Proceedings of the Church Missionary Society for Africa and the East...

enables us quietly to correct many of their erroneous notions. One of them to-night asked the meaning of the strong bulls of Bashan in Psalm xxii. When told that it was a figurative expression for the rulers among the Jews, and that the Psalm was a prophetical announcement of the conduct of those powerful and wicked men toward Christ, he observed: But if what is prophesied must be fulfilled, then these men acted from necessity; therefore wickedness ought not to be charged on them." This led me to illustrate the distinction between foreknowledge and causation, and between liberty and necessity. I proved to him, that the foreknowledge of God neither necessarily destroyed the liberty nor nullified the responsibility of man; yet that, while each man was accountable for his deeds, God often overruled the wickedness of man, to the promotion of His own glory and the good of His

creatures.

To the preceding Extracts, describing the general course of operations in this Mission, we shall add a variety of passages from Mrs. Farrar's communications; exhibiting, from her more intimate intercourse with the Natives, the character of their minds and domestic habits. The following simple narrative describes the

Exposure of a Native Astrologer. Jan. 16, 1836-Baba Deekshit paid me a visit of several hours. Our conversation turned chiefly upon the manners, customs, arts, and sciences, of my own country. I showed him the map of the world. It was matter of astonishment to him, that a people inhabiting so insignificant a spot upon the face of the globe should have attained to such power and eminence; but he thought he had found out one whose science far surpassed all our science. He told me he knew an astrologer who could tell me my inward thoughts. I told him this man might deceive others into the belief that he could do this; but to discern the thoughts of others belonged to God alone. He told me I should see and judge for myself. Accordingly, to-day, the Baba came, and brought the astrologer; who measured the sun's altitude, consulted the almanac, and sat down to his calculations. Mean

time, I had written upon a slip of paper the simple question, Is there any water in this well?' In answer to this simple question, the astrologer said it was about one dear to me, in a foreign country-one or two persons: they were noble and good, of middle age, &c. This was mixed up with something about fishes and friendship, the asylum of kings, the dwelling of the gods, &c. When the astrologer's answer was concluded, and I had produced my question, all, except the sage himself, agreed it was not answered. The man began to try to point out that there was some connexion between fishes and a well; but I observed to him, that when, on so simple a question, so much had been said and written, it was not difficult, after the question was made known, to make it agree with some point or other which had been mentioned. My question had been about an indifferent, inanimate object: he had made it appear that it was about a person to whom I was attached. I pointed out to Baba Deekshit, and the others, how easy it would be for one deout the particular disposition and cirvoting himself to such an object to find cumstances of an individual; to gather dexterously from that individual himself a few hints as to the nature of the question he might put: for instance, in my case, the astrologer, knowing that I came from a foreign country, and probably knowing also that my husband was now travelling, had told me that my thought was about some absent one whom I loved. No one could say this was the proper answer to the question, "Is there any water in this well?" But if, with the chief answer to the question, he was allowed to mix up heaven and earth, and all that is in the world, it was easy, after the question was produced, to make it bear somewhere: it was easy to deceive those willing to be deceived. To the astrologer, I said I could not approve of his works; that there was no connexion between the planets and my thoughts; and to arrogate to himself that power of discerning thoughts, which belonged to God alone, was highly reprehensible. Thus I endeavoured to reprove the unfruitful works of darkness: but though my only object in putting the question to the astrologer was, that my friends, to the glory of God, might be undeceived, I am not satisfied I acted a right in having

vouring to convey information to their minds. We are very desirous of making Christian Psalmody attractive to the Natives; and Mr. Warth, who understands music well, is introducing improvements into our plans, which will, I hope, be of great service.

The following incidents, narrated by Mrs. Farrar, some of them of a trying nature, will evince the feelings of the Natives in regard to Education:

Jan. 5,1836-Last night, I called upon a poor woman, who began making excuses, not because she does not, but because she does, send her daughters to school. She said their father was dead, and she was very poor; so she let them learn to read and write, though it was not the custom of this country. She meant, that she allowed her girls to attend the school for the sake of the maintenance received there; but she evidently thought learning to read and write was a thing girls should be ashamed of. This shows what value is placed on Female Education at Nassuck.

