convert--The first widow convert--The first convert of writer caste--The first Christian Brahman--The first native chapel--A Bengali "experience" meeting--Carey founding a new community as well as church--Marriage difficulties solved--The first native Christian marriage feast in North India--Hindoo Christian death and burial--The first Christian schools and school-books in North India--The first native Sunday school--Boarding schools for the higher education of country-born Christians--Carey on the mixed Portuguese, Eurasians, and Armenians--The Benevolent Inst.i.tution for dest.i.tute children of all races--A hundred schools--English only postponed--Effect on native opinion and action--The leaven of the Kingdom--The Mission breaks forth into five at the close of 1810.

For seven years Carey had daily preached Christ in Bengali without a convert. He had produced the first edition of the New Testament. He had reduced the language to literary form. He had laid the foundations in the darkness of the pit of Hindooism, while the Northamptonshire pastors, by prayer and self-sacrifice, held the ropes. The last disappointment was on 25th November 1800, when "the first Hindoo"

catechumen, Fakeer, offered himself for baptism, returned to his distant home for his child, and appeared no more, probably "detained by force." But on the last Sunday of that year Krishna Pal was baptised in the Hoogli and his whole family soon followed him. He was thirty-five years of age. Not only as the first native Christian of North India of whom we have a reliable account, but as the first missionary to Calcutta and a.s.sam, and the first Bengali hymn-writer, this man deserves study.

Carey's first Hindoo convert was three years younger than himself, or about thirty-six, at baptism. Krishna Pal, born in the neighbouring French settlement of Chandernagore, had settled in the suburbs of Serampore, where he worked as a carpenter. Sore sickness and a sense of sin led him to join the Kharta-bhojas, one of the sects which, from the time of Gautama Buddha, and of Chaitanya, the reformer of Nuddea, to that of Nanak, founder of the Sikh brotherhood have been driven into dissent by the yoke of Brahmanism. Generally worshippers of some form of Vishnoo, and occasionally, as in Kabeer's case, influenced by the monotheism of Islam, these sects begin by professing theism and opposition to caste, though Hindooism is elastic enough to keep them always within its pale and ultimately to absorb them again. For sixteen years Krishna Pal was himself a gooroo of the Ghospara sect, of which from Carey's to Duff's earlier days the missionaries had a hope which proved vain. He recovered from sickness, but could not shake off the sense of the burden of sin, when this message came to him, and, to his surprise, through the Europeans--"Jesus Christ came into the world to save sinners." At the same time he happened to dislocate his right arm by falling down the slippery side of his tank when about to bathe.

He sent two of the children to the Mission House for Thomas, who immediately left the breakfast table at which the brethren had just sat down, and soon reduced the luxation, while the sufferer again heard the good news that Christ was waiting to heal his soul, and he and his neighbour Gokool received a Bengali tract. He himself thus told the story:--"In this paper I read that he who confesseth and forsaketh his sins, and trusteth in the righteousness of Christ, obtains salvation.

The next morning Mr. Carey came to see me, and after inquiring how I was, told me to come to his house, that he would give me some medicine, by which, through the blessing of G.o.d, the pain in my arm would be removed. I went and obtained the medicine, and through the mercy of G.o.d my arm was cured. From this time I made a practice of calling at the mission house, where Mr. Ward and Mr. Felix Carey used to read and expound the Holy Bible to me. One day Dr. Thomas asked me whether I understood what I heard from Mr. Ward and Mr. Carey. I said I understood that the Lord Jesus Christ gave his life up for the salvation of sinners, and that I believed it, and so did my friend Gokool. Dr. T. said, 'Then I call you brother--come and let us eat together in love.' At this time the table was set for luncheon, and all the missionaries and their wives, and I and Gokool, sat down and ate together."

