EDITOR’S PREFACE.
Having suggested to the writer of the following pages that he should do what some who are more competent, and a great many who are far less competent than himself are doing daily, viz. write a book, I brought upon myself the office of revising his manuscript, and supervising its publication. It was a particular sort of a book which I proposed to him, and as he has come so near to the ideal which I had of what he might write, I have taken care to leave it as he wrote it, with no betterments and no injuries received while the manuscript was in my hands. Something of the interest of Mr. Gangooly’s composition might have been expected to lie in its style and in his peculiar modes of expression. So scrupulous have I been to allow the whole work to stand as his own, that I have seldom ventured to correct even his occasional slips of grammar, and have in no case altered his idiom. The reader will hardly fail to notice how charming and attractive the contents of these pages are made by the natural eloquence, the hearty frankness, and the wonderful power of discernment of this very young and marvellously endowed Hindoo convert to Christ. The perusal of his little book will deepen the impression made upon the minds of a large number of most intelligent persons who had any intercourse with him, that his experience has been profoundly interesting, that he possesses genius and many signal qualities of character, and that he is fitted to accomplish a most serious and useful work in life, if the circumstances hereafter appointed for him shall be propitious, and if he shall remain steadfast in his Christian purposes and zeal.
I have leave to print here the following letter containing information, which I asked for my own personal satisfaction, from a most faithful friend of Mr. Gangooly, to whom, as will appear in the closing pages (as well as from the Preface) of this volume, the latter expresses so much gratitude for kindness in his home, and for service in the training of his mind.
Rev. George E. Ellis, D. D.:—
My dear Sir,—
I cheerfully comply with your request to give you some facts relating to the education of Mr. Gangooly while in this country, and also a brief notice of his opinions, together with a few impressions of his mind and character. I do this the more readily, because Mr. Gangooly was so much engaged with preparations for his return home as to be unable to write as fully, in the “Narrative of his Religious Experience,” of his studies here and his opinions, as he had intended.
Mr. Gangooly came to this country expressly to prepare himself as a Christian missionary. The plan or extent of his future labors were not distinctly apprehended at the time of his arrival, and the few words he uttered in the Bedford Street Church, in which he said he had come to learn more of the Christian religion, so that on his return he might be better enabled to instruct his countrymen, express his general purpose. This has been gaining in strength and breadth, as his mind has enlarged its knowledge, and as his character has unfolded under positive Christian influences. On his arrival, though it was evident that he was a young man of quick powers of perception, and unusual aptness for learning a new language, yet he was, as it were, only a child thrown upon wholly untried experiences. Indeed, after he had been in this country eight months,—which was the time when he became a resident of my family, and was put under my instruction,—he was even then as ignorant of many of our conventional customs as a child. Everything was so new and strange to him. The details of social life, modes of thought, forms of speech,—in fact, the whole structure of society,—and our political and religious institutions were so unlike those of Bengal, that he seemed to live in another world. Notwithstanding this, he conformed to his new social conditions with remarkable adaptation, and fell into the routine of custom with quickness and ease. He rarely made the same mistake a second time.