Jan. 13 -While I was reading with the Pundit, he told me he heard a girl, who was sitting at work with her companions in the adjoining room, use some very improper language. I went to the girls, and rebuked them for disputing; and, taking the work from her who was the greatest culprit, desired her to leave the room. I could not have allotted a gentler punishment; but the girl was so much offended, that she went home, threatening she would not come to school again. In the evening, I went to her mother, and spoke to her on the greatness of the sins so prevalent among them. I was sorry to find that the of fender herself had gone to bury the remembrance of her own misconduct and my displeasure among the amusements at Ram's Temple, where people are keeping holiday before the idol to-day.

Feb. 1-The girls are reading to me Mr. Mitchell's translation of St. Matthew's Gospel. To-day they read the fifth chapter. Some of them seemed astonished at this doctrine, it runs so exactly counter to all their sad habits of contention, revenge, swearing, calling hard names, &c. How different, too, from all they witness in their friends and acquaintances, and from the teaching they receive from their parents! Who,

indeed, but He, who was meek and lowly of heart, could have told us, But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also? While endeavouring to impress upon them how blessed they would be to obtain the meekness of spirit here recommended, I earnestly longed to imbibe the same myself. Are not many of us Christians, myself among the number, too prone to forget these commands of our Master? We may not return, but are we not too ready to resist evil? are we ready enough rather to suffer wrong, and to follow after those things which make for peace? The Lord pour out upon us much of such a spirit!

March 16-Two little girls, about four or five years of age, stole two old writing-boards out of the school-room. They were caught in the fact, and brought back to their Teacher by a boy belonging to the English School. Their mothers were very angry with this boy, and rebuked him for interfering. I sent for the two women, and expostulated with them; telling them of the guilt and sorrow they would bring upon themselves if they encouraged their poor children in these evil ways. I am afraid, however, that what I said made but little impression, as the one seemed only desirous of casting the blame on the child of the other. This morning I inflicted a mild punishment (that of tying the hands together with a band of cloth) upon the little culprits, and spoke to the assembled school upon the evil of stealing. I related anecdotes of the miserable end of the dishonest; questioned the children as to which of God's Commandments had been broken; and thus endeavoured to

impress upon their minds the wickedness

of theft.

The following passage is by Mr. Farrar:

May 11-The First-Class Boys of the English School came to spend the evening with us. Gunesh Punt, one of the Adawlut Carcoons, also joined our party. While we bear in mind that our conversation should be seasoned with salt, we endeavour, as much as possible, to divest our instructions of all appearance of formality, and to relieve our young friends of every thing resembling cold constraint. This familiar visit both reveals to us the state of their minds, and

enables us quietly to correct many of their erroneous notions. One of them to-night asked the meaning of the strong bulls of Bashan in Psalm xxii. When told that it was a figurative expression for the rulers among the Jews, and that the Psalm was a prophetical announcement of the conduct of those powerful and wicked men toward Christ, he observed: "But if what is prophesied must be fulfilled, then these men acted from necessity; therefore wickedness ought not to be charged on them." This led me to illustrate the distinction between foreknowledge and causation, and between liberty and necessity. I proved to him, that the foreknowledge of God neither necessarily destroyed the liberty nor nullified the responsibility of man; yet that, while each man was accountable for his deeds, God often overruled the wickedness of man, to the promotion of His own glory and the good of His creatures.