The servants spread the news, most horrible to the people, that the two Hindoos had "become Europeans," and they were a.s.saulted on their way home. Just thirty years after, in Calcutta, the first public breach of caste by the young Brahman students of Duff raised a still greater commotion, and resulted in the first converts there. Krishna Pal and his wife, his wife's sister and his four daughters; Gokool, his wife, and a widow of forty who lived beside them, formed the first group of Christian Hindoos of caste in India north of Madras. Two years after Krishna Pal sent to the Society this confession of his faith.

Literally translated, it is a record of belief such as Paul himself might have written, ill.u.s.trated by an apostolic life of twenty-two years. The carpenter's confession and dedication has, in the original, an exquisite tenderness, reflected also in the hymn[11] which he wrote for family worship:--

"SERAMPORE, 12th Oct. 1802.

"To the brethren of the church of our Saviour Jesus Christ, our souls'

beloved, my affectionately embracing representation. The love of G.o.d, the gospel of Jesus Christ, was made known by holy brother Thomas. In that day our minds were filled with joy. Then judging, we understood that we were dwelling in darkness. Through the door of manifestation we came to know that, sin confessing, sin forsaking, Christ's righteousness embracing, salvation would be obtained. By light springing up in the heart, we knew that sinners becoming repentant, through the sufferings of Christ, obtain salvation. In this rejoicing, and in Christ's love believing, I obtained mercy. Now it is in my mind continually to dwell in the love of Christ: this is the desire of my soul. Do you, holy people, pour down love upon us, that as the chatookee we may be satisfied.[12] I was the vilest of sinners: He hath saved me. Now this word I will tell to the world. Going forth, I will proclaim the love of Christ with rejoicing. To sinners I will say this word: Here sinner, brother! Without Christ there is no help. Christ, the world to save, gave his own soul! Such love was never heard: for enemies Christ gave his own soul! Such compa.s.sion, where shall we get?

For the sake of saving sinners he forsook the happiness of heaven. I will constantly stay near him. Being awakened by this news, I will constantly dwell in the town of joy. In the Holy Spirit I will live: yet in Christ's sorrow I will be sorrowful. I will dwell along with happiness, continually meditating on this;--Christ will save the world!

In Christ not taking refuge, there is no other way of life. I was indeed a sinner, praise not knowing.--This is the representation of Christ's servant,

"KRISTNO."

Such is the first epistle of the Church of India. Thus the first medical missionary had his reward; but the joy proved to be too much for him. When Carey led Krishna and his own son Felix down into the water of baptism the ravings of Thomas in the schoolhouse on the one side, and of Mrs. Carey on the other, mingled with the strains of the Bengali hymn of praise. The Mission Journal, written by Ward, tells with graphic simplicity how caste as well as idol-worship was overcome not only by the men but the women representatives of a race whom, thirty years after, Macaulay described as dest.i.tute of courage, independence, and veracity, and bold only in deceit. Christ is changing all that.

"Nov. 27.--Krishna, the man whose arm was set, overtook Felix and me, and said he would come to our house daily for instruction; for that we had not only cured his arm, but brought him the news of salvation...

"Dec. 5.--Yesterday evening Gokool and Krishna prayed in my room. This morning Gokool called upon us, and told us that his wife and two or three more of his family had left him on account of the gospel. He had eaten of Krishna's rice, who being of another caste, Gokool had lost his. Krishna says his wife and family are all desirous of becoming Christians. They declare their willingness to join us, and obey all our Saviour's commands. Gokool and his wife had a long talk; but she continued determined, and is gone to her relations.

"Dec. 6.--This morning brother Carey and I went to Krishna's house.

Everything was made very clean. The women sat within the house, the children at the door, and Krishna and Gokool with brother Carey and I in the court. The houses of the poor are only calculated for sleeping in. Brother Carey talked; and the women appeared to have learned more of the gospel than we expected. They declared for Christ at once.

This work was new, even to brother Carey. A whole family desiring to hear the gospel, and declaring in favour of it! Krishna's wife said she had received great joy from it.

"Lord's-day, Dec. 7.--This morning brother Carey went to Krishna's house, and spoke to a yard full of people, who heard with great attention though trembling with cold. Brother Brunsdon is very poorly.