It was this entire difference between his previous training, his race, mental habitudes, and social surroundings and our own, which made the question of his education a difficult one. What should we do with this young Hindoo? He had not come to be Americanized. He did not propose to occupy our pulpits as a permanent minister, or to address those who had grown up with our habits of thought, traditional convictions, or peculiarities of race and nation. He came to prepare himself to teach and preach Christianity to the people in India, and to translate the fresh and vigorous ideas of a rational Christian faith into his native tongue. As yet he had to learn more fully the English language. A recent convert, he had all the fresh enthusiasm of a neophyte. Thus far he had learned chiefly from Christ, and had caught glimpses of the moral elevation and spiritual beauty of his religion as seen in the Gospels, or idealized by his own vivid Oriental imagination. He had not fully seen the wide gulf which separates the pure religion of Christ and that which is so often taught and lived by imperfect disciples. He was wholly unfitted to enter intelligently, all at once, into those intellectual discussions which arise from the conflict between established belief and prevailing doubt. In the first stages of his Christian experience, it might permanently injure him to be exposed to that destructive and critical tone of thought which is a result of the principles of free inquiry, and which is so rife in our colleges and theological schools. These various considerations made the case of this young man an exceptional one. The Executive Committee of the Unitarian Association, who had the direction of his education, could not be guided by the wisdom of experience. His coming was itself an experiment, and the case had no precedent. What then was to be done? In view of all the facts, it was decided, that the early period of Mr. Gangooly’s studies should be under the direction and care of persons who should act in the twofold capacity of parent and instructor. That he might have the benefit of the rich result of different minds, he recited to various clergymen, and was thus brought under the influence of their scholarship and piety. It also, I believe, formed a part of the original plan of his education that he should finish his preparatory studies at one of our theological schools. But the brief period of his stay in this country, and the absorption of his time in the practical work connected with his mission, prevented the execution of this part of the original design beyond the attendance of a few lectures at the Divinity School in Cambridge. To a great degree he was his own instructor, and he gained more by the independent action of his own mind than by the direct efforts of his teachers.
Throughout the two years of his sojourn he kept constantly in view the great object of his life. To gain efficiency for this, he gave more attention to the working of Christianity among men and in institutions, than to the study of books. His mind has been directed more to religion as expressed in practical life, than as speculative thought embodied in theology. He came to study man under a civilization, institutions, race, literature, and religion, wholly unlike those where he had lived, and the course he pursued was better fitted to make him a missionary than a scholar. The chief of his studies was the New Testament. To the Gospels he gave a more systematic reading than to anything else. But even here he manifested the same intellectual features which universally characterized him. He was more careful to get at the thought of the writer than to dwell on the minute distinctions of textual philology. His Oriental mind aided him in his Scripture studies, and he vividly apprehended the local allusions and the general costume of the thought in the New Testament. To this study of the New Testament he added that of the evidences of Christianity. His time did not permit him to enter upon this subject as fully as was desirable. Beside these he took a rapid survey of portions of ecclesiastical history, enough perhaps to give him an idea of the relation which the history of the Church holds to the vital truths of the Gospel. These, together with writing, were the chief subjects of study. As one of the most important parts of his future labors would be that of a translator, much of his study had reference to this. He never wrote what are called compositions,—never had assigned him set themes. His mind was so enriched with new impressions, and his feelings were so aroused by ever-varying scenes, that he never was at loss for a subject. His mind was full, and in his writing he gave utterance to some existing thought or emotion. To have adopted any other method would have endangered the quaintness, vigor, and natural freshness of his style. When we remember that he has spoken English but a little more than two years, the mastery he has gained over our language, and his power of expressing his thoughts will be evident to every reader of his book.
It is more difficult to speak with accuracy of a young man’s opinions, especially if he be a foreigner. The faculty of expressing these with clearness and distinctness is the result of high mental training, or original power of intellectual discrimination. Still, Mr. Gangooly’s general religious views existed in his mind as clear and definite ideas. In his reception of Christianity he has been influenced chiefly by the internal evidences. The superiority and the sanctity of the Saviour’s life and instructions have taken the deepest hold of his convictions. The miracles recorded in the Gospels never had much weight with him as grounds of evidence. Often he said that it would be useless to urge them—as a proof of the Christian religion—on the attention of the intelligent Hindoo. This state of mind did not arise so much from a philosophical difficulty, as from the fact that wonderful narratives were wrought into the superstitions of his own people, and that he associated the two together. His general theory on this subject was the wellknown axiom, that the miracle must be tested by the Truth connected with it, and not the truth by the Miracle.
