Page images
PDF
EPUB
[blocks in formation]

true joy, comfort, and happiness; but I am now in reality the poor prodigal, and am living upon the husks that the swine do eat. Is there not bread enough in my father's house and to spare ; why then should I perish here with hunger? I will arise and go to my father, and will say to him, Father, I have sinned against heaven and in thy sight, and am not worthy to be called one of thy sons, only make me as a hired servant." " In spirit and in truth, he returned to his Father and was numbered among the repenting prodigals. He came back to Bangalore. I have never seen a Hindoo so humbled, so contrite, and so deeply affected with a sense of sin. He lay at the foot of the cross. He confessed, before all, his iniquities, and manifested that godly sorrow that worketh repentance to salvation. Since that period, he has maintained a very consistent deportment. He is a powerful and impressive speaker; and I have often been pleased and edified with his addresses. He is now in the capacity of moonshee to Mr. Hands at Bangalore, and his future course will I trust evince that he is a servant of the Most High God.

From the history of Alexander and Rufus, there have arisen some questions which have always appeared of considerable importance to myself, and which may perhaps have arrested the attention of others. Not only did they renounce their caste at baptism,; but they ate and drank in

[blocks in formation]

common with the Pariah Christians.* Unable to obtain the females in marriage to whom they were betrothed, Alexander was wedded to a Pariah Christian, and Rufus to a Shoodra one. But is it necessary, at the present juncture, to arouse all the prejudices of their Hindoo countrymen? Nothing, in the estimation of their own people, could be more infamous than this social intercourse, and these marriage alliances. What bearing had these circumstances on the declension of the converts, and on their course of backsliding? To this important fact, I can bear testimony, that this levelling system completely ruined their usefulness. Wherever the intelligence was known, that they had formed such connexions, the people would not listen to them; they were shunned and despised as the most degraded of their kind; when Shoodra teachers, and even Pariah teachers themselves have been heard with pleasure, the Bramin converts have been scorned and execrated. Leaving, therefore, the contempt and the persecutions which the converts have to endure, out of the question, is it wise and prudent, on the ground of usefulness, to awaken the very worst prejudices of the heathen, to adopt a system which is of no real utility to the truth and to religion, and instead of elevating the lower classes in the social scale, to bring down the highest

*I do not use this term as one of reproach, but for the sake of distinction.

BOARDING-SCHOOLS.

443

to a level with those who are there esteemed the

very dregs of society?

At the commencement of the mission, five dayschools were established, and were tolerably well attended. But Mr. Laidler soon perceived that there were many impediments to prevent the gracious effects which were so much desired. The children were often irregular in their attendance; heathen teachers were the only persons who could be found as schoolmasters; the greatest objections were made to the use of Christian books; what good the children might receive during the day, was neutralized by heathen example and influence on their return to their home in the evening; the parents, insensible themselves to the benefits of education, were indifferent whether their children. made progress or not; and as soon as they could employ them in any way to their worldly advantage, the field, or the service, was reckoned superior to the school.

These obstacles soon convinced the missionary that a different system must be adopted, and he therefore resolved to try the method of boardingschools, that the children might reside upon his own premises, that they might be withdrawn from the influence and example of their heathen parents and neighbours, that they might be entirely under Christian care and superintendence, and might be brought up in the nurture and admonition of the Lord. All who were thus educated, would be

[blocks in formation]

likely to receive Christian instruction, and be initiated into the great doctrines of our holy religion. A school for boys, and another for girls, were established, therefore, on these principles, and were found much more useful, and promised more encouragement, than the others.

From some youths who sprung out of the boys' school, and from others who were converted when more advanced, the seminary was established with the view of raising up native teachers to propagate the gospel. On Mr. Laidler's departure for England, there were fourteen or fifteen students of different ages, talents, and acquirements; but as Tamul was for the most part their vernacular language, and it was thought they would be more useful, and would render more efficient assistance to the brethren in a Tamul country, they were appointed to labour at other stations. While two remained at Bangalore, Samuel and two students went to Bellary; Isaac and two more were sent to Salem; two laboured at Madras, two at Chittoor, two at Belgaum, and several at other missions in the peninsula. Some of these have entered into their rest; but others still remain at their stations, to assist the missionaries, and to carry on the work of the Lord.

CHAPTER XXIII.

BANGALORE.

CANARESE

BOARDING-SCHOOL-HEATHEN

OBJECTIONS-EFFECTS

UPON THE CHILDREN-SERMON OF MOSES-INFLUENCE UPON RELATIVES-CHRISTIAN VILLAGE-ARRIVAL OF MR. REEVEMR. TURNBULL- NEW CHAPEL

NATIVE CONGREGATIONS

NATIVE

TEACHERS-ADJACENT

TIONS-POWER OF THE

TOWNS-TRIALS AND AFFLIC

BRAMINS-REVOLUTION-BRITISH

COMMISSION-THE CLAIMS OF THE MYSORE.

IN the year 1825, the Canarese boarding-school was established. Hitherto, the efforts of this kind were chiefly confined to Tamul children; it was now thought desirable to extend them to the Canarese, whose difference of language, and whose claims as the inhabitants of the Mysore, seemed to require special and indefatigable exertions. As soon as the plan was proposed to the community, our own countrymen raised objections against it. "How absurd," said they, "is it to imagine that the Canarese people, who plume themselves upon their caste, will give up their children to your care and superintendence, will allow them to reside and to eat and drink upon your premises, and will suffer them to be instructed in the truths of Christianity!

« PreviousContinue »