Krishna's wife and her sister were to have been with us in the evening; but the women have many scruples to sitting in the company of Europeans. Some of them scarcely ever go out but to the river; and if they meet a European run away. Sometimes when we have begun to speak in a street, some one desires us to remove to a little distance; for the women dare not come by us to fill their jars at the river. We always obey...

"Dec. 11.--Gokool, Krishna, and family continue to seek after the Word, and profess their entire willingness to join us. The women seem to have learnt that sin is a dreadful thing, and to have received joy in hearing of Jesus Christ. We see them all every day almost. They live but half a mile from us. We think it right to make many allowances for ignorance, and for a state of mind produced by a corrupt superst.i.tion.

We therefore cannot think of demanding from them, previous to baptism, to more than a profession of dependence on Christ, from a knowledge of their need of Him, and submission to Him in all things. We now begin to talk of baptism. Yesterday we fixed upon the spot, before our gate, in the river. We begin to talk also of many other things concerning the discipled natives. This evening Felix and I went to Gokool's house.

Krishna and his wife and a brammhan were present. I said a little.

Felix read the four last chapters of John to them, and spoke also. We sat down upon a piece of mat in the front of the house. (No chairs.) It was very pleasant. To have natives who feel a little as we do ourselves, is so new and different. The country itself seems to wear a new aspect to me...

"Dec. 13.--This evening Felix and I went to see our friends Gokool and Krishna. The latter was out. Gokool gave a pleasing account of the state of his mind, and also of that of Krishna and his family. While we were there, Gokool's gooroo (teacher) came for the first time since his losing caste. Gokool refused to prostrate himself at his feet while he should put his foot on his head; for which his gooroo was displeased...

"Dec. 22.--This day Gokool and Krishna came to eat tiffin (what in England is called luncheon) with us, and thus publicly threw away their caste. Brethren Carey and Thomas went to prayer with the two natives before they proceeded to this act. All our servants were astonished: so many had said that n.o.body would ever mind Christ or lose caste.

Brother Thomas has waited fifteen years, and thrown away much upon deceitful characters: brother Carey has waited till hope of his own success has almost expired; and after all, G.o.d has done it with perfect ease! Thus the door of faith is open to the gentiles; who shall shut it? The chain of the caste is broken; who shall mend it?"

Carey thus describes the baptism:--"Dec. 29.--Yesterday was a day of great joy. I had the happiness to desecrate the Gunga, by baptising the first Hindoo, viz. Krishna, and my son Felix: some circ.u.mstances turned up to delay the baptism of Gokool and the two women. Krishna's coming forward alone, however, gave us very great pleasure, and his joy at both ordinances was very great. The river runs just before our gate, in front of the house, and, I think, is as wide as the Thames at Gravesend. We intended to have baptised at nine in the morning; but, on account of the tide, were obliged to defer it till nearly one o'clock, and it was administered just after the English preaching. The Governor and a good number of Europeans were present. Brother Ward preached a sermon in English, from John v. 39--'Search the Scriptures.'

We then went to the water-side, where I addressed the people in Bengali; after having sung a Bengali translation of 'Jesus, and shall it ever be?' and engaging in prayer. After the address I administered the ordinance, first to my son, then to Krishna. At half-past four I administered the Lord's Supper; and a time of real refreshing it was...

"Thus, you see, G.o.d is making way for us, and giving success to the word of His grace! We have toiled long, and have met with many discouragements; but, at last, the Lord has appeared for us. May we have the true spirit of nurses, to train them up in the words of faith and sound doctrine! I have no fear of any one, however, in this respect, but myself. I feel much concerned that they may act worthy of their vocation, and also that they may be able to teach others. I think it becomes us to make the most of every one whom the Lord gives us."