We can also trace the same influence on his mind in his estimate of the Jewish Scriptures. He became a Christian directly through Christ. He passed at once from Brahminism into the Christian Church, and had listened to the voice of Jesus before he knew of Moses. He was thus led, I think, to undervalue the positive side of Judaism as a religious faith. With a caste of mind strongly rationalistic, he accepted the truths of Christ as those in harmony with the conclusions of the rational faculties. He believed that Christianity was a rational religion. But it was more to him than a philosophy,—it was a Divine life. Coexisting with his rational bent was a deep religiousness. The spirituality of the Gospel and the moral beauty of Christ’s character made a deep impression on his heart. His piety had its roots in trust and love. The affectionateness which he exhibited in his constant and always abiding love for his mother, he carried into his religion. In his sadness, sorrow, and temptations, he lived as a child in the presence of a Father, and in his New Testament readings or in conversations on his future plans he would give utterance to the loftiest sentiments of piety. Indeed, piety with him is stronger as a sentiment than as a principle. This I apprehend is true of all Christian converts among the Hindoos. In the darkest hour of disappointment or of lonely home-sickness, his face would light up with a smile as he gave utterance to the words of trust. He reposed with unfaltering confidence in the Divine Providence. Called, as we all are, to struggle against weakness, error, and sin, as he grew into a diviner knowledge of Christ, he increased in strength. He often spoke of his need of Christ. It was the Saviour who satisfied the deepest yearnings of his nature. He expressed this after reading the “Experience of Theodore Parker.” Although on many points he was in intellectual sympathy with Mr. Parker, he differed from him in his estimate of Christ. He often spoke of the Saviour as his absolute teacher, and often spoke with deep feeling of the value of Christ’s invitation to sinners, “Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls; for my yoke is easy and my burden is light.”
He laid great stress on the doctrine of the simple Unity of God. As the Hindoo Trinity was associated in his mind with the superstitions of his old faith, he always had the same feeling with respect to the Christian Trinity. As he emancipated himself from idolatry by a natural law of thought, he seized hold of the truth of the simple unity of God, and clung to it with great tenacity of conviction. In his mind Unitarianism, that is, the idea of the Oneness of God, was synonymous with that of Christianity. He left the idols of men’s creating, and clung to the doctrine of the one living and true God.
But the most interesting feature of his life here was to see the power of the Gospel, as a spiritual force, working out moral results in his character. He came among us the creature of impulse. This in the early period of his sojourn here led him into hastiness of action. His impulsiveness was the weak side of his character. But through the influence of prayer, and the spirit of Christ strengthening him, he was enabled to overcome this defect to a great degree. At first, like a child, the desire and the effort to gratify the desire followed each other without reflection intervening. But he learned through experience the important lesson of self-control. He had great truthfulness. This is the more remarkable, because lying is a universal sin among the Bengali. With the knowledge of this national vice, and with a scrutiny which sometimes ran into an unwarranted and ungenerous suspicion, and in the most confidential intercourse for a year, I cannot recall a single instance of wilful prevarication. He also blended great simplicity with a sagacity which bordered on cunning. This was so evident that often he would say he had the cunning of the serpent with the gentleness of the dove. It was the union of these opposites, in connection with his impulsiveness and ignorance of our conventional prudence, which gave his friends solicitude. While they had confidence in his character, they feared he might be misunderstood from his apparent indiscretions. How few of our own youth are enabled to go through the various exposures of life and come out with Christian victory! It is therefore no disparagement of our young Hindoo brother to confess to a feeling of deep solicitude lest in the moral dangers of our society he might have been lured from the Christian path. But the longer he remained the stronger he became, until armed with the spirit of a Christian faith and devotion he was consecrated for his life-work.