time, I had written upon a slip of paper the simple question, "Is there any water in this well?" In answer to this simple question, the astrologer said it was about one dear to me, in a foreign country-one or two persons: they were noble and good, of middle age, &c. This was mixed up with something about fishes and friendship, the asylum of kings, the dwelling of the gods, &c. When the astrologer's answer was concluded, and I had produced my question, all, except the sage himself, agreed it was not answered. The man began to try to point out that there was some connexion between fishes and a well; but I observed to him, that when, on so simple a question, so much had been said and written, it was not difficult, after the question was made known, to make it agree with some point or other which had been mentioned. My question had been about an indifferent, inanimate object: he had made it appear that it was about a person to whom I was attached. I pointed out to Baba Deekshit, and the others, how easy it would be for one devoting himself to such an object to find

out the particular disposition and circumstances of an individual; to gather dexterously from that individual himself a few hints as to the nature of the question he might put: for instance, in my case, the astrologer, knowing that I came from a foreign country, and probably knowing also that my husband was now travelling, had told me that my thought was about some absent one whom I loved. No one could say this was the proper answer to the question, "Is there any water in this well?" But if, with the chief answer to the question, he was allowed to mix up heaven and earth, and all that is in the world, it was easy, after the question was produced, to make it bear somewhere it was easy to deceive those willing to be deceived. To the astrologer, I said I could not approve of his works; that there was no connexion between the planets and my thoughts; and to arrogate to himself that power of discerning thoughts, which belonged to God alone, was highly reprehensible. Thus I endeavoured to reprove the unfruitful works of darkness: but though my only object in putting the question to the astrologer was, that my friends, to the glory of God, might be undeceived, I am not satisfied I acted a right in having

Feb. 20,1836-I went to the stone-cutter's, and read to him, his wife, and a neighbour who called in, a story which bore rather on his declaration-" God should restore my health, I would then worship Him." In the evening, the poor Brahmin, author of the Sanscrit shlokas about Joseph, came to ask a great number of questions respecting the religion of Christ; not, however, in the spirit of one dissatisfied with his own system, or thirsting for salvation, but rather in the spirit of a cold curiosity; perhaps he wanted to make some more verses for Mr. Farrar however, in answer to his queries, I made him read many portions of our precious Gospel. Thus he obtained plain statements of that Truth which, He who is Truth has declared shall accomplish its end. The Brahmins, in their Shasters, have many directions as to the manner in which they should perform their ablutions, cleanse their mouths, their teeth, &c. This inquirer wanted to find out something of the same kind in our Holy Book. I told him that the law of Christ related to the cleansing of the heart. I repeated to him the Ten Commandments; and referred him to the fifth, sixth, and seventh Chapters of St. Matthew, as a summary of doctrine by which our conduct should be regulated. He said, 66 Why then do you wash your hands and teeth, since you are not commanded to do so in your Shasters ?" Ans. " 'We do not like to be dirty."Brahmin. 'It is said here, Blessed are the merciful; what proof have you that the merciful are blessed ?" Ans. 66 Jesus Christ has said so: this is proof enough to us. When thoroughly persuaded of the uprightness and veracity of an individual, we do not ask the proof of what he may tell us: we give credence to his simple assertion.' B. "What proof RECORD, Feb. 1837.]

have you that your Shaster is true?" A. "We have many proofs. Men of science, both friends and enemies, have devoted many years to investigate its truth. I know so little of your language, that I cannot describe them at once. The one strongest to my mind is that which arises from my own internal conviction. Read it; try it for yourself; and you shall know, by inward experience, that it is truth.”—B." You say,

Thou shalt do no murder is God's command; why, then, do you kill animals ?" A. "To kill irrational animals is not murder. God has given them to us for food, even as the green herb." ― B. Why do you call them irrational ? Did they not once speak, as we do?" A. "I call them irrational, because they cannot worship God. As to their once speaking, I know nothing about it: we are not told in the Bible that they did."-B. "In our Shaster, it is said they once spoke as we do." A. "You have no proof that it is true." B. "What, then, is the meaning of their various cries ?" A. "I do not understand the language of brutes."-B." How can you say all castes are equal and alike? You know one caste follows a very mean and dirty occupation." A. "All men are equal in the sight of God and the Law. The men whom you mean have neither education nor skill, so they follow a very mean occupation; but there is no sin in that."-B." No sin in that! How can you say so? What, then, is sin ?" I again repeated the Ten Commandments, and told him that the breach of any of those was sin. He asked, If Christians sin, do they pay a fine to their Padres, as the Hindoos pay fines to us Brahmins, that we may perform sacrifice for them?" A. We have one full, perfect, sufficient, sacrifice and atonement, once offered for the sins of the whole world-The Lamb of God, which taketh away the sin of the world. Jesus Christ, gave His life for us: when we have sinned, we repent before Him, and pray Him to wash away our sins with His own blood." This seemed to the Brahmin little enough of a penalty; but he knows nothing of the bitterness of sorrow he feels who has wounded the friend who set him free from penalty; the sorrow of one who has crucified the Lord of Glory afresh, and put Him to an open shame! The Brahmin wanted to know, since we did not levy fines upon G

the sins of the people, how we could be supported. I told him, those who were anxious for the salvation of the Hindoos, who wished them to leave their idols of wood and stone, to obtain salvation through Jesus Christ, such people gave us our food and raiment. He then asked who paid the Puntojees while Mr. Farrar was away. I fear, after all, he was more interested about the unrighteous mammon than the true riches.

We have had occasion formerly to notice the subject elucidated in the following brief Extracts; namely, the

Usefulness of Simple Stories to the

Natives.

April 29, 1836-Went to the house of Shondee's mother, who usually invites her neighbours to come in and hear me read, so that there is generally a little company of ten or twelve in her room. While the women were assembling, I entered into conversation with a Fakeer

(a religious mendicant), who told me that he was a Padre, like me. His claim to Padreship consisted in his having performed a pilgrimage to Assmere, where he told me are the tombs of two famous Peers (Mahomedan Saints). I said that I thought it would be better to work than to beg. This was a doctrine he did not relish, so that he immediately took his departure. I read to the women one of the stories in the Ayah and Lady, stopping occasionally to explain and enforce some of the passages. When the story was concluded, one of the women said "How soon you are done to-day! Will you now tell us the story about the Fakeer and Mahdoo (a story translated by Mrs. Candy). We like that story so much, we are always talking about it." I replied, that I had not the book with me, but would bring it another time. They then asked, "And are there no more stories in the book you have got? Do read us another." I readily complied with their request; and was glad they liked to hear the stories.

May 1-Some of the boys read to me part of Charlotte Elizabeth's " Happy Mute" a little work from which I have often drawn encouragement; for I have thought, if that Lady surmounted difficulties so great, and was privileged to impart the Gospel to a deaf mute, why should not I be enabled to surmount minor difficulties, and to teach children who can

hear and speak. We were reading this evening that part in which is described the comfort which the poor mute derived from faith in the resurrection of the body. One of the boys, on hearing of the Judgment Day, brought forward the objection, that if the spirit takes its flight to heaven or hell immediately on leaving the body, what need is there of a future judgment? I told him, that after the resurrection of the body, judgment would be passed on it as well as the spirit; so that then, and not till then, the happiness or misery of the individual would be complete. Another boy objected, that it was said those who went to hell never came out; but do they not come out to be judged ?" I said, that the Judgment would not liberate

them from hell: it would cause no cessation of their sufferings, it would only increase them.

The minds of those conversant with India are pained by the per petually-recurring proofs of the baneful superstitions of the land. These we from time to time present to our Readers, as they are exhibited in the communications of the Missionaries. The following are

Instances of the Degrading and Injurious Influence of Caste.

Feb. 24-Went to Chemce's house, which I thought to be retired. The people, however, have now found out where I go, and crowd round to watch me; but perhaps only for a few times. day, the little room was quite full of women and children. Several Brahmin women came to the door, and asked for medicine, &c.; but they would not come very near me, or sit down to hear me read indeed, they seemed as if they did not wish to be seen in my company.

Feb. 25-I went to take some medicine to one of the Brahmins' wives, who had applied for it yesterday: she kept me standing at her door, not deigning to invite me in; neither would she condescend to take from my hands what I had brought, but insisted upon its being placed before her.

A few days ago, a

poor old woman came into the schoolroom. She was made to remain outside, I did not know why: but presently, when I asked some one to lead her in to me, there was a great outcry from the other women, who are beggars like herself,

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Proceedings of the Church Missionary Society for Africa and the ..., Volumen8