Jeymooni, Krishna's wife's sister, was the first Bengali woman to be baptised, and Rasoo, his wife, soon followed; both were about thirty-five years old. The former said she had found a treasure in Christ greater than anything in the world. The latter, when she first heard the good news from her husband, said "there was no such sinner as I, and I felt my heart immediately unite to Him. I wish to keep all His commands so far as I know them." Gokool was kept back for a time by his wife, Komal, who fled to her father's, but Krishna and his family brought in, first the husband, then the wife, whose simplicity and frankness attracted the missionaries. Unna, their widowed friend of forty, was also gathered in, the first of that sad host of victims to Brahmanical cruelty, l.u.s.t, and avarice, to whom Christianity has ever since offered the only deliverance. Of 124,000,000 of women in India in 1881, no fewer than 21,000,000 were returned by the census as widows, of whom 669,000 were under nineteen years, 286,000 were under fifteen, and 79,000 were under nine, all figures undoubtedly within the appalling truth. Jeymooni and Unna at once became active missionaries among their country-women, not only in Serampore but in Chandernagore and the surrounding country.

The year 1800 did not close without fruit from the other and higher castes. Petumber Singh, a man of fifty of the writer caste, had sought deliverance from sin for thirty years at many a Hindoo shrine and in many a Brahmanical scripture. One of the earliest tracts of the Serampore press fell into his hands, and he at once walked forty miles to seek fuller instruction from its author. His baptism gave Carey just what the mission wanted, a good schoolmaster, and he soon proved to be, even before Krishna in time, the first preacher to the people.

Of the same writer caste were Syam Da.s.s, Petumber Mitter, and his wife Draupadi, who was as brave as her young husband. The despised soodras were represented by Syam's neighbour, Bharut, an old man, who said he went to Christ because he was just falling into h.e.l.l and saw no other way of safety. The first Mohammedan convert was Peroo, another neighbour of Syam Da.s.s. From the spot on the Soondarbans where Carey first began his life of missionary farmer, there came to him at the close of 1802, in Calcutta, the first Brahman who had bowed his neck to the Gospel in all India up to this time, for we can hardly reckon Kiernander's case. Krishna Prosad, then nineteen, "gave up his friends and his caste with much fort.i.tude, and is the first Brahman who has been baptised. The word of Christ's death seems to have gone to his heart, and he continues to receive the Word with meekness." The poita or sevenfold thread which, as worn over the naked body, betokened his caste, he trampled under foot, and another was given to him, that when preaching Christ he might be a witness to the Brahmans at once that Christ is irresistible and that an idol is nothing in the world. This he voluntarily ceased to wear in a few years. Two more Brahmans were brought in by Petumber Singhee in 1804, by the close of which year the number of baptised converts was forty-eight, of whom forty were native men and women. With the instinct of a true scholar and Christian Carey kept to the apostolic practice, which has been too often departed from--he consecrated the convert's name as well as soul and body to Christ. Beside the "Hermes" of Rome to whom Paul sent his salutation, he kept the "Krishna" of Serampore and Calcutta.

The first act of the first convert, Krishna Pal, was of his own accord to build a house for G.o.d immediately opposite his own, the first native meeting-house in Bengal. Carey preached the first sermon in it to twenty natives besides the family. On the side of the high road, along which the car of Jagganath is dragged every year, the missionaries purchased a site and built a preaching place, a school, a house for Gokool, and a room for the old widow, at the cost of Captain Wickes, who had rejoiced to witness their baptism. The Brahman who owned the neighbouring land wished to sell it and leave the place, "so much do these people abhor us." This little purchase for 6 grew in time into the extensive settlement of Jannagur, where about 1870 the last of Carey's converts pa.s.sed away.

From its native chapel, and in its village tank, many Hindoos have since been led by their own ordained countrymen to put on Christ. In time the church in the chapel on the Hoogli became chiefly European and Eurasian, but on the first Sunday of the year, the members of both churches meet together for solemn and joyful communion, when the services are alternately in Bengali and English.

The longing for converts now gave place to anxiety that they might continue to be Christians indeed. As in the early Corinthian Church, all did not perceive at once the solemnities of the Lord's Supper.