Sir John Bowring, in a speech at the Unitarian Collation in London, last May, in reply to a sentiment,—that Christianity may gain new triumphs in heathen lands,—gave some very valuable suggestions as to the best methods of Christianizing the heathen. The report of his speech as given in the London Inquirer is well worth the consideration of every missionary. Any one who will read the remarks of the British statesman, and the Farewell Address of Mr. Gangooly, on Sunday, June 10, in Boston, will see in many respects the striking similarity of the views of both speakers in their idea of the best method of approach to the Hindoo mind. Mr. Bowring says: “The result of my observation was that there was everywhere a vast deal of truth to respect, and everywhere a vast deal of truth to love, and if we went forth with a desire to discover that with which we could sympathize, and a disposition to recognize that there was much that was excellent in the religion of others, we should the more easily prepare the way for the advancement of our religion.” As an illustration he cites Brahminism, and uses thoughts very like those of Mr. Gangooly’s Address. Again, in the same speech, Sir John adds: “If the missionaries, however, recognized that there was much in their books—(i.e. those of the Brahmins and the Buddhists)—that was attractive and lovable, they would win the affections of those people, who would easily be led into argument. If the Unitarians sent forth missionaries, as he hoped they would at some future period, he was convinced they would not meet with so many difficulties as the Orthodox missionaries met at every step. There were many absurdities, and a recognition of a vast deal that was abominable in the religious systems of heathenism; but at the same time there were great truths, and if we sympathized with these we should obtain greater success than had hitherto been achieved. It was certainly our duty, as far as we are able, to enter as harbingers of civilization, and as teachers of wisdom and virtue, into regions which had hitherto been but imperfectly explored.” This is the language of an intelligent observer, who has spent many years among the Oriental nations. He testifies to the transitions of society which are going on in India, and expresses the rational ground for belief that the times are propitious for carrying there the light of Christianity. I allude to this here so fully because his views of the state of India, and his opinion of the best methods of missionary effort, coincide with those entertained by Mr. Gangooly, and confirm the justness of the latter’s conclusions. Indeed, if there is any striking peculiarity in Mr. Gangooly, it is a remarkable tact in adapting himself to the state of mind of the persons whom he addresses. His perception of character is rapid and unusually correct, and he has the eclectic power of drawing from a system its excellences. In his revolt from his old faith he still discriminates between original Brahminism and the present effete religion and superstitious idolatry of India. Here again his conversations on this point were in striking agreement with the opinions of Sir John Bowring.
But I have already taken up too much of your time. I have not exaggerated my estimate of the mind and character of Mr. Gangooly. From the time he first came to my house to the present hour, his mind has ripened and his character gathered up strength. He returns to his home to begin the fiery struggle. His moral courage is greater than his physical, but he goes with the conviction that he is in the hands of Divine Providence. If his life is spared, I can see no reasonable ground to doubt that he will be an instrument of good to his darkened and superstitious people. But the future belongs to God. He has found a host of sympathizing friends. To carry out his plans he will need the aid of our prayers and active co-operation. That he deserves these I have not the shadow of a doubt; that he ought to have them is my firm and deep conviction.
Truly yours,
S. W. BUSH.
Medfield, July 20, 1860.
Mr. Gangooly’s manuscript was put into my hands just as he was about leaving the country for England, on his way home to India. Had he been near me I should have been glad to have consulted him about some points of his composition, especially about the spelling of some words. It will be observed that his orthography in the spelling of words of his own language familiar to us is peculiar.
It was his wish and expectation that his Sketch of Religion and Life in India, and his account of his own Religious Experience should appear separately, each as a distinct publication. Perhaps, in view of the sectarian position which he will be understood as assuming in the latter piece, it might have been better that his intentions should have been carried out. But his friends and the publishers have concluded to pursue a different course, chiefly because each composition helps to illustrate the other, while the two together barely reach to the dimensions of a book.
I have been requested by friends of Mr. Gangooly to make proper reference here to some most unworthy and disgraceful remarks in three or more of the Calvinistic and Baptist newspapers—“religious journals,” so called—about the conversion, the mission, and the objects of this Hindoo disciple. I have had these papers before me, and have noted the gibes and sneers which they have cast, in the interest of a poor and discomfited bigotry, upon the personal character and history and the aims of an unoffending and thoroughly earnest believer of the Gospel of Christ, who has come to it through a process unlike that which for methods and results they approve. But I have not thought that it would help the cause of Christian charity, or be in harmony with the beautiful spirit exhibited in the pages following, for me to name those “religious papers,” or to extract their offensive matter. The harm they can do is steadily, year by year, becoming more circumscribed, as the readers for whose poor entertainment or “edification” they are edited form a proportionately smaller and smaller portion of our intelligent communities, and have an equally diminished importance or influence in giving a tone to the religion of the time. If this book should fall into the hands of any of those readers whose sectarian journals have lavished their abuse or ridicule upon its author, while it will be sure to engage their interest for him, it may also soften some of their own prejudices.
G. E